The True Classic of the Origin of Writing

文始真经

Author: 关尹 (Guan Yin) , also known as Gatekeeper - 尹喜 (Yin Xi) 

But, who is Guan Yin 关尹 ?

Guan Yin (关尹) in this context refers to Guan Yin Xi (关尹喜), also known as Yin Xi (尹喜) - not to be confused with Guanyin (观音), the Buddhist bodhisattva of compassion.

Guan Yin Xi was a historical figure who, according to tradition, was a keeper of the Hangu Pass (函谷关) during the Zhou Dynasty. He is most famous for his legendary connection to Laozi (老子), the purported author of the Dao De Jing. According to traditional accounts, Guan Yin Xi was an astrologer and scholar who:

1. Recognized Laozi's approach to the pass by observing unusual purple clouds in the sky

2. Persuaded Laozi to write down his teachings before departing to the West

3. Became one of the earliest receivers and transmitters of Daoist teachings

Even Zhuangzi’s writings show Guan Yin's own philosophical sophistication and understanding of Daoist principles. His inclusion in the Zhuangzi writings suggests his importance in early Daoist intellectual history.

However, it's important to note that, like many figures from ancient Chinese history of this period, the historical details about Guan Yin Xi are mixed with legend. While he appears in several classical texts, scholars debate the historical accuracy of many stories about him. The account of his meeting with Laozi first appears in sources from the Warring States period, several centuries after the supposed event.

In traditional Daoism, he is sometimes revered as an important figure and is associated with a text called the "Wenshi zhenjing" (文始真经), though this is a much later work.

https://ctext.org/wenshi-zhenjing/ens

一宇

1 一宇:

关尹子曰：“非有道不可言，不可言即道；非有道不可思，不可思即道。天物怒流，人事错错然。若若乎回也，戛戛乎鬭也。勿勿乎似而非也。而争之，而介之；而哯之，而啧之；而去之，而要之。言之如吹影，思之如镂尘，圣智造迷，鬼神不识。惟不可为，不可致，不可测，不可分。故曰天、曰命、曰神、曰玄；合曰道。”

2 一宇:

关尹子曰：“无一物非天，无一物非命，无一物非神，无一物非玄。物既如此，人岂不然？人皆可曰天，人皆可曰神，人皆可致命通玄。不可彼天，此非天；彼神，此非神；彼命，此非命；彼玄，此非玄。是以善吾道者，即一物中知天、尽神、致命、造玄。学之徇异，名析同实；得之契同，实忘异名。”

3 一宇:

关尹子曰：“观道者如观水，以观沼为未足，则之河，之江，之海，曰：‘水至也。’殊不知我之津、液、涎、泪皆水。”

4 一宇:

关尹子曰：“道无人。圣人不见甲是道，乙非道。道无我。圣人不见己进道，己退道。以不有道，故不无道；以不得道，故不失道。”

5 一宇:

关尹子曰：“不知道，妄意卜者，如射覆盂：高之存金、存玉，中之存角、存羽，卑之存瓦、存石。是乎？非是乎？惟置物者知之。”

6 一宇:

关尹子曰：“一陶能作万器，终无有一器能作陶者，能害陶者。一道能作万物，终无有一物能作道者，能害道者。”

7 一宇:

关尹子曰：“道茫茫而无知乎？心傥傥而无羁乎？物迭迭而无非乎？电之逸乎？沙之飞乎？圣人以知：心一，物一，道一。三者、又合为一。不以一格不一，不以不一害一。”

8 一宇:

关尹子曰：“以盆为沼，以石为岛，鱼环游之，不知其几千万里而不穷也。夫何故？水无源无归。圣人之道：本无首，末无尾，所以应物不穷。”

9 一宇:

关尹子曰：“无爱道，爱者、水也；无观道，观者、火也；无逐道，逐者、木也；无言道，言者、金也；无思道，思者、土也。惟圣人不离本情，而登大道；心既未萌，道亦假之。”

10 一宇:

关尹子曰：“重云蔽天，江湖黯然，游鱼茫然。忽望波明食动，幸赐于天，即而就之，渔钓毙焉。不知我无我而逐道者，亦然。”

11 一宇:

关尹子曰：“方术之在天下多矣。或尚晦，或尚明；或尚强，或尚弱。执之皆事，不执之皆道。”

12 一宇:

关尹子曰：“道终不可得，彼可得者，名德不名道；道终不可行，彼可行者，名行不名道。圣人以可得可行者，所以善吾生；以不可得、不可行者，所以善吾死。”

13 一宇:

关尹子曰：“闻道之后，有所为、有所执者，所以之人；无所为、无所执者，所以之天。为者必败，执者必失；故闻道于朝，可死于夕。”

14 一宇:

关尹子曰：“一情冥，为圣人；一情善，为贤人；一情恶，为小人。一情冥者、自有之无，不可得而示；一情善恶者、自无起有，不可得而秘。一情善恶为有知，惟动物有之。一情冥者为无知，溥天之下，道无不在。”

15 一宇:

关尹子曰：“勿以圣人力行不怠，则曰道以勤成；勿以圣人坚守不易，则曰道以执得。圣人力行，犹之发矢，因彼而行，我不自行；圣人坚守，犹之握矢，因彼而守，我不自守。”

16 一宇:

关尹子曰：“若以言行、学识求道，互相展转，无有得时。知言如泉鸣，知行如禽飞；知学如撷影；知识如计梦。一息不存，道将来契。”

17 一宇:

关尹子曰：“以事建物则难，以道弃物则易。天下之物无不成之难而坏之易也。”

18 一宇:

关尹子曰：“一灼之火，能烧万物；物亡而火何存？一息之道，能冥万物；物亡而道何在？”

19 一宇:

关尹子曰：“人生在世。有生一日死者，有生十年死者，有生百年死者。一日死者，如一息得道；十年、百年死者，如历久得道。彼未死者，虽动作昭智，止名为生，不名为死；彼未契道者，虽动作昭智，止名为事，不名为道。”

20 一宇:

关尹子曰：“不知吾道无言无行，而即有言有行者求道、忽遇异物，横执为道，殊不知舍源求流，无时得源；舍本就末，无时得本。”

21 一宇:

关尹子曰：“习射、习御、习琴、习奕、终无一事可以一息得者。惟道无形无方，故可得之于一息。”

22 一宇:

关尹子曰：“两人射，相遇则巧拙见；两人奕，相遇则胜负见；两人道，相遇则无可示。无可示者，无巧、无拙、无胜、无负。”

23 一宇:

关尹子曰：“吾道如海：有亿万金，投之不见；有亿万石，投之不见；有亿万污秽，投之不见。能运小鰕、小鱼，能运大鲲、大鲸。合众水而受之，不为有馀；散众水而分之，不为不足。”

24 一宇:

关尹子曰：“吾道如处暗。夫处明者，不见暗中一物，而处暗者，能见明中区事。”

25 一宇:

关尹子曰：“小人之权，归于恶；君子之权，归于善；圣人之权，归于无所得。惟无所得，所以为道。”

26 一宇:

关尹子曰：“吾道如剑：以刀割物，即利；以手握刃，即伤。”

27 一宇:

关尹子曰：“笾不问豆，豆不荅笾；瓦不问石，石不荅瓦；道亦不失。问欤荅欤，一气往来，道何在？”

28 一宇:

关尹子曰：“仰道者跂，如道者駸；皆知道之事，不知道之道。是以圣人不望道而歉，不恃道而丰；不惜道于圣，不贾道于愚。”

Chapter 1 - Universe 

1 

Guan Yinzi said: "Without the Way (Dao), one cannot speak; without speech, there is the Way. Without the Way, one cannot think; without thought, there is the Way. The forces of nature surge in anger, and human affairs are chaotic and confused. There is a vague sense of return, and a harsh sense of conflict. Rushing forth like something resembling but not being, they argue over it, fight for it; they spit it out, chew on it; they abandon it, yet hold it dear. Speaking of it is like blowing on shadows, thinking of it is like carving into dust. Even sages are perplexed by it, and spirits and gods cannot understand it. It cannot be done, it cannot be attained, it cannot be measured, it cannot be divided. Hence, it is called Heaven, Fate, Spirit, and Mystery; together, they are called the Way."

2 

Guan Yinzi said: "Nothing is not heaven, nothing is not destiny, nothing is not god, nothing is not mystery. If things are like this, how can people be different? Everyone can be called heaven, everyone can be called god, everyone can be called destiny and mystery. It is not possible to say that this is heaven, this is not heaven; that god, this is not god; that destiny, this is not destiny; that mystery, this is not mystery. Therefore, those who are good at my way can know heaven, exhaust god, destiny, and create mystery in one thing. Learning is different, and the names are analyzed to be the same; getting the same, the different names are forgotten."

3 

Guan Yinzi said: "Observing the Tao is like observing water. If you think observing a swamp is not enough, you go to the river, the river, and the sea and say: "Water is here." Little do you know that my body fluids, saliva, and tears are all water."

4 

Guan Yinzi said: "The Tao has no people. The sage does not see that A is the Tao and B is not the Tao. The Tao has no self. The sage does not see that he advances in the Tao and retreats from the Tao. Because he does not have the Tao, he does not lack the Tao; because he does not obtain the Tao, he does not lose the Tao."

5 

Guan Yinzi said: "Those who do not know and make divinations at random are like shooting at a covered bowl: the high one contains gold and jade, the middle one contains horns and feathers, and the low one contains tiles and stones. Is it true or not? Only the one who places the objects knows it."

6 

Guan Yinzi said: "One potter can make thousands of utensils, but there is no one object that can make the potter or harm the potter. One Tao can make all things, but there is no one object that can make the Tao or harm the Tao."

7 

Guan Yinzi said: "Is the Tao vast and without knowledge? Is the heart free and unrestrained? Are things in succession without fault? Is lightning escaping? Is sand flying? The sage knows: the heart is one, the things are one, and the Tao is one. The three are combined into one. Do not use one to rule the other, and do not use the other to harm the other."

8 

Guan Yinzi said: "Take a basin as a swamp and a stone as an island, and fish will swim around it. I don't know how many miles it will travel without end. Why? Water has no source and no destination. The Tao of the sage: the root has no head and the end has no tail, so it responds to things without end."

9 

Guan Yinzi said: "Do not love the Tao, love is water; do not observe the Tao, observe is fire; do not chase the Tao, chase is wood; do not speak the Tao, speak is gold; do not think the Tao, think is earth. Only the sage does not leave his original feelings and ascends to the great Tao; since the heart has not yet sprouted, the Tao is also borrowed."

10 

Guan Yinzi said: "Heavy clouds covered the sky, the rivers and lakes were dark, and the fish were at a loss. Suddenly I saw the waves were bright and the water was moving. It was a blessing from heaven. I immediately went to it and caught it, but I was killed by the fish. Those who do not know that there is no self and pursue the Tao are also like this."

11 

Guan Yinzi said: "There are many methods in the world. Some are more obscure, some are more bright; some are more powerful, some are more weak. Those who adhere to them are all things, and those who do not adhere to them are all Tao."

12 

Guan Yinzi said: "The Tao is ultimately unattainable. Those who can be obtained are called virtues, not Tao; the Tao is ultimately unfeasible. Those who can be practiced are called practices, not Tao. The sage uses what can be obtained and practiced to make my life better; and uses what is unattainable and unfeasible to make my death better."

13 

Guan Yinzi said: "After hearing the Tao, those who have something to do and hold on to are people; those who have nothing to do and hold on to are heaven. Those who do will fail, and those who hold on will lose; so if you hear the Tao in the morning, you can die in the evening. ”

14 

Guan Yin Zi said: “One who is obscure in one emotion is a saint; one who is kind in one emotion is a wise man; one who is evil in one emotion is a villain. One who is obscure in one emotion is from the nothingness of existence, and cannot be shown; one who is good and evil in one emotion is from the nothingness of existence, and cannot be kept secret. One emotion is good and evil, and only animals have it. One who is obscure in one emotion is ignorant. Under the heaven, the Tao is everywhere. ”

15 

Guan Yin Zi said: “Do not say that the Tao is achieved through diligence because the saints are diligent in their practice; do not say that the Tao is obtained through perseverance because the saints are firm and unchangeable. The saints’ practice is like shooting an arrow. It moves because of it, and I do not move on my own; the saints’ perseverance is like holding an arrow. It guards because of it, and I do not guard it myself. ”

16 

Guan Yin Zi said: “If you seek the Tao with words, deeds, and knowledge, you will go back and forth, and there will be no time to get it. Words of knowledge are like the sound of a spring, deeds of knowledge are like the flight of a bird; learning is like capturing shadows; knowledge is like calculating dreams. If one breath ceases to exist, the Tao will not be realized. ”

17 

Guan Yinzi said: “It is difficult to build things with things, but it is easy to abandon things with Tao. There is nothing in the world that is difficult to build but easy to destroy.”

18 

Guan Yinzi said: “A single burning fire can burn all things; if things are gone, where is the fire? A single breath of Tao can obscure all things; if things are gone, where is the Tao?”

19 

Guan Yinzi said: “People live in the world. Some live and die in one day, some live and die in ten years, and some live and die in a hundred years. Those who die in one day are like those who have obtained Tao in one breath; those who die in ten or a hundred years are like those who have obtained Tao over a long period of time. Those who have not died, although their actions are clear and intelligent, are only called life, not death; those who have not yet understood Tao, although their actions are clear and intelligent, are only called things, not Tao. ”

20 

Guan Yin Zi said: “I don’t know that my Tao is without words and without actions, but those who have words and actions seek Tao, and suddenly encounter strange things, and hold them as Tao. They don’t know that abandoning the source and seeking the flow, there is no time to get the source; abandoning the root and pursuing the end, there is no time to get the root. ”

21 

Guan Yin Zi said: “Practicing archery, practicing charioteering, practicing the zither, practicing chess, there is no one thing that can be obtained in one breath. Only Tao has no form and no direction, so it can be obtained in one breath. ”

22 

Guan Yin Zi said: “When two people shoot, they meet, the skill and clumsiness will be revealed; when two people play chess, they meet, the winner and loser will be revealed; when two people talk about Tao, there is nothing to show. There is nothing to show, no skill, no clumsiness, no victory, no defeat. ”

23 

Guan Yin Zi said: “My Tao is like the sea: there are millions of gold, but they can’t be seen; there are millions of stones, but they can’t be seen; there are millions of filth, but they can’t be seen. It can move small eels and small fish, and it can move big Kun and big whales. Gathering all the water and receiving it, it is not surplus; dispersing all the water and dividing it, it is not insufficient. ”

24 

Guan Yinzi said: "My Tao is like being in darkness. Those who are in light cannot see a single object in the darkness, but those who are in darkness can see things in the light."

25 

Guan Yinzi said: "The power of the villain is to evil; the power of the gentleman is to good; the power of the sage is to nothing. Only when there is nothing, it is the Tao."

26 

Guan Yinzi said: "My Tao is like a sword: if you cut something with a knife, it is sharp; if you hold the blade with your hand, it will hurt."

27 

Guan Yinzi said: "The basket does not ask the bowl, the bowl does not hit the basket; the tile does not ask the stone, the stone does not hit the tile; the Tao is not lost. Ask, ask, ask, where is the Tao when the Qi flows back and forth? ”

28 

Guan Yinzi said: “Those who look up to the Tao are on tiptoe, those who follow the Tao are on the ground; they all know things but do not know the Tao. Therefore, the sage does not look forward to the Tao and feel poor, nor does he rely on the Tao and feel rich; he does not cherish the Tao for the sage, nor does he sell the Tao to the fool. ”

二柱

1 二柱:

关尹子曰：“若椀若盂，若瓶若壼，若瓮若盎，皆能建天地；兆龟，数蓍，破瓦，文石，皆能告吉凶。是知天地万物成理，一物包焉。物物皆包之，各不相借。以我之精，合彼之精，两精相搏，而神应之。一雌一雄，卵生；一牡一牝，胎生。形者、彼之精，理者、彼之神。爱者、我之精，观者、我之神。爱为水，观为火。爱执而观，因之为水。观存而爱，摄之为金。先想乎一元之气，具乎一物，执爱之以合彼之形，冥观之以合彼之理，则象存焉。

2 二柱:

“一运之象，周乎太空。自中而升为天，自中而降为地。无有升而不降；无有降而不升。升者为火，降者为水。欲升而不能升者为木，欲降而不能降者为金。

3 二柱:

“木之为物，钻之得火，绞之得水。金之为物，击之得火，熔之得水。金木者、水火之交也，水为精为天，火为神为地，木为魂为人，金为魄为物。运而不已者为时，包而有在者为方。惟土终始之，有解之者，有示之者。”

4 二柱:

关尹子曰：“天下之人，盖不可以亿兆计，人人之梦各异，夜夜之梦各异。有天、有地，有人、有物，皆思成之；盖不可以尘计。安知今之天地，非有思者乎？”

5 二柱:

关尹子曰：“心应枣，肝应榆，我通天地。将阴梦水，将晴梦火，天地通我。我与天地，似契似离，纯纯各归。”

6 二柱:

关尹子曰：“天地虽大，有色、有形，有数、有方。吾有非色、非形，非数、非方，而天天地地者存。”

7 二柱:

关尹子曰：“死胎中者，死卵1中者，亦人亦物，天地虽大，彼固不知。计天地者，皆我区识。譬如手不触刃，刃不伤人。”

8 二柱:

关尹子曰：“梦中、鉴中、水中，皆有天地存焉。欲去梦天地者，寝不寐；欲去鉴天地者，神不照；欲去水天地者，盎不汲。彼之有无，在此，不在彼。是以圣人不去天地，去识。”

9 二柱:

关尹子曰：“天非自天，有为天者；地非自地，有为地者。譬如屋宇舟车，待人而成，彼不自成。知彼有待，知此无待。上不见天，下不见地；内不见我，外不见人。”

10 二柱:

关尹子曰：“有时者气；彼非气者，未尝有昼夜。有方者形；彼非形者，未尝有南北。何谓非气？气之所自生者。如摇箑得风，彼未摇时，非风之气；彼已摇时，即名为气。何谓非形？形之所自生者。如钻木得火，彼未钻时，非火之形；彼已钻时，即名为形。”

11 二柱:

关尹子曰：“寒暑温凉之变，如瓦石之类，置之火即热，置之水即寒；呵之即温，吸之即凉，特因外物，有去有来，而彼瓦石实无去来。譬如水中之影，有去有来，所谓水者，实无去来。”

12 二柱:

关尹子曰：“衣摇空得风，气呵物得水，水注水即鸣，石击石即光。知此说者，风、雨、雷、电，皆可为之。盖风、雨、雷、电皆缘气而生，而气缘心生，犹如内想大火，久之觉热；内想大1水，久之觉寒。知此说者，天地之德，皆可同之。”

13 二柱:

关尹子曰：“五云之变，可以卜当年之丰歉；八风之朝，可以卜当时之吉凶。是知休咎灾祥，一气之运耳。浑人我，同天地，而彼私智，认而已之。”

14 二柱:

关尹子曰：“天地寓，万物寓，我寓，道寓。苟离于1寓，道亦不立。”

Chapter 2 - pillars

1

Guan Yinzi said: "If a bowl is like a basin, if a vase is like a bottle, if if an urn is like a rim, they can all build up the heaven and earth; if a tortoise is spotted, a turtle is counted, a broken tile is broken, and an aragonite is used, it can tell good or bad luck. This is how we know that all things in the heaven and earth are in order. One thing is wrapped in it. Everything is wrapped in it, and each one does not borrow from it. The two spirits fight each other, and one is a male and one is an egg. One is a male and the other is a fetus. The essence of the other, the essence of the other, the essence of the observer, the spirit of the observer. Love is water, and observation is water. Take it as gold. First think about the energy of one element, which is embodied in one thing, and love it to match its shape, and meditate on it to match its principle, and then the image will exist.

2 

"A symbol of luck that goes around the space. It rises from the middle to become the sky, and from the middle it descends to the earth. Nothing rises but does not descend; nothing descends but does not rise. What rises is fire, what descends is water. Desire to rise Those that cannot rise are called wood, and those that want to fall but cannot fall are called gold.

3 

"Wood is an object, drill it to get fire, twist it to get water. Metal is an object, hit it to get fire, melt it to get water. Metal and wood are the intersection of water and fire. Water is the essence and is the sky, and fire is the god. Earth, wood is the soul, and metal is the soul. The movement is the time, but the earth is the end, and there is the explanation.”

4 

Guan Yinzi said: "There are billions of people in the world. Everyone has different dreams, and every night has a different dream. There is heaven, there is earth, there are people, and there are things. They are all thought of. It is impossible to think of them. Dust plan. Is there anyone who knows the world today?"

5 

Guan Yinzi said: "The heart corresponds to jujube, the liver corresponds to elm, and I connect with heaven and earth. I dream of water in the dark, and fire in the clear, and heaven and earth connect me. I and heaven and earth seem to be in agreement and separation, and the pure and the pure return to each other."

6 

Guan Yinzi said: "Although heaven and earth are large, they have color, shape, number, and square. I have things that are not color, shape, number, or square, but heaven, heaven, earth, and earth exist."

7 

Guan Yinzi said: "Those who are pregnant with stillborn fetuses and those who are pregnant with dead eggs are also people and things. Although the heaven and earth are big, they are not known. Those who think about heaven and earth are all aware of me. For example, if the hand does not touch the blade, the blade will not hurt anyone."

8 

Guan Yinzi said: "In dreams, in mirrors, and in water, there is heaven and earth. Those who want to dream about heaven and earth will not be able to sleep; those who want to see heaven and earth, the gods will not shine; those who want to go to water, heaven and earth, will not be able to drink." The existence and non-existence of the other are here and not there. Therefore, the sage does not go to heaven and earth to know.”

9 

Guan Yinzi said: "Heaven is not from heaven, there is something for heaven; the earth is not from earth, there is something for earth. For example, a house, a boat, and a chariot are made by waiting for people, but they are not made by themselves. Know that there is waiting for that, and know that there is no waiting for this. You can't see it from above. No one can see the earth below; no one can see me inside, and no one can see anyone outside.”

10 

Guan Yinzi said: "Sometimes it is Qi; if it is not Qi, there is no day and night. If there is a square shape, there is no north and south. What is non-Qi? When Qi is generated by itself, it is like shaking a basket to catch the wind. When it is not shaken, it is not the shape of the wind. When it is shaken, it is called Qi. That’s called shape.”

11

Guan Yinzi said: "The changes in temperature and coolness in cold and heat, such as tiles and rocks, are hot when put on fire, cold when put on water; warm when touched, cool when sucked in, especially due to external objects, which come and go. But the tiles and stones do not come or go. Just like the shadows in the water, they come and go. The so-called water does not come or go. "

12 

Guan Yinzi said: "The wind can be obtained by shaking clothes in the air, water can be obtained by breathing things, water can make a sound when water is poured into it, and light can be produced when a stone hits a stone. Those who know this saying can do it with wind, rain, thunder, and lightning. Covering the wind, Rain, thunder, and lightning are all caused by qi, and qi is caused by the heart. Just like thinking about a fire inside, you will feel hot for a long time; those who know this saying, the virtues of heaven and earth can all be the same. "

13 

Guan Yinzi said: "The changes in the five clouds can predict the prosperity of the year; the changes in the eight winds can predict the good and bad times at that time. This is to know the good and bad luck of the time, and the fortune of one breath. Human beings and I are the same as the sky and the earth, and they are different from each other. It’s just private wisdom, just admit it.”

14 

Guan Yinzi said: "The heaven and the earth are contained, all things are contained, I am contained, and the Tao is contained. If you stay apart from one residence, the Tao will not be established."

三极

1 三极:

关尹子曰：“圣人之治天下：不我贤愚，故因人之贤而贤之，因人之愚而愚之；不我是非，故因事之是而是之，因事之非而非之。知古今之大同，故或先古，或先今；知内外之大同，故或先内，或先外。天下之物，无得以累之，故本之以谦；天下之物，无得以外之，故含之以虚；天下之物，无得以难之，故行之以易；天下之物，无得以窒之，故变之以权。以此中天下，可以制礼；以此和天下，可以作乐；以此公天下，可以理财；以此周天下，可以御侮；以此因天下，可以立法；以此观天下，可以制器。圣人不以一己治天下，而以天下治天下。天下归功于圣人，圣人任功于天下。所以尧、舜、禹、汤之治天下，天下皆曰自然。”

2 三极:

关尹子曰：“天无不覆，有生有杀，而天无爱恶。日无不照，有妍有丑，而日无厚薄。”

3 三极:

关尹子曰：“圣人之道，天命，非圣人能自道。圣人之德，时苻，非圣人能自德。圣人之事，人为，非圣人能自事。是以圣人不有道，不有德，不有事。”

4 三极:

关尹子曰：“圣人知我无我，故同之以仁；知事无我，故权之以义；知心无我，故戒之以礼；知识无我，故照之以智。知言无我，故守之以信。”

5 三极:

关尹子曰：“圣人之道，或以仁为仁，或以义为仁，或以礼、以智、以信为仁。仁、义、礼、智、信，各兼五者；圣人一之不胶，天下名之不得。”

6 三极:

关尹子曰：“勿以行观圣人，道无迹；勿以言观圣人，道无言；勿以能观圣人，道无为；勿以貌观圣人，道无形。”

7 三极:

关尹子曰：“行虽至卓，不离高下；言虽至公，不离是非；能虽至神，不离巧拙；貌虽至殊，不离妍丑。圣人假此，以示天下。天下冥此，乃见圣人。”

8 三极:

关尹子曰：“圣人师蜂，立君臣；师蜘蛛，立网罟；师拱鼠，制礼；师战蚁，置兵。众人师贤人，贤人师圣人，圣人师万物。惟圣人同物，所以无我。”

9 三极:

关尹子曰：“圣人曰道。观天地人物皆吾道：倡和之，始终之，青黄之，卵翼之；不爱道，不弃物；不尊君子，不贱小人。贤人曰物。物物不同，旦旦去之，旦旦与之；短之，长之，直之，方之，是为物易也。殊不知圣人鄙杂厕，别分居，所以为人，不以此为己。”

10 三极:

关尹子曰：“圣人之于众人，饮食衣服同也，屋室舟车同也，富贵贫贱同也。众人每同圣人，圣人每同众人。彼仰其高、侈其大者，其然乎？其不然乎？”

11 三极:

关尹子曰：“鱼欲异群鱼，舍水跃岸即死；虎欲异群虎，舍山入市即擒。圣人不异众人，特物不能拘尔。”

12 三极:

关尹子曰：“道无作。以道应世者，是事非道。道无方。以道寓物者，是物非道。圣人竟不能出道以示人。”

13 三极:

关尹子曰：“如钟钟然，如钟鼓然，圣人之言则然。如车车然，如车舟然，圣人之行则然。惟莫能名，所以退天下之言；惟莫能知，所以夺天下之智。”

14 三极:

关尹子曰：“蝍蛆食蛇，蛇食哇，哇食蝍蛆，互相食也。圣人之言亦然，言有无之弊，又言非有非无之弊，又言去非有非无之弊；言之如引锯然。惟善圣者，不留一言。”

15 三极:

关尹子曰：“若龙、若蛟。若蛇、若龟、若鱼、若蛤，龙皆能之，蛟、蛟而已，不能为龙，亦不能为蛇、为龟、为鱼、为蛤。圣人龙之，贤人蛟之。”

16 三极:

关尹子曰：“在己无居，形物自著；其动若水，其静若镜，其应若响。芒乎若亡，寂乎若清。同焉者和，得焉者失。未尝先人而尝随人。”

17 三极:

关尹子曰：“浑乎洋乎！游太初乎！时金已，时玉已；时粪已，时土已。时翔物，时逐物，时山物，时渊物。端乎权乎！狂乎愚乎！”

18 三极:

关尹子曰：“人之善琴者，有悲心，则声凄凄然；有思心，则声迟迟然；有怨心，则心回回然；有慕心，则声裴裴然。所以悲、思、怨、慕者，非手，非竹，非丝，非桐；得之心，苻之手；得之手，苻之物。人之有道者，莫不中道。”

19 三极:

关尹子曰：“圣人以有言、有为、有思者，所以同乎人；未尝言、未尝为、未尝思者，所以异乎人。”

20 三极:

关尹子曰：“利害心愈明，则亲不睦；贤愚心愈明，则友不交；是非心愈明，则事不成；好丑心愈明，则物不契；是以圣人浑之。”

21 三极:

关尹子曰：“世之愚拙者，妄援圣人之愚拙自解，殊不知圣人时愚、时明，时拙、时巧。”

22 三极:

关尹子曰：“以圣师圣者，贤人；以贤师圣者，圣人。盖以圣师圣者，徇迹而忘道。以贤师圣者，反迹而合道。”

23 三极:

关尹子曰：“贤人趋上而不见下，众人趋下而不见上。圣人通乎上下，惟其宜之；岂曰离贤人、众人，别有圣人哉。”

24 三极:

关尹子曰：“天下之理：夫者倡，妇者随；牡者驰，牝者逐；雄者鸣，雌者应。是以圣人制言行，而贤人拘之。”

25 三极:

关尹子曰：“圣人道虽虎变，事则鳖行；道虽丝纷，事则棊布。”

26 三极:

关尹子曰：“所谓圣人之道者，胡然孑孑尔，胡然彻彻尔，胡然唐唐尔，胡然臧臧尔。惟其能偏偶万物，而无一物能偶之，故能贵万物。”

27 三极:

关尹子曰：“云之卷舒，禽之飞翔，皆在虚空中，所以变化不穷。圣人之道则然。”

Chapter 3 - Poles

1

Guan Yinzi said: "The sage governs the world: he does not judge himself as wise or foolish, so he judges people according to their virtue and foolishness; he does not judge himself as right or wrong, so he judges things according to their rightness and condemns things according to their wrongness. He knows the great similarity between the past and the present, so he sometimes puts the past first or the present first; he knows the great similarity between the inside and the outside, so he sometimes puts the inside first or the outside first. Nothing in the world can be burdened, so he bases himself on humility; nothing in the world can be excluded, so he contains it with emptiness; nothing in the world can be difficult, so he moves it with ease; nothing in the world can be blocked, so he changes it with power. With this, he can make rituals in the world; with this, he can make music in the world; with this, he can manage finances in the world; with this, he can defend the world against insults; with this, he can make laws in the world; with this, he can make tools in the world. The sage does not rule the world by himself, but by the world. The world gives credit to the sage, and the sage takes credit for the world. Therefore, when Yao, Shun, Yu, and Tang ruled the world, the world said it was natural."

2 

Guan Yinzi said: "There is nothing that is not covered by the sky, there are life and death, but there is no love or hate in the sky. There is nothing that the sun does not shine, there are beauty and ugliness, but there is no thickness or thinness in the sun."

3 

Guan Yinzi said: "The way of the sage is the will of heaven, not the sage can do it by himself. The virtue of the sage is the rule of time, not the sage can do it by himself. The affairs of the sage are man-made, not the sage can do it by himself. Therefore, the sage has no way, no virtue, and no affairs."

4 

Guan Yinzi said: "The sage knows that I have no self, so he treats it with benevolence; he knows that there is no self in affairs, so he handles it with righteousness; he knows that there is no self in the heart, so he warns it with courtesy; he knows that there is no self in knowledge, so he illuminates it with wisdom. He knows that there is no self in words, so he keeps it with faith."

5 

Guan Yinzi said: "The way of the sage is to take benevolence as benevolence, righteousness as benevolence, or propriety, wisdom and trustworthiness as benevolence. Benevolence, righteousness, propriety, wisdom and trustworthiness are all five. The sage is not rigid in one, and the world cannot call him famous."

6 

Guan Yinzi said: "Do not judge the sage by his behavior, the way has no trace; do not judge the sage by his words, the way has no words; do not judge the sage by his ability, the way has no action; do not judge the sage by his appearance, the way has no form."

7 

Guan Yinzi said: "Although his behavior is outstanding, he does not deviate from high and low; although his words are fair, he does not deviate from right and wrong; although his ability is divine, he does not deviate from cleverness and clumsiness; although his appearance is unique, he does not deviate from beauty and ugliness. The sage uses this to show the world. When the world understands this, it will see the sage."

8 

Guan Yinzi said: "The sage learns from bees to establish the relationship between ruler and minister; learns from spiders to establish nets; learns from rats to establish rituals; learns from fighting ants to set up troops. The masses learn from the wise, the wise learn from the sage, and the sage learns from all things. Only the sage is one with all things, so he has no self."

9 

Guan Yinzi said: "The sage is called Tao. Observing the heaven, earth, and people, they are all my Tao: advocating harmony, beginning and end, green and yellow, and protecting them; not loving Tao, not abandoning things; not respecting gentlemen, not despising villains. The sage is called things. All things are different, and one day he takes away something, and one day he gives it away; one day he makes it short, one day he makes it long, one day he makes it straight, one day he makes it square, and this is how things change. Little do you know that the sage despises the mixed and separated, so that he can be a human being, and does not take this for himself."

10 

Guan Yinzi said: "The sage is the same as the common people in terms of food, clothing, house, boat and carriage, and wealth, nobility and poverty. The common people are always the same as the sage, and the sage is always the same as the common people. Those who admire their height and boast of their greatness, is it so? Is it not so?"

11 

Guan Yinzi said: "If a fish wants to be different from other fish, it will leave the water and jump to the shore and die; if a tiger wants to be different from other tigers, it will leave the mountain and enter the market and be captured. The sage is no different from the common people, but things cannot restrain him."

12 

Guan Yinzi said: "The Tao is not created. Those who respond to the world with the Tao are doing things, not the Tao. The Tao has no direction. Those who use the Tao to express things are things, not the Tao. The sage cannot even show the Tao to others."

13 

Guan Yinzi said: "Like a bell, like a bell, like a drum, the words of the sage are so. Like a car, like a car, like a boat, the actions of the sage are so. Only because no one can name it, the words of the world are rejected; only because no one can know it, the wisdom of the world is taken away. ”

14 

Guan Yinzi said: "The maggots eat snakes, the snakes eat the maggots, the maggots eat the maggots, they eat each other. The words of the sages are also like this, they talk about the disadvantages of existence and non-existence, and also talk about the disadvantages of neither existence nor non-existence, and also talk about getting rid of the disadvantages of neither existence nor non-existence; the words are like drawing a saw. Only the good sages do not leave a single word. ”

15 

Guan Yinzi said: "Like a dragon, like a dragon. Like a snake, like a turtle, like a fish, like a clam, a dragon can do all of them, but a dragon is just a dragon, it cannot be a dragon, nor can it be a snake, a turtle, a fish, or a clam. The sages make dragons, and the wise make dragons. ”

16 

Guan Yinzi said: "In oneself, there is no place to stay, the shape of things is self-evident; its movement is like water, its stillness is like a mirror, and its response is like sound. It is as bright as the dead, and as quiet as the clear. Those who agree with it are in harmony, and those who get it lose it. I have never been ahead of others, but I have followed others. ”

17 

Guan Yinzi said: “It is muddy and vast! It is wandering in the beginning! Sometimes it is gold, sometimes it is jade; sometimes it is manure, sometimes it is soil. Sometimes it flies, sometimes it chases things, sometimes it is mountain things, sometimes it is deep things. It is upright and powerful! It is crazy and foolish! ”

18 

Guan Yinzi said: “If a person is good at playing the zither, he will have a sad heart, and the sound will be sad; if he has a thoughtful heart, the sound will be slow; if he has a resentful heart, the heart will be tossing; if he has a longing heart, the sound will be long. The reason for sadness, thinking, resentment, and longing is not the hand, bamboo, silk, or paulownia; what is obtained in the heart is the hand of Fu; what is obtained in the hand is the object of Fu. Those who have the Tao are all in the middle of the Tao. ”

19 

Guan Yinzi said: “The saints are the same as others because they have words, actions, and thoughts; the reason why they are different from others is that they have never spoken, never acted, and never thought. ”

20 

Guan Yinzi said: "The clearer one's mind is about benefits and harm, the less harmonious one's relatives are; the clearer one's mind is about the wise and the foolish, the less one's friends are; the clearer one's mind is about right and wrong, the less things can be accomplished; the clearer one's mind is about good and bad, the less things can be achieved; therefore, the sage is confused."

21 

Guan Yinzi said: "The foolish people in the world use the foolishness of the sage to explain themselves, but they don't know that the sage is sometimes foolish and sometimes wise, sometimes clumsy and sometimes clever."

22 

Guan Yinzi said: "The wise man who teaches the sage is a wise man; the wise man who teaches the sage is a sage. Because the wise man who teaches the sage follows the traces and forgets the way. The wise man who teaches the sage goes against the traces and conforms to the way."

23 

Guan Yinzi said: "The wise man tends to go up and does not see down, while the common man tends to go down and does not see up. The sage is in touch with both up and down, and he does it as he pleases; how can we say that there is a sage apart from the wise man and the common man? ”

24 

Guan Yinzi said: "The principle of the world is: the husband leads and the wife follows; the male runs and the female chases; the male sings and the female responds. Therefore, the sage regulates words and deeds, and the wise man restrains them. ”

25 

Guan Yinzi said: "The way of the sage may be like a tiger, but in practice it is like a turtle; the way may be like a tangled silk, but in practice it is like a tangled cloth. ”

26 

Guan Yinzi said: "The so-called way of the sage is so lonely, so clear, so chaotic, and so varied. It is because it can match all things, and no thing can match it, so it can value all things. ”

27 

Guan Yinzi said: "The rolling and unrolling of clouds and the flying of birds are all in the void, so the changes are endless. The way of the sage is like this. ”

四符

1 四符:

关尹子曰：“水可析可合，精、无人也。火因膏因薪、神、无我也。故耳蔽前后皆可闻，无人；智崇、无人；一奇、无人；冬凋秋物，无人；黑不可变，无人；北寿，无人；皆精。舌即齿牙，成言，无我；礼卑，无我；二偶，无我；夏因春物，无我；赤可变，无我；南夭，无我；皆神。以精无我，故米去壳，则精存；以神无我，故鬼凭物，则神见。全精者、忘是非，忘得失；在此者非彼。抱神者，时晦明，时强弱；在彼者非此。”

2 四符:

关尹子曰：“精、神，水、火也，五行互生灭之，其来无首，其往无尾。则吾之精，一滴无存亡尔；吾之神，一欻无起灭尔。惟无我无人，无首无尾，所以与天地冥。”

3 四符:

关尹子曰：“精者水，魄者金，神者火，魂者木。精主水，魄主金，金生水，故精者、魄藏之。神主火，魄主木，木生火，故神者、魂藏之。惟火之为物，能熔金而销之，能燔木而烧之；所以冥魂魄。惟精在天为寒，在地为水，在人为精；神在天为热，在地为火，在人为神；魄在天为燥，在地为金，在人为魄；魂在天为风，在地为木，在人为魂。惟以我之精，合天地万物之精，譬如万水可合为一水；以我之神，合天地万物之神，譬如万火，可合为一火；以我之魄，合天地万物之魄，譬如金之为物，可合异金而熔之为一金；以我之魂，合天地万物之魂，譬如木之为物，可接异木而生之为一木，则天地万物，皆吾精、吾神、吾魄、吾魂。何者死？何者生？”

4 四符:

关尹子曰：“五行之运：因精有魂，因魂有神，因神有意，因意有魄，因魄有精。五行回环不已，所以我之伪心流转造化，几亿万岁，未有穷极。然核芽相生，不知其几万株；天地虽大，不能芽空中之核。雌卵相生，不知其几万禽；阴阳虽妙，不能卵无雄之雌。惟其来干我者，皆摄之以一息，则变物为我；无物非我。所谓五行者，孰能变之？”

5 四符:

关尹子曰：“众人以魄摄魂者，金有馀则木不足也。圣人以魂运魄者，木有馀则金不足也。盖魄之藏，魂俱之；魂之游，魄因之。魂昼寓目，魄夜舍肝。寓目能见，舍肝能梦。见者魂，无分别析之者。分别析之，曰天地者，魂狃习也。梦者魄，无分别析之者，分别析之，曰彼我者，魄狃习也。土生金，故意生魄。神之所动，不名神，名意；意之所动，不名意，名魄。惟圣人知我无我，知物无物，皆因思虑计之而有。是以万物之来，我皆对之以性，而不对之以心。性者、心未萌也，无心，则无意矣；盖无火则无土，无意则无魄矣。盖无土则无金，一者不存，五者皆废。既能浑天地万物以为魂，斯能浑天地万物以为魄。凡造化所妙，皆吾魂；凡造化所有，皆吾魄，则无有一物可役我者。”

6 四符:

关尹子曰：“鬼云为魂，鬼白为魄，于文则然。鬼者、人死所变，云者、风，风者、木；白者、气，气、者金。风散，故轻清；轻清者上天。金坚，故重浊；重浊者入地。轻清者，魄从魂升；重浊者，魂从魄降。有以仁升者，为木星佐；有以义升者，为金星佐；有以礼升者，为火星佐；有以智升者，为水星佐；有以信升者，为土星佐。有以不仁沉者，木贼之；不义沉者，金贼之；不礼沉者，火贼之；不智沉者，水贼之；不信沉者，土贼之。

7 四符:

“魂魄半之，则在人间。升魂为贵，降魄为贱；灵魂为贤，厉魂为愚；轻魂为明，重魄为暗，扬魂为羽，钝魄为毛；明魂为神，幽魄为鬼；其形其居，其识其好，皆以五行契之。惟五行之数参差不一，所以万物之多，盈天地间犹未已也。以五事归五行，以五行作五虫，可胜言哉！譬犹兆龟数蓍，至诚自契，五行应之。诚苟不至，兆之数之，无一应者。圣人假物以游世，五行不得不对。”

8 四符:

关尹子曰：“五者具有魂。魂者识，目者精，色者神，见之者为魂。耳、目、口、鼻、心之类。在此生者，爱为精，为彼生父本；观为神，为彼生母本。爱观虽异，识生。彼生生本，在彼生者，一为父，故受气于父，气为水；二为母，故受血于母，血为火。有父有母，彼生生矣。惟其爱之无识，如锁之交；观之无识，如灯之照。吾识不萌，吾生何有？”

9 四符:

关尹子曰：“如桴扣鼓。鼓之形者，我之有也；鼓之声者，我之感也。桴已往矣，馀声尚在，终亦不存而已矣。鼓之形，如我之精；鼓之声，如我之神；其馀声者，犹之魂魄。知夫倏往倏来，则五行之气，我何有焉？”

10 四符:

关尹子曰：“夫菓之有核，必待水、火、土三者具矣，然后相生不穷。三者不具，如大旱、大潦、大块，皆不足以生物。夫精、水，神、火，意、土，三者、本不交，惟人以根合之，故能于其中横见有事；犹如术呪者。能于至无中见多有事。”

11 四符:

关尹子曰：“魂者、木也，木根于冬、水，而华于夏、火。故人之魂藏于夜、精，而见于昼、神。合乎精，故所见我独；盖精未尝有人。合乎神，故所见人同；盖神未尝有我。”

12 四符:

关尹子曰：“知夫此身如梦中身随情所见者，可以飞神作我而游太清。知夫此物如梦中物随情所见者，可以凝精作物而驾八荒。是道也，能见精神而久生，能忘精神而超生。吸气以养精，如金生水；吸风以养神，如木生火；所以假外以延精神。漱水以养精，精之所以不穷；摩火以养神，神之所以不穷。所以假内以延精神。若夫忘精神而超生者，吾尝言之矣。”

13 四符:

关尹子曰：“蜣蜋转丸，丸成而精思之，而有蝡白者存丸中，俄去壳而蝉。彼蜣不思，彼蝡奚白？”

14 四符:

关尹子曰：“庖人羹蟹，遗一足几上，蟹已羹，而遗足尚动。是生死者，一气聚散尔。不生不死，而人横计曰生死。”

15 四符:

关尹子曰：“人勤于礼者，神不外驰；可以集神。人勤于智者，精不外移；可以摄精。仁则阳而明，可以轻魂；义则阴而冥，可以御魄。”

16 四符:

关尹子曰：“有死立者，有死坐者，有死卧者，有死病者，有死药者。等死，无甲乙之殊。若知道之士，不见生，故不见死。”

17 四符:

关尹子曰：“人之厌生死、超生死者，皆是大患也。譬如化人，若有厌生死心、超生死心，止名为妖，不名为道。”

18 四符:

关尹子曰：“计生死者，或曰死已、有；或曰死已、无；或曰死已、亦有亦无；或曰死已、不有不无；或曰当幸者；或曰当惧者；或曰当任者；或曰当超者。愈变识情，驰鹜不已。殊不知我之生死，如马之手，如牛之翼，本无有，复无无。譬如水火，虽犯水火，不能烧之，不能溺之。”

Chapter 4 - Symbols

1

Guan Yinzi said: "Water can be separated and combined, but it is essence and no one. Fire is caused by oil and firewood, but it is spirit and no self. Therefore, ears can hear everything from front to back, but no one; wisdom is high, but no one; one is strange, but no one; winter withers and autumn things, but no one; black cannot change, but no one; north is long, but no one; they are all essence. Tongue is teeth, which can make words, but no self; courtesy is humble, but no self; two pairs, but no self; summer is caused by spring things, but no self; red can change, but no self; south is short, but no self; they are all spirit. Because essence has no self, so when rice is husked, essence remains; because spirit has no self, so when ghosts rely on things, spirits can be seen. Those who are fully essence forget right and wrong, forget gains and losses; those who are here are not there. Those who embrace spirits are sometimes bright and sometimes dark, sometimes strong and sometimes weak; those who are there are not here."

2 

Guan Yinzi said: "Essence and spirit are water and fire. The five elements are mutually generated and destroyed. They come without a beginning and go without an end. So my essence, a drop of it has no existence or death; my spirit, a moment of it has no rise or fall. There is no me and no one, no beginning and no end, so it is in harmony with heaven and earth."

3 

Guan Yinzi said: "Essence is water, spirit is gold, spirit is fire, and soul is wood. Essence governs water, spirit governs gold, gold gives birth to water, so essence is stored in spirit. Spirit governs fire, spirit governs wood, wood gives birth to fire, so spirit is stored in soul. Only fire can melt gold and consume it, and burn wood and burn it; so it is in harmony with soul and spirit. Only essence is cold in the sky, water on the ground, and essence in people; spirit is hot in the sky, fire on the ground, and spirit in people; spirit is dry in the sky, gold on the ground, and spirit in people; soul is wind in the sky, and wind on the ground. Wood is the soul of man. Only by combining my essence with the essence of all things in the world, just like all waters can be combined into one water; by combining my spirit with the spirit of all things in the world, just like all fires can be combined into one fire; by combining my soul with the soul of all things in the world, just like gold can be combined with other golds and melted into one gold; by combining my soul with the soul of all things in the world, just like wood can be combined with other woods and made into one wood, then all things in the world are my essence, my spirit, my soul, and my soul. Who dies? Who lives? ”

4 

Guan Yinzi said: "The movement of the five elements: because of the essence there is a soul, because of the soul there is a spirit, because of the spirit there is intention, because of the intention there is a soul, and because of the soul there is an essence. The five elements are constantly circulating, so my false heart flows through creation, for hundreds of millions of years, and there is no end. However, the nucleus sprouts from each other, and I don't know how many tens of thousands of plants there are; although the heaven and earth are big, they cannot sprout nuclei in the air. Female eggs are born from each other, and I don't know how many birds there are; although yin and yang are wonderful, they cannot produce eggs without males. Only those who come to interfere with me, all of them are absorbed in one breath, then the object becomes me; nothing is not me. The so-called five elements, who can change it?"

5 

Guan Yinzi said: "People use the spirit to control the soul, and if metal is in excess, wood is insufficient. Saints use the soul to operate the spirit, and if wood is in excess, metal is insufficient. The soul hides the spirit, and the spirit follows it; the soul wanders. The soul resides in the eyes during the day, and the spirit resides in the liver at night. The eyes allow us to see, and the liver allows us to dream. The soul is the one who sees, and there is no one who can distinguish and analyze it. The distinction and analysis are called heaven and earth, and the soul is accustomed to it. The dream is the spirit, and there is no one who can distinguish and analyze it, and the distinction and analysis are called others and me, and the spirit is accustomed to it. The earth produces metal, and the will produces the spirit. The movement of the spirit is not called spirit, but intention; the movement of the intention is not called intention, but spirit. Only the saints know that I have no self, and that things have no things, and they all exist because of thinking and planning. Therefore, when all things come, I respond to them with nature, not with heart. Nature is the heart that has not yet sprouted. Without heart, there is no intention. Without fire, there is no earth, and without intention, there is no spirit. Without earth, there is no metal. If one does not exist, all five will be abolished. Since I can regard all things in the universe as my soul, I can also regard all things in the universe as my spirit. All the wonders of creation are my soul; all that creation has are my spirit, and nothing can control me. ”

6 

Guan Yinzi said: “Ghost clouds are souls, and ghost white is spirits. This is true in the text. Ghosts are what people change after death. Clouds are wind, wind is wood; white is air, air is metal. Wind disperses, so it is light and clear; the light and clear go up to the sky. Metal is hard, so it is heavy and turbid; the heavy and turbid go into the ground. For the light and clear, the spirit rises from the soul; for the heavy and turbid, the soul descends from the spirit. Those who rise with benevolence are assisted by Jupiter; those who rise with righteousness are assisted by Venus; those who rise with courtesy are assisted by Mars; those who rise with wisdom are assisted by Mercury; those who rise with faith are assisted by Saturn. If one is unkind and sinks, the wood will steal him; if one is unrighteous and sinks, the gold will steal him; if one is unrespectful and sinks, the fire will steal him; if one is unwise and sinks, the water will steal him; if one is untrustworthy and sinks, the earth will steal him.

7 

“If the soul and the spirit are half, then they are in the human world. The ascending soul is noble, the descending spirit is lowly; the spiritual soul is virtuous, the fierce soul is foolish; the light soul is bright, the heavy spirit is dark, the rising soul is feathers, the dull spirit is hair; the bright soul is a god, the ghost soul is a ghost; their shapes, their residences, their knowledge and their likes are all determined by the five elements. However, the number of the five elements varies, so the number of all things is still not enough to fill the world. The five things are classified into the five elements, and the five elements are made into five insects. How can it be described! It is like counting the yarrow stalks with sincerity, and the five elements will respond to it. If sincerity is not reached, no one will respond to the number of the omens. The saints use objects to travel the world, and the five elements have to respond.”

8 

Guan Yinzi said: "The five have souls. Soul is consciousness, eyes are essence, color is spirit, and the one who sees is soul. Ears, eyes, mouth, nose, heart and so on. In this life, love is essence, which is the father of the other; observation is spirit, which is the mother of the other. Although love and observation are different, consciousness is life. The origin of life, in the life of the other, one is the father, so it receives qi from the father, and qi is water; the other is the mother, so it receives blood from the mother, and blood is fire. With a father and a mother, it lives. But because love has no consciousness, it is like a lock; observation has no consciousness, like the light of a lamp. If my consciousness does not sprout, how can I live?"

9 

Guan Yinzi said: "It is like beating a drumstick. The shape of the drum is my existence; the sound of the drum is my feeling. The drumstick has gone, but the remaining sound is still there, and it will eventually cease to exist. The shape of the drum is like my essence; the sound of the drum is like my spirit; the remaining sound is like my soul. Knowing that it goes and comes quickly, what do I have to do with the energy of the five elements?"

10 

Guan Yinzi said: "For a fruit to have a core, it must wait for water, fire, and earth to be present, and then it can be born endlessly. If the three are not present, such as drought, flood, and land, they are all incapable of producing life. Essence, water, spirit, fire, intention, and earth, the three, originally do not interact, but people combine them with their roots, so they can see something happening in them; just like a magic spell. They can see many things in the nothingness."

11

Guan Yinzi said: "The soul is wood. Wood is rooted in winter and water, and blooms in summer and fire. Therefore, the soul of a person is hidden in the night and spirit, and is seen in the day and spirit. In harmony with the spirit, what I see is unique; because the spirit has never been with others. In harmony with the spirit, what I see is the same as others; because the spirit has never been with me."

12 

Guan Yinzi said: "Knowing that this body is like the body in a dream and follows the feelings, you can fly the spirit to become me and travel in Taiqing. Knowing that this thing is like the thing in a dream and follows the feelings, you can condense the spirit into things and drive the eight wildernesses. This is the way. If you can see the spirit, you can live for a long time. If you can forget the spirit, you can transcend. Inhaling air to nourish the spirit is like gold giving birth to water; inhaling wind to nourish the spirit is like wood giving birth to fire; so you use the outside to prolong the spirit. Rinse your mouth with water to nourish the spirit, so the spirit is endless; rub fire to nourish the spirit, so the spirit is endless. So you use the inside to prolong the spirit. If you forget the spirit and transcend, I have said it before."

13 

Guan Yinzi said: "When a dung beetle rolls a ball, it thinks about it. A dung beetle is inside the ball. It will soon be out of its shell and become a cicada. The dung beetle does not think, so why is the dung beetle so white?"

14 

Guan Yinzi said: "When the cook was making soup with a crab, he left one leg on the table. The crab was already cooked, but the leg was still moving. Life and death are the gathering and dispersion of one qi. There is no birth and no death, but people call it life and death."

15 

Guan Yinzi said: "If a person is diligent in etiquette, his spirit will not wander outside; he can gather his spirit. If a person is diligent in wisdom, his spirit will not move outside; he can collect his spirit. Benevolence is yang and bright, and can lighten the soul; righteousness is yin and dark, and can control the soul."

16

Guan Yinzi said: "There are those who die standing, those who die sitting, those who die lying, those who die sick, and those who die with medicine. There is no difference between A and B in death. If a person knows, he will not see life, so he will not see death. ”

17

Guan Yinzi said: “People who are tired of life and death and who want to transcend life and death are all great troubles. For example, if a person has the desire to hate life and death and to transcend life and death, he is only a demon, not a Taoist. ”

18

Guan Yinzi said: “Those who calculate life and death may say that death is existence; or death is non-existence; or death is both existence and non-existence; or death is neither existence nor non-existence; or one should be lucky; or one should be afraid; or one should take responsibility; or one should transcend. The more they change their perceptions, the more they rush forward. Little do they know that my life and death are like the hands of a horse or the wings of an ox. They are originally non-existent and non-non-existent. It is like water and fire. Although they collide with water and fire, they cannot burn or drown. ”

五鉴

1 五鉴:

关尹子曰：“心蔽吉凶者，灵鬼摄之；心蔽男女者，淫鬼摄之；心蔽幽忧者，沉鬼摄之；心蔽放逸者，狂鬼摄之；心蔽盟诅者，奇鬼摄之；心蔽药饵者，物鬼摄之。如是之鬼，或以阴为身，或以幽为身；或以风为身，或以气为身；或以土偶为身，或以彩画为身；或以老畜为身；或以败器为身。彼以其精，此以其精，两精相搏，则神应之。为鬼所摄者，或解奇事，或解异事，或解瑞事。其人傲然，不曰鬼于躬，惟曰道于躬；久之，或死木，或死金，或死绳，或死井。惟圣人能神神而不神于神，役万物而执其机。可以会之，可以散之，可以御之；日应万物，其心寂然。”

2 五鉴:

关尹子曰：“无一心：五识并驰，心不可一；无虚心，五行皆具，心不可虚；无静心：万化密移，心不可静。借能一则二偶之，借能虚则实满之，借能静则动摇之。惟圣人能敛万有于一息，无有一物可役吾之明彻，散一息于万有，无有一物可间吾之云为。”

3 五鉴:

关尹子曰：“火千年，俄可灭；识千年，俄可去。”

4 五鉴:

关尹子曰：“流者、舟也，所以流之者，是水、非舟。运者、车也，所以运之者，是牛、非车。思者、心也，所以思之者，是意、非心，不知所以然而然。惟不知所以然而然，故其来无从，其往无在。其来无从，其往无在，故能与天地本原，不古不今。”

5 五鉴:

关尹子曰：“知心无物，则知物无物；知物无物，则知道无物。知道无物，故不尊卓绝之行，不惊微妙之言。”

6 五鉴:

关尹子曰：“物我交，心生；两木摩，火生。不可谓之在我，不可谓之在彼；不可谓之非我，不可谓之非彼；执而彼我之，则愚。”

7 五鉴:

关尹子曰：“无恃尔所谓利、害、是、非。尔所谓利、害、是、非者，果得利、害、是、非之乎？圣人方且不识不知，而况于尔！”

8 五鉴:

关尹子曰：“夜之所梦，或长于夜，心无时。生于齐者，心之所见，皆齐国也；既而之宋、之魏、之晋、之，心之所存各异，心无方。”

9 五鉴:

关尹子曰：“善弓者、师弓，不师羿；善舟者、师舟，不师奡；善心者、师心，不师圣。”

10 五鉴:

关尹子曰：“是非、好丑、成败、盈虚，造物者运矣，皆因私识执之而有。于是以无遣之犹存，以非有、非无遣之犹存。无曰莫莫尔，无曰浑浑尔，犹存。譬犹昔游再到，记忆宛然。此不可忘、不可遣。

11 五鉴:

“善去识者，变识为智。变识为智之说，汝知之乎？曰：想如：思鬼心栗，思盗心怖。曰：识如：认黍为稷、认玉为石者，浮游罔象，无所底止。譬覩奇物，生奇物想，生奇物识；此想、此识，根不在我。譬如今日，今日而已；至于来日想、识，殊未可卜。及至来日，纷纷想、识，皆缘有生。曰想、曰识，譬犀望月，月形入角，特因识生，始有月形。而彼真月，初不在角。胸中之天地万物亦然。知此说者，外不见物，内不见情。”

12 五鉴:

关尹子曰：“物生于土，终变于土；事生于意，终变于意。知夫惟意，则俄是之，俄非之；俄善之，俄恶之。意有变，心无变；意有觉，心无觉。惟一我心，则意者、尘往来尔，事者、欻起灭尔。吾心有大常者存。”

13 五鉴:

关尹子曰：“情生于心，心生于性。情、波也，心、流也，性、水也。来于我者，如石火顷；以性受之，则心不生物，浮浮然。”

14 五鉴:

关尹子曰：“贤、愚、真、伪，有识者，有不识者。彼虽有贤、愚，彼虽有真、伪，而谓之贤、愚、真、伪者，击我之识。知夫皆识所成，故虽真者亦伪之。”

15 五鉴:

关尹子曰：“心感物，不生心，生情。物交心，不生物，生识。物尚非真，何况于识？识尚非真，何况于情？而彼妄人，子至无中，执以为有；于至变中，执以为常。一情认之，积为万情；万情认之，积为万物。物来无穷，我心有际；故我之良心，受制于情；我之本情，受制于物。可使之去，可使之来。而彼去来，初不在我。造化役之，固无休息。殊不知天地虽大，能役有形，而不能役无形；阴阳虽妙，能役有气，而不能役无气。心之所之，则气从之；气之所之，则形应之。犹如太虚，于一气中变成万物，而彼一气，不名太虚；我之一心，能变为气，能变为形，而我之心无气无形。知夫我之一心无气无形，则天地阴阳不能役之。”

16 五鉴:

关尹子曰：“人之平日，目忽见非常之物者，皆精有所结而使之然。人之病日，目忽见非常之物者，皆心有所歉而使之然。苟知吾心能于无中示有，则知吾心能于有中示无。但不信之，自然不神。或曰：厥识既昏，孰能不信？我应之曰：如捕蛇师，心不怖蛇；彼虽梦蛇，而不怖畏。故黄帝曰：道无鬼神，独往独来。”

17 五鉴:

关尹子曰：“我之思虑日变，有使之者，非我也，命也。苟知惟命，外不见我，内不见心。”

18 五鉴:

关尹子曰：“譬如两目，能见天地万物，暂时回光，一时不见。”

19 五鉴:

关尹子曰：“目视雕琢者，明愈伤；耳闻交响者，聪愈伤；心思玄妙者，心愈伤。”

20 五鉴:

关尹子曰：“勿以我心揆彼，当以彼心揆彼。知此说者，可以周事，可以行德，可以贯道，可以交人，可以忘我。”

21 五鉴:

关尹子曰：“天下之理，小不制，而至于大；大不制，而至于不可制。故能制一情者，可以成德；能忘一情者，可以契道。”

Chapter 5 - Mirrors

1 

Guan Yinzi said: "Those whose hearts are blocked from good and bad luck are controlled by spirit ghosts; those whose hearts are blocked from men and women are controlled by lustful ghosts; those whose hearts are blocked from melancholy are controlled by sinking ghosts; those whose hearts are blocked from indulgence are controlled by crazy ghosts; those whose hearts are blocked from making oaths and curses are controlled by strange ghosts; those whose hearts are blocked from medicine and food are controlled by material ghosts. Such ghosts may take the Yin as their body, or take the Yin as their body; or take the wind as their body, or take the air as their body; or take the clay figurines as their body, or take the colorful paintings as their body; or take the old animals as their body, or take the broken tools as their body. One uses his essence, and this uses his essence. When the two essences fight, the spirit responds. Those who are controlled by ghosts may interpret strange things, strange things, or auspicious things. Such people are arrogant and do not say that ghosts are in their bodies, but only that the Tao is in their bodies. After a long time, they may die wood, metal, rope, or well. Only sages can be divine without being divine, and use all things and grasp their opportunities. They can gather, disperse, and control them. They respond to all things every day, and their hearts are quiet."

2 

Guan Yinzi said: "Without a single mind, the five senses run together, and the mind cannot be single; without an empty mind, the five elements are all present, and the mind cannot be empty; without a quiet mind, the myriad changes are moving, and the mind cannot be quiet. By using the ability to be one, the two can be paired; by using the ability to be empty, the solid can be filled; by using the ability to be quiet, the solid can be shaken. Only the sage can gather all things into one breath, and nothing can control my clarity; by dispersing one breath into all things, nothing can interrupt my actions."

3 

Guan Yinzi said: "Fire can last for a thousand years, and it can be extinguished in a moment; consciousness can last for a thousand years, and it can be gone in a moment."

4

Guan Yinzi said: "The flow is the boat, and the reason for the flow is the water, not the boat. The movement is the car, and the reason for the movement is the ox, not the car. The thought is the heart, and the reason for the thought is the intention, not the heart. I don't know why it is so. Because I don't know why it is so, it has no origin and no destination. It has no origin and no destination, so it can be with the origin of heaven and earth, neither ancient nor modern."

5 

Guan Yinzi said: "Knowing that the heart is without things, then knowing that things are without things; knowing that things are without things, then knowing that there is no thing. Knowing that there is no thing, then I don't respect outstanding behavior and I am not surprised by subtle words."

6 

Guan Yinzi said: "When things and I interact, the heart is born; when two pieces of wood rub, fire is born. It cannot be said to be in me, nor in that; it cannot be said to be not me, nor in that; if you insist on the distinction between me and that, then you are foolish."

7 

Guan Yinzi said: "Don't rely on what you call benefit, harm, right and wrong. What you call benefit, harm, right and wrong, do you really know benefit, harm, right and wrong? The saints don't know, let alone you!"

8 

Guan Yinzi said: "What you dream at night may be longer than the night, and your mind has no time. Born in Qi, what you see in your mind is Qi; then go to Song, Wei, Jin, etc., what you think in your mind is different, and your mind has no direction."

9 

Guan Yinzi said: "Those who are good at archery learn archery, not Yi; those who are good at boating learn boating, not Ao; those who are good at mind learn mind, not saints."

10 

Guan Yinzi said: "Right and wrong, good and bad, success and failure, fullness and emptiness, are all created by the Creator. They all exist because of the attachment of private consciousness. So if you get rid of them by nothingness, they still exist. If you get rid of them by neither existence nor non-existence, they still exist. Nothingness is called nothingness, nothingness is called chaos, but they still exist. It is like visiting a place in the past and remembering it again. This cannot be forgotten or eliminated.

11 

"Those who are good at getting rid of consciousness can transform consciousness into wisdom. Do you know the saying of transforming consciousness into wisdom? It is said that thoughts are like: thinking of ghosts makes the heart tremble, thinking of thieves makes the heart terrified. It is said that consciousness is like: thinking of millet as millet, thinking of jade as stone, floating around without image, without a bottom. It is like seeing strange things, generating thoughts of strange things, generating consciousness of strange things; this thought and this consciousness are not rooted in me. For example, today, today is only; as for tomorrow's thoughts and consciousness, it is hard to predict. When tomorrow comes, all thoughts and consciousness are caused by existence. It is called thought and consciousness. It is like a rhinoceros looking at the moon. The moon shape enters the horn. Only because consciousness arises, the moon shape appears. But the real moon is not in the horn at first. The same is true for the heaven and earth in the heart. Those who know this theory do not see things outside and do not see emotions inside. "

12 

Guan Yinzi said: "Things are born from the earth and eventually change into the earth; things are born from the mind and eventually change into the mind. Knowing that it is only the mind, then it is yes and no; it is good and bad. The mind changes, but the heart does not; the mind is aware, but the heart is not aware. There is only my heart, so the mind is the dust coming and going, and things are the sudden rise and fall. My heart has a great constant. "

13 

Guan Yinzi said: "Emotions are born from the heart, and the heart is born from nature. Emotions are waves, the heart is flow, and nature is water. What comes to me is like a flash of fire; if I receive it with my nature, my heart does not create anything, but floats. ”

14 

Guan Yinzi said: “There are those who know the wise and foolish, the true and the false, and there are those who do not know. Although there are wise and foolish, and although there are true and false, those who call them wise, foolish, true and false strike my consciousness. Knowing that they are all created by consciousness, even the true ones are false. ”

15 

Guan Yinzi said: “When the heart senses things, it does not produce the heart, but produces emotions. When things interact with the heart, they do not produce things, but produce consciousness. Things are not true, let alone consciousness? Consciousness is not true, let alone emotions? But those foolish people, you hold the ultimate nothingness as existence; you hold the ultimate change as the norm. You recognize one emotion, and accumulate it into ten thousand emotions; you recognize ten thousand emotions, and accumulate it into ten thousand things. Things come endlessly, but my heart has limits; therefore, my conscience is controlled by emotions; my original emotions are controlled by things. It can be made to go, and it can be made to come. But its coming and going is not in my hands. Nature dictates it, and there is no rest. Little do we know that although the heaven and earth are vast, they can control the visible, but not the invisible; although the yin and yang are wonderful, they can control the air, but not the airless. Where the mind goes, the air follows; where the air goes, the form responds. Just as the great void becomes all things in one air, but that one air is not called the great void; my one mind can become air and form, but my mind is airless and formless. Knowing that my one mind is airless and formless, the yin and yang of heaven and earth cannot control it. ”

16 

Guan Yinzi said: “On ordinary days, when people suddenly see unusual things with their eyes, it is because their essence is bound and makes them so. When people are sick, when they suddenly see unusual things with their eyes, it is because their heart is weak and makes them so. If you know that my mind can show existence in nothingness, then you know that my mind can show nothingness in existence. But if you don’t believe it, you will naturally not be magical. Someone said: Since his consciousness is dim, who can not believe it? I answer: Just like a snake catcher, his heart is not afraid of snakes; although he dreams of snakes, he is not afraid. Therefore, Huangdi said: Tao has no ghosts and gods, it goes alone and comes alone. "

17 

Guan Yinzi said: "My thoughts change every day, there is someone who makes it, not me, but fate. If you know that it is fate, you will not see me outside and you will not see your heart inside."

18 

Guan Yinzi said: "It is like two eyes, which can see the world and all things, but temporarily return the light and cannot see for a while."

19 

Guan Yinzi said: "The eyes that see carvings will hurt their vision; the ears that hear symphonies will hurt their hearing; the minds that think about the mysteries will hurt their hearts."

20 

Guan Yinzi said: "Don't judge others by my heart, but judge others by their heart. Those who know this can do everything, practice virtue, understand the Tao, make friends, and forget themselves."

21 

Guan Yinzi said: "The principles of the world, if small things are not controlled, they will become big things; if big things are not controlled, they will become uncontrollable. Therefore, those who can control one emotion can achieve virtue; those who can forget one emotion can comprehend the Tao. "

六匕

1 六匕:

关尹子曰：“世之人以我思异彼思、彼思异我思分人我者，殊不知梦中人，亦我思异彼思，彼思异我思。孰为我？孰为人？世之人以我痛异彼痛、彼痛异我痛分人我者，殊不知梦中人，亦我痛异彼痛，彼痛异我痛。孰为我？孰为人？爪发不痛，手足不思，亦我也，岂可以思、痛异之？世之人以独见者为梦，同见者为觉，殊不知精之所结，亦有一人独见于昼者，神之所合，亦有两人同梦于夜者；二者皆我精神。孰为梦？孰为觉？世之人以暂见者为梦，久见者为觉，殊不知暂之所见者，阴阳之气；久之所见者，亦阴阳之气；二者皆我阴阳。孰为梦？孰为觉？”

2 六匕:

关尹子曰：“好仁者多梦松、柏、桃、李，好义者多梦兵、刀、金、铁，好礼者多梦簠、簋、笾、豆，好智者多梦江、湖、川、泽，好信者多梦山、岳、原、野，役于五行，未有不然者。然梦中或闻某事，或思某事，梦亦随变，五行不可拘。圣人仰物以心，摄心以性，则心同造化，五行亦不可拘。”

3 六匕:

关尹子曰：“汝见蛇首人身者，牛臂鱼鳞者，鬼形禽翼者，汝勿怪。此怪不及梦，梦怪不及觉。有耳有目，有手有臂，怪尤矣。大言不能言，大智不能思。”

4 六匕:

关尹子曰：“有人问于我曰：‘尔族何氏？何名？何字？何食何衣？何友何仆？何琴何书？何古何今？’我时默然不对一字。或人扣之不已，我不得已而应之曰：‘尚自不见我，将何为我所！’”

5 六匕:

关尹子曰：“形可分可合，可延可隐。一夫一妇，可生二子。形可分一夫一妇，二人成一子，形可合。食巨胜则寿，形可延。夜无月火，人不见我，形可隐。以一气生万物，犹弃发可换，所以分形。以一气合万物，犹破唇可补，所以合形。以神存气，以气存形，所以延形。合形于神，合神于无，所以隐形。汝欲知之乎？汝欲为之乎？”

6 六匕:

关尹子曰：“无有一物不可见，则无一物非吾之见；无有一物不可闻，则无一物非吾之闻。五物可以养形，无一物非吾之形；五味可以养气，无一物非吾之气。是故吾之形气、天地万物。”

7 六匕:

关尹子曰：“耕夫习牛则犷，猎夫习虎则勇，渔夫习水则沈，战夫习马则健，万物可为我。我之一身，内变蛲、蛔，外烝虱、蚤，瘕则龟、鱼，瘻则鼠、蚁。我可为万物。”

8 六匕:

关尹子曰：“我之为我，如灰中金；而不若矿砂之金。破矿得金，淘沙得金。扬灰，终身无得金者。”

9 六匕:

关尹子曰：“一蜂至微，亦能游观乎天地；一鰕至微，亦能放肆乎大海。”

10 六匕:

关尹子曰：“土偶之成也，有贵有贱，有士有女；其质土，其怀土，人哉！”

11 六匕:

关尹子曰：“目自观，目无色；耳自听，耳无声；舌自尝，舌无味；心自揆，心无物。众人逐于外，贤人执于内，圣人皆伪之。”

12 六匕:

关尹子曰：“我身、五行之气，而五行之气，其性一物。借如一所，可以取水，可以取火，可以生木，可以凝金，可以变土。其性含摄，元无差殊。故羽虫盛者，毛虫不育；毛虫盛者，鳞虫不育。知五行互用者，可以忘我。”

13 六匕:

关尹子曰：“枯龟无我，能见大知；磁石无我，能见大力；钟鼓无我，能见大音；舟车无我，能见远行。故我一身，虽有智、有力、有行、有音，未尝有我。”

14 六匕:

关尹子曰：“蜮射影，能毙我。知夫无知者亦我，则溥天之下，我无不在。”

15 六匕:

关尹子曰：“心忆者、犹忘饥，心忿者、犹忘寒，心养者、犹忘病，心激者、犹忘痛。苟吸气以养其和，孰能饥之？存神以滋其暖，孰能寒之？养五藏以五行，则无伤也，孰能病之？归五藏于五行，则无知也，孰则痛之？”

16 六匕:

关尹子曰：“人无以无知、无为者为无我，虽有知、有为，不害其为无我。譬如火也，躁动不停，未尝有我。”

Chapter 6 - Daggers

1 

Guan Yinzi said: "People in the world distinguish between me and others by my thoughts being different from others' thoughts and others' thoughts being different from mine. They do not know that the person in the dream is also my thoughts being different from others' thoughts and others' thoughts being different from mine. Who is me? Who is others? People in the world distinguish between me and others by my pain being different from others' pain and others' pain being different from mine. They do not know that the person in the dream is also my pain being different from others' pain and others' pain being different from mine. Who is me? Who is others? The nails and hair do not hurt, the hands and feet do not think, they are also me, how can they be distinguished by thoughts and pain? People in the world regard what they see alone as a dream and what they see together as awakening. They do not know that where the essence is gathered, there is also a person who sees alone in the daytime, and where the spirit is combined, there are also two people who dream together at night; both are my spirit. Who is dreaming? Who is awakening? People in the world regard what they see temporarily as a dream and what they see for a long time as awakening. They do not know that what they see temporarily is the qi of yin and yang; what they see for a long time is also the qi of yin and yang; both are my yin and yang. Who is dreaming? Who is awakening?"

2

Guan Yinzi said: "Those who like benevolence often dream of pine, cypress, peach and plum; those who like righteousness often dream of weapons, knives, gold and iron; those who like etiquette often dream of food containers, bowls, plates and bowls; those who like wisdom often dream of rivers, lakes, streams and marshes; those who like to believe often dream of mountains, mountains, plains and wilds. They are all under the control of the five elements. There is no exception. However, in dreams, one may hear something or think about something, and the dream will also change accordingly. The five elements cannot be constrained. The sage looks up to things with his heart and controls his heart with his nature, so his heart is the same as nature, and the five elements cannot be constrained."

3 

Guan Yinzi said: "If you see a person with a snake head and a human body, an ox arm and fish scales, or a ghost shape and bird wings, don't be surprised. This is not as strange as dreams, and dreams are not as strange as awakening. Having ears and eyes, hands and arms is even more strange. Great words cannot be spoken, and great wisdom cannot think."

4 

Guan Yinzi said: "Someone asked me: 'What is your clan? What is your name? What is your pen name? What do you eat? What do you wear? What are your friends and servants? What is your zither and book? What is ancient and modern?' I was silent and didn't say a word. Someone kept asking, and I had to answer: 'You still don't see me, what can I do for you!'"

5 

Guan Yinzi said: "The body can be divided and combined, extended and hidden. One husband and one wife can give birth to two children. The body can be divided into one husband and one wife, two people become one child, and the body can be combined. If you eat a lot, you will live longer, and the body can be extended. There is no moon or fire at night, and people can't see me, so the body can be hidden. With one breath, all things are born, just like discarding hair can be replaced, so the body is divided. With one breath, all things are combined, just like a broken lip can be repaired, so the body is combined. With spirit, the breath is preserved, and with breath, the body is preserved, so the body is extended. Combine the body with spirit, combine the spirit with nothingness, so it is invisible. Do you want to know it? Do you want to do it?"

6 

Guan Yinzi said: "If there is nothing that cannot be seen, then there is nothing that is not seen by me; if there is nothing that cannot be heard, then there is nothing that is not heard by me. The five things can nourish the body, and there is nothing that is not my body; the five flavors can nourish the qi, and there is nothing that is not my qi. Therefore, my body and qi are all things in heaven and earth."

7

Guan Yinzi said: "A farmer who is used to oxen becomes wild, a hunter who is used to tigers becomes brave, a fisherman who is used to water becomes sinking, a warrior who is used to horses becomes strong, and all things can be me. My body can change into pinworms and roundworms inside, lice and fleas outside, turtles and fishes when there are tumors, and rats and ants when there are ulcers. I can be all things."

8 

Guan Yinzi said: "My being myself is like gold in ashes; but not like gold in ore sand. Gold is found in mines and gold is found in sand. Those who scatter ashes will never find gold in their lifetime."

9 

Guan Yinzi said: "A bee is very small, but it can also travel and observe the heaven and earth; a mullet is very small, but it can also roam freely in the sea."

10

Guan Yinzi said: "The clay dolls are made of noble and humble, men and women; their nature is clay, their heart is clay, they are people!"

11 

Guan Yinzi said: "The eyes see by themselves, and the eyes have no color; the ears hear by themselves, and the ears have no sound; the tongue tastes by itself, and the tongue has no taste; the heart measures by itself, and the heart has no things. The common people pursue the outside, the wise people hold on to the inside, and the saints are all fake."

12 

Guan Yinzi said: "My body is the qi of the five elements, and the qi of the five elements is of the same nature. It is like a place where you can get water, you can get fire, you can grow wood, you can condense gold, and you can change soil. Its nature is inclusive, and there is no difference in the origin. Therefore, when feathered insects are prosperous, hairy insects are infertile; when hairy insects are prosperous, scaled insects are infertile. Those who know the mutual use of the five elements can forget themselves. ”

13 

Guan Yinzi said: "The dried tortoise has no self, so it can see great knowledge; the magnet has no self, so it can see great power; the bell and drum have no self, so it can see great sound; the boat and car have no self, so it can see far travel. Therefore, although I have wisdom, strength, behavior and sound, I have never had a self. ”

14 

Guan Yinzi said: "The shadow of a snake can kill me. Knowing that the ignorant is also me, I am everywhere under the sky. ”

15

Guan Yinzi said: "The mind remembers, forgets hunger, the heart is angry, forgets cold, the mind nourishes, forgets illness, and the heart is excited. If you inhale to nourish harmony, who can make you hungry? If you keep your spirit to nourish warmth, who can make you cold? If you nourish the five internal organs with the five elements, you will not be injured, so who can make you sick? If you return the five internal organs to the five elements, you will be ignorant, so who can make you painful? ”

16 

Guan Yinzi said: “People should not regard those who are ignorant and inactive as those who have no self. Although they have knowledge and action, it does not prevent them from having no self. It is like fire, which is restless and does not stop, but has never had a self.”

七釜

1 七釜:

关尹子曰：“道本至无，以事归道者，得之一息。事本至有，以道运事者，周之百为。得道之尊者，可以辅世；得道之独者，可以立我。知道非时之所能拘者，能以一日为百年，能以百年为一日。知道非方之所能碍者，能以一里为百里，能以百里为一里。知道无气、能运有气者，可以召风雨；知道无形、能变有形者，可以易鸟兽。得道之清者，物莫能累，身轻矣；可以骑凤鹤。得道之浑者，物莫能溺，身冥矣；可以席蛟鲸。有即无，无即有；知此道者，可以制鬼神。实即虚，虚即实；知此道者，可以入金石。上即下，下即上；知此道者，可以侍星辰。古即今，今即古；知此道者，可以卜龟筮。人即我，我即人；知此道者，可以窥他人之肺肝。物即我，我即物；知此道者，可以成腹中之龙虎。知象由心变，以此观心，可以成女婴。知气由心生，以此吸神，可以成炉冶。以此胜物，虎豹可伏；以此同物，水火可入。惟有道之士能为之，亦能能之而不为之。”

2 七釜:

关尹子曰：“人之力有可以夺天地造物者，如冬起雷，夏起冰，死尸能行，枯木能华，豆中摄鬼，杯中钓鱼，画门可开，土鬼可语，皆纯气所为，故能化万物。今之情情不停，亦气所为，而气之为物，有合有散。我之所以行气者，本未尝合，亦未尝散。有合者生，有散者死。彼未尝合，未尝散者，无生无死，客有去来，邮尝自若。”

3 七釜:

关尹子曰：“有诵呪者，有事神者，有墨字者，有变指者，皆可以役神御气，变化万物。惟不诚之人难于自信，而易于信物。故假此为之。苟知惟诚，有不待彼而然者。”

4 七釜:

关尹子曰：“人之一呼一吸，日行四十万里，化可谓速矣。惟圣人不存、不变。”

5 七釜:

关尹子曰：“青鸾子千岁而千岁化；桃子五仕而心五化。圣人宾事去物，岂不欲建立于世哉？有形数者惧化之不可知也。”

6 七釜:

关尹子曰：“万物变迁，虽互隐见，气一而已。惟圣人知一而不化。”

7 七釜:

关尹子曰：“爪之生，发之长，荣卫之行，无顷刻止。众人皆见之于著，不能见之于微。圣人任化，所以不化。”

8 七釜:

关尹子曰：“室中有尝见闻矣。既而之门，之邻，之里，之党；既而之郊，之山，之川，见闻各异；好恶随之，和竞从之，得失成之。是以圣人动止有戒。”

9 七釜:

关尹子曰：“譬如大海，变化亿万蛟鱼，水、一而已。我之与物，蓊然蔚然，在大化中，性、一而已。知夫性一者，无人无我，无死无生。”

10 七釜:

关尹子曰：“天下之理，是或化为非，非或化为是；恩或化为雠，雠或化为恩。是以圣人居常虑变。”

11 七釜:

关尹子曰：“人之少也，当佩乎父兄之教；人之壮也，当达乎朋友之箴；人之老也，当警乎少壮之说。万化虽移，不能厄我。”

12 七釜:

关尹子曰：“天下之理，轻者易化，重者难化。譬如风云，须臾变灭；金玉之性，历久不渝。人之轻明者，能与造化俱化而不留，殆有盖尝化者存。”

13 七釜:

关尹子曰：“二幼相好，及其壮也，相遇则不相识。二壮相好，及其老也，相遇则不相识。如雀鸽雁鸠之化，无昔无今。"

Chapter 7 - Cauldrons

1

Guan Yinzi said: "The origin of Tao is the ultimate nothingness. Those who return to Tao through things can obtain a breath. The origin of things is the ultimate existence. Those who use Tao to operate things can go through all things. Those who have obtained the dignity of Tao can assist the world; those who have obtained the uniqueness of Tao can establish themselves. Those who know that time cannot restrict them can make a day a hundred years, and a hundred years a day. Those who know that squares cannot hinder them can make a mile a hundred miles, and a hundred miles a mile. Those who know that there is no air and can operate air can summon wind and rain; those who know that there is no form and can change the form can change birds and beasts. Those who have obtained the purity of Tao are not burdened by anything and their bodies are light; they can ride on phoenixes and cranes. Those who have obtained the muddy Tao are not drowned by anything and their bodies are dark; they can sit on dragons and whales. Existence is nothingness. , nothing is something; those who know this way can control ghosts and gods. Reality is emptiness, emptiness is reality; those who know this way can enter metal and stone. Up is down, down is up; those who know this way can serve the stars. The past is now, the present is the past; those who know this way can use tortoise shells to predict. People are me, I am people; those who know this way can see into other people's lungs and livers. Things are me, I am things; those who know this way can make dragons and tigers in the belly. Knowing that images are changed by the mind, using this to observe the mind can make a baby girl. Knowing that qi is generated by the mind, using this to absorb spirits can make furnaces. Using this to defeat things, tigers and leopards can be subdued; using this to be the same as things, water and fire can be entered. Only those who have the Tao can do it, and they can also do it without doing it. ”

2 

Guan Yinzi said: "There are things that can be taken away from the creation of heaven and earth, such as thunder in winter, ice in summer, corpses can walk, dead trees can bloom, ghosts can be captured in beans, fish can be caught in cups, painted doors can be opened, and earth ghosts can speak. All of these are done by pure qi, so they can transform all things. Today's emotions are endless, which is also caused by qi, and qi is a thing, which can be combined or dispersed. The reason why I can move qi is that I have never combined or dispersed. Those who have combined are alive, and those who have dispersed are dead. Those who have never combined or dispersed have no life or death, and guests can come and go, but the mail is always the same."

3 

Guan Yinzi said: "There are those who recite incantations, those who worship gods, those who write in ink, and those who change their fingers. All of them can command gods and control qi and transform all things. However, those who are not sincere find it difficult to trust themselves, but are easy to trust things. So they do it by imitation. If you know that you are sincere, you can do it without waiting for others."

4

Guan Yinzi said: "With one breath, a person travels 400,000 miles a day, which can be said to be very fast. Only the sage does not exist and does not change."

5 

Guan Yinzi said: "Qingluanzi lived for a thousand years and changed for a thousand years; Taozi served five times and his heart changed five times. The sage is a guest of the world and leaves things. Doesn't he want to establish himself in the world? The form and number are afraid that the change is unpredictable."

6 

Guan Yinzi said: "All things change, although they are mutually hidden, they are just one. Only the sage knows oneness and does not change."

7 

Guan Yinzi said: "The growth of nails, the growth of hair, and the movement of glory and defense never stop for a moment. Everyone can see it in the obvious, but cannot see it in the subtle. The sage allows change, so he does not change."

8 

Guan Yinzi said: "In the room, there are things that have been seen and heard. Then, when you go to the door, the neighbor, the village, the party; then, when you go to the suburbs, the mountains, the rivers, you will see and hear different things; likes and dislikes follow, harmony and competition follow, gains and losses make it. Therefore, the sage has caution in his actions and stops."

9 

Guan Yinzi said: "It is like the sea, which changes into millions of dragons and fish, but the water is just one. I and the things are lush and flourishing. In the great changes, nature is just one. Knowing that nature is one, there is no self and no person, no death and no life."

10 

Guan Yinzi said: "The principles of the world are that right may turn into wrong, wrong may turn into right; kindness may turn into enemy, enemy may turn into kindness. Therefore, the sage is always worried about changes."

11 

Guan Yinzi said: "When a person is young, he should respect the teachings of his father and elder brother; when a person is strong, he should understand the admonitions of his friends; when a person is old, he should be careful about the sayings of the young and the strong. Although the myriad things change, they cannot hinder me. ”

12 

Guan Yinzi said: "The principles of the world are that the light things are easy to change, while the heavy things are difficult to change. Just like wind and clouds, they change and disappear in a moment; the nature of gold and jade lasts for a long time. The light and wise people can change with nature without leaving any trace, and those who have changed before will survive. ”

13 

Guan Yinzi said: "Two children love each other, but when they grow up, they will not recognize each other when they meet. Two adults love each other, but when they grow old, they will not recognize each other when they meet. Just like the transformation of sparrows, pigeons, geese and doves, there is no past and no present. "

八筹

1 八筹:

关尹子曰：“古之善揲蓍灼龟者，能于今中示古，古中示今；高中示下，下中示高；小中示大，大中示小；一中示多，多中示一；人中示物，物中示人；我中示彼，彼中示我。是道也，其来无今，其往无古；其高无盖，其低无载；其大无外，其小无内；其外无物，其内无人；其近无我，其远无彼。不可析，不可合，不可喻，不可思。惟其浑沦，所以为道。”

2 八筹:

关尹子曰：“水潜，故蕴为五精；火飞，故达为五臭；木茂，故华为五色；金坚，故实为五声；土和，故滋为五味。其常五，其变不可计；其物五，其杂不可计。然则万物在天地间，不可执谓之万，不可执谓之五，不可执谓之一；不可执谓之非万，不可执谓之非五，不可执谓之非一。或合之，或离之。以此必形，以此必数，以此必气。徒自劳尔！物不知我，我不知物。”

3 八筹:

关尹子曰：“即吾心中，可作万物。盖心有所之，则爱从之；爱从之，则精从之。盖心有所结，先凝为水，心慕物，涎出；心悲物，泪出；心愧物，汗出。无暂而不久，无久而不变。水生木，木生火，火生土，土生金，金生水。相攻相克，不可胜数。婴儿、蘂女、金楼、绛宫、青蛟、白虎、宝鼎、红炉，皆此物。有非此物存者。”

4 八筹:

关尹子曰：“鸟兽俄呦呦，俄旬旬，俄逃逃。草木俄茁茁，俄停停，俄萧萧。天地不能留，圣人不能系。有运者存焉尔。有之在彼，无之在此；鼓不桴，则不鸣。偶之在彼，奇之在此，桴不手，则不击。”

5 八筹:

关尹子曰：“均一物也，众人惑其名，见物、不见道；贤人析其理，见道、不见物。圣人合其天，不见道，不见物。一道皆道，不执之即道，执之则物。”

6 八筹:

关尹子曰：“知物之伪者，不必去物。譬如见土牛、木马，虽情存牛、马之名，而心忘牛、马之实。”

Chapter 8 - Plans

1

Guan Yinzi said: "The ancients who were good at casting yarrow stalks and burning tortoise shells could show the past in the present, and the present in the past; the high in the middle, the low in the middle; the big in the small, the small in the big; the many in the one, the one in the many; the things in the people, the people in the things; the others in me, the me in him. This is the Tao. It has no present in its coming, and no past in its going; it has no cover in its high, and no load in its low; it has no outside in its greatness, and no inside in its smallness; it has no things outside, and no people inside; it has no me in its nearness, and no others in its farthestness. It cannot be analyzed, cannot be combined, cannot be explained, and cannot be thought of. It is the Tao because it is in chaos."

2

Guan Yinzi said: "Water is submerged, so it accumulates into five essences; fire flies, so it spreads into five smells; wood grows, so it blooms into five colors; metal is hard, so it is fruitful into five sounds; earth is harmonious, so it nourishes into five flavors. Its constant is five, and its changes are incalculable; its objects are five, and their variety is incalculable. Therefore, all things in the world cannot be called ten thousand, cannot be called five, and cannot be called one; cannot be called not ten thousand, cannot be called not five, and cannot be called not one. Some are combined, some are separated. This must be a form, this must be a number, and this must be a qi. You are wasting your time! Things do not know me, and I do not know things."

3 

Guan Yinzi said: "In my heart, I can create all things. Where the heart desires, love follows; where love follows, essence follows. Where the heart has something, it first condenses into water. When the heart admires something, saliva comes out; when the heart is sad about something, tears come out; when the heart is ashamed of something, sweat comes out. Nothing is temporary and not permanent, and nothing is permanent and not changing. Water produces wood, wood produces fire, fire produces earth, earth produces metal, and metal produces water. They attack and restrain each other, and they are countless. Infants, women, golden towers, crimson palaces, green dragons, white tigers, precious tripods, and red furnaces are all these things. There are things that do not exist."

4

Guan Yinzi said: "Birds and beasts are yo-yoing, yo-yoing, yo-yoing. Plants and trees are yo-yoing, yo-yoing, yo-yoing. Plants are yo-yoing, yo-yoing, yo-yoing. Plants are yo-yoing, yo-yoing, yo-yoing. The heaven and earth cannot hold them, and the saints cannot hold them. Only those with luck exist. What exists is there, what does not exist is here; if the drum is not beaten, it will not sound. The even is there, the odd is here; if the drumstick is not in hand, it will not be beaten."

5

Guan Yinzi said: "They are all the same thing. Ordinary people are confused by their names, seeing the thing but not the Tao. Wise people analyze their principles and see the Tao but not the thing. Saints are in harmony with nature and do not see the Tao or the thing. All the Tao is Tao. If you do not hold on to it, it is Tao. If you hold on to it, it is the thing."

6 

Guan Yinzi said: "Those who know the falseness of things do not have to get rid of the things. For example, if you see a clay cow or a wooden horse, although you still remember the names of the cow and the horse, you forget the reality of the cow and the horse."

九药

1 九药:

关尹子曰：“勿轻小事，小隙沉舟；勿轻小物，小虫毒身；勿轻小人，小人贼国。能周小事，然后能成大事；能积小物，然后能成大物；能善小人，然后能契大人。天既无可必者、人，人无能必者、事，惟去事离人，则我在我；惟可即可。未有当系，蕳可；当戒，忍可；当勤，隋可。”

2 九药:

关尹子曰：“智之极者，知智果不足以周物；故愚。辩之极者，知辩果不足以喻物；故讷。勇之极者，知勇果不足以胜物；故怯。”

3 九药:

关尹子曰：“天地万物，无一物是吾之物。物非我，物不得不应，我非我，我不得不养。虽应物，未尝有物；虽养我，未尝有我。勿曰外物，然后外我；勿曰外形，然后外心。道、一而已，不可序进。”

4 九药:

关尹子曰：“谛毫末者，不见天地之大；审小音者，不闻雷霆之声。见大者，亦不见小；见迩者，亦不见远；闻大者，亦不闻小；闻迩者，亦不闻远。圣人无所见，故能无不见；无所闻，故能无不闻。”

5 九药:

关尹子曰：“目之所见，不知其几何，或爱金，或爱玉，是执一色为目也。耳之所闻，不知其几何，或爱锺，或爱鼓，是执一声为耳也。惟圣人不慕之，不拒之，不处之。”

6 九药:

关尹子曰：“善今者、可以行古，善末者、可以立本。”

7 九药:

关尹子曰：“狡胜贼，能捕贼；勇胜虎，能捕虎；能克己，乃能成己；能胜物，乃能利物；能忘道，乃能有道。”

8 九药:

关尹子曰：“函坚，则物必毁之；刚斯折矣。刀利，则物必摧之；锐斯挫矣。威凤以难见为神，是以圣人以深为根；走麝以遗香不捕，是以圣人以约为纪。”

9 九药:

关尹子曰：“瓶有二窍，以水实之，倒泻闭一，则水不下，盖不升则不降。井虽千仞，汲之水上，盖不降则不升。是以圣人不先物。”

10 九药:

关尹子曰：“人之有失，虽已，受害于已失之后；久之，窃议于未失之前。惟其不恃己聪明，而兼人之聪明；惟其无我，而兼天下之我，终身行之，可以不失。”

11 九药:

关尹子曰：“古今之俗不同，东西南北之俗又不同，至于一家、一身之善又不同。吾岂执一，豫格后世哉？惟随时同俗，先机后事，捐忿塞欲，蕳物恕人，权其轻重而为之，自然合神不测，契道无方。”

12 九药:

关尹子曰：“有道交者，有德交者，有事交者。道交者、父子也，出于是非、贤愚之外，故道。德交者、则有是非贤愚矣，故或合或离。事交者、合则离。”

13 九药:

关尹子曰：“勿以拙陋曰道之质，当乐敏捷。勿以愚暗曰道之晦，当乐轻明。勿以傲易曰道之高，当乐和同。勿以汗漫曰道之广，当乐急要。勿以幽忧曰道之寂，当乐悦豫。古人之言，学之多弊，不可不救。”

14 九药:

关尹子曰：“不可非世，是己；不可卑人，尊己；不可以轻忽，道己；不可以讪谤，德己；不可以鄙猥，才己。”

15 九药:

关尹子曰：“困天下之智者，不在智，而在愚；穷天下之辩者，不在辩，而在讷。”

16 九药:

关尹子曰：“天不能冬莲春菊，是以圣人不违时；地不能洛橘汶貉，是以圣人不违俗。圣人不能使手步足握，是以圣人不违我所长。圣人不能使鱼飞鸟驰，是以圣人不违人所长。夫如是者可动、可止、可晦、可明，惟不可拘，所以为道。”

17 九药:

关尹子曰：“少言者，不为人所忌；少行者，不为人所短；少智者，不为人所劳；少能者，不为人所役。”

18 九药:

关尹子曰：“操之以诚，行之以蕳；待之以恕，应之以默。吾道不穷。”

19 九药:

关尹子曰：“谋之于事，断之于理，作之于人，成之于天。事、师于今，理、师于古；事、同于人，道、独于己。”

20 九药:

关尹子曰：“金玉难捐，土石易舍。学道之士，遇微言妙行，慎勿执之；是可为而不可执。若执之，则腹心之疾，无药可疗。”

21 九药:

关尹子曰：“人不明于急务，而从事于多务、他务、奇务者，穷困灾厄及之。殊不知道无不在，不可舍此就彼。”

22 九药:

关尹子曰：“天下之理，舍亲就踈，舍本就末，舍贤就愚，舍近就远，可暂而已。久则害生。”

23 九药:

关尹子曰：“昔之论道者，或曰凝寂，或曰邃深，或曰澄彻，或曰空同，或曰晦冥。慎勿遇此而生怖退。天下至理，竟非言意。苟知非言非意，在彼微言妙意之上，乃契吾说。”

24 九药:

关尹子曰：“圣人大言金玉，小言桔梗、芣苢。用之当，桔梗、芣苢生之；不当，金玉毙之。”

25 九药:

关尹子曰：“言某事者，甲言利，乙言害，丙言或利或害，丁言俱利俱害。必居一于此矣。喻道者不言。”

26 九药:

关尹子曰：“事有在，事言有理。道无在，道言无理。知言无理，则言言皆道。不知言无理，虽执至言，为梗为翳。”

27 九药:

关尹子曰：“不信愚人易，不信贤人难；不信贤人易，不信圣人难；不信一圣人易，不信千圣人难。夫不信千圣人者，外不见人，内不见我，上不见道，下不见事。”

28 九药:

关尹子曰：“圣人言蒙蒙，所以使人聋；圣人言冥冥，所以使人盲；圣人言沈沈，所以使人喑。惟聋、则不闻声，惟盲、则不见色，惟喑、则不音言。不闻声者，不闻道，不闻事，不闻我；不见色者，不见道，不见事，不见我；不音言者，不言道，不言事，不言我。”

29 九药:

关尹子曰：“人徒知伪得之中有真失，殊不知真得之中有真失；徒知伪是之中有真非，殊不知真是之中有真非。”

30 九药:

关尹子曰：“言道者如言梦。夫言梦者曰：如此金玉，如此器皿，如此禽兽。言者能言之，不能取而与之；听者能闻之，不能受而得之。惟善听者不泥不辩。”

31 九药:

关尹子曰：“圆尔道，方尔德，平尔行，锐尔事。”

Chapter 9 - Medicines

1

Guan Yinzi said: "Don't underestimate small things, a small gap can sink a boat; don't underestimate small things, small insects can poison your body; don't underestimate small people, small people can ruin a country. Only when you can handle small things can you accomplish big things; only when you can accumulate small things can you accomplish big things; only when you can treat small people well can you understand big people. Since there is nothing that is certain in heaven and nothing that can be certain in people, only when you leave things and people, you can be yourself; only when you can do it can you do it. If you don't have to be tied, you can do it; if you should be cautious, you can be patient; if you should be diligent, you can do it."

2 

Guan Yinzi said: "The most intelligent people know that wisdom is not enough to understand things, so they are foolish. The most eloquent people know that eloquence is not enough to understand things, so they are taciturn. The most courageous people know that courage is not enough to defeat things, so they are cowardly."

3 

Guan Yinzi said: "Among all things in the world, none of them is mine. Things are not me, but I have to respond to them. I am not me, but I have to nurture them. Although I respond to things, I have never had things; although I nurture myself, I have never had myself. Do not say that things are external, then I am external; do not say that things are external, then I am external. The Tao is only one, and it cannot be advanced in sequence."

4 

Guan Yinzi said: "Those who look at the smallest things do not see the greatness of the world; those who look at the smallest sounds do not hear the sound of thunder. Those who see the big do not see the small; those who see the near do not see the far; those who hear the big do not hear the small; those who hear the near do not hear the far. The sage sees nothing, so he can see everything; he hears nothing, so he can hear everything."

5 

Guan Yinzi said: "What the eyes see, I don't know how much, some love gold, some love jade, is to take a color as the eyes. What the ears hear, I don't know how much, some love bells, some love drums, is to take a sound as the ears. Only the sage does not admire, reject, or stay."

6 

Guan Yinzi said: "Those who are good at the present can practice the past, and those who are good at the end can establish the root."

7 

Guan Yinzi said: "If you are more cunning than the thief, you can catch the thief; if you are braver than the tiger, you can catch the tiger; if you can overcome yourself, you can achieve yourself; if you can overcome things, you can benefit things; if you can forget the Tao, you can have the Tao."

8

Guan Yinzi said: "If the box is strong, the object will be destroyed; the hard will be broken. If the knife is sharp, the object will be destroyed; the sharp will be blunt. The mighty phoenix is ​​difficult to see because it is divine, so the sage takes depth as the root; the musk deer is not caught because it leaves its fragrance, so the sage takes restraint as the rule."

9

Guan Yinzi said: "There are two holes in a bottle. Fill it with water, pour it out and close one hole. Then the water will not go down. If it does not rise, it will not fall. Even if the well is a thousand feet deep, draw water from the top. If it does not fall, it will not rise. Therefore, the sage does not anticipate things."

10 

Guan Yinzi said: "When people make mistakes, they will suffer after they have made the mistakes. After a long time, they will secretly discuss before they have made the mistakes. Only by not relying on their own intelligence, but also on the intelligence of others; only by not being selfless, but also on the self of the world, can they avoid making mistakes throughout their lives."

11 

Guan Yinzi said: "The customs of ancient and modern times are different, and the customs of the east, west, south and north are also different. As for the good of a family and a person, they are also different. How can I stick to one thing and predict the future generations? Only by adapting to the customs of the time, anticipating opportunities and events, giving up anger and suppressing desires, judging things and forgiving people, weighing the importance of things and doing things, can naturally conform to the unpredictable spirit and conform to the way without direction."

12 

Guan Yinzi said: "There are friendships based on the Way, friendships based on virtue, and friendships based on affairs. Friendships based on the Way are like father and son, beyond right and wrong, wise and foolish, so they are the Way. Friendships based on virtue are about right and wrong, wise and foolish, so they may come together or separate. Friendships based on affairs may come together but separate."

13 

Guan Yinzi said: "Do not call the quality of the Way a clumsy and crude one, but be happy with agility. Do not call the obscurity of the Way a foolish and dark one, but be happy with lightness and clarity. Do not call the height of the Way a proud and easy one, but be happy with harmony. Do not call the breadth of the Way a careless one, but be happy with urgency. Do not call the silence of the Way a melancholy one, but be happy with joy. The ancients said that learning has many shortcomings, and we must save them."

14

Guan Yinzi said: "Do not criticize the world, but praise yourself; do not belittle others, but respect yourself; do not be careless, but talk about yourself; do not slander, but virtuous yourself; do not be mean, but be talented. ”

15 

Guan Yinzi said: "The wisest man in the world is not in his wisdom, but in his stupidity; the most eloquent man in the world is not in his eloquence, but in his silence."

16 

Guan Yinzi said: "The sky cannot produce lotus in winter and chrysanthemum in spring, so the sage does not violate the season; the earth cannot produce oranges and raccoons in Luoyang, so the sage does not violate the customs. The sage cannot make the hands, feet and feet move, so the sage does not violate my strengths. The sage cannot make the fish fly and the birds run, so the sage does not violate the strengths of others. Such people can move, stop, be obscure, and be clear, but they cannot be bound, so they are the way. ”

17 

Guan Yinzi said: "Those who speak little are not envied by others; those who act little are not short of others; those who are less wise are not toiled by others; those who are less capable are not enslaved by others."

18 

Guan Yinzi said: "Handle it with sincerity, act with prudentness; treat it with forgiveness, respond to it with silence. My way is endless. ”

19

Guan Yinzi said: “Planning for things, deciding for principles, doing for people, and accomplishing for heaven. Things, learn from the present, principles, learn from the ancients; things, the same as people, the way, unique to oneself. ”

20 

Guan Yinzi said: “Gold and jade are hard to give up, earth and stone are easy to give up. Those who study the Tao, when they encounter subtle words and wonderful deeds, be careful not to hold on to them; they can be done but not held on to. If you hold on to them, then the disease of the abdomen and heart cannot be cured by medicine. ”

21 

Guan Yinzi said: “People who do not understand urgent matters and engage in many matters, other matters, and strange matters will be followed by poverty, hardship and disaster. They do not know that everything is everywhere, and they cannot give up this for that. ”

22

Guan Yinzi said: “The principles of the world are to give up relatives and go to the side, give up the root and go to the end, give up the wise and go to the foolish, give up the near and go to the far, which can only be temporary. If it lasts for a long time, it will harm life. ”

23 

Guan Yinzi said: "In the past, those who discussed the Tao said that some said it was serene, some said it was profound, some said it was clear, some said it was empty, and some said it was dark. Be careful not to be frightened and retreat when you encounter these. The ultimate truth in the world is not words or ideas. If you know that it is not words or ideas, and is above those subtle words and wonderful ideas, then you will agree with my theory. ”

24 

Guan Yinzi said: "The saints talk about gold and jade in a big way, and platycodon and malus in a small way. If they are used properly, platycodon and malus will give birth to them; if they are not used properly, gold and jade will die. ”

25 

Guan Yinzi said: "When talking about a certain thing, A says it is beneficial, B says it is harmful, C says it may be beneficial or harmful, and D says it is both beneficial and harmful. There must be one of these. Those who explain the Tao do not speak. ”

26 

Guan Yinzi said: "Things have existence, and things have reason to say. The Tao has no existence, and the Tao has no reason to say. If you know that words are irrational, then every word you say is the Tao. If you do not know that words are irrational, even if you hold the most profound words, they will become obstacles and obstructions. ”

27 

Guan Yinzi said: "It is easy not to trust fools, but it is difficult not to trust wise men; it is easy not to trust wise men, but it is difficult not to trust saints; it is easy not to trust one saint, but it is difficult not to trust thousands of saints. Those who do not trust thousands of saints do not see people outside, do not see themselves inside, do not see the Tao above, and do not see things below. ”

28

Guan Yinzi said: "The words of the saints are vague, so they make people deaf; the words of the saints are dark, so they make people blind; the words of the saints are deep, so they make people dumb. Only the deaf cannot hear sounds, only the blind cannot see colors, and only the dumb cannot hear words. Those who do not hear sounds do not hear the Tao, do not hear things, and do not hear me; those who do not see colors do not see the Tao, do not see things, and do not see me; those who do not hear words do not speak the Tao, do not speak things, and do not speak me. ”

29 

Guan Yinzi said: "People only know that there are true losses in false gains, but they don't know that there are true losses in true gains; they only know that there are true falsehoods in false truths, but they don't know that there are true falsehoods in true truths."

30 

Guan Yinzi said: "Talking about the Tao is like talking about dreams. Those who talk about dreams say: gold and jade are like this, utensils are like this, and animals are like this. The speaker can talk about it, but cannot take it and give it; the listener can hear it, but cannot receive it and gain it. Only those who are good at listening do not stick to it and do not argue. ”

31 

Guan Yinzi said: "Be round your Tao, square your virtue, level your behavior, and sharp your work. "