Pang Zi asked Hecuanzi, "The Way of Tai Shang Chengjiu, one family used it for 18,000 years. With the strength of its military power over all under heaven, no generation could take it away; it existed together with Heaven and Earth, long cut off without equal. Even things that are completely different cannot be compared to each other." No generation failed to speak of establishing customs and setting up transformation, yet what special way did he follow to reach this point?" Hecuanzi said, "The Chengjiu clan followed Heaven, so no one could increase its height or honor its spirit."

Pang Zi said, "What is meant by 'Heaven,' and how was it that no one could increase its height or venerate its spirit?" Hecuanzi said, "Heaven means sincerity in its daily virtue. The sun sincerely rises and sets, with fixed limits to the south and north, so no one failed to take it as a model." Heaven means faithfulness in the moon's regulation. The moon faithfully wanes and waxes, ending only to begin anew, so no one failed to follow it as governance. Heaven means the bright stars serve as its standard; the stars are arranged without disorder, each proceeding in order, so neither small nor great failed to display their patterns. Heaven means following the seasons as its principle; the four seasons take turns in their proper names without interference, so no one failed to regard them as inevitable. Heaven means unity through a single law; whether before or after, left or right, ancient or modern, it remains the same, so no one failed to consider it constant. Heaven is sincere, faithful, bright, follows cause and effect, and unifies as one—it does not act for the sake of many fathers. Because it is simple and unified, no one could contend with it for precedence; because its unity is not a rigid oneness, it cannot be elevated or increased. The Chengjiu clan attained this unity, so all looked up to and submitted to it."

Pang Zi said, "I would like to hear about its system." Hecuanzi said: "The system of the Chengjiu clan was in harmony with the essence of spirits and wisdom. Spirits and wisdom reach downward to the depths and upward to the heights, nurture all things without exhaustion, pervade widely and illuminate universally, and return as one with Heaven and Earth. Therefore, they could plan for the world, understand early signs and patterns, and remain unconfused by omens of survival or destruction, safety or danger."

Pang Zi said: "I would like to hear about its principles." Hecuanzi said: "If the foundation is not stable, the upper part cannot be supported; it would burden its base. There has never been a case where something was highest without being firmly established." They discern human feelings and thoroughly understand the principles of things, measure themselves against Heaven and Earth, remain undisturbed by rise or fall, examine mountains and rivers carefully, and act with measured movement and conduct. They nurture life without harm, acting as parents to all beings, never trampling or violating; they show benevolence in giving and taking, are thorough in teaching and guidance, concise in speech, faithful in promises, do not break vows arbitrarily, and do not exaggerate joy or anger. Their military is not aggressive; they establish this as a custom, and their transformation arises from here."

Pang Zi said: "I would like to hear how human feelings and the principles of things nurture all beings, unite with Heaven and Earth, and embody the Way of harmony with spirits and wisdom." Hecuanzi said: "The Way of the Chengjiu clan has never deviated from the straight path of Heaven, the sun's course, and methods." "The 'Heavenly Straight Path' is clear and easy to follow; the 'Solar Methods' are essential and simple to practice."

Pang Zi said: "I would like to hear about the Heavenly Straight Path and Solar Methods." Hecuanzi said: "Their system for managing towns and cities was as follows: five families formed a Wu, each Wu had a leader; ten Wus formed a Li, with an official appointed in the Li; four Lis formed a Bian, which also had a leader; ten Bians formed a Xiang, where a teacher was stationed; five Xiangs formed a Xian, and each Xian had a Sufu who administered it; ten Xians formed a Jun, governed by a 大夫 (Da Fu) as its warden. This was called the system of officials." The Jun Da Fu would withdraw to cultivate his subordinate Xians; the Sufu would withdraw to cultivate his Xiangs; the Xiang teachers would withdraw to cultivate their Bians; the Bian leaders would withdraw to cultivate their Lis; the Li officials would withdraw to cultivate their Wus; and the Wu leaders would withdraw to cultivate their families. Affairs were mutually corrected, dwellings were watched over by each other, and entries and exits were supervised collectively. Fathers spoke to fathers about righteousness, and sons spoke to sons about filial piety. Elders spoke of virtue, and the young spoke of respect; morning and evening they influenced each other through moral example, thus fulfilling their duties of kindness and filial piety. If there was any relocation or movement, family to family would take responsibility, and person to person would hand over duties. No one could escape or hide stolen goods; nowhere could they flee or hide. This is the principle of human feelings and things. If five people in a Wu had any unusual circumstances—such as failing to obey superior orders, having excess or insufficient resources, or abnormal living conditions—and did not promptly report them to the Li official, it was called disorder within the family. The fault of the Wu leader would be treated equally with those involved. If within a Li there was disrespect for elders or lack of kindness toward the young, if someone behaved differently from the norm and did not heed the teachings of fathers and elder brothers, or if something was heard or learned but not fully reported to the Bian leader, it was called disorder in the Li. The official would be held guilty, and two families would share the blame. If a Bian did not inspect and instruct its people at the proper time, or failed to fully report what was heard or learned to the Xiang teacher, it was called disorder in the Bian. The fault of the Bian leader would be held responsible, with two families sharing the blame. If a Xiang did not inspect and instruct its people in due time, or failed to fully report all that was heard or learned to the county Sufu, it was called disorder in the Xiang. The fault of the Xiang teacher would be held responsible, with blame shared by two families. If the county Sufu did not inspect and instruct his people at the proper time, failed to fully report all he heard or learned to the Jun level, did not promote good conduct when it was evident—this was called obscuring clarity; if evil deeds were seen but concealed, this was called favoring inferiors. It was termed disorder in the Xian, and the punishment for the Sufu would be without pardon. If the Jun Da Fu did not inspect and instruct at the proper time, even if what was heard or learned was true but something was omitted and not fully reported to Zhu Guo (the Pillar of the State), it was called disorder in the Jun. The punishment for the Jun Da Fu would be without pardon. If Zhu Guo failed in governance, allowing the sentiments of subordinates not to reach upwards and the decrees from above not to be fully understood below, it was called a broken administration. The punishment for Zhu Guo would be the destruction of his family and lifelong disability. If the Ling Yin issued inappropriate orders at improper times or caused harm to the people due to unsuitable locations, it was called disorder of the world. The punishment for such a Ling Yin would be death by execution. This is how they nurtured and preserved all things. Heaven operates through the four seasons, and Earth functions through the Five Elements. The Son of Heaven holds to the One and resides at the center, regulating with the five musical tones, establishing order with the six pitch-pipes, recording by measures and numbers, and governing through punishment and virtue.

From root to end, they are arranged according to Jia and Yi. Heaven begins with Yuan, Earth begins with Shuo, and the four seasons begin with the calendar. Therefore, in families, duties were carried out daily; Bian leaders acted on a ten-day cycle; Xiang teachers followed the seasonal festivals; county Sufu governed by the month; Jun Da Fu administered according to climatic periods and their arrival times; and Zhu Guo ruled in accordance with the Six Laws. The Li reported to the Bian every five days; the Bian reported to the Xiang every ten days; the Xiang reported to the Xian every fifteen days; the Xian reported to the Jun every thirty days; the Jun reported to Zhu Guo every forty-five days; and Zhu Guo reported to the Son of Heaven every sixty days. The Son of Heaven, after seventy-two days, would send envoys to commend those with merit or punish those who failed to act accordingly—thus achieving unity with Heaven and Earth. The sentiments from below were reported upward once every sixty days; the benevolence from above reached downward once every seventy-two days. This is what is called the Heavenly Straight Path and Solar Method. Therefore, the unworthy did not lose their low status, and the virtuous did not fail in their clarity. The sovereign enjoyed his blessings and rank while all affairs were orderly conducted; those who acted improperly gained no advantage, so none could undermine its strength. Thus, it was able to be full without overflowing, hold great power without recklessness. The Son of Heaven remained just and upright. Officials who dared to speak disrespectfully or elevate their regions unjustly, obstructing the flow from below to above, were punished by execution or flogging without pardon. Any officials who imposed harsh teachings, lacked virtue, or oppressed the people were immediately dismissed, so as not to allow corrupt officials to disrupt governance. Those who did not obey orders or broke laws bore heavier punishment than ordinary citizens. They took no undue profit and acted without seeking personal advantage; thus, all directions followed them, fearing only that they might arrive too late. Therefore, they moved in harmony with Heaven and maintained order; the land was vast and virtue was evident. The world enjoyed peace and happiness. Each year, rewards were given to those who flourished, and each season honored the most virtuous. No one surpassed the Ling Yin in excellence. If a Ling Yin reported improperly, once or twice he would be stripped of his position; if three times, there would be no pardon. Governance did not exceed official duties; historians recorded accurately without error; public markets were fair; the living had no cause for joy, and the dead had no reason to resent; people obtained what they desired, and the state experienced no disturbances. Rewards were given for merit, virtue extended through three generations, fathers accepted their guilt without seeking posthumous titles, and affairs followed a single principle from beginning to end—thus enduring eternally without disruption. Doing good in the Xiang is not as effective as doing good in the Li, and doing good in the Li is not as effective as doing good within one's own family. Therefore, those who do good may be recommended for recognition, and those who do evil may be punished accordingly. No one dared to speak of doing good for just a single day; all set their aspirations for a lifetime, maintaining consistency without failure. Thus, transformation was established and the world remained free from wickedness. When transformation was firmly in place and customs formed, the young shared with their peers, the old shared with their friends, those traveling together were of equal standing, sacrifices brought shared blessings, life and death were met with mutual love, calamities and misfortunes were shared in concern, dwellings and leisure were enjoyed together in harmony, labor was carried out in unity, condolences and congratulations were expressed together, and sorrow and weeping were shared. Joy and delight were sufficient to support one another; suspicion and inquiry were enough to prevent wrongdoing. In times of peace, they trained together; in military campaigns, they protected each other. In night battles, trust was complete; in daylight battles, coordination was perfect. Within the borders, they suppressed violence; beyond them, they corrected injustice. Therefore, their army could march unimpeded, carrying out punitive expeditions without anyone daring to resist. Therefore, punishments were established but rarely used; they did not compete yet held great authority. Without deploying chariots or armor, their army had no equal under heaven. If the Way was lost, then the lowly dared to defy the noble; if righteousness failed, then the small dared to encroach upon the great. The Chengjiu clan, having observed the descendants of previous generations who lost the Way, failed in achievements, multiplied their original faults, and destroyed virtue, therefore established an imperishable state with fixed positions and enduring sacrifices. They made offerings to spirits and deities, solemnly declaring: "Expand the compass but it remains round; add to the square but it stays angular." Those who passed on their legacy to future generations through superficial imitation could only rely upon this, and only with this could they lead. To lead was to nurture good fortune; to abandon it brought ill omen. They prepared complete sacrificial offerings, maintained purity and clarity in preparation, honored them four times a year, and offered sacrifices as if to the family's sovereign. This was believed to be acceptable by the spirits. The symbols of ritual and spiritual power were stored in ancestral temples, sealed with official seals for verification. Therefore, the teachings and protection of their later generations were complete; their ears and eyes remained undistracted, their minds undivided. They did not see strange things, but abandoned private desires and removed harmful influences. They relied on inner wisdom and firmly adhered to what they held sacred. With each renewal, they became ever more refined. The Supreme Origin served as the standard; together they received blessings and passed them on without alteration or deviation, clearly transmitting clarity and order. They first gathered worthy men and bound them in unity; later, when others entered, they did not loosen these bonds. This was the ultimate understanding of the highest truth."

Pang Zi said: "I would like to hear about how one maintains continuity, initiates renewal, and achieves ever greater refinement without change." Hecuanzi said: "This is what the Chengjiu clan meant by receiving the transmission of the King's Axe." Pang Zi said: "What is meant by the 'King's Axe'?" Hecuanzi said: "The King's Axe is not an instrument of a single generation." It brings life through death, and it is the teaching of governing from within to control without. Later generations, reaching the level of their most virtuous descendants, followed one spirit and feathered pattern, adhering to daily cycles. They dared not fail in their achievements; they upheld their inherited duties with thorough understanding, held fast to righteousness, and guarded from within. Even when clumsy, they did not dare abandon it. Whether in times of prosperity or drought, they used the new to continue the old. In all four seasons, they followed this example, responding firmly without haste. Only after these were achieved could one enter the ancestral temple. If confusion arose and clarity was lost, with no worthy successor—this was called destruction. If ancestors' commands were carelessly passed down through generations, if rituals for succession were not properly conducted, or if regular rites were not accepted within the family, then spirits would refuse offerings; the household's sovereign would not be honored in sacrifice. Heaven would send calamity, and great deities would no longer accept their homage. This is why one must maintain continuity, initiate renewal, and achieve ever greater refinement without change. Therefore, the ruler had no conflicting intentions, and the people's hearts did not waver. In harmony with Heaven's principles, they followed a single model for ten thousand years. Thus, those nearby cherished their virtue, and those far away admired their moral excellence without end. Therefore, their teachings never became tiresome, and their practices never deteriorated. Therefore, they were able to unite the four seas as one family, and all the barbarian tribes and myriad states of the world came in due season to pay homage and present their achievements. None dared to imitate or evade their system; those who heard of it transmitted and translated its message, returning to embrace its principles. No one could alter their customs or shift their teachings. Therefore, their authority was established without being challenged; their influence extended far and wide yet never declined. This is the law of Su Huang Nei Di (the Primordial Emperor within). This is the method by which the Chengjiu clan surpassed all generations, achieving a status that could never be taken away. Their achievements grew daily and increased monthly, so they were able to exist in harmony with Heaven and Earth for a long time—this is why their Way aligned with the essence of spirits and sages. They did not need scholars or historians like Cang Jie to create writing; therefore, later generations could never accuse them of wrongdoing. It has never been heard that one who does not thoroughly understand virtue and the Way can truly do good." Pang Zi said: "If this is so, then are the principles of ancient and modern times the same?" Hecuanzi said: "The ancients were also me, and I make them endure; the many are also me, and I cause them to be numerous. What difference is there?" If one follows goodness, then for ten thousand generations it will not be forgotten; if one strays from the Way and embraces evil, calamity will reach his own person. What is there to find strange about that?" Pang Zi said: "Observing the Way of antiquity through present-day affairs, boats and carriages connect with each other; clothing shares the same colors; languages are mutually understood. Boundaries are drawn on the earth to be guarded, yet no one dares to violate them. Different rulers and leaders cannot command one another. Disrespectful words may be heard, but weapons and armor remain separate. Even a hundred parents and children at dawn would find it difficult to manage. Yet as I have said, there has never been any deviation from the proper Way of China." Qiu Di's achievements, with boundaries not extending beyond their own domain and dwellings not connected to others—yet they are called the Chengjiu clan. They united the four seas into one family, and all barbarian tribes and myriad nations came to pay homage. Is this truly the case?" Hecuanzi said: "Tigers and wolves kill people; crows and ravens gather from above, while earthworms and moths gather from below." These six are of different kinds, yet they all arrive at the same time—why is this? Because their desires are the same. From this we see that if there is a name of being human, then it is merely about sharing the feelings of others—why should this not be possible? Heaven measures and acts in accordance with numbers; it is no less when there is one, nor more numerous when there are ten thousand. They are as uniform as trees in a forest, accumulated like grain in a granary—arranged in bushels and stones, measured by sheng without error or loss. Dividing the land and distributing the people is also merely about upholding unity. Among a hundred parents and children, how could there be addition or subtraction? Different rulers and leaders—what difference does that make in terms of entry or exit? If one can establish correctness in unity, then all nations will share the same ultimate standard; virtue reaching to the four seas—what need is there for closure or separation?" Pang Zi said: "If this is indeed true, then yin and yang disperse; in 360 days, each returns to its original state. Heaven and Earth are thus confined and cyclical—what reason is there for doubt?" The sage is lofty and great, internally grasping the principles of depth, shallowness, nearness, and distance. He causes spirits and gods to make a single mistake from which they cannot recover; thus, he merges with Heaven and Earth in concealment, remaining until today, achieving clarity through reflection and action. Indeed! The Chengjiu ruling for 18,000 generations—those who attain this Way need not distinguish whose family they are from; the state that employs it will benefit all under heaven.