《黄帝阴符经集解(袁淑真)》

The Huangdi Yinfu Jing Jijie (Collected Explanations of the Yellow Emperor's Scripture of the Hidden Talisman) is a commentary on the Yinfu Jing (Scripture of the Hidden Talisman) compiled by Yuan Shuzhen, and was probably completed around the Northern Song dynasty. Both the Tongzhi Yiwenlüe (Treatise on Literature in the Comprehensive Records) and the Mishusheng Siku Que Shumu (Catalogue of Missing Books of the Four Repositories in the Palace Library) of the Song period list a three-fascicle Yinfu Jing Shu (Subcommentary on the Scripture of the Hidden Talisman) by Yuan Shuzhen, which is believed to be this very work. The Songshi Yiwenzhi (Treatise on Literature in the History of the Song), by contrast, records it as having five fascicles. The surviving edition has three fascicles, and its base text comes from the Yujue (Jade Instructions) category of the Dongzhen (Cavern of Perfection) section of the Zhengtong Daozang (Daoist Canon of the Zhengtong Era).

The Yellow Emperor (Huangdi) probed the subtle and profound principles of the mysterious, reflected deeply on matters obscure and hard to fathom, distinguished the crucial points at which the Way of Heaven and human affairs correspond and transform each other, and expounded the mysteries of how Yin-Yang (阴阳) operates and how the myriad things grow and are transformed. The scripture (Jing, 经) says: "One who understands these principles and cultivates them is called a sage." Tradition holds that the Yellow Emperor attained the Dao (道, the Way) and ascended to Heaven by means of these principles, and this account is indeed well founded.

The Yellow Emperor clarified and promoted the Way and its righteousness, striving to save the people of the world. Worried that later generations would not understand the methods of practice, he selected the essentials and composed a text of just over three hundred characters, revealing the true and fundamental principles and passing them on to the world. Worthy people kept it hidden away and in truth called it a scripture of immortals (xianjing, 仙经); yet ordinary people transmitted it from generation to generation and treated it as a manual of military strategy. The text has few characters, but its meaning is vast; its wording is plain, but its principles are profound.

In earlier times, several Confucian scholars, all well versed in worldly learning, also took pains to annotate this scripture, but their explanations were in the end brief, leaving readers of middling ability only half understanding its principles. In the Tang dynasty, Li Quan of Longxi explained it further, but he did not divide it into chapters for his commentary. How, then, could the mysterious text be elucidated clearly?

The Old Mother of Mount Li (Lishan Laomu, a legendary female immortal) said: "The Yinfu Jing's three hundred characters consist of one hundred characters on the Dao, one hundred on method, and one hundred on technique." She also said: "The upper section discusses the Way by which immortals embrace the One (baoyi, 抱一, holding fast to the undivided unity of the Dao); the middle section discusses the means of enriching the state and bringing peace to the people; the lower section discusses strategies for strengthening the army and securing victory." Since the Old Mother of Mount Li pointed out these three subjects, the division into three chapters was originally quite clear. Confucian scholars, however, followed the older tradition and did not make the distinction.

Now I have arranged the essential meaning of the three chapters, dividing the work into upper, middle, and lower volumes, each setting out its own fundamental theme. Because the meaning of the scripture also has higher and lower levels, I first offer a brief annotation summarizing the main purport, and then provide a fuller commentary, hoping to explain the contents thoroughly and in detail. My aim is not to surpass the breadth and penetrating insight of earlier worthies, but only to set out, with my own shallow learning, a modest exposition for later students to consult.

Collected Commentary on the Yellow Emperor's Yinfu Jing, Upper Volume

Collected and commented by Yuan Shuzhen, Chaosan Lang and Registrar of Changsha County, Tanzhou

Chapter on the Immortals Embracing the One and Expounding the Dao

The scripture says: "Observe the Way of Heaven and follow the course of its operation, and all principles are contained therein."

Yuan Shuzhen says: if one observes and understands the Way of Heaven and acts in accordance with it, one can fully grasp the laws of movement and stillness in Yin-Yang. The "Heaven" spoken of here is formed from the gathered essential qi (Qi) of Yin-Yang: the light, clear qi rises to become Heaven, while the heavy, turbid part of the yin essence-qi sinks to become Earth. Heaven and Earth are joined and not separate. Therefore, to understand the Way of Heaven and act according to it is to grasp the laws of Yin-Yang movement and stillness.

In the chapter "Tian Rui" (Heaven's Auspices) of the Liezi, Lie Yukou tells a man of the state of Qi: "Heaven is nothing but accumulated qi, and Earth is nothing but piled-up clods of soil. From the ground upward, all is Heaven. You walk about in Heaven all day long, so why worry that it will collapse?" From this we can see that Heaven and Earth are composed of the two qi of Yin-Yang. The qi of Yin-Yang in turn contains the Five Phases (Wood, Fire, Earth, Metal, Water), and the Five Phases are the manifestation of how Yin-Yang transforms and operates. The myriad things sprout from this, and so all things are likewise born of the Five Phases.

Thus, one teaches people to observe the laws by which Yin-Yang operates in Heaven and Earth, and to act in accordance with Heaven's "five qi" (the qi of the Five Phases). In this way one can understand the flourishing and decline of things, and can also discern the changes of life and death. Beyond this, there is no other principle to observe or follow, and so it is said that the principles of Yin-Yang are exhausted here.

The scripture (Jing) says: "Therefore, Heaven has five thieves; whoever can see them will prosper. The five thieves are hidden in the heart and put into practice according to the Way of Heaven. The universe seems held in the hand, and the myriad transformations arise from oneself."

The "five thieves" is a Daoist term. It refers to five forces between Heaven and Earth that can both bring about generation and transformation and cause depletion, and it is often linked to the Five Phases. The scripture stresses that by grasping and applying these laws, one can accord with the changes of Heaven and Earth.

Yuan Shuzhen said: Heaven produces the qi of the Five Phases (Wood, Fire, Earth, Metal, Water). If a person can observe and grasp them with attentiveness, and act in accordance with the Way of Heaven, they can grasp the principles by which Heaven and Earth operate, and can also bring the growth and transformation of all things into harmony with themselves.

The so-called "Five Thieves" are simply the qi of the Five Phases. Lü Wang's commentary says that the sages called them the "Five Thieves," while the people of the world call them the "Five Virtues" (De). People consume the five flavors, and although they may be harmed by them, they do not resent the flavors or refuse them from then on; this is the meaning of the term "Five Thieves." Yuan explains that "thief" carries the sense of harm: if the Five Phases are opposed or misused, they will harm people. The qi of the Five Phases is contained within Yin-Yang, which is why it is said that "Heaven has Five Thieves." The Five Phases correspond to the five planets in the heavens, the five sacred mountains on earth, the five directions in space, the five colors among things, the five tones in sound, the five flavors in food, the five viscera in the human body, and the five virtues in moral principle. When they are misused, they become a source of calamity.

The Five Phases restrain one another, and in turn generate or overcome one another, without rest by day or night; they also influence the life and death of people and the success and failure of all things, and so they are called "thieves." If a person understands the patterns by which the Five Phases restrain and transform one another, clarifies the origins of the rise and decline of Yin-Yang, and acts accordingly, they can see the principle within it. By making the five viscera replete and skillfully employing the qi of the Five Phases, one can obtain blessing and virtue (De) and flourish in prosperity. How can the Five Thieves be recognized? The key lies in the heart-mind, which is why it is said that "the Five Thieves are in the heart-mind." When the heart-mind can recognize and grasp the five qi, distinguish what accords from what opposes without error, and conform to the pivotal mechanism of the Way of Heaven's movement, it can grasp the transformations of Heaven and Earth, allowing all things to grow and develop through its own actions. In this way one will be fortunate and smooth in all things, and walk together with the Dao (the Way).

Governing official affairs is the same: by upholding benevolence, righteousness, propriety, wisdom, and trustworthiness, one can attain wealth, honor, and flourishing. Those who understand the mutual generation of the Five Phases and make good use of it accord with the Yang path and become Dao and De; if one employs them along the lines of mutual overcoming, harm results, and this accords with the Yin path. Therefore, the Celestial Masters (Tianshi) of the Three Realms govern the world with principle, and the scriptures and teachings they established all exhort people to cultivate goodness, which is called Dao and De, and do not exhort people to do evil, which is called thievery and harm. From this it can be known that those skilled at cultivating Dao and De are immortals, belonging to Yang; dark and evil forces that harm others are demons, belonging to Yin. Beyond this, much idle talk is of no benefit.

Confucius said that the three hundred poems of the Book of Songs can be summed up in a single phrase: "thoughts without depravity." The Book of Changes likewise says that when one's words are good, people a thousand miles away will respond; when one's words are not good, people will turn against them. This is the ultimate Way, so why discuss cultivation at such length? What truly accords with the root of the Dao does not lie in elaborate speech. One who can understand the origins of Heaven and Earth, Yin-Yang, and prosperity and decline can grasp the principle from the first chapter of the Yinfu Jing (Scripture of the Hidden Talisman) alone. Ordinary people, seeing its brief text and plain language, do not grasp how essential its principles are and how profound its meaning; yet what it contains is not necessarily less than what is set out at length in the scriptures of the Three Teachings.

Lishan Mu said: If one looks at its subtle principles, neither the Huangting Jing (Yellow Court Scripture) nor the Bajing Jing (Scripture of the Eight Effulgences) is sufficient to serve as the foundation of study; if one examines its most essential teaching, the classics, commentaries, the various masters, and the histories cannot fully express it; and if one speaks of the profundity of its skillful application of cleverness and wisdom, Sun Wu, Wu Qi, Han Xin, and Bai Qi cannot compare with it. This is precisely what is meant.

The Yinfu Jing (Scripture of the Hidden Talisman) says: The nature that Heaven bestows on humanity is embodied in the human person, and the human mind is the pivot on which all adaptive change turns. Establish the standard of the Dao of Heaven, and human conduct will be set at peace.

Yuan Shuzhen explains that to settle the human mind by the standard of the Dao of Heaven, the key lies in the Five Thieves (five forces or factors bound up with the movements of Heaven and Earth and with the changes of human life). The mind is the seat that governs the hun and po souls, and the body is the dwelling place of the spirit (Shen). Of all that is needed to put the Five Thieves to use, the mind matters most, and whatever the mind undertakes must accord with the Dao of Heaven. When it does, the universe, vast as it is, seems to lie within one's grasp, and the myriad things, however numerous, do not pass beyond the reach of this method in their arising and perishing. Heaven and Earth are therefore not prized merely for being vast and profound, so how much less are the things that lie before our eyes? Hence it is said that when the mind is upright, one can avoid deviance and delusion.

The Yinfu Jing continues: When the Dao of Heaven reveals the moment of killing and striking down, dragons and serpents rise up from where they lay hidden. When humans set off such a moment, the order of Heaven and Earth is overturned in turn. When Heaven and humanity set change in motion together, the pivot of the ten thousand transformations is thereby fixed.

Yuan Shuzhen says: When the Dao of Heaven sets in motion the mechanism of austere killing, it does so out of impartiality; when a person sets a killing mechanism in motion, it is often out of private feeling. Dragons, snakes, and other dormant creatures sense the movement of the Dao of Heaven and are startled awake. If human private feelings disturb the order of Heaven and Earth, inversion and chaos will follow. Only when the transformation of all things accords with public justice can the myriad changes each find their proper order.

Heaven contains the Five Qi, which take turns governing birth and killing, as is natural. The Dao of Heaven carries out birth and killing always at the right moment, and so people should not act rashly or arbitrarily. The changes of Yin-Yang and the succession of eras, in which the old is cast aside and the new welcomed, are all manifestations of the Dao of Heaven setting the austere mechanism in motion, and they arise entirely from impartiality. When one accords with the moments of birth and killing that Heaven's authority reveals, even hidden creatures such as dragons and snakes are startled from their concealment. To follow the seasons of Heaven, and to find one's proper place amid the changes of Heaven and Earth, is to respond to the Heavenly mechanism without error.

If a person takes it upon themselves to set the killing mechanism in motion, the order of Heaven and Earth is turned upside down. Human beings are born of the Five Phases (Wood, Fire, Earth, Metal, Water), and should follow the changes of birth and killing in the Five Qi and yield to the transformations of Yin-Yang. How could they presume to decide matters of life and death? The laws of the world decree that a killer pays with their life and that one who harms life is guilty of a crime, and the reason is this: if the Dao of Heaven has not determined that someone should die, how can a person presume to kill them? This is precisely to say that people must not set the killing mechanism in motion at will.

What, then, are the consequences when treacherous ministers and rebels defy the Dao of Heaven, betray their sovereign and their elders, commit evil recklessly, harm the world, and even slaughter people on their own authority, thus setting the killing mechanism in motion wrongly? The result is the complete inversion of the order of Heaven and Earth, with Heaven taken for Earth and Earth for Heaven. This is a calamity of extreme chaos and defiance of the Dao of Heaven, called "the overturning of Heaven and Earth." The people then resent such a person, the spirits are enraged, Heaven will punish them, and the multitude will join in condemning them.

If a ruler appears who violates the true Way of Heaven and Earth, then Heaven and humanity alike judge that he must be punished. This is called "the joint rising of Heaven and humanity," which brings the tangle of changes back to settled order. To put down rebellion and to campaign against rebellious ministers is to carry out punishment in accord with the Dao of Heaven. As long as one acts in keeping with the seasons of Heaven and the Way of impartiality, the myriad things will submit and dare not act rashly again. This is called "settling the mechanism."

The Way of ruler and minister lies in impartiality. When conduct accords with the Heavenly mechanism and actions follow the Dao of Heaven, this is the "joint rising of Heaven and humanity." Then the hearts of the people are at peace, the myriad things each rest in their place, the Five Phases occupy their proper positions, and the mountains and rivers each keep their numinous power. Those above practice Dao and De (Virtue), those below observe ritual propriety and righteousness, calamities do not arise, and disorder does not stir. Heaven and humanity return together to tranquility, and this is called the "Heavenly mechanism."

People's natural dispositions differ, some being clever and nimble, others dull and slow. Both can be restrained and kept hidden.

Yuan Shuzhen said: A person should not lightly reveal whether they are clever or simple. Speak with caution, and choose words and conduct that suit the occasion, and one can avoid misfortune. Each person has their own endowment: some are sharp and agile, some are wise, some are slow-witted, differing only in degree. There is no need to display it everywhere.

Some people, having a little talent and a facility with words, rush to show off their abilities without weighing the gains and losses, and end up bringing disaster upon themselves. This is because they do not know how to keep a secret and are not careful enough, and so they fail in the end. The Daodejing (Dao De Jing) says: "The most eloquent seem tongue-tied, and the most skillful seem clumsy." This means that those who truly have ability know how to hold it in check. The Book of Changes (Zhouyi) likewise says: "If a ruler is not discreet, he loses his ministers; if a minister is not discreet, he endangers himself; if confidential matters are not kept secret, they will spoil everything." It speaks of the same principle.

What is called "concealment" (fucang) means that worthy and noble persons, even when they possess intelligence, eloquence, and broad learning, make their words and actions fit the moment and do not display them carelessly. They keep matters, large and small, properly confidential, so as to avoid envy and slander for showing their abilities, or the ruin that comes from leaking secrets. A simple person who acts on impulse, moves hastily, and does not know how to restrain themselves easily invites disaster.

The worthy cultivate De (Virtue) and nourish their nature, drawing both cleverness and simplicity inward. They then turn their gaze back upon themselves, rectify their nature, cast off deviant and unrestrained conduct, put into practice what is good, and correct what is not. Only by cultivating the self and refining conduct in this way can one become a sage. How could outsiders tell whether such a person's nature is skillful or clumsy? They would only think this person was born wise, never knowing that it was achieved through cultivation and tempering. This is the meaning of "can be concealed."

The scripture (Jing) says: The deviance and delusion stirred up by the nine apertures (the eyes, ears, nose, mouth, and other sensory openings) hinge on three vital points; with regard to these, one may act, or one may remain still.

Yuan Shuzhen says: The nine orifices of the human body (the two eyes, two ears, two nostrils, the mouth, and the front and rear lower orifices) can all invite misfortune. If one assumes oneself to be naturally wise and pure, yet does not know how to cultivate and restrain oneself, one should hide these calamities away and keep them subdued.

The scripture (Jing) says: The evils brought by the nine orifices hinge on three vital points; one may act upon them, or one may remain still and guard them.

Yuan Shuzhen says: All nine orifices can become sources of calamity, but the crucial ones are the eyes, ears, and mouth. One must therefore guard them carefully so that no misfortune arises from them. The Zhuangzi says that a person has a hundred bones, nine orifices, and six viscera, which together make up the body. Human beings are born by receiving the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water). The head is round and the feet are square; there are four limbs and five organs, as well as the three hun souls and seven po souls. Within body and mind, the correct and the deviant alternate and influence one another. What allows the body to be open and to function is the nine orifices, and the most critical points for provoking fortune or misfortune are these three: the eyes, ears, and mouth.

The Daodejing (Dao Jing) says: "The five colors make one's eyes blind, the five tones make one's ears deaf, and the five flavors dull the palate." A person who cultivates the Dao (Way) and possesses De (Virtue) does not look at deviant sights, listen to deviant sounds, or speak of deviant matters. When something proper arises, one looks, listens, and speaks; this is called "action." When something deviant arises, one does not fix one's mind on it and does not look, listen, or speak of it; this is called "stillness."

Confucius said that choosing what is good, learning it, and following it is "action," while recognizing what is not good and correcting it is "stillness." The Classic of Filial Piety says that a person may speak throughout the world without misspeaking and act throughout the world without incurring resentment, because body and mind are upright and free of evil. Thus, one acts when encountering good, and remains still and untainted when encountering evil. To keep oneself free of calamity, the key is to guard the eyes, ears, and mouth with care. This is why it is said that the key to misfortune lies in three vital points, and that one may respond with either action or stillness.

The scripture says: Fire arises from within wood, and once the disaster breaks out, it often consumes the wood itself. Treachery grows within a state, and when the moment comes, the state collapses. One who understands these principles and cultivates accordingly is called a sage.

Yuan Shuzhen says that "treacherous fire" is a metaphor for the evil side of human nature, and the "kingdom of wood" is a metaphor for the human body. The scripture uses the governing of a state to illustrate how to settle body and mind: first keep the evil impulses from flaring up, then cultivate the body and mind and temper one's conduct, and one can become a sage. Through this image of fire and wood, the passage explains the "nine evils and three essentials" mentioned earlier, as well as the principles of action and stillness, and cautions people to practice self-restraint and cultivate diligently.

Fire hidden within wood is like the evil nature and the "fire of the five poisons" (a general term, in Buddhist and Daoist contexts, for harmful desires such as greed and anger) lying concealed in the human body. Lü Wang's commentary says that Guangchengzi held that accumulated fire burns away the five poisons, and so fire symbolizes fierce, violent force. The Book of Documents says: "When fire rages over the Kunlun ridge, jade and common stone burn together." This means that when fire reaches the Kunlun heights, even jade is consumed along with the rest. When there is fire in wood, one should not rashly drill the wood to make fire, for once the fire is kindled the wood will be destroyed. In the same way, when evil thoughts lie hidden in a person, they must not be indulged, or good deeds will be ruined and body and mind will decay.

If treacherous ministers lie concealed within a state, they harbor malice in secret, waiting for a chance to stir up rebellion and usurp the throne in pursuit of wealth and rank. The ruler may not notice them. But when the ruler is virtuous (De) and his ministers are loyal, when the times are stable and the people prosperous, such traitors, however ill-intentioned, have no opportunity to act. They always wait until the moment is ripe. If the ruler's Way fails in virtue and the ministers' conduct decays, and war, famine, plagues of locusts and oppressive taxation follow, then the people's hearts scatter and they resent the court; the realm is thrown into turmoil, and the treacherous seize the chance to cause disorder. When every kind of wicked force erupts at once, the collapse of the state is naturally unavoidable.

This is also a metaphor for the human body and mind. Where there is virtue, steadiness and wisdom, depraved and impure thoughts have difficulty arising; if wicked thoughts erupt together, body and mind are ruined. Thus the treacherous fire hidden in the kingdom of wood stands for how both the evil and the upright lie concealed within a person's body and mind. The wise and capable person understands the scripture (Jing), grasps its principles, devotes themself to the Dao (the Way), and discards evil while preserving good. One who understands and practices this cultivation is called a sage. This is what is meant by "Above, there is the Way of the immortals who embrace the One." "Embracing the One" is the practice of holding fast to the great Dao and bringing body and mind into single-pointed unity.

Zhuge Kongming said that the sage keeps the Dao hidden in the heart and can mold the myriad things and harmonize Heaven and Earth; the Yellow Emperor was such a person. The worthy learn and master its methods. Yuan Shuzhen explains that the worthy carry out good governance in accord with the Five Phases (Wood, Fire, Earth, Metal, Water), follow the seasons of Heaven and the nature of the land, do not disrupt the farming seasons or harm the myriad creatures, and so make the state prosperous and the people secure, becoming men of worth. Yao and Shun were rulers of virtue of this kind.

The wise learn its principles and are able to master the means of applying them. Yuan Shuzhen explains that they follow the Way of Heaven and make use of the resources of the land, cultivate themselves with care and economize in expenses in order to support their parents, and uphold benevolence, righteousness, propriety, wisdom and trustworthiness. They are loyal and filial, revere their ruler and parents, and hold fast to uprightness and integrity, thereby preserving their stipend and position. Worthy ministers such as Kui and Long are examples.

When petty people study these principles, however, they bring disaster upon themselves. Yuan Shuzhen says that they exploit the Way of Heaven and the Qi (vital energy) of the Five Phases but do not use them for good. Instead, relying on cleverness and eloquence, they scheme day and night, wage ruthless wars, injure others in secret, covet luxury and high rank, and contend for the profits of the world. Even if they gain wealth and status for a time, they do not know that calamity is approaching, and in the end they bring about their own ruin and misfortune for later generations. An Lushan, Shi Siming, and the usurping, rebellious ministers of past and present are examples of this kind.

The Holy Mother adds that this passage of scripture is profound, like the great sea gathering a hundred rivers. It is one section of the Chapter on the Immortals' Embracing the One and Expounding the Dao, one hundred and five characters in all, intended to help people understand the Way of Yin-Yang and discern the principles of rise and decline, so that in both action and stillness they act fittingly, and then cultivate themselves and refine their conduct to become sages.

Yellow Emperor's Yinfu Jing (Scripture of the Hidden Talisman), with Collected Commentaries, Upper and Middle Volumes. Commentary compiled by Yuan Shuzhen, Chaosan Lang, serving as Registrar of Changsha County in Tanzhou.

Chapter on Enriching the State and Pacifying the People through Expounding the Method

The scripture says: Heaven and Earth are the "thieves" of the myriad things.

Yuan Shuzhen explains: Heaven covers the myriad things and Earth bears them, and so the myriad things grow quietly between Heaven and Earth. The qi (vital energy) of Yin-Yang secretly nourishes all things, and for this reason it is called "theft." "Heaven and Earth" here refers to Yin-Yang; combined with the Five Phases (Wood, Fire, Earth, Metal, Water), Yin-Yang makes up seven qi. Beyond these, the transformations of the myriad things likewise never depart from these seven qi. Creatures born from wombs, from eggs, from moisture, or through transformation, as well as the hundred grains, grasses, and trees, all receive the seven qi and grow. Formless qi gives rise to living things with form, and secretly nourishes them so that they take shape in their own bodies. This process is silent and unnoticed, like taking something in secret, and so it is called "theft." The qi of Heaven and Earth is applied ceaselessly, its workings inexhaustible, and each of the myriad things, receiving its covering and nurture, lives in peace. Therefore it is said that Heaven and Earth are the "thieves" of the myriad things.

The scripture says: The myriad things are the "thieves" of humankind.

Yuan Shuzhen said: All things draw from Heaven and Earth what they need to grow, and humans in turn draw from all things what they need to nourish the body. So long as one knows how to keep a sense of proportion and act appropriately, this too accords with the natural order.

Humans, like birds, beasts, grasses, and trees, are born by receiving the Qi (vital energy) of Yin-Yang (阴阳). Yet humans are the most spiritually endowed. Standing among the Three Powers of Heaven, Earth, and Humanity, they possess wisdom in the heart, and are able to turn inward to examine their own nature, trace things back to their source, understand the transformations of the Qi of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water), and put that understanding to use. The sixty-four hexagrams of the Zhouyi (Book of Changes) and the sixty-year cycle of stems and branches, for example, are all means of recognizing these transformations. Hence the earlier passage says, "Those who see this clearly will flourish."

Humans can take what they need from the myriad things born of the transformations of Yin-Yang and Five Phases Qi between Heaven and Earth, and use it to sustain themselves. This is why it is called "stealing" (dao, 盗). Farming and sericulture, for instance, are all ways of drawing resources from the myriad things. The Liezi records that in the state of Qi there was a household of great wealth who claimed to be skilled at "stealing." This person said: "Heaven has its seasons and Earth has its produce. By following the seasons of Heaven and the advantages of Earth, one can use the rain to nourish the crops. On land I take birds and beasts, and in the water I take fish and turtles. When I began doing this, after one year my household had savings, in the second year it was well off, and in the third year the harvest was abundant. From then on, my prosperity extended even to the neighboring villages. I take what Heaven and Earth produce, and no calamity follows. You steal other people's gold, silver, and goods, so how could you escape punishment?"

All things draw from Heaven and Earth what they need to grow, and the common people draw from all things what they need to nourish the body. So long as one knows how to take appropriately, this is the natural order. This is the meaning of "humans steal from the myriad things."

The scripture (Jing, 经) says: "Humans are the takers among the myriad things. When the taking among the Three Powers of Heaven, Earth, and Humanity is all in due measure, the Three Powers are at peace."

Yuan Shuzhen explains that "ji" (既) means "to exhaust" or "to complete." When the three kinds of mutual plundering each follow their own fitting patterns, the Three Powers of Heaven, Earth, and Humanity can each rest in their proper place. People are often able to take from the myriad things to nourish themselves and grow prosperous, yet they do not realize that the myriad things may in turn harm them and bring disaster. The mutual plundering among the three described earlier is itself a natural law.

All such plundering must accord with principle: to follow its proper measure is auspicious, while to violate the pattern invites misfortune. The Liezi says: "Is there a Dao even in thievery?" The answer given is: "What conduct could be entirely without the Dao? To perceive what is hidden in a house is sagacity; to judge whether the act can be carried out is wisdom; to enter first is courage; to leave last is righteousness; to divide the spoils evenly is benevolence. No one has ever become a great thief without these five virtues." This shows that even within thievery there is a principle of its own.

The three kinds of mutual plundering likewise must all follow fitting principle, so that Heaven, Earth, and Humanity each remain in their proper place, neither overstepping their bounds nor harming their inborn nature and thereby inviting calamity.

The scripture (Jing) says: "When food is taken according to the seasons, every part of the body is harmonious and at ease; when one acts in accord with the moment, the transformations of the myriad things are settled."

Yuan Shuzhen said: when people eat and drink in accordance with the seasons, the body will be free of illness and misfortune; when actions and undertakings accord with the right moment and the principles of things, the transformations of all beings will be settled and smooth.

When people speak of nurturing life (xingming), they often speak of the flavors of food and drink. The Zuozhuan says: "Flavors can harmonize Qi (vital energy), and Qi can open the way for the will of the heart." Nourishing the body and moistening the spirit can never be separated from food and drink. The Yellow Emperor said that when people eat, they should first consider the five flavors, five meats, five vegetables, and five fruits, that is, foods of every taste, together with meats, vegetables, and fruits. These must also be balanced according to the season and eaten in measured amounts suited to one's own constitution. Cooked food benefits the body, while raw food may injure the organs. This is the principle behind attending to what is appropriate in eating and drinking.

Therefore, one should eat according to the seasons, and neither flavor nor quantity should exceed what is fitting. Keep to the middle, and do not go against the limits the body can bear or harm one's inborn nature. In this way the four limbs will be at ease and the five organs will be settled and harmonious. One will not easily fall ill, will be aided in living long, and will grow old and die in peace. Is this not the principle of regulating the whole body?

The Kangcangzi says: "In winter, when one has eaten one's fill, the body is warm; in summer, when one has eaten one's fill, the body is cool. When food and drink suit the season, people fall ill less often; when people are free of illness, epidemics do not spread; when epidemics do not spread, people can live out their full natural span." Grain is the foundation that sustains human life, and so when the Son of Heaven undertakes the affairs of state, he too should give weight to agriculture. A ruler who does not value agriculture abandons the common people, and how then can he govern the realm well?

As for the "Three Plunderings" (the ways in which Heaven, Earth, and humankind draw upon one another and interact), each should be made to find its proper place; the "Three Powers" (Heaven, Earth, and humankind) should each be at rest in their own roles. All of this must accord with the principles of nature. Governing the world also requires a wise ruler and capable ministers to regulate things together, so that laws are fair and upright, the worthy are employed, kindness reaches even the insects, and moral instruction extends to the grasses and trees. When every undertaking accords with the Way of Heaven and the proper time, Yin-Yang will follow the seasons, the world will be at peace, and all kinds of beings will grow in security. This is what is meant by saying that when actions accord with the right moment, all things are settled.

The scripture (Jing) says: People know that a certain wondrous function is wondrous in itself, but they do not know that the root, which does not appear wondrous, is precisely what allows the wondrous function to arise.

Yuan Shuzhen said: Yin-Yang gives rise to the myriad things, and people call this "spirit" (Shen), yet they do not realize that the Supreme Dao (the highest Way) is in itself still, quiet, and non-acting. It appears to display nothing miraculous, yet it brings forth Yin-Yang and all things. This is the most subtle and wondrous marvel of all.

What is called "spirit" (Shen) means the subtle and unfathomable. The Book of Changes says: "The transformations of Yin-Yang cannot be fathomed; this is what is called Shen." People see only that the myriad things are produced by Yin-Yang, the sun, and the moon, and so they call this spirit. They do not know that Yin-Yang and the sun and moon themselves arise from the Supreme Dao, which seems to be without spirit and without action. The "absence of spirit" spoken of here refers precisely to the Supreme Dao. The Supreme Dao is empty, still, and silent, and seems to have no extraordinary function, yet it can produce the sun and moon, Yin-Yang, and all things in heaven and earth, enabling them to flourish, grow, and each find room to unfold. This is the manifestation of the most wondrous spirit-function from within "no spirit."

Therefore the Daojing (Jing, scripture) says: "In the deep and dim darkness there is essence (Jing); in the vague and indistinct there are things." This shows that the Supreme Dao, though it seems non-acting and without spirit, contains within it the principle of the utmost spirit (Shen).

This passage is meant to help practitioners understand the principle of non-action and absence of spirit, to turn back and contemplate their own nature, and to practice the Way of Wuwei (non-action). Through visualization and guarding the One (concentrating the mind in quiet contemplation and holding fast to the One), one returns to simplicity and to one's original truth, and merges with the Way of non-action. Only on reaching the realm of the mysterious beyond the mysterious can one experience the state of stillness and non-action that seems to lack spirit; afterward, though one may act, one does not insist on contrivance, and this is called "no spirit." Hence the Laozi says: "The Dao constantly does nothing, yet nothing is left undone." This means that the Dao, though it seems non-acting and without spirit, manifests the most wondrous function.

The scripture says: The sun and moon move each according to their own number, and their great and small transformations each follow a fixed rule. From this the achievements established by the sage arise, and the function of spiritual insight and clear discernment is also made manifest.

Yuan Shuzhen says: The sun and moon move according to regular patterns. Their degrees of motion never deviate, and their sizes each follow a fixed measure. From this we can see that the sacred and wondrous function arises here, and that the efficacy of spiritual illumination appears here as well. The sun and moon embody the essential Qi of Yin-Yang (阴阳), and they are the most honored presences within heaven, earth, and the four directions. Their degrees of motion are distinguished through measures of size, pitch-pipes, and the calendar, each with a definite limit. Their revolutions do not err, and so the text says, "The sun and moon have their numbers; the great and small have their fixed measure."

Within heaven, earth, and the four directions, the myriad things all depend on the light of the sun and moon. As Yin-Yang moves, the myriad things grow. Animals and plants each possess their own power of growth, and the workings within are profound and subtle. Hence the text says, "The sacred function is born here; spiritual illumination emerges here." The deep and unfathomable transformations of Yin-Yang are called "Shen" (神, spirit), while the bright and clear radiance of the sun and moon is called "ming" (明, illumination). Together they are called "spiritual illumination" (shenming). All things in heaven and earth grow by receiving this sacred function and the power of spiritual illumination. It is as though they come from nothing into being, and the effect is plain to see, which is why the text says, "spiritual illumination emerges here." All things in the world likewise arise by receiving this power.

Great and small each have their fixed allotment. They do not overstep their bounds: the small does not envy the great, and the great does not look down on the small. Zhuangzi said that the great Peng bird and the little sparrow each live at ease and do not envy one another, which speaks precisely to this idea that great and small each have their proper share. Taken further, from kings and nobles to the common people, each is content in their own place and none contend with one another. When high and low in society live in harmony, harvests are abundant, and the seasons are peaceful, this is called Great Peace (taiping). Therefore the scripture (Jing, 经) says that within it lies the principle that enriches the state and brings security to the people.

The scripture says: "Stealing the mechanism of Heaven: there is no one under heaven who cannot see it, yet no one truly understands it. When the noble person obtains it, they preserve their person; when the petty person obtains it, they hold their life lightly."

Yuan Shuzhen says: The "stealing of the mechanism" is deep and subtle. It seems easy to perceive, yet in reality it is hard to grasp. The noble person understands the opportune moment that comes from accumulated good deeds, and so is able to preserve their person. The petty person single-mindedly chases opportunities for honor and disgrace, gain and loss, and in doing so holds their own life lightly. Here, "stealing the mechanism" restates the meaning of the "Three Thieves" mentioned earlier.

Yuan Shuzhen says: the "stealing of the mechanism" (daoji) is profound and subtle. It looks easy to grasp, yet its true principle is hard to comprehend. The superior person understands the key to accumulating goodness and cultivating the self, and so is able to preserve their own life; the petty person pursues only glory, wealth, and fame, and so treats life lightly.

The "stealing of the mechanism" here restates the meaning of the "Three Thefts" in the preceding passage. Take the example of Master Guo, who gained his wealth by "stealing from Heaven." People saw only his planting and management, and did not know the deeper cause behind his riches. If one does not understand this deeper principle, how can one be said to understand the "mechanism" (ji)? The so-called "stealing of the mechanism" means this: one originally lacks something, learns that another already has it, and then quietly plans and seizes the right moment, so that without noticing, one obtains what one needs and benefits oneself.

Everyone under heaven can see this "stealing of the mechanism," yet few grasp its deeper meaning. Even among those who do, the superior person and the petty person understand it differently. The superior person grasps the way of preserving the self, while the petty person grasps only the path of treating life as cheap.

How, then, does one preserve the self? The superior person knows that the Supreme Dao (the highest principle) embraces all good deeds, and that so long as what one seeks accords with the correct Way, a response will come as readily as an echo answers a voice. They therefore plan good deeds in secret, cultivate themselves in silence, and seize the opportune moment to turn toward goodness, bringing themselves into accord with the Dao. They go further, "guarding the One" and practicing contemplative visualization, devoting themselves wholeheartedly to practice and carefully nurturing their nature. Some also draw on the inner-cultivation methods referred to by Daoist technical terms such as "spirit water and flowery pool" and "jade blossom and golden liquid," seeking to become immortals. Worthy and superior people who understand this subtle principle cultivate themselves and advance toward sagehood. Hence it is said: "When the superior person obtains it, they use it to perfect themselves."

The petty person's path of treating life lightly lies in seeking money and goods without fear of toil; or in laboring hard at learning and martial strategy, embellishing their feelings and exercising cleverness, solely to chase worldly reputation. Some indulge in luxury and pleasure; some fall into the extremes of favor or disgrace; some place themselves in danger through warfare; and some grow so greedy that they destroy themselves. Even if they briefly gain empty glory and profit, they cannot in the end escape disaster, because they do not understand the wondrous principle of the Supreme Dao. Hence it is said: "When the petty person obtains it, they use it to treat life as cheap."

This commentary explains the chapter "Enriching the State and Pacifying the People: Expounding the Method." The ninety-two characters of the chapter aim to help people discern what to take and what to leave, to make their actions accord with the right moment, and to perceive the principle of supreme spirit (shen). This is the key to settling body and mind, following the teachings, nourishing life, and preserving oneself. Hence it is said: "Within it lie the methods for making the state prosperous and the people secure."

End of the middle fascicle of the Collected Commentaries on the Yellow Emperor's Scripture of the Hidden Talisman (Huangdi Yinfu Jing Jijie).

The lower fascicle of the Collected Commentaries on the Yellow Emperor's Scripture of the Hidden Talisman.

Compiled and annotated by Yuan Shuzhen, Court Gentleman for Court Audience (Chaosan Lang) and Registrar of Changsha County, Tanzhou.

Chapter on Strengthening the Troops, Winning Battles, and Expounding the Art

The Jing (scripture) says: The blind hear acutely, and the deaf see keenly. Cut off the benefit of one sense and concentrate the mind on a single source, and the effect of deploying troops is multiplied tenfold; reflect on it three times over, day and night, and the effect of deploying troops is multiplied ten thousandfold.

Yuan Shuzhen explains: "Cutting off the benefit" means that when one blocks the ears, the eyes become clear, and when one closes the eyes, hearing becomes focused. The body and mind must remain undisturbed, so that one can observe as well as the deaf do. By concentrating on a single point, the effect of deploying troops is multiplied tenfold; by reflecting on it three times over, day and night, the effect is multiplied ten thousandfold.

Yuan Shuzhen explains that "cutting off profit" (jue li) means severing the desires that drive the senses to chase after external things. If you stop up your ears, for example, your eyes seem to grow brighter; if you close your eyes, your hearing seems to grow sharper. This does not mean one should literally block the ears or shut the eyes. It means keeping body and mind free of disturbance so that one can attend to matters with full concentration. A person who lingers over depraved sights will find it hard to listen to proper words; one who lingers over depraved sounds may likewise fail to see proper things clearly. Clearly, seeing and hearing are both governed by the mind.

A person of virtue has no deviant thoughts or delusions in the heart. Even when the ears and eyes meet all kinds of sounds and sights, the mind remains upright and settled, giving rise to neither craving nor attachment. In this respect such a person is no different from someone who cannot hear or see, so why should anyone need to become literally deaf or blind? When the mind accepts the right Way (Dao), the ears and eyes are not led astray by deviant thoughts; when they are not led astray, body and mind are not thrown into disorder; when body and mind are not disordered, thought is clear; and when thought is clear, one's work and conduct accord with the Way of Heaven, achieving results ten times greater than usual. Affairs are then easily accomplished, so one need not rely solely on a teacher's guidance. The remaining passages can be understood by analogy.

The phrase "three returns through day and night" (san fan zhou ye) means thinking over a matter again and again, and weighing it carefully, throughout the day and night. When the ears and eyes are not led astray by deviant thoughts, body and mind are not disordered; when body and mind are not disordered, thought is clear; when thought is clear, action accords with the Way of Heaven and yields results ten times greater than usual. If one further reflects repeatedly day and night with single-minded devotion, the results can exceed the ordinary ten-thousandfold. The phrase "ten thousand times the use of a teacher" is an analogy drawn from the military: when body and mind are upright and settled and the ears and eyes are perceptive, one's work already surpasses the ordinary; with repeated deep reflection, one achieves greater results still, without necessarily calling upon a teacher or a general. Confucius said, "Think three times before acting." He also said, "Think twice, and that is enough." The meaning is that one must bring careful attention to what one does.

Here, "teacher" (shi) refers to the army, and "soldiers" (bing) refers to weapons; war is a perilous matter. On the battlefield and at moments of crisis, one must think repeatedly and plan far ahead. If one plans insufficiently and advances or retreats rashly, defeat and ruin will come swiftly. The scripture (Jing) therefore borrows the use of arms as an analogy to show that one should concentrate the ears and eyes and reflect repeatedly. Its essential point lies in cultivating body and mind and preserving oneself, not in actually discussing warfare.

A person of virtue regards evil as an enemy, like a bandit or thief. The worthy understand this: they cut off the root from which the ears and eyes pursue desire, reflect repeatedly on their own conduct, discern principle with depth and care, set themselves upright, and root out deviance and delusion from the heart. In this way they preserve themselves, and in time they may attain the Way. The Yellow Emperor's destruction of Chiyou is an example of this. Famous commanders of past and present, such as Sun Wu, Wu Qi, Han Xin, Bai Qi, Zhuge Liang, and Li Jing, were all skilled in warfare and likewise planned again and again by day and night, and so achieved merit, helped their rulers accomplish their undertakings, and won honor for themselves. But if the arts of strengthening troops and securing victory are used to hold life cheap and gamble on winning through risk, one is set upon a different road. The Yellow Emperor ascended to Heaven by means of the Way, while Fu Yue took his place at Xuanxiao (the name of a stellar mansion). Hence the earlier passage says: "The gentleman, in obtaining it, secures his person; the petty man, in obtaining it, holds his life cheap."

The mind gives rise to greed because of external things, and it is likewise harmed and brought to ruin by them; the key to all of this lies in the eyes.

Yuan Shuzhen explains: craving external things damages one's lifespan, and when the eyes are never satisfied with what they see, the mind grows scattered. If one can restrain the gaze and gather in the mind, calamity can be avoided. A person of cultivation and virtue (De) does not let thoughts arise recklessly, nor act rashly, and does not allow external things to stir the emotions. Ordinary people use the myriad things to nourish the body, which also accords with the natural order; but they must not seek excessively or go against what is fitting, lest they in turn injure their own nature.

The Kangcangzi says: "If ten thousand people draw their bows and shoot at a single target, there is none that will fail to hit it." Here "target" (zhao) refers to the mark for the arrows, though some hold that it refers to the person who receives the arrows. The myriad things are many, and if all of them are used to satisfy desire, together they will harm a person's life; no one can escape injury in such circumstances. Today some people spend their lives chasing after external things and do not know how to rest. This is to say that when the mind conceives greed for external things, a person is instead held fast and worn down by those things, and so invites calamity.

The Kongzi Jiayu (Family Sayings of Confucius) says that when cravings are unsatisfied and desires have no limit, the body is harmed. The Laozi says: "One who knows contentment will not be disgraced; one who knows when to stop will not meet with danger, and so can endure long." A person who does not know contentment and indulges in external things to feed desire will injure their nature and, in the end, harm their own person as well. Hence it is said that the mind gives rise to greed because of external things. As for the phrase "the key lies in the eyes," it means that people often form deluded thoughts upon seeing external things. One must therefore be careful with the eyes and not let oneself gaze at lewd or improper sights; in this way the mind is less easily stirred by external things, one's peaceful nature remains undisturbed, and life can be nourished and the self secured.

Heaven does not deliberately bestow kindness, yet great kindness arises from it.

Yuan Shuzhen explains: Heaven and Earth give birth to the myriad things without claiming them as their own, and nurture them without taking pride in the accomplishment. Heaven and Earth bring forth all things without seeking any return, yet the myriad things, being covered and nourished, naturally feel this benevolence. This is how Heaven, though it does not deliberately bestow kindness, yields vast beneficence.

Yuan Shuzhen says: Heaven and Earth give birth to and nurture the myriad things, yet do not claim them as their own; they act, yet do not rely on their achievements. Heaven and Earth cause the myriad things to grow without seeking gratitude in return, but the myriad things, covered and nourished by them, naturally come to feel thankful. Heaven, Earth, and all things exist of their own accord, and all are sustained by the Dao (the Way, the fundamental principle of the cosmos). Heaven and Earth demand no repayment from the myriad things, and the myriad things, receiving their nurture, naturally cherish the favor of Heaven and Earth. Hence the Laozi says: "It gives birth to the myriad things without possessing them, acts without relying on its own merit, and causes them to grow without ruling over them."

The scripture (Jing) says: When sudden thunder and fierce wind arise, there is nothing that is not startled.

Yuan Shuzhen says: Sudden thunder and fierce wind are the movements and stillness manifested as the Qi (vital energy) of Yin-Yang circulates. When people are frightened in their hearts, they become startled and uneasy. Thunder is the sound produced when the Qi of Yin and Yang surge against one another. As for fierce wind, Zhuangzi calls it the "great clod's breath," meaning the breath that the earth exhales, which is named wind. Such wind and thunder are phenomena of the natural operation of Yin-Yang; originally they were not meant to intimidate anyone, yet people come to fear them and are startled and unsettled.

Wind and thunder are also used here to illustrate the way of governing a state. A ruler of Virtue (De) who nurtures the myriad things as Heaven and Earth do, without partiality, will find that the common people, the birds and beasts, and the grasses and trees all feel grateful for his kindness. Each keeps to its proper place, rests content in its own way of life, and finds its own joy. An enlightened ruler need only promulgate fair laws and make the state's regulations clear. When the people see the majesty of the laws, they are shaken as though hearing sudden thunder or meeting fierce wind; reverence arises in their hearts, and they become watchful over themselves, cultivate body and mind, and act with care. Applying this principle to the governing of an army can likewise make generals courageous and soldiers strong, giving superiors authority and inferiors a sense of awe, so that violence and disorder are eliminated and calamity is pacified. Thus it is said that this also contains a method for making an army powerful and defeating its enemies.

The scripture (Jing) says: When joy reaches its utmost, one's nature becomes full; when stillness reaches its utmost, the heart becomes clear and upright.

Yuan Shuzhen says: When a person's aspirations value purity and tranquility, and the heart holds no worry or fear, with feelings that are joyful and at ease, one can naturally roam free and unfettered, and the mind will always have room to spare.

What is called "supreme joy" is not the pleasure that comes from strings, pipes, song, and dance. If one takes such indulgence for happiness, one's inborn nature will instead be exhausted. The Kongzi Jiayu (Sayings of Confucius's School) says: "The greatest joy has no sound, yet it brings peace to all under heaven." The Sanlüe (Three Strategies) says: "A ruler who possesses the Dao (the Way) makes the people joyful through his own joy." This means that worthy people and noble persons do not cling to external things or chase after wealth. In governing the state and settling their households, they neither abuse punishments nor overstep the law. Having no faults of their own, they are free of worry and fear, and so their hearts are naturally at ease and their temperaments joyful. They roam freely with room to spare. Why would they need strings, pipes, and banquets to find happiness?

The ancients felt neither worry nor fear as they played the zither or gleaned ears of grain. Some sang as they walked, calmly awaiting the end of their lives. Hence it is said: "The greatest joy is a nature with room to spare." When one reaches the utmost stillness, one becomes pure: one is not drowned in the extravagant music that petty people pursue, but keeps hold of a carefree ease free of worry and affairs. In this way, one is not disturbed by the lure of sound and sensual beauty, the nature stays tranquil, and the Shen (spirit) is pure and clear. Therefore it is said, "Utmost stillness brings purity."

The Kangcangzi says: "When one's position is exalted, one's words carry through; when one's family wealth is abundant, one's body is at ease; when one's circumstances are hard, one's aspirations instead reach far; when the heart is still, the Shen (spirit) can penetrate everything." The root of these four kinds of penetration lies in utmost stillness. If a person can attain this state, the Shen (spirit) will be unobstructed. This is the meaning of "utmost stillness brings purity."

For a general, what matters is purity and tranquility, which allow him to shut out clamor and disturbance. When rewards and punishments are fair and without error, and fathers and sons are of one heart, the whole army will be spirited and full of courage. It can then crush fierce enemies, win victory, and establish great achievements. Therefore it is said that within this lies the method for making an army strong and victorious in battle.

The scripture (Jing) says: Heaven seems partial toward the myriad things, yet in its application it is perfectly impartial.

Yuan Shuzhen says: "The Way of Heaven" (here referring to the Dao, profound and unfathomable) is hidden and does not show itself, and cannot be spied upon; this is its most secret aspect. Yet it generates the myriad things, and its effects are plain to see; this is its most impartial and manifest aspect. Heaven is the Supreme Dao. The Dao embraces all categories of beings. It is deep and indistinct, without fixed form, and cannot be probed, and so it is called "supremely private." Here "private" means concealed and deeply hidden. Within the profound and formless, the Dao brings its inexhaustible functions into play, producing the myriad things, giving each its own form, and giving each a different name according to its function. This is "supremely public." Here "public" refers to function made clearly manifest, visible to everyone.

This passage is also used to illustrate the way of governing a state. A ruler's mind should be deep and broad, able to coordinate all affairs. His plans, judgments, and decisions to advance or withdraw, to adopt or discard, should all be kept deep within his heart, not easily discerned by others; this is "supremely private." But when it comes to actual governance, discerning good from evil and right from wrong, issuing decrees, and carrying out rewards and punishments should be clear and open, matters that everyone under Heaven can see; this is "supremely public." Hence the saying: "The Way of Heaven is utterly secret, yet in application it is utterly impartial."

For a general commanding troops, the same holds: he should keep his strategy deeply concealed so that the enemy cannot detect it, and his judgments and choices should seem to come from the spirits (Shen), while his authority and benevolence are made plainly known to those above and below. Only then can the officers and soldiers be made courageous and the army strong, the enemy defeated, violent forces crushed, and distinguished achievements established. Therefore it is said that this passage also contains the art of war for strengthening an army and securing victory.

The scripture (Jing) says: "The key to subduing birds and beasts lies in Qi (vital energy)."

Yuan Shuzhen says: The great Peng bird beats its wings with all its strength and, borne upward by the momentum it has gathered, rises to a height of ninety thousand li. The little dove flaps its wings, springs abruptly from the branch of an elm, and soon drops back down. Both are able to ride the currents of qi (vital energy) and advance or retreat freely. The "birds" mentioned here refer to feathered creatures, and the "qi" refers to the primordial, harmonious qi that pervades heaven and earth.

Humans move chiefly by advancing and retreating on hands and feet. Birds, by contrast, stir the air with their wings and advance or retreat as their intentions direct, soaring through the clouds, and in this respect humans fall far short of them. If birds, in the open sky, can still ride the primordial, harmonious qi of heaven and earth, rising and descending, coming and going at will, the moment a thought stirs and the wings beat, then how could humans, the most spiritually gifted of all beings, fail to make good use of the qi of the Dao (the Way) and De (Virtue/Power) between heaven and earth, to nourish the body and care for life, and so attain long life and enduring vision? If a person is skilled at commanding the qi of Dao and De, they can roam through the realms of the immortals, such as Taixu, Daluo, and Doushuai, and birds cannot compare with them.

A general who commands troops, if able to make good use of the waxing and waning of the Five Phases (Wood, Fire, Earth, Metal, Water) and their shifting fortunes, and who understands the fundamental principle by which Yin-Yang restrain and overcome one another, will find it not difficult to crush fierce enemies and defeat opponents. For this reason the scripture (Jing) says that the lower section will go on to discuss the military arts of overcoming the enemy and securing victory.

The scripture says: Life is the root of death, and death is the root of life.

Shuzhen said: The foolish chase after external things and cling to life, believing this is how to nurture it, yet they only shorten their years. The wise restrain their own desires in order to preserve life. Those whose De (Virtue/Power) is profound and who have grasped the subtle truth of the Dao (the Way) can keep themselves secure and free from perishing.

People in the world cling to life and fear death, and so they often do all they can to indulge their bodies, worried that harm may come to them. To nourish body and life, one cannot do without food and clothing, and this too accords with the natural order. Hence Zhuang Zhou said: "Plow to obtain food, weave to make clothing, and De will not depart." This means that when people are self-sufficient through farming and weaving, their lives accord with nature, and this is what is called "sharing in De" (being in harmony with the natural De). From this we know that people need food and clothing to sustain themselves; yet a life that is simple and moderate is auspicious, while giving free rein to desire and living in extravagance invites disaster and in fact harms life.

People of high antiquity lived in tree nests or caves. Their temperaments were plain and unadorned, and they did not fuss over whether life would be long or short. They simply followed the natural course, and so they enjoyed long lives. Later, the original source of the Dao was lost and a taste for showiness and superficiality arose. People built grand and beautiful houses and prized splendid fabrics and rare delicacies. They indulged to excess, fearing their bodies would not be comfortable enough. Yet they did not realize that over-nourishing life exhausts the Shen (spirit) and damages the faculty of thought, which is the very root of a shortened life. Hence it is said: "Life is the root of death; death is also the root of life."

As for those who cultivate De, they can restrain desire and forget the self. They do not covet wealth or chase after external things as they seek the way of long life. Some "dine on rosy mist and absorb Qi (vital energy)" (drawing in breath through breathing methods, with "rosy mist" symbolizing pure Qi), while others practice bigu and abstain from grain (ceasing to eat cereals). Their minds are as still as dead ashes, and their bodies as lean as withered wood. To worldly eyes they seem to be walking toward death, yet they do not realize that this is the very foundation by which these practitioners attain long life. Hence it is said: "Death is also the root of life."

If a commanding general understands that soldiers who seek life will in the end go to their deaths, but that by fighting with all they have they can turn danger into survival, he can preserve his army and its men and become a fine commander. The military maxim "place the army in a position of death, and only then will it live" describes precisely the method by which an army is made to fight fiercely and defeat its enemy.

When a person of noble character meets with danger or stagnation and receives help from others, gratitude naturally arises; thus kindness is born from calamity. A petty person, by contrast, receives kindness and then betrays it, giving rise to resentment and harm; thus calamity may also be born from kindness. This describes how the human heart shifts, so that kindness and harm give rise to one another.

In the beginning there was neither harm nor kindness. Only because someone rescued another from peril did kindness come into being. When a worthy person, a person of noble character, or even a petty person falls into hardship and is aided by others, and feels grateful and keeps that kindness in mind, this is kindness born from harm. Conversely, a petty person who receives the favor of a ruler, occupies high office and enjoys a stipend, but cannot hold on to that favor or conduct themselves with care, may rely on being favored and then lose power and fall into punishment. Not knowing how to repent, they instead nurse resentment. This is betraying kindness and so inviting calamity, that is, harm born from kindness.

A person of Dao (the Way) and De (Virtue) is mindful of the kindness with which Heaven and Earth cover and nourish the myriad things, and does not betray the benevolence by which the Dao brings all things into being. Such a person cultivates good conduct, carries out good governance, and returns to simplicity and the root. In this way, kindness does not turn into harm, and harm no longer arises from kindness. They do not let kindness and harm disturb their nature; instead they keep to stillness and silence and nourish their true nature, and so obtain real benefit.

That kindness and harm turn into each other, and that favor and disgrace follow one upon the other, is the outlook of petty people. A general commanding troops should not betray the ruler's kindness, nor grow arrogant on account of glory and trust. He should remain careful from beginning to end, guard that kindness, devote himself fully with loyalty, and establish meritorious achievements. In this way, kindness will not turn into harm, and harm will not arise from kindness. When an army is led by Dao and De, it can win without fighting when it marches out. This is the principle expressed in the line "Below, there is the art of strong troops and victory in battle."

Foolish people take the patterns that appear between Heaven and Earth as omens of sagehood. I, instead, observe the changes of the four seasons and the patterns of the myriad things, examine the principles within them, and so gain wisdom.

Yuan Shuzhen said: Foolish people see anomalies such as shooting stars, solar halos, wind and thunder, floods and droughts, or plagues of locusts, and are filled with worry and fear. They do not realize that if a ruler carries out governance and teaching in accord with morality, makes customs sincere and harmonious, and gives comfort to the people, he can turn misfortune into good fortune. This principle of accommodating the times and understanding the patterns of things can be grasped only by the sage.

The "patterns of Heaven and Earth" refer to the way Heaven and Earth hang the sun and moon to illuminate good and evil, and arrange the constellations to reveal what is auspicious and what is ominous. All of these are natural regularities of the embodied Dao (道, the Way). The foolish look up at the sun, moon, and stars, see the changes in the heavens, hear the roar of thunder, or encounter abnormal cold and heat, floods, droughts, and locust plagues. They then become afraid, yet they do not know to look within the affairs of government for a way to respond.

What is meant by accommodating the times and understanding the patterns of things is this: the ruler is upright and tranquil, his ministers are loyal and dutiful, the realm is at peace, the borders are free of war, the people live in contentment, and all quarters are calm and clear. Even if anomalies appear in Heaven and Earth, they cannot give rise to disaster.

The sage's phrase "the patterns of the times and things" can be seen in the story of Tai Wu of the Yin dynasty, recorded in the Kongzi Jiayu (Sayings of Confucius' School). During Tai Wu's reign, the way of government fell into decline and the laws were unsound, and an inauspicious omen appeared: a mulberry tree and a paper-mulberry tree grew together in the court, and within seven days they were thick enough to fill both arms. The diviners said that these two trees belonged in the wilds outside the city, and that their growing in the court portended the fall of the state. Tai Wu was alarmed. He examined himself and cultivated his De (德, Virtue), recalled the governance of the former kings, and put into practice the way of nurturing the people. Three years later, distant lands, admiring his benevolence and righteousness, sent envoys through successive relays of interpreters to submit to him, sixteen states in all. The portent of the two trees thus brought no calamity.

Confucius said that the survival or fall of a state, and its fortune or misfortune, all arise from human conduct, and that heavenly calamities and earthly prodigies cannot be imposed on people. Therefore, anomalies cannot overcome good government, and ominous dreams cannot overcome good conduct.

In the time of Yao there was a great flood, and in the time of Tang of Shang there was a great drought. The disasters lasted for years, yet the people remained settled and harmonious, and no one went hungry. This was because ruler and ministers each kept to their own proper way, government was fair and even-handed, the ruler kept faith, the ministers were loyal, and the people supported their ruler. From this we can see that although floods and droughts are phenomena of the times, if one understands the times and the patterns of things, one can turn misfortune into good fortune and death into life. This is the meaning of "the sage understands the patterns of the times and things."

The same holds in military affairs. A solar halo of five colors, a shooting star crossing the sky, a strange beast bursting into the camp, or a wild bird flying into a dwelling may all be omens, auspicious or ominous, displayed by Heaven and Earth. Yet if one clarifies orders and decrees, plans with care, and extends kindness to comfort the soldiers, one can turn misfortune into good fortune, and how could any enemy withstand this? This is the principle of accommodating the times and understanding the patterns of things. Hence it is said that what follows concerns the method of strengthening the troops and securing victory.

The next one hundred and three characters all teach one to reflect deeply and dwell in stillness, so that favor and harm do not arise without cause. They teach one to discern the principles of survival and ruin, to perceive the hidden circumstances between the public and the private, to open up the myriad things and bring affairs to completion, and to observe the signs of Heaven and accord with the times. Hence it is said that what follows concerns the method of strengthening the troops and securing victory.

The scripture says: the natural order of the cosmos is fundamentally still, and it is from this stillness that Heaven, Earth, and the myriad things arise. As the patterns of Heaven and Earth in motion gradually become manifest, Yin-Yang (阴阳) alternate, each waxing as the other wanes. Yin and Yang drive one another forward, and transformation follows in their wake. The Dao (道, the Way), profound and still in the extreme, cannot be fully matched even by the lülì (the ancient system used to calculate the solar terms and the calendar). From this arise marvelous instruments and functions, and through them the myriad phenomena take form. The Bagua (八卦, Eight Trigrams, symbols representing the transformations of all things between Heaven and Earth) and the jiazi (甲子, the sexagenary cycle, a system that records time through the Heavenly Stems and Earthly Branches) contain subtle principles and hidden changes. The methods by which Yin-Yang wax, wane, and balance one another have already been clearly displayed in the forms and images of the myriad things.

Huangdi Yinfu Jing Jijie (Collected Commentaries on the Yellow Emperor's Scripture of the Hidden Talisman), Volume II