《黄帝阴符经注》

The Yellow Emperor's Yinfu Jing (Scripture of the Hidden Tally) has been transmitted since the time of the Yellow Emperor. It is probably the essential principle by which the sages accorded with the Heavenly Dao (Tiandao, the Way of Heaven) and made use of the Great Dao (Dadao). The scripture says: "One who grasps the pivot, though transformations be myriad, will grow ever more powerful and ultimately achieve kingship; one who loses the pivot, though transformations be myriad, will grow ever weaker and ultimately come to ruin." Later, Yi Yin and Lü Shang obtained only a shallow portion of it, yet this was still enough to save the common people. How much more could the sages have accomplished?

The Yinfu Jing is concise in wording but profound in meaning. Past worthies produced many annotations, each revealing and concealing different aspects of the text, so later students have found it very difficult to fully comprehend. Even when one has a basis to rely on, it is like trying to climb to heaven without finding a ladder. In recent times, Li Quan invoked the claims of demonic sorcerers and wrote commentaries recklessly, interpreting the text only in terms of human affairs. This greatly disturbed the source of the Dao. I am not ashamed of my shallowness, and I presume to set forth my own understanding. Though it is like looking at the sky through a bamboo tube or measuring the sea with a ladle, I fear that petty people who glimpse it will think they have grasped the secrets of Heaven. How truly lamentable!

I am a foolish person, but I have never agreed with this approach. If I heard the Dao in the morning, I would have no regret even if I died that evening. By chance I obtained the Yinfu Zhuan (Commentary on the Yinfu) in the Daoist scripture collection, though I do not know which era its author lived in. Its wording and meaning are deep and mysterious, seeming to accord with the way of nature. I have therefore transcribed it, appended it to my annotations, and hope that discerning people of later generations will not lose the essential purpose of the Dao.

Zhang Guo's Commentary on the Yellow Emperor's Yinfu Jing

The scripture says: "Observe the Heavenly Dao and grasp the regularities of its operation, and then you will understand everything."

Observing the Dao of nature cannot rely on outward looking, because the Dao is originally formless and not visible to the eye. One must instead attend to it with the heart-mind. A mind that is deep, subtle, and refined can penetrate things, and so it can illuminate the original nature of the natural order. This nature is profound and hidden, and only the heart-mind can perceive it. For this reason it is called "yin" (yin), meaning what is inward and subtle.

Accord with the operation of nature likewise cannot rely on grasping and clinging. One must instead master the key to its transformations. The mechanism of change is penetrating and flexible, unbound by any fixed pattern, and therefore it can align with the regularities of nature. Only by penetrating transformation can one unite with nature, and this is the meaning of "fu" (fu), usually rendered as "tally" or "correspondence." Thus "Yinfu" (Yinfu) means illuminating nature with the heart-mind and matching it through the mechanism of change. Li Quan (Li Quan) explained "yin" as "dark" and "fu" as "in accord," and took this as the key to the whole work's opening. That reading is far too shallow.

Therefore, Heaven has the "wu zei" (wu zei), the five thieves, meaning five forces within heaven and earth that give rise to all things, cause them to wax and wane, and transform them. One who can see these forces clearly will flourish.

"Five Thieves" (wǔ zéi) refers to life (ming), things (wu), time (shi), achievement (gong), and spirit (shen). The ancient texts say that when a sage governs the world, he keeps his eye on the whole and is not constrained by details. He sees what is fine in things without concealing the flaws within them. Thus, when he finds himself in an orderly and smooth situation, he follows the Dao (Way) and practices De (Virtue/Power) to transform the people. When he meets peril, he flexibly employs expedient measures and seizes the right moment to relieve them. The aim of governance is to rectify the order of Heaven and Earth, and the purpose of his planning is to bring peace and succor to human relationships.

The sage uses great righteousness to remove the calamities of the world, benevolence to establish its benefits, fairness to correct its injustices, and impartiality to eliminate its partiality. The stratagems that appear to depart from convention yet accord with the Dao are five in number. The sage is skilled at employing them, and therefore they are called "thieves." When the world benefits from them, they are called virtues.

As for "thieving Heaven's mandate" (zéi tiān zhī mìng), it means altering the Heavenly mandate in accordance with the succession of shifting circumstances. People see only the change of the mandate and do not understand the sage's expedient adaptation within it. Huangdi (the Yellow Emperor) replacing Yandi (the Flame Emperor) is one example. "Thieving Heaven's things" means making good use of the products of Heaven and Earth. Emperor Yao replacing Emperor Zhi is one example. "Thieving Heaven's timing" means seizing the moment that Heaven provides. Emperor Shun replacing Emperor Yao is one example. "Thieving Heaven's achievement" means employing the conditions by which enterprises are accomplished between Heaven and Earth. Great Yu replacing Emperor Shun is one example. "Thieving Heaven's spirit" means employing forces and principles that are subtle and hard to fathom. Tang of Shang overthrew the Xia dynasty on this basis, and King Wu of Zhou overthrew the Shang dynasty on this basis. Those who can understand these principles will naturally flourish.

Taigong used "thieving life" to explain "using flavor" and thereby drew an analogy. Li Quan did not grasp this meaning. He mistakenly took the scripture to be saying that the Yellow Emperor seized the lives of young maidens and ascended to Heaven in broad daylight, and he held that this interpretation was wrong.

The principle of the Five Thieves resides in the human heart, and in practice one must accord with the timing of Heaven. Once one grasps it, it is as though the universe lies in one's hand, and myriad transformations can be set in motion from within oneself.

The Commentary says: The Virtue (De) the sage establishes is bright and upright, and the methods he employs at the pivotal mechanisms are subtle. The inner principle manifests in the heart and reveals itself in outward conduct, and that is all. How could this amount to stirring up war or fomenting chaos? One who sees through the crux of things and grasps it can hold even the vast cosmos as if in the palm of the hand, and how much more so smaller things? One who understands the mysterious principle and puts it into practice cannot be outdone by the myriad things within the mind's grasp, and how much more so a few things? In this way one can grasp the power of the creative transformations of nature. Is this not great and mighty?

Li Quan and others interpreted the "Five Thieves" (wuzei), a key term in the Yinfu Jing, as the five flavors, holding that by following the five flavors one could become an immortal and never die. This is a grave distortion of the Dao (the Way).

Heaven-endowed nature is human nature, and the human heart is the pivot of operation. The Commentary says that "Heaven" refers to human nature, and "mechanism" (ji) refers to the thoughts of the mind. Human nature is inherently in accord with the profound Dao, and so the sage is able to perceive and make use of the "Five Thieves."

When the Way of Heaven sets its killing mechanism in motion, dragons and serpents emerge from their hiding places. When humans set their killing intent in motion, the order between heaven and earth is likewise overturned.

The Commentary says: The Way of Heaven has rises and falls in its mechanism of fortune. If it is always taut and never slackens, the myriad things struggle to grow; if it is always slack and never tightens, they struggle to endure. Heaven's tension and slackness have their good and bad effects. When it is taut, the force of severity and killing appears; when it is slack, that force recedes. The mechanism of human fortune works the same way. Heaven displays its power through climate, and humans take De (Virtue) as the pivot of their conduct.

Autumn and winter bring heavy yin qi (vital energy) and severe cold. This is Heaven drawing its killing force taut, so dragons and snakes fear it and hide away. When winter gives way to spring, yin recedes and yang grows. This is Heaven loosening its killing force, so dragons and snakes joyfully stir. Just as Heaven has changes of cold and warmth, the governance of De has changes of strictness and leniency. When a ruler rectifies virtue and punishments, he draws the killing force taut, so subordinates stand in awe and obey. When a ruler loses virtue and his punishments become biased, he loosens the killing force, so treacherous heroes grow complacent and act without restraint.

Positions also have high and low, just as Heaven and Earth have above and below. Therefore it is said: "When Heaven launches its killing force, dragons and snakes appear on land, and bandits and rebellions arise from it. When humans launch the killing force, the order of Heaven and Earth is also overturned, and the distinctions of honor and rank are thereby changed." When Taigong, Zhuge Liang, and others killed more than ten thousand people, great winds once rose and daylight grew dim. To conclude from this that Heaven and Earth were therefore overturned would be a grave error.

Heaven and Humanity Share One De, and the Myriad Changes Find Their Foundation

The Commentary says: The Way of Heaven works the mechanism of fortune and misfortune from above, and the ruler works the mechanism of benefit and harm from below. Therefore, one who possesses De, though he passes through countless changes, grows ever more powerful and in the end achieves kingly enterprise. One who lacks De, though he passes through countless changes, grows steadily weaker and in the end perishes. Thus it is said: when the Way of Dao (the Way) of Heaven accords with human De, the myriad changes are given their foundation. This is the natural outcome of following what is so of its own accord.

Nature Has Skill and Clumsiness, and It Can Be Concealed

The Commentary says: The sage's nature excels at employing wisdom and strategy, and he is not skilled at acting through brute force. When he is in straits and faces danger, he devises a fitting course to carry himself through. When he faces a powerful and shrewd adversary, he restrains his edge, follows righteousness, and goes into hiding.

The nature of a sage lies in skillfully using wisdom rather than brute force. When trapped in difficulty or walking a perilous path, the sage uses stratagem that accords with principle to free themselves. When facing someone powerful and perceptive, the sage acts according to righteousness and yields, withdrawing to avoid conflict. This is how a state should be governed, and how armies should be deployed.

The deviations that arise from the nine orifices of the human body (the two eyes, two ears, two nostrils, the mouth, and the front and rear openings) depend on three essential factors. These factors can influence a person's actions, and they can also bring a person to stillness.

The Commentary (Zhuan) says, "The functioning of the nine orifices hinges on three essentials." The three essentials are opportunity (ji), emotion (qing), and nature (xing). Accord with the right moment, and one is secure. Let emotion and desire govern, and one drifts into deviance. Follow one's innate nature, and one is upright. Therefore the sage restrains desire in action, guards nature in stillness, and steadies the mind through a calm and peaceful disposition. The petty person does the reverse. Taigong explained the three essentials as the ears, eyes, and mouth, while Li Quan took them to be heart, spirit, and will. Neither view grasps the original meaning of the Yinfu Jing (Scripture of the Hidden Talisman).

Fire arises from within wood, and once disaster erupts, it will ultimately burn the wood. Treachery grows from within the state, and when the moment arrives, the state will collapse. One who recognizes this and cultivates accordingly may be called a sage.

The Commentary says that wood is naturally still, but when stirred by an external force it produces fire, and if one fails to notice the fire growing, it will consume the wood. Human nature is likewise originally capable of stability, but once disturbed, treachery arises. If a person fails to notice that treachery has already taken shape, they will bring chaos upon the state. The discerning person perceives the opponent's gaps and arranges their response accordingly. The wise person perceives the opponent's weaknesses and follows the situation to seize an advantage. In this way, though the people of the world remain in ignorance, I can remain clear-sighted. Those who are alive believe they have gained life, and those who are dead believe they have returned to death. To accord with nature, to act without contrivance yet accomplish everything, is the principle by which one attains the Dao (the Way). Heaven causes the myriad things to grow and also causes them to perish; this is the regularity of the Dao.

Heaven and earth are the forces by which the myriad things draw upon one another. The myriad things also draw upon humanity, and humanity likewise draws upon the myriad things. When these three kinds of interaction each attain their proper measure, the Three Powers (sancai) of heaven, earth, and humanity are secured.

The ancient commentary says that Heaven and Earth transform and give birth to the myriad things through the qi (vital energy) of Yin-Yang, yet the myriad things do not know that they are being put to use by Heaven and Earth. The myriad things offer various delicacies and flavors for people to enjoy, and people do not know that they are making use of the myriad things. People, in turn, use calculations of benefit and harm to direct the myriad things, and the myriad things likewise do not know that they are being put to use by people. These three kinds of "theft" (the relations of mutual use and mutual dependence) lie hidden and converge in the human heart. The Three Powers (sancai), namely Heaven, Earth, and humanity, the three fundamental forces that constitute the cosmos, remain still and accord with the Heavenly Principle (tianli). When one eats in accordance with the seasons, one seldom falls ill throughout life. When one acts at the right moment, all things are settled. When one eats out of season or acts out of time, one may proceed toward decline and ruin.

Therefore it is said that when one eats at the proper times, the parts of the body are harmonized. When one acts at the right moment, the transformations of the myriad things are settled. In this way, one seldom falls ill throughout life. People merely know that wondrous things appear wondrous, but they do not know why those things can be wondrous.

The ancient commentary says that the people of that time did not know this "theft" is itself mutual use. They only perceived that wondrous things could manifest their wondrousness. The Guiguzi says, "When neither side perceives it, this is called the wondrous," because its operation is subtle and its effects are conspicuous. Li Quan did not understand that this passage, throughout, speaks of the three kinds of "theft." Instead, he used the sage and the fool as analogies, which is a grave error.

The sun and moon move each according to a regular pattern, and the great and small each have their fixed portions. The achievements of the sage arise from this, and the spirit-illumination (shenming) also becomes manifest from this.

The ancient commentary says that "the sun and moon have a standard" means their movements follow fixed regularity, and "the great and small each have fixed portions" means that ruler and minister each have their proper place. Observing the seasons of Heaven, examining human affairs, and grasping the critical moments of people are the only ways the achievements of the sage can be accomplished and the spirit-illumination can manifest. When the inner mind accords with the Heavenly Principle and dwells in the right Dao, this is goodness. Li Quan explained the sun and moon as measures of degrees, explained "surplus portions" as the great and small, and further held that spirit qi (shen qi) could produce the sage's achievements and spirit-illumination. This is a mistaken and erroneous view.

The Commentary says: what is called "theft" means that its function is subtle and hard to perceive, yet its effects are remarkably great and far-reaching, and its application is extremely profound and ingenious. When a gentleman employs it and attains his aims, he looks after the whole world and benefits the multitude, as Jiang Taigong did. When he does not, he cultivates himself, as Confucius did. Is this not because they were able to deliberately choose the beneficial Dao (the Way)? When a petty person employs it, he becomes infatuated with fame and harms himself. Is this speaking of the Grand Officer Wen Zhong? Having gained profit yet discarded righteousness, is this speaking of Li Si? Is this not because the resolve of those who believed in the Dao was not firm?

The blind have keen hearing, and the deaf have sharp sight. By setting aside the benefits of one faculty, one's efficacy can surpass that of ordinary people tenfold. By repeatedly practicing and contemplating three times between day and night, one's efficacy can surpass that of ten thousand people.

The Commentary says: the blind are good at listening because they are not drawn away by form and appearance, and they concentrate single-mindedly on discerning sounds, so their hearing is keen. The deaf are good at seeing because they are not distracted by hearing, and they focus fully on the eyes, so they see clearly. Thus they can achieve tenfold the results of ordinary people. Practicing three times within a single day leads to proficiency, and contemplating three times within a single night leads to thorough mastery. Hence they can exert an effect exceeding that of ten thousand people. Li Quan did not understand that "master" here refers to the multitude, and mistakenly took it to mean the army.

The mind arises through external things and also perishes through them; the key lies in how the eyes observe.

The Commentary says: within the heart there are likes and dislikes, and external things also have qualities of good and bad, beneficial and harmful. The eyes observe things outwardly, and the mind follows suit in judging and weighing. If it deems something beneficial and good, it proceeds to do it accordingly; if it deems it not good, it turns away from it and ceases action. In this way one can encourage people toward goodness and restrain wrongdoing. Li Quan used Xiang Yu's failure to perceive the right moment to explain "the mind arises from things," and used Fu Jian's perception of the right moment to explain "the mind dies through things." Yet he did not grasp that external things themselves have distinctions of good, bad, beneficial, and harmful.

The Dao of Heaven appears to bestow no favor, yet it generates the greatest blessings. When thunder and fierce wind arise together, all things are without exception stirred and set in motion.

The Commentary (Zhuan) says: when Heaven displays calamities and anomalies to warn the world, people who respond with caution and reverence, and who cultivate their De (Virtue/Power), can turn misfortune into good fortune. When the earth shakes people's hearts with thunder and fierce winds, those who respond with awe may also draw blessing. This is the principle by which something that appears to show no partiality nonetheless gives rise to great benevolence.

Li Quan explains "Heaven and earth are not benevolent" as the great kindness bestowed by heaven and earth, and he describes the return of the myriad things to Heaven as dull-witted, unknowing compliance. This is far removed from the original intent of the Yinfu Jing (Scripture of the Hidden Talisman).

Supreme joy makes the nature sufficient; supreme stillness makes the nature pure.

The Commentary says: before feelings have stirred, this is called "zhong" (centrality). Holding fast to the centrality of the heart is called "chang" (constancy). In this way, joy accords with the aspirations of the mind, and the human nature feels sufficient. When one's disposition rests in the constant Dao (the Way) and is content and self-restrained, this is "jing" (stillness). When tranquility accords with the mind, the heart remains clear and content.

Li Quan takes lavish indulgence as "delighting the nature" and takes frugality as "stillness." This entirely departs from the meaning of the Supreme Dao.

The most private of Heaven, the most public in its use.

The Commentary says: the principle by which natural processes operate is subtle, profound, and hard to perceive; this is "most private." The efficacy of natural processes is clear, manifest, and cannot be defied; this is "most public." The sage follows the way of nature and acts in the same manner.

Li Quan explains this with Sunzi's saying, "Regard soldiers as beloved children, and they will die with you," meaning that one who treats soldiers as his own children can lead them to share his fate in life and death. Here I raise a question: what does this have to do with the principle stated in the scripture?

Control over what is seized lies in qi.

The Commentary says: what restrains things relies on qi (vital energy), and what governs things relies on adaptive response. Does it depend on sheer strength? Taigong also said that the constraint between things is surely not determined by bodily size.

Li Quan did not understand the meaning of "qin" (seizing) and mistook it for birds and beasts. He therefore cited examples such as the black tortoise swallowing a snake and the yellow-waisted beast preying on tigers. Such commentary is regrettable.

Life is the root that leads to death, and death is the root of renewal. Grace may arise from harm, and harm may arise from grace.

Everyone loves living, because life benefits oneself; but if one clings to life beyond measure, one loses the Dao (the Way), and death follows all the same. Everyone dislikes death, because death hinders one's affairs; but if one thoroughly understands the principle of life and death, the Dao is preserved, and life settles naturally into stability.

Where fortune and the patterns of affairs arrive is called "grace" (en); where calamity and turmoil arrive is called "harm" (hai). Sometimes, sacrificing oneself benefits others, and this kind of self-diminishment for the sake of others can turn an original calamity into a blessing. The commentator Quan cites the Sunzi on the relation between life and death in warfare, and further uses Dinggong and Guanzhong to illustrate the difference between grace and harm, sighing at how strangely such circumstances transform.

The foolish take the patterns and laws woven through heaven and earth as the sacred Dao; I, however, seek wisdom from the patterns and laws within the things before me. Others appear clever by presuming in advance, but I hold that not anticipating is sacred. Others expect events to unfold as they foresee; I hold that not clinging to expectation is sacred.

The commentary says that observing the movements of the heavens, the changing seasons, the transformations of the earth, and the growth of the myriad things shows that nothing in the world is beyond understanding. Yet once one truly comprehends, one must still regard oneself as "not knowing," conceal one's sharpness, and not presume to know everything. One should treat others with small kindnesses and dwell in humility. This is called "nourishing oneself through ignorance" (meng yi zi yang). To know that the revolving of the seasons and the growth of the myriad things all arise from nature is why the sage establishes himself with a centered and balanced composure.

Thus it is said that the key to life and death lies within oneself. When a person moves toward death, it is like sinking into water and drowning oneself or throwing oneself into fire and burning, a ruin one brings upon oneself. In governing a state, one must follow the Dao, and the essential point is to reduce tangled affairs. In commanding an army, one must make skillful use of expedient adaptation, and the essential point is to ensure that one's forces are never exhausted. So long as one does not set in motion the mechanisms that bring about death, that is, the factors that lead to peril and ruin, one will not come to destruction, and what could ghosts and spirits do to such a person? The sage cultivates his own person so that his family is secure, and governs the realm so that all under Heaven is at peace. The essential point lies in establishing vitality. To actively remove the tendency toward death within oneself is vitality, and to eliminate the factors that cause death so that the nature of life can unfold is also vitality. But if one clings to the fish trap (the implement for catching fish) without understanding the Dao of Heaven, or measures the Dao of Heaven by the eyes of the foolish, one will stray far from the proper Way.

The saying "sinking into water and entering fire brings self-destruction" has already been explained above.

The Dao of nature is pure and still, and without action (wuwei), and for this reason Heaven and earth and the myriad things are able to grow.

The commentary says: The Dao of nature appears to take no action, yet there is nothing it cannot accomplish. Both movement and stillness accord with one's original nature, and this is the ultimate of stillness and tranquility (qingjing). Because of this stillness, Heaven and earth are established, the myriad things grow, and everything comes about of its own accord. Yi Yin said: "When stillness and tranquility reach their extreme, one no longer knows how the myriad things came to grow."

The Dao of Heaven and earth unfolds gradually, and therefore Yin and Yang alternate, one waxing as the other wanes.

The commentary says: "Permeation" (jin) carries the sense of gradual enactment and progressive transformation. Both movement and stillness accord with one's original nature, and this is the ultimate of stillness and tranquility. Because of this stillness, Heaven and earth are established, the myriad things grow, and everything comes about of its own accord. Yi Yin said: "When stillness and tranquility reach their extreme, one no longer knows how the myriad things came to grow."

The Dao of Heaven and earth unfolds gradually, and therefore Yin and Yang alternate, one waxing as the other wanes.

"Jin" means to seep in gradually and take effect in subtle ways. The regular movement of Heaven and Earth shows on the surface, yet its workings are very subtle. All transformations ultimately return to the proper Way (Dao) and unfold gradually through the accumulation of fine details. Thus Yin-Yang become distinct, and the four seasons are formed. This describes the state in which firmness and yielding have developed to their utmost.

Yin and Yang shift and alternate with one another, so transformation proceeds smoothly.

The sage acts by relying on the key to following the transformations of Yin-Yang. Heaven and Earth each have their proper place, and this arrangement arises naturally. The sage therefore observes and makes use of things according to their natural condition, and so does not go against the natural Way.

Knowing that the natural Way cannot be opposed, the sage establishes laws by following it.

The commentary here is appended beneath the original sentences of the classic.

When the Dao reaches the state of utmost stillness, neither the pitch pipes (lülü) nor the calendar can fully accord with it.

The Dao is extremely quiet and profound. Although music and the calendar are established on its basis, they still cannot fully match its subtle transformations, just as birds and beasts cannot fully grasp its mysteries.

Within it lies a wondrous principle from which the myriad phenomena are generated. The Eight Trigrams (bagua) and the sexagenary cycle (jiazi, the system that pairs the Heavenly Stems, tiangan, with the Earthly Branches, dizhi, to reckon years and days) contain divine mechanisms and also hide transformations that cannot be fathomed.

From these arise the various methods of the Eight Trigrams' changes. Upward, they can deduce the myriad phenomena; downward, they can infer the mechanisms of all things. The Eight Trigrams are used to manifest the Way of Heaven, and the Nine Categories (jiuchou, nine classes of principles that ancient thinkers arranged to order the regularities of Heaven, Earth, and human affairs) are used to emulate the Way of Earth. Combined with the changes of climate and linked through the sexagenary cycle, these make the divine mechanisms manifest and gather the hidden, unfathomable transformations together. Their marvelous and shifting applications all unfold in accordance with natural principle.

The regular patterns by which Yin-Yang restrain and wax and wane against each other appear clear to see, already revealed in various images and signs.

Although the rule of Yin-Yang overcoming one another is subtle, it never departs from the root. Once this is understood, one can see the true principle within and comprehend the fine changes of the heavenly phenomena.

Affairs that have an opening but lack a suitable person to carry them out will ultimately fail, and where a suitable person exists but does not understand the principles of acting, failure will still follow. Therefore the Yijing (Book of Changes) says: "Chasing a deer without a guide, one simply plunges into the forest. The junzi (noble person) perceives that the situation is unfavorable and would do better to abandon the pursuit; to press on is to meet with difficulty."

Therefore the sage observes the shifting circumstances and grasps the appropriate moment. By moving in accordance with the transformations of things, he arranges his actions, and so he is able to hold the authority over life and death and to achieve his merit in the world. The Yijing further says: "The junzi conceals his talents within himself, waiting for the right moment to act." Accordingly, the sage keeps these principles in his heart and observes how circumstances change. When he contracts and keeps to his inner self, he can overcome himself; when he extends and displays himself outwardly, he can overcome others. In observation he leaves almost no trace, and in application his resources are inexhaustible. The Yijing says: "The transformations of Yin-Yang are unfathomable; this is called the marvelous (shen)." The Yinfu Jing (Scripture of the Hidden Talisman) draws on precisely this principle. The sage employs the unfathomable fu (tally, here meaning the law that accords with the Way of Heaven) to harmonize the world, so that affairs are properly arranged and yet no resentment is provoked.

Heaven is the master of Earth, and Dao is the root of De (Virtue). Therefore the sage follows the Earth and models himself on Heaven, establishing his De and upholding the Great Dao. The chapter opens with the Way of Heaven in order to show that Earth should accord with and follow Heaven. The Yijing says: "Comply with and receive the will of Heaven, and await the moment to act." Thus when the sage intends to act, he must first observe the waxing and waning of the Way of Heaven, and only then seize the right moment to move. When actions accord with the timing, plans will leave nothing out. The Yijing further says: "Though one acts before the changes of heavenly timing, one still follows the heavenly timing."

The sage follows the pattern of the earth, complies with Heaven above, establishes virtue (De), and practices the Great Dao. Standing between Heaven and Earth and between the Dao and virtue, the sage cannot accomplish the greatest achievements without relying on the Five Thieves (Wuzei).

The "Five Thieves" refers to five forces that can restrain, employ, and transform things: first Destiny (Ming), second Things (Wu), third Timing (Shi), fourth Achievement (Gong), and fifth Spirit (Shen). It also includes the different modes of governance of the August Ruler (Huang), the Sovereign (Di), the King (Wang), and the Hegemon (Ba), as well as the stratagems that change with circumstances. The sage observes the moment and responds to it, weighs the shifting situation, and then acts. Thus Grand Duke Jiang (Taigong Jiang) established the laws of hegemony and overthrew the Yin dynasty, and then practiced the Kingly Way (Wangdao) so that the House of Zhou was well governed. Is this not precisely the use of the Five Thieves, following the trend of the times and seizing the opportune moment?

Therefore the sage takes the Way of the August Ruler and the Kingly Way as the foundation, and in matters of expediency and the Way of the Hegemon responds to the moment. In governing the state and cultivating the self alike, one cannot do without these five forces. When the five are employed well, the people of the world will admire and submit to the ruler, and will exhaust their strength in his service without reckoning their past grievances. This is called the "thief of the Way" (you dao zhi dao), the use of forces that leave no visible trace to accomplish one's ends, and it is also called the "soldiers without form" (wuxing zhi bing). Alas, the most formidable conquest lies in this. The Five Thieves reside in the heart, and whether to release or restrain them is held in one's hand. For cultivating the self and ordering the world, no scripture speaks more profoundly than this one. The saying in the classic that "those who understand it will flourish" is indeed well founded.

△ Knowing Through the Body

The method of cultivation says: the human heart is the master of the body, the palace where the hun-soul dwells and the storehouse where the po-soul is kept. To make use of the Five Thieves, the key lies in the heart. When planning affairs, one must accord with the Dao of Heaven (tiandao). In this way, though the cosmos is vast, it seems to lie entirely within one's grasp, and though the myriad things are many, their growth and decline also do not lie beyond what strategy can comprehend. From this we can see that Heaven and Earth are not distant from the self, and are not to be prized merely because they are broad and weighty; how much more so are the things directly before the eyes and ears?

△ Knowing the Subtle Moment

The "killing mechanism" (shaji) is a sign that two opposing situations are moving toward their end or their beginning, and it also foretells the life, death, fortune, and misfortune of many people. It appears when clouds and thunder surge and the situation has not yet settled, and it also appears when heaven and earth are in disorder and war brings bloodshed. When the signs in the heavens change, dragons appear in the fields and snakes slither along the roads. This foretells the moment of conflict, which is why it is said that "dragons and snakes rise on land." When human affairs change, spring carries out the decrees of autumn, rewarding those who defy and punishing those who are loyal. This foretells that the situation has been overturned and corrupted, which is why it is said that "heaven and earth are reversed." When changes in the heavenly timing and in human affairs appear together, the situation may shift in countless ways, yet the key to success or failure has already revealed itself.

△ Cang Gu

A person of benevolence (ren) necessarily has courage, but a person of courage does not necessarily have benevolence. A person of wisdom can feign dullness, but a dull person does not necessarily have true wisdom. Therefore, the sage can respond to the changing circumstances of the times, and so the key to success or failure is determined.

△ Cang Gu

A person of benevolence necessarily has courage, but a person of courage does not necessarily have benevolence. A person of wisdom can feign dullness, but a dull person does not necessarily have true wisdom. Therefore, when the sage meets a favorable moment, he displays his talent and establishes his achievements. When fortune is unfavorable, he appears clumsy and conceals his traces. Kongming says in his Preface: "Jiang Taigong did not meet King Wen until he was eighty, not because he lacked opportunity, but because he carefully chose his lord." Alas! A person's nature and fate, skill and simplicity, each have their own suitable moments. Only one who understands the circumstances of advancing, retreating, revealing, and withdrawing can observe change and perceive the moment, and so can employ the "Five Thieves" (a term from the Yinfu Jing referring to the factors of heaven and earth's operations, such as yin-yang and the Five Phases). The sages could do this because their hearts were profound and their foresight was far-reaching. They never missed the moment in action, observed the heavens, judged human affairs, and acted in accordance with the flow of the times. Thus the Yi says: "Only the sage, perhaps, understands the way of advancing, retreating, surviving, and perishing, and does not stray from the proper course."

△ Jing Zhu

The nine orifices of the human body (the two eyes, two ears, two nostrils, the mouth, and the front and rear orifices) correspond to the nine stars in the heavens and the nine provinces (Jiuzhou) on earth. When the Qi (vital energy) received through the nine orifices is not upright, evil influences invade. Once invaded, a person's understanding and judgment go astray, and they cannot detect the crux of affairs or observe how circumstances are changing. It is therefore essential to master the "Three Essentials" (sanyao). Taigong said that the Three Essentials are the ears, eyes, and mouth. The ears, eyes, and mouth assist the heart-mind and serve as the gateways through which shen (spirit) comes and goes. They are also the key to how wisdom operates, and they bear on a person's fortune or misfortune. If the ears cannot hear clearly, one cannot distinguish sounds. If the eyes cannot see clearly, one cannot perceive omens. If speech is unrestrained, one cannot issue commands appropriately. If the Three Essentials are not skillfully employed, one cannot govern the state above or the household below, let alone wage war. War determines the lives of people and the survival of the state, and every movement or stillness carries grave consequences. How could one act rashly?

Fire is born from wood, and once the flames rise, the wood is burned away. A state falls into calamity through treacherous affairs, and when treachery accumulates deeply, the state falls into chaos. This is like the silkworm, which spins silk and forms a cocoon, only for the cocoon to trap and destroy the worm itself. People likewise keep generating troubles, and once affairs become tangled, they may endanger their own lives. Only the supremely sage can avoid generating troubles. How could one act rashly?

Fire is born from wood, and once the flames rise, the wood is burned away. A state falls into calamity through treacherous affairs, and when treachery accumulates deeply, the state falls into chaos. This is like the silkworm, which spins silk and forms a cocoon, only for the cocoon to trap and destroy the worm itself. People likewise keep generating troubles, and once affairs become tangled, they may endanger their own lives. Only the supremely sage can cultivate the body and refine conduct, guarding against calamity before it sprouts and governing the situation before it falls into disorder. A tree ten arm-spans around began as a sapling that two hands or a single hand could encircle. A hundred-ren terrace also begins from the foundation beneath one's feet. To neglect small evils without addressing them will inevitably bring great disaster. Alas! If wood does not rub against wood, fire has no way to arise. If the state has no disorderly governance, treachery has no way to take root. Those who finish what they begin will not have right and wrong disputes disturb their minds. Only the sage, perhaps, can understand this.

The myriad things draw on the essential qi (jing qi) of Heaven and Earth to grow, people rely on the forms of the myriad things to meet their needs, and the myriad things in turn rely on human strength to be cultivated and to multiply. Each takes from the others and each obtains the benefit suited to it, yet none of them knows that this is the process by which things transform and give birth to one another. Therefore, one who is skilled at applying the mechanisms of the Dao should model these three relationships on the principle that "the Dao takes and uses the myriad things," so that the myriad things are made to function, and they too will manifest this way of being taken up and used.

That this can happen depends on grasping the right moment and the turning point of change. Thus it is said: when eating and drinking accord with the proper season, the parts of the body are harmonized; when action follows the right timing, the transformations of the myriad things are stabilized. To go against the seasons and miss the opportune moment is to invite disorder.

Shen Gu

Lord Lao said, "When merit is achieved, do not claim it as one's own; when one acts, do not rely on one's accomplishments." This is the root of preserving life and establishing De (virtue).

Petty people covet wealth and so will risk their lives in pursuit of gain. Those who cherish their reputations will strive to seize credit for merit. Those who flaunt supernatural powers and seek the title of a spirit-person will be resented by everyone and will inevitably meet their end. To seek benefit and bring harm upon oneself is not what is meant by spirit.

The gentleman establishes great merit yet does not rely on it. He guards against small misfortunes before they arise, humbles himself to complete others, and yields his abilities to the multitude. The multitude therefore support him, and he does not lose what is rightfully his. The gentleman naturally reveals his wisdom, yet does not contend with the myriad things, so the myriad things are willing to yield to him. He does not place himself behind others. Outwardly it seems he suffers a loss, yet in fact he gains by it, and so he attains the wondrous state of spirit (shenmiao).

Hence Lord Lao said, "To act is to invite ruin; to grasp is to lose." How true this is!

If a sage appeared once every thousand years and a worthy once every five hundred, the greatness and foolishness of people would be fixed by the regular movement of the sun and moon. When a great person comes into the world, he manifests virtue (De) and establishes a sacred undertaking. When petty people gain power, they destroy the proper Way (Dao) and its governing order, bringing on disorder.

Jiang Taigong was employed by Xibo, King Wen of Zhou, because he understood where the hearts of the people lay, and in the end they turned to the Zhou house. Liu Kun assisted the Jin house while at Langya, perceiving the timing of Heaven, yet he did not leave Jinling. The matter of his mother taking her own life also made clear the signs that an enlightened ruler would surely rise and that Zhao Kuo would surely be defeated. That his mother was not put to death showed that the Zhao army would certainly fail. From this we see that the changes of Heaven's Way and the course of human affairs can be foreseen in advance by worthies. If the people chosen as advisers are unsuitable, disaster will reach the nine degrees of kin. Therefore the Yijing (Book of Changes) says: "The eldest son leads the army, and can found the state and establish the household. Petty people must not be employed, for they will surely throw the state into disorder."

△ Ming Gu

When the signs of success or failure have not yet appeared, and the crux of life and death has not yet erupted, petty people may sometimes perceive the traces, while the gentleman understands their principle. Traces are easy to see, but tendencies are hard to recognize. Matters before one's eyes are easy to discern, but long-term development requires judgment. Those who see only traces chase opportunity and covet immediate gain, and in the end often cannot preserve their natural span of years. Those who truly understand timing investigate the beginnings of things and anticipate their final outcomes, and therefore are able to preserve their own lives.

△ Bei Gu

The blind are skilled at listening because their spirit (Shen) concentrates on the ears, and the deaf are skilled at observing because their mind concentrates on the eyes. When listening, the spirit gathers in the ears; when looking, the mind gathers in the eyes. The ears and eyes can take turns in their functions. When one is in use, the interference of the other is temporarily set aside. When the mind and spirit are focused on one place, action becomes refined, nothing fails to be accomplished, and the effect can even be increased tenfold. If one repeatedly applies this method, thinks thoroughly, and plans with concentrated attention, emerging or hiding in accord with the times and deciding whether to act or remain still according to the moment, then using it to command an army will achieve results far beyond the ordinary.

△ Wu Zhai

People's hearts do not usually stir without cause, unless they are moved by external things. Both life and death arise because of external things. When external things move, the heart arises; when they are still, the heart grows quiet. Are not the manifestations of life and death precisely caused by external things?

Mu Gu

The eyes are the gateway through which spirit (shen) comes and goes, and spirit is governed by the heart. Every coming and going of spirit passes through the eyes. Therefore, those who are skilled at perceiving omens always attend to the eyes, and those who can truly discern omens rely on attentive inner observation.

Chun Ran Zhi

The Dao (the Way) does not bring spring so that the myriad things may be born. The myriad things sense the spring qi and naturally grow. Autumn does not come in order to kill the myriad things. They sense the autumn qi and naturally wither. The Dao causes the myriad things to grow without relying on favor and without seeking return, so its grace is vast. It causes them to decline without relying on force and without demanding that they fear it, so its power is vast.

In all affairs, what is obtained through deliberate seizing is limited, while what is naturally obtained without deliberate seizing is vast. Therefore, the sage does not strive deliberately. When the ruler has the Dao, the people are settled; when the ruler lacks it, the people fall into turmoil. This is the sign by which order and disorder are observed. Whether folk songs are joyful or sorrowful also foreshadows whether the year's harvest will be abundant or poor. If people do not examine these signs early, heaven and earth will display portents of fortune and misfortune. At times five-colored clouds rise, and the movements of the sun, the moon, and the five planets also change. All of these phenomena are connected with the mood of the state.

When the ruler of the state of Song lost his virtue (de), Yinghuo (the planet Mars) lingered in the vicinity of the Xin lunar lodge. Later, when the ruler admitted his error and reformed, Yinghuo retreated three she (in antiquity, an army's march of thirty li in a day was one she). Taking ancient events as a mirror, the principle before us becomes clear. Comparing the past with the present, why trouble to conjecture? Therefore, the wise grasp things as soon as human affairs show their first signs, while the foolish do not understand even after the stars have appeared.

Sheng Zhi

Laozi holds that non-action (wuwei) is the root of the myriad things, and stillness is the master of agitation. Stillness is the state of heaven and earth before the primordial qi (yuanqi) divided. It also abides within that primordial qi, and for this reason it can give birth to heaven, earth, and the myriad things. So it is with people. When the heart-mind is broad, still, and undisturbed, it can give rise to the wisdom needed to respond to all the myriad things under heaven.

Sheng Zhu

Overcoming (sheng) means gradual increase. The regular course of Heaven and Earth is that each continually grows: Heaven increases yang qi, and Earth increases yin qi. Yin and yang attract one another and alternate through the day and night, like ruler and minister taking turns, each restraining and overcoming the other. This is called the "mutual overcoming of Yin and Yang." If the human mind and spirit can remain vast, tranquil, and undisturbed, it can give rise to and transform the myriad things of the world.

Shengzhu (The Master of Overcoming)

Overcoming (sheng) means gradual increase. The regular course of Heaven and Earth is that each continually grows: Heaven increases yang qi, and Earth increases yin qi. Yin and yang attract one another and alternate through the day and night, taking turns as the primary and secondary, each restraining and overcoming the other. This is called the "mutual overcoming of Yin and Yang." To establish a state and mobilize an army, one must accord with the Dao of Heaven, just as when metal meets fire, and after the two fuse, the metal is subdued. If the Way of Heaven cannot be violated, how much less can the human realm?

Shunzhu (The Master of Accord)

The Book of Changes says: "When the firm and the yielding rub against each other, change arises." Change that does not contradict the nature of things is called accord. If a person who cultivates the body and governs the mind cannot act against the seasons, how much less can a hero who governs a state and assists the age?

Qiezhai (Tallying the Fast)

The supreme sacred Dao is profound and unfathomable, and it operates through non-action (wuwei). Where there is non-action, there is no opening for exploitation; without contrivance, one reaches utmost stillness. Calendrical and musical calculation (the methods of reckoning pitch pipes and the calendar), though refined, must rely on the movement of things in order to be known. If the substance is empty and still, there is no way to apply the method of calculation. This is like a commander in war who does not lose his opportunity and does not expose his weaknesses. Even a wise strategist, where could he find a point of attack to subdue him?

Xianggu (Images of Antiquity)

Wondrous instruments (marvelous implements or mechanisms) are the products of Yin-Yang transformation and are able to give birth to the myriad things. This is like the human mind, which can conceive and create the forms of all affairs and things. When things appear before the eyes, their shapes and inner mechanisms are revealed; but if one does not expose weaknesses, even a wise strategist, where could he find a point of attack to subdue it?

The eight trigrams (the eight hexagrams of the Yijing, or Book of Changes), the Six Jia cycle (a system of divination that calculates days and times using the Heavenly Stems and Earthly Branches), the subtle and hidden secrets of ghosts and spirits, and the methods by which the firm and the yielding restrain one another are all made clearly manifest before the eyes.