《黄帝阴符经注（唐李筌）》

Observing the regularities of Heaven's Dao (Dao, the Way) and grasping the laws by which it operates is sufficient. Heaven has five "thieving mechanisms" (forces that drive transformation), and whoever sees through them will flourish. These five mechanisms lie hidden in the human heart and operate in accordance with the Dao of Heaven. Once one masters them, it is as if the whole cosmos rests in one's hand, and the myriad things all arise from oneself.

Human nature (xing) is bestowed by Heaven, while the human heart is the pivot through which that nature is put to use. When the laws of Heaven's Dao are established, human affairs can be brought to peace.

When Heaven gives rise to the killing-mechanism, the Northern Dipper turns and the stars shift their positions. When Earth gives rise to it, dragons and serpents rise up from beneath the ground. When Man gives rise to it, Heaven and Earth themselves are stirred. Heaven and Man together set change in motion, and so the transformations of the myriad things have a foundation.

Human nature varies in cleverness and clumsiness, but both can be gathered in and concealed. The disorder brought on by the nine orifices (the sense openings of the eyes, ears, nose, mouth, and so on) turns on three vital points. One may act or remain still according to circumstance. Fire is born from wood, and once calamity erupts it must burn the wood; treachery breeds within the state, and when its moment comes, the state will collapse. One who understands these things and cultivates them is called a sage.

Heaven and Earth are the powers by which the myriad things live and which can also draw upon them; the myriad things draw upon one another; and humanity draws upon the myriad things. When these three forms of "seizing" (between Heaven and Earth, among things, and between Man and things) are in harmony, the Three Powers of Heaven, Earth, and Humanity can be secure. Therefore it is said: when one eats and drinks at the proper times, the parts of the body are harmonized; when one grasps the moment when things stir, the transformations of the myriad things are settled. People know that the marvelous is marvelous in itself, but they do not know that the root of what seems ordinary and unremarkable is the true cause of its marvel. The movements of sun and moon follow fixed measures, and each thing has its proper scale. The achievements of the sage arise from this, and the efficacy of a spirit-like (shen) power manifests through it. The principle of grasping the pivot of transformation is such that no one under Heaven is wholly blind to it or wholly ignorant of it. The gentleman, having comprehended it, preserves his person; the petty man, having comprehended it, may come to despise life.

The blind have acute hearing, and the deaf have acute sight. To concentrate the mind-spirit (shen) upon a single source of sensation is efficacious enough to surpass an army ten times its size; to examine it repeatedly, three times a day and night, is efficacious enough to surpass ten thousand times that. The heart arises through external things and perishes through them as well, and the key lies in what the eye sees.

Heaven appears to favor nothing, yet it is thereby able to bring forth its grace. When swift thunder and fierce wind arrive, no myriad thing fails to be stirred and quickened. Supreme joy fills and overflows one's nature, while extreme stillness makes a person pure and upright. The Dao of Heaven appears intensely partial, yet in its application it is perfectly impartial. The governing key of life lies in qi (vital energy). Death is the root of life, and life is the root of death; benefit may arise from calamity, and calamity may be provoked by benefit. The foolish take the patterns of change in Heaven and Earth to be wisdom, but I apprehend wisdom from the patterns of the four seasons and the transformations of the myriad things.

Observing the regularities of the Way of Heaven (Tiandao) and acting in accordance with them amounts to grasping the essentials in full. For this reason, Heaven possesses the "Five Thieves" (wu zei), the forces or mechanisms that drive the transformation of all things. Those who can recognize and make use of them will flourish.

The Yellow Emperor (Huangdi) comprehended the mechanism of the "life thief" (zei ming), and so he ascended in broad daylight. The Shang and Zhou dynasties, relying on their insight into the signs of the "spirit thief" (zei shen), defeated powerful enemies with a weaker force. Guan Zhong mastered the regularity of the "time thief" (zei shi) and assisted Duke Huan of Qi in convening the feudal lords many times. Fan Li understood the crucial points of the "thing thief" (zei wu), and later became hegemon in Southern Yue. Zhang Liang excelled at employing the Five Thieves, and therefore prospered. He also understood the "grace of the thieves' achievement" (zei gong zhi en), and in the end overcame the mighty state of Chu.

The Five Thieves lie hidden within the human heart, and when they are put to use, one can accord with the Way of Heaven. The myriad things of the universe seem to be held in one's hand, and their countless transformations can also be set in motion from within oneself.

People are born through the five flavors, and they may also die through them. Each of the five flavors has its corresponding function. When they are harmonized and accord with one another, they nourish each other; when they fall out of balance and run counter to one another, they overcome each other. If this continues over a long period, qi (vital energy) stagnates and steams, injuring the Five Viscera and even leading toward decline. Later people do not enjoy their full natural span of years because they chase nourishment excessively and indulge in pleasure.

Therefore, the highest state of the Dao is pure and non-acting (wuwei), and fetal breathing (taixi), a Daoist method of regulating the breath and nourishing qi, is not drawn along by the five flavors. Although the methods of spirit immortal cultivation are many, the key lies in "embracing the One and guarding the center" (bao yi shou zhong), concentrating the spirit on the One and keeping body and mind in harmony. Although the methods of bedchamber cultivation are many, the key lies in "returning essence and gathering qi" (huan jing cai qi), securing the essence and qi and nurturing the breath. Although the methods of refining the Golden Elixir (jin dan) are many, the key lies in the "divine water and flowery pool" (shen shui hua chi), an important alchemical term referring to the related medicinals and the place where they are refined. Although the methods of governing a state are many, the key lies in quietude and non-action (wuwei), allowing the myriad things to transform by themselves. Although the methods of employing troops are many, the key lies in flexibly using the orthodox and unorthodox (qi zheng) and the arts of expedient strategy.

These five categories of essentials, when gathered in, are hidden in the heart and concealed in the spirit (shen); when spread outward, they reach through Heaven and fill the Earth. The transformations of the universe seem to be grasped in a moment, and the flourishing and withering of the myriad things seem to be brought about from within oneself. After the Yellow Emperor comprehended these principles, he first stabilized the Three Palaces (san gong), the upper, middle, and lower Dantian (dan tian), and then governed the myriad states. Once the cauldron was refined, he rode a dragon up to Heaven.

Human nature (xing) is expressed as the endowments a person is born with, while the mind's intentions are the pivot of action and change. Only when one establishes and follows the Dao of Heaven can one's conduct have a basis.

When Heaven's season stirs the mechanism of slaughter and war, the movements of the stars and planets change. When the terrain stirs it, dragons and serpents appear on land. When the human heart stirs it, the balance of power between Heaven and earth overturns. When the forces of the season and human affairs move together, they lay the foundation for all manner of transformation.

Great disorder, along with war, floods, droughts, and locust plagues, are all cases of Heaven's season stirring the mechanism of slaughter. Shun once made pottery, and Yu relieved the people from disaster. Tang of Shang was imprisoned by Jie of Xia at Xiatai, King Wen of Zhou was imprisoned by Zhou of Shang at Youli, Liu Bang, the Han founder, served as a village constable (a minor official who managed post stations), and Cao Cao, Emperor Wu of Wei, once lived in poverty and begged for food. None of them originally held the throne. Yet each rose by riding the opportunity of changing times and ultimately ascended to the imperial seat.

When capable men are shut out of the court, treacherous men occupy high offices, powerful ministers monopolize authority, and the common people long for upheaval, this is the human heart stirring the mechanism of slaughter. Tang banished Jie of Xia, King Wu of Zhou attacked Zhou of Shang, Xiang Ji (Xiang Yu) killed Ying Ying (the last ruler of the Qin), and the Cao Wei dynasty deposed Emperor Xian of Han, Liu Xie. Each of these acted in accordance with such shifts in human affairs. When people of high rank fall into lowliness and people of low rank rise to prominence, it is as if Heaven and earth have turned over. When the changes of Heaven's season and human affairs echo one another, success and failure take shape from them. The sage follows these ever-shifting circumstances and establishes his enterprise.

Human temperament has its clever and its simple (guileless) aspects, and these can be concealed.

When the intention one wishes to act upon is not revealed outwardly, this is called "opening" (qi). When external disturbances are not allowed to enter the heart, this is called "closing" (bi). When the heart stirs to act, this is the pivot of change. One must keep oneself deeply hidden and unfathomable, as dark and hard to discern as shadow, and remain steady and unmoving, like a mountain that does not shift. By concealing one's clever or simple nature and never letting it show, others have no way to probe it.

The external influences that affect the nine orifices (the sense openings of the eyes, ears, nose, mouth, and so on) hinge on the three essentials (the vital points that govern perception and intention). One may respond to these with action or remain still.

Two leaves covering the eyes, and Mount Tai cannot be seen; two beans stuffed in the ears, and the sound of thunder cannot be heard; a single peppercorn brushing across the tongue, and a person cannot speak clearly. When the nine orifices, including the eyes, ears, and mouth, are obstructed, it becomes difficult to detect the first signs of change in things. The key here lies in shen (spirit), xin (heart-mind), and zhi (will). When an impulse has not yet appeared, the shen stirs first; when the signs are about to take form, the xin begins to plan; and when the matter is set in motion and enacted, the zhi makes the decision.

When an impulse arises, it surges like yang qi, and even the Five Peaks cannot check its momentum; the four great rivers cannot restrict the direction it takes. When the impulse lies dormant, it lurks deep within, like yin qi. Even the wise cannot control its rise, and the most secluded depths cannot reveal its designs. If even Heaven and Earth cannot alter its timing, how much less can a human being?

Fire is born within wood, and once the flame ignites, the wood is burned; treachery grows within the state, and once the moment arrives, the state collapses. Only one who understands these principles and cultivates them may be called a sage.

Fire lies within wood, and once it kindles, the wood is consumed; treachery lurks within the state, and once it takes shape and erupts, the state will perish. Fire hidden in wood leaves no trace at first, and treachery hidden in the realm likewise shows no obvious sign when it first arises. Only the most enlightened person can cultivate the self and refine conduct so that the fire of treachery never breaks out. A danger latent within a state is like a war that can occur without weapons, or a calamity that has already been brewed though it has yet to appear. Zi Ji's flight, Qiu Mu's capture, the imprisonment of Shang Rong, and Jian Shu's lamentation are all examples of such disasters.

Chapter on Enriching the State and Securing the People

Heaven and Earth cause the myriad things to grow and also cause them to perish; this is the regularity of the Dao.

Heaven and Earth draw upon the myriad things, the myriad things draw from humanity what they need, and humanity in turn draws upon the myriad things. When these three mutual exchanges between Heaven, Earth, and the myriad things, and humanity, each proceed appropriately, the three powers of Heaven, Earth, and humanity, the fundamental forces that constitute the world, are brought into stability.

Heaven and earth give birth to the myriad things, but in doing so they also cause those things to gradually decline with age. The myriad things are provided for human use, but this also leads people to become extravagant and arrogant. People fashion the myriad things into tools, but this also causes those things to be damaged. All of these are natural processes. When these three kinds of interaction each find their proper place, the Three Powers (sancai) of Heaven, Earth, and Humanity can settle in turn, and each can fulfill its own role.

Therefore it is said that when food and drink accord with the seasons, the parts of the body are brought into harmony, and when action seizes the right moment, the transformations of all affairs become stable. People know the numinous (shen) when it appears, but they do not know the state in which the numinous does not show itself, and yet this is the very root from which the numinous arises.

Everyone may possess the wisdom of a sage, but people often fail to value the sage's seemingly dull side. Once one sees his cleverness and also sees how he conceals it, one can again perceive his cleverness. Thus the Book of Documents (Shangshu) says: "If one acts only through cleverness, affairs will not succeed; if one acts only in obscurity, affairs will fall into disorder. Only when light and darkness are used alternately can the multitude find something to rely upon."

Yi Yin once worked as a tavern servant, Jiang Taigong once butchered cattle, Guan Zhong once worked as a leather tanner, and Baili Xi once made a living by selling porridge. In times of decline and turmoil, people all thought these men had nothing numinous about them. Later, they each encountered Cheng Tang, King Wen of Zhou, Duke Huan of Qi, and Duke Mu of Qin. Relying on principle, they aided the common people, and their achievements spread throughout the realm. Only then were they recognized as extraordinarily numinous.

The sun and moon move according to fixed numbers, and things both great and small have their set portions. The achievements of the sage arise from this, and the numinous function of the sage is thereby revealed. The key to this interaction lies in timing. The people of the world neither see nor understand the principle within it. The junzi (exemplary person), having grasped it, can preserve himself; the xiaoren (petty person), having grasped it, will instead disregard his own life.

The decline of the Ji family was imperceptible to the world, and no one could tell where it came from. When hegemons and kings founded their enterprises, the world likewise saw no sign of their rise, and no one could tell where it came from. The gentleman seizes the moment, follows Heaven's will and the people's hearts, and so preserves himself. The petty man seizes the moment too, but he repeatedly mobilizes troops and wages endless war, and so he treats his own life lightly. The Book of Changes says: "The gentleman, upon perceiving the moment, acts at once, without waiting for the day to end." It also says: "To know the moment, perhaps, is to be divine." The moment is easy to see but difficult to truly understand. One must be able to see from what is near at hand the distant consequences that will follow.

Chapter on Strengthening Troops, Victory, and the Art of Deduction

The blind are skilled at listening to sounds, and the deaf are skilled at observing. When one concentrates on a single advantageous sensory channel, the effect of employing troops can be increased tenfold. When one reflects repeatedly, three times over day and night, before taking action, the effect of employing troops can be increased ten-thousandfold.

Both the ears and the eyes are governed by the heart-mind (xin) and spirit (shen). When the mind is scattered, judgments about the moment are imprecise; only when the spirit is focused can one examine the moment closely. For this reason, Shi Kuang (a music master of the Spring and Autumn period renowned for discerning tones) scorched his eyes so that his hearing grew keener, and Li Zhu (a figure in legend said to have had extraordinary eyesight) stopped up his ears so that his sight grew clearer. By concentrating on the strength of one sense and then gathering the mind to plan, one's actions and grasp of the moment become more thorough. Withdrawing to deliberate repeatedly, and weighing matters over day and night before acting, makes one's affairs more complete.

The heart arises from external things, and it also perishes through external things; the key to seizing the moment lies in the eyes.

In planning great affairs under Heaven, nothing is more crucial than the heart and the eyes: the heart produces judgment, and the eyes perceive the moment. When the First Emperor of Qin toured east to Kuaiji, Xiang Yu perceived the opportunity in it, and a desire to seize the realm arose in his heart. He said to his uncle Xiang Liang: "That man's position can be taken by me to replace him." When the Jin army had all arrived at the Fei River, Fu Jian also saw the situation, but upon seeing the Jin forces he was overcome with fear, and he said to Fu Rong: "That is a formidable enemy. Why do you say they are few?" From this it is evident that the human mind arises and perishes along with external things, while the moment of success or failure can be perceived in the situation before one's eyes.

The Way of Heaven appears to show no partiality toward anything, yet for that very reason it bestows its grace on all things. When thunder crashes and fierce winds rise, nothing fails to be stirred and to respond.

When joy reaches its extreme, human nature tends toward indulgence; when stillness reaches its extreme, human nature tends toward purity and integrity. Excessive joy easily leads to extravagance and license, while a tranquil heart easily grows upright and incorruptible. Indulgence clouds the spirit (shen), and integrity brings it clarity. The spirit is the root of wisdom: when the spirit is clear, wisdom sees clearly. Wisdom is the master of the heart: when wisdom is impartial, the heart is steady.

People do not take flowing water as a mirror; they use still, clear water to look at themselves, because only when water is clear and calm can it reflect the forms of things. The sage does not indulge in extreme joy, nor does he rest in extreme silence. Instead, he allows the spirit to dwell in the balance between stillness and joy. This is called "keeping to the center" (shǒu zhōng), that is, holding fast to equilibrium. Such a person cannot be lured by profit, nor disturbed by sounds and sights. No eloquent speaker can persuade him, no clever mind can shake him, and no courageous warrior can frighten him. He can discern the beginnings of calamity amid many signs, and he can guard against it before the matter has even taken shape. If the Way of Heaven cannot be defied, how much less can the deceptive stratagems of warfare be relied upon?

The Way of Heaven appears highly partial, yet in its operation it is utterly impartial. It patiently brings all things to completion, and not even the great Chun tree, the morning mushroom, the great peng bird, or the tiny sparrow is left out. Whether large or small, long-lived or short-lived, each receives an arrangement suited to itself; this is the meticulous and all-encompassing aspect of Heaven's Way. Clouds move and rain falls, thunder and lightning, frost and hail appear; there is both nourishing growth and withering decline, and the two are balanced. This is the impartial aspect of Heaven's Way.

The sage emulates Heaven and Earth: he nurtures the common people and attends to their hardships, which is the meticulous and all-encompassing aspect; he issues proper commands and governs according to established standards, which is the impartial aspect. Sun Wu said: "Regard your soldiers as infants, and they will go with you into deep valleys; regard them as beloved sons, and they will die alongside you. Yet if you only show them affection without being able to command them, they will be like spoiled children, unusable. Therefore, teach them with ritual and righteousness, and bring them into order with military discipline."

The key to subduing the enemy lies in grasping and employing qi (vital energy).

Note: When an auspicious star (jingxing, a star that signifies good fortune) appears, a Yellow Dragon descends, phoenixes arrive, sweet springs well up, and abundant grain grows. Rivers do not flood, and the sea is free of waves. Conversely, when the sun and moon are eclipsed (their light obscured), the five planets move erratically, the seasons fall into disorder, daytime grows dim and night grows bright, mountains collapse and rivers run dry, thunder sounds in winter, and frost falls in summer. The ignorant regard these signs between heaven and earth as omens that the realm is about to fall into chaos.

The sage ruler thinks deeply and far, and his De (Virtue) shines in all directions. He displays excellence so that his clan lives in harmony. In managing wealth, governance, and all other affairs, each office keeps to its proper order and none encroaches on another. Thus the hundred grains are abundant and the common people are at peace. The muddled ruler and treacherous ministers issue conflicting decrees, impose heavy taxes and harsh edicts, and deceive one another above and below. The noble relatives and great ministers indulge in extravagance, given over to wine and music, build tall towers, and adorn their walls. The common people are displaced, and their hearts turn to rebellion and resentment toward their rulers. On this basis, I observe the signs of the times and of things, and judge the key to whether the realm will be stable or in disorder.

Others measure the sage with foolish conjecture, but I do not presume to gauge the sage by such guesses. Others expect the sage to display something extraordinary, but I do not judge victory or defeat by extraordinary displays.

Note: The thoughts of the worthy are deep and mysterious, and hard to fathom. One may glimpse a fraction of them from outward traces, such as their manner of dwelling. As for strategies that follow subtle yin changes, respond to circumstances, and are inexhaustible, how could even the clever predict them in advance? To infer the mind from outward signs alone is the way of fools.

Thus it is said: "To sink water into fire is only to bring ruin upon oneself." The natural Dao (Way) is pure, still, and Wuwei (non-action), and therefore the myriad things of heaven and earth are able to grow. The regular course of heaven and earth unfolds in sequence, so Yin-Yang wax and wane, push and pull one another, and transformation proceeds smoothly. Therefore the sage understands that one must not go against the natural Dao, and follows it in arranging and governing affairs. As for the Dao, which is profoundly deep and utterly still, calendars and calculations cannot fully coincide with it. Thus wondrous instruments came into being, through which the myriad phenomena were made manifest. When these instruments are incorporated into the deductive systems of the Bagua (Eight Trigrams) and the sexagenary cycle (jiazi), they reveal the deeply hidden and unfathomable mechanisms of the marvelous. The regularities by which Yin and Yang constrain one another and alternate in their waxing and waning are clearly visible in the forms of all things.

The Yinfu Jing (Classic of the Hidden Talisman) is traditionally said to have come from the Yellow Emperor (Huangdi). It was written by sages who relied on the regularities of the Heavenly Dao (Tiandao, the Way of Heaven) and the great Dao (Dao). The scripture says that one who grasps the pivot of things will flourish more and more as myriad changes unfold, and will at last achieve kingly accomplishment. One who loses the pivot will decline more and more and at last perish. Later, Yi Yin and Lü Shang grasped only a shallow part of this teaching, yet it was still enough to save the common people. How much more so for a sage?

The Yinfu Jing is concise in its wording and profound in its meaning. Several earlier worthies commented on it, and each revealed or concealed different meanings, so later students found it hard to master. Even where these commentaries had a sound basis, they were as difficult to use as trying to climb to heaven without finding any steps.

In recent times, Li Quan drew on tales of spirits and marvels to write commentary of his own, which only forced the text into explanations of human affairs. This seriously disturbed the root of the great Dao. I lack self-knowledge. My view is as narrow as peering at heaven and earth through a bamboo tube, yet I presume to offer my own slight speculations about the great sea. This would let people of limited understanding glimpse only one side and then believe they have grasped the secrets of Heaven. How deplorable!

I have always been ignorant, yet I do not accept that interpretation. Having heard the Dao in the morning, I would have no regret if I died that evening. By chance, among a collection of Daoist scriptures, I obtained a volume called the Yinfu Zhuan (Transmission of the Hidden Talisman). I do not know which generation produced it. Its wording and principles are profound and lofty, and they accord with the way of nature. I have therefore copied it out and appended it to my commentary, hoping that wise readers of later generations will not lose the essentials of the Dao.

The Yellow Emperor's Classic of the Hidden Talisman (Huangdi Yinfu Jing)

The scripture says: observe the way of Heaven and grasp the course of its movements, and the essentials are exhausted.

Contemplating the Way of nature does not rely on the eyes but on the heart-mind's attentive observation. When the mind is deep and subtle, it can discern the myriad things, and so it can illuminate the original nature of nature. This nature is profound and subtle, and only the innermost depths of the heart can illuminate it. This is what is called "yin." Grasping the operation of nature also does not mean seizing something with the hands, but mastering the crux of how things transform. When change is flexible and unconstrained, one can accord with the regularities of nature. To be able to adapt and yet accord is what is called "fu." To illuminate nature with the mind and to accord with it through adaptive responsiveness is to fully grasp the meaning of "Yinfu."

Here the commentary criticizes Li Quan for interpreting "yin" as "dark" and "fu" as "to accord," and for using these readings as the opening annotation of the text, a reading the commentary judges to be extremely shallow.

Therefore it is said: Heaven has "five thieves" (five forces that bring about the transformation of the myriad things), and those who can clearly see them will prosper.

"Five Thieves" (wu zei) refers to five factors: fate (ming), things (wu), timing (shi), merit (gong), and spirit (shen). An ancient saying holds that when the sage governs the realm, he keeps his eye on the whole and does not cling to details. He values what is fine and does not conceal the flaws within it. Thus, in times of stability, he follows the proper Dao (the Way) and practices De (Virtue/Power) to transform the people. When faced with peril, he flexibly employs expedient measures and seizes the moment to rescue the situation from crisis. His duty is to rectify the order of Heaven and Earth, and his aim is to improve human relations and society.

Therefore, the sage uses great righteousness to eliminate the calamities of the realm, uses great benevolence to undertake what benefits the world, uses utmost rectitude to correct the injustices of the realm, and uses complete fairness to dispel its partiality. These stratagems, which seem to violate convention yet accord with the great Dao, number five, and the sage calls them the "Five Thieves." Because the people of the realm benefit from them, they are called De.

As for "stealing the mandate of Heaven," it means that people see only that Heaven's mandate is at work and fail to see the strategy within it. The Yellow Emperor's displacement of the Yan Emperor is one example. "Stealing the things of Heaven" is illustrated by Emperor Yao's replacing Emperor Zhi. "Stealing the timing of Heaven" is illustrated by Emperor Shun's replacing Emperor Yao, and "stealing the merit of Heaven" by Yu the Great's replacing Emperor Shun. "Stealing the spirit of Heaven" likewise applies to Tang of Shang's overthrow of the Xia and King Wu of Zhou's overthrow of the Shang. Those who can see through these principles will naturally flourish. Jiang Taigong likened "stealing the mandate of Heaven" to "using flavor," borrowing that expression as a metaphor. Li Quan did not grasp its meaning. He mistakenly took it to mean that the Yellow Emperor seized the lives of young maidens and ascended to immortality in broad daylight, and so he misunderstood the passage.

The "Five Thieves" reside in the heart, and when put into practice they must follow the seasons. Heaven, Earth, and the cosmos seem to be held in one's hand, and the transformations of the myriad things seem to be set in motion by oneself.

(The Commentary is an explanation of the scripture.) Cultivating De (virtue) enables a person to attain clarity, and skillful responsiveness to changing circumstances can also be refined. The key lies in the movement of the mind-heart within and its manifestation without. How could this involve using war to bring about chaos? If one perceives the crux of things and grasps it, then even the vast heaven and earth lie within the palm of one's hand, and smaller things are all the more so. If one comprehends the subtle principle within and puts it into practice oneself, then though the myriad things are numerous, they cannot exceed one's own mind-intent, let alone things of lesser number. Thus one can grasp the power of natural transformation. Is this not grand and mighty? Li Quan and others interpreted the "Five Thieves" (wǔzéi, a term in the scripture) as the five flavors, holding that by following the five flavors one becomes an immortal and attains unending life. This is a grave distortion of the meaning of the Dao (the Way).

Human nature (tianxing) is the endowment a person is born with. The heart-mind's intent (xin nian) is the pivot of movement and transformation. Establishing the standard of the Dao of Heaven allows one to stabilize human nature.

The Commentary explains: what is called "heavenly nature" is the nature of humanity, and what is called "mechanism" (ji) is the intent of the human heart-mind. Human nature originally accords with the profound Dao, and therefore the sage is able to perceive and put into practice the principle of the Five Thieves.

When the Dao of Heaven stirs its killing force, dragons and serpents emerge from their hiding. When humans stir their killing intent, heaven and earth likewise undergo upheaval as though overturned.

The Commentary explains: when the heavenly mechanism (tianji) opens, the myriad things cannot grow; when it operates, the myriad things do not become extinct. The Dao of Heaven has tension and relaxation, and its workings have rise and decline. When it is tensed, the awesome power of killing takes effect; when it is slackened, that power recedes. When the Dao of Heaven stirs its killing force, dragons and serpents emerge from their hiding. When humans stir their killing intent, heaven and earth likewise undergo upheaval as though overturned.

The Commentary (Zhuan) says: When the mechanism of Heaven opens, the myriad things do not thereby grow; when it operates, they do not thereby perish. The Dao (the Way) of Heaven has its tightening and loosening, and its workings have both favorable and unfavorable aspects. When it opens, the force of austere killing manifests; when it operates, that force recedes. The mechanism of human beings is no different. Heaven displays its might through Qi (vital energy), while humans take De (Virtue/Power) as the key to their conduct.

When the cold yin air of autumn and winter congeals, this is the Dao of Heaven opening its mechanism of austere killing, and so dragons and snakes fear it and go into hibernation. When winter departs and spring arrives, yin air dissipates and yang air grows; this is the Dao of Heaven operating and the mechanism of killing receding, and so dragons and snakes rejoice and rouse themselves. Heaven has cold and warmth, and virtuous governance has both severity and leniency. When the ruler's De and punishments are orderly and strict, this is the ruler opening the mechanism of killing, and so subordinates stand in awe and submit. When virtuous governance decays and punishments become improper and biased, this is the ruler's mechanism of killing receding, and so treacherous heroes seize the opportunity to become elated and act without restraint.

Human status has its noble and base ranks, just as Heaven and Earth have their heights and depths. Therefore it is said: "When Heaven stirs the mechanism of killing, dragons and snakes emerge from hibernation to move about, and bandits and disorder arise as a result; when humans stir the mechanism of killing, Heaven and Earth seem to reverse themselves, and the order of noble and base is thereby changed." When Jiang Taigong, Zhuge Liang, and others killed more than ten thousand people, great windstorms once arose and daylight became as dim as dusk. To interpret this as Heaven and Earth reversing themselves would be a grave error.

When Heaven and humans accord in De, the transformations of all affairs can lay their foundation.

The Commentary says: Heaven, above, sets in motion the turning points of fortune and misfortune; the ruler, below, makes use of the turning points of advantage and harm. Therefore, one who has De, though passing through countless transformations, grows ever more flourishing and ultimately achieves kingly enterprise; one who lacks De, though passing through countless transformations, grows ever more decayed and ultimately meets ruin. Thus it is said that when Heaven and humans accord in De, the transformations of all affairs can lay their foundation. This is the natural principle.

Human nature has the distinction of cleverness and clumsiness, and these can be gathered in and concealed.

The Commentary says: The nature of the sage is skilled at employing wisdom and strategy, and does not rely on brute force. When placed in difficult circumstances and dangerous undertakings, he uses stratagem to realize his aims; when facing a powerful and clever opponent, he restrains his edge and yields in accordance with righteousness, avoiding confrontation. Governing a state should be done this way, and so should the conduct of war.

The evil thoughts arising from the nine orifices (the nine openings of the human body) hinge on three vital points, and they can be regulated through movement or stillness.

The Commentary (Zhuan) says: "The nine orifices of the human body (the two eyes, the two ears, the two nostrils, the mouth, and the other openings of the body) each serve a function, and among them there are three crucial points. These are called the 'Three Essentials' (sanyao): the mechanism (ji), the emotions (qing), and the nature (xing). To act by following the turns of the mechanism is to leave nothing that cannot be settled. To let the emotions and desires drive one's actions is to easily fall onto a crooked path. To act in accordance with one's original nature is to never stray from the proper Way. Therefore the sage restrains the emotions when acting, preserves the nature when still, and harmonizes the workings of the mind through joy. The petty person does the reverse."

Some have explained the "Three Essentials" as the ears, eyes, and mouth, while others have taken them to be the heart, the spirit (shen), and the will (zhi), holding that one must forget the scheming mind. These readings do not accord with the original meaning of the Yin Fu Jing (Scripture of the Hidden Talisman).

Fire arises from within wood, and once it begins to burn, the wood is bound to be consumed. Treachery grows within the state, and once the moment arrives, the state is certain to fall into chaos. One who understands this pattern and cultivates accordingly may truly be called a sage.

The Commentary says: The nature of wood is originally still, but when it is disturbed, it gives rise to fire. If one fails to notice the fire gradually growing, the wood will ultimately be burned away. The human nature is likewise originally still, but when it is disturbed, it may give rise to treachery. If one fails to notice treachery taking shape, the state will ultimately be thrown into disorder. The wise can perceive the flaws in others and arrange their responses accordingly; the clever can perceive the weaknesses of others and seek advantage from them. In this way, the people of the world appear foolish, while I appear wise. Thus, the living believe they have obtained life, and the dead believe they have obtained their resting place. To follow what is natural is to leave nothing unaccomplished; this is the principle by which one attains the Dao. 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 source from which the myriad things obtain their resources, the myriad things are the source from which humans obtain their resources, and humans in turn draw upon the myriad things. When the drawing of resources among heaven, earth, the myriad things, and humanity is well coordinated, then the Three Powers (sancai), namely heaven, earth, and humanity, can each abide in their proper place.

Heaven and earth employ the Qi (vital energy) of Yin-Yang to transform and give birth to the myriad things, yet the myriad things do not realize that they are being employed by heaven and earth. The myriad things nourish human beings through foods of differing flavors, yet humans do not realize that they are employing the myriad things. Humans, in turn, rely on calculations of advantage and harm to command the myriad things, and the myriad things likewise do not realize that they are being employed by humans. These three hidden forms of employment secretly converge within the human heart, while the Three Powers of heaven, earth, and humanity quietly accord with Heavenly Principle.

If one can wait for the right moment before eating, one's life will not be harmed by improper diet. If one acts only when the time has ripened, all things will be settled. When eating is out of season or action misses its moment, one may decline toward ruin and death. Therefore it is said that when food is taken at the proper time, the parts of the body are nourished and regulated, and when action seizes its opportunity, the myriad changes are stabilized. People know the wondrous function, but they do not know why it is so wondrous.

The Commentary says that the people of that time did not recognize this hidden employment as "theft," and regarded it merely as a marvelous skill. The Guiguzi says that when neither side perceives the exchange, it is called shen (spirit). This means that the subtle function has already become manifest. Li Quan failed to grasp the meaning of this passage, which connects the three kinds of "theft" among heaven, earth, and humanity. Instead he used the sage and the fool as analogies, an error that is far too grave.

The sun and moon move according to fixed patterns, and each thing has its determined portion. From this the sage's achievements arise, and from this the numinous function becomes manifest.

The Commentary says that the movement of the sun and moon has a standard, which is the regularity of their motion, and that the great and small each have their fixed portion, which refers to the relationship between ruler and minister. To observe the seasons of heaven, examine human affairs, and grasp the moment of human action is the only way the sage's achievements can be accomplished and the numinous function made clear. When the mind accords with the principle of things and dwells in that principle, this is goodness. Li Quan explains the sun and moon as measures of degree, explains the great and small as surplus remainders, and further holds that spirit-qi can give rise to the sage's achievements and to the numinous. This is a very serious error indeed.

Whoever grasps this hidden "mechanism of theft" cannot be seen or known by anyone in the world. The gentleman who obtains it can firmly preserve himself, while the petty person who obtains it will instead despise his own life.

The Commentary says: When the subtle changes of things first stir, their effects are nonetheless plainly visible and far-reaching, and their workings are extremely deep and subtle. The noble person (junzi) who grasps this principle extends benefit to all under Heaven when fortune favors him, as Jiang Taigong did, and cultivates himself when it does not, as Confucius did. Is this not because they were able to carefully choose the favorable direction? The petty person who uses it, however, is beguiled by reputation and ends up harming himself. Perhaps this refers to the high official Wen Zhong. Pursuing profit while losing righteousness, perhaps this refers to Li Si. Is this not because they did not hold firmly to the principles they professed?

The blind have keen hearing, and the deaf have sharp sight. When one cuts off the external disturbances to a single sense, its efficacy can increase tenfold. When one repeatedly contemplates and practices three times between day and night, its efficacy can increase ten-thousandfold.

The Commentary says: The blind person concentrates on sounds and is not drawn in by colors, so his hearing is keen. The deaf person sets aside hearing and focuses on his eyes, so his sight is clear. Therefore they can achieve the merit of ten people. Repeated practice three times within a day brings about the corresponding results, and repeated contemplation three times within a night makes one's understanding more refined. Therefore one can bring forth the strength of ten thousand people. Li Quan did not understand that the "masses" (shi) here refers to the multitude, and instead explained it as an army. This is an error.

The human mind gives rise to thoughts because of external things, and it also perishes because of them. The key lies in what the eyes see.

The Commentary says: The human mind has likes and dislikes, and external things have good and bad, gain and loss. When the eyes observe things outwardly, the mind makes its judgments within. What is deemed good is followed and acted upon, and what is deemed not good is avoided and stopped. In this way one can encourage people toward goodness and deter wrongdoing. Li Quan used Xiang Yu's failure to see the right moment to explain "the mind arises from things," and used Fu Jian's recognition of the right moment to explain "the mind perishes from things." He did not realize that what is meant here is that external things have good and bad uses.

The Dao (the Way) of Heaven seems to bestow no kindness, yet great kindness arises from it. Thunder is swift and the wind is fierce, and nothing fails to be stirred by them.

The Commentary says: Heaven warns the world with ominous omens. If people, because of them, become watchful and fearful and cultivate their De (Virtue), then Earth stirs the world with rolling thunder and fierce winds. If people, because of these, develop awe in their hearts, they will bring down blessings. This is how something that seems to show no kindness achieves great kindness. Li Quan treats the impartial workings of Heaven and Earth as the greatest kindness, and describes the myriad things returning to Heaven as ignorant and unaware. This differs greatly from the original intent of the Yinfu Jing (Scripture of the Hidden Talisman).

Supreme joy nourishes nature; supreme stillness keeps nature pure. The Commentary says: Before emotions have stirred, they are called "centered" (zhong). To hold to this centeredness and correctness is the constant Dao. In this way, joy accords with the heart's aspirations, and nature becomes full and abundant. When nature rests in the constant Dao, it is self-sufficient. When the heart reaches tranquility, it can keep its purity and self-sufficiency. Li Quan takes luxurious indulgence as joy and integrity as stillness, which departs from the meaning of the Supreme Dao (zhidao).

Heaven's supreme privacy is applied with supreme impartiality. The Commentary says: The principles by which Nature operates are profound and difficult to grasp, extremely subtle. Its functions are clear and manifest, and no one can oppose them, which makes them extremely fair. The sage imitates Heaven and Earth in this way as well. Li Quan quotes Sunzi: "If you regard your soldiers as beloved infants, they will die with you." What does this have to do with the meaning here?

Seizing and controlling lies in Qi (vital force). The Commentary says: Subduing things depends on momentum, and controlling things depends on timing. How could it depend on the size of a body or on brute strength? Jiang Taigong also said: "Could it be that one subdues another by the size of their bodies?" Li Quan misunderstood the meaning of qin (seize), taking it to refer to birds and beasts. In his commentary he cites examples such as the black tortoise swallowing a snake and the yellow-waisted beast preying on a tiger, which is truly regrettable.

Life is the root of death, and death is the root of life. Kindness arises from harm, and harm arises from kindness. Living is the root by which one moves toward death, and death can also become the root of renewed life. Kindness can arise out of harm, and harm can arise out of kindness.

Life is cherished by people because it matters most to oneself. But if one clings too greedily to life, one will instead lose the Dao (the Way), and death will come of its own accord. Death is hated by people because it hinders them from getting things done. Yet if one can understand the supreme principle, the Great Dao is preserved, and life naturally becomes secure.

When blessing descends upon a person, it is called en (grace). When calamity or disorder descends upon a person, it is called hai (harm). Sometimes harming oneself benefits others, and injury may thereby be transformed into grace. Li Quan quoted the military principles of the Sunzi Bingfa (The Art of War) to explain life and death, and used the cases of Ding Gong and Guan Zhong to explain grace and harm, holding that the principles within them are marvelous.

Foolish people regard the patterns and transformations of heaven and earth as wisdom. I, however, hold that one who can perceive principles from the changes of the seasons and of things truly deserves to be called clear-sighted (mingzhe). Others appear clever by relying on prediction. I hold that true wisdom lies in not depending on prediction, and in being able to respond to what has not been foreseen.

The commentary says: one observes the movement of the heavenly bodies and the changing of the four seasons, and examines how the earth nourishes the myriad things. One clearly knows everything yet behaves as if ignorant. One bestows small kindnesses upon people while keeping oneself in a state of concealed obscurity, and this is self-preservation. Understanding that the cycle of the seasons and the growth of the myriad things all arise from what is natural, the sage therefore establishes himself with an attitude of centrality and equanimity. Thus it is said that the key to life and death lies within oneself.

A person's death is like drowning after sinking into water, or self-immolation after throwing oneself into fire. Both are destruction brought upon oneself. Governing a state must follow principle, and the key lies in reducing unnecessary affairs. Governing an army requires understanding adaptive change, and the key lies in avoiding the loss of troops and commanders. Without an occasion that leads to death, one will not walk toward death. What, then, can ghosts and spirits do to me?

The sage cultivates himself so that his household is settled, and governs the state so that all under heaven is at peace. The key lies in establishing "shengji" (the vital mechanism), that is, the conditions that bring about survival and stability. Actively removing the tendencies that lead oneself toward death is the occasion for survival. Eliminating the signs of death and preserving the feeling of life is also tied to the turning point between life and death.

Li Quan holds that to be ignorant of the Dao of heaven, yet to use the conduct of foolish people, sages, or cultivators to test the Dao of heaven, is a serious error.

Thus it is said that sinking into water or throwing oneself into fire is self-inflicted destruction. The explanation has been given above.

The end of the original text repeats the point: to infer the Dao of heaven solely from the outward appearances of natural people, sages, or cultivators is a very great mistake.

Therefore, to cast heavy things into water, or to pour water into fire, is to bring about one's own destruction.

The meaning of this has already been explained earlier in the commentary.

The Dao of nature (ziran zhi Dao, the regularity by which things follow their own original state) is still and non-acting (wuwei), and so Heaven, Earth, and the myriad things are able to come into being.

The Commentary (Zhuan) says: the Dao of nature does nothing, yet nothing is left unaccomplished. When movement and stillness each attain their proper nature, this is the ultimate of stillness. Because of stillness, Heaven and Earth are established and the myriad things come into being, and all of this happens naturally. Yi Yin said: when stillness reaches its extreme, one does not even know how the myriad things were produced.

The regularities of Heaven and Earth gradually become manifest, and therefore Yin-Yang alternate in waxing and waning.

The Commentary says: "jian" means gradually and subtly. In the Dao of Heaven and Earth, outward forms are conspicuous while inner functioning is subtle, and the many changes all return ultimately to the correct Way. This is the process of unfolding from what is minute. Through gradual progression arise the division of Yin and Yang and the alternation of the four seasons. The utmost of strength and the utmost of yielding are both expressions of the Dao of Heaven and Earth.

Yin and Yang move one another, and change occurs in accordance with their regularity.

The Commentary says: the sage acts by following the mechanism of Yin-Yang change. Heaven and Earth each keep their place, which is simply how they naturally formed. Therefore the sage follows nature, accords with it, and acts by drawing on the momentum of nature, and in this way does not go against the Dao of nature.

Therefore, the sage understands that the Dao of nature must not be opposed, and so arranges and applies things by following its regularity.

The earlier passage of the classic has already commented on this meaning.

The Dao of utmost stillness cannot be fully measured by lülì (the numerical standards and rules on which pitch standards and the calendar rely).

The Commentary says: when the Dao reaches the extreme of stillness, the lülì are established on its basis, yet they still cannot fully coincide with its subtleties. The transformations of birds and beasts are likewise so.

Wondrous instruments emerge from this, and the myriad phenomena arise from it. The Bagua (Eight Trigrams) and the jiazi (the sexagenary system of cyclical signs for years, months, days, and hours) contain divine mechanisms and deep, unfathomable transformations.

The Commentary says: the methods by which the Bagua deduce change arise from this. Upward, they can observe the myriad phenomena; downward, they can handle the myriad affairs. Using the Bagua one examines the Way of Heaven, and using the Jiuchou (the Nine Categories, the ancient outline of governing the realm) one models the Way of Earth. Referring to climate and seasons, one links time through the jiazi; through divine mechanisms one penetrates change, and through hidden methods one gathers and stores. The strange and shifting myriad transformations all unfold within the Dao of nature.

The regularity by which Yin-Yang alternate in waxing and waning is clearly manifest in all kinds of phenomena.

The Commentary says: although the regularity of Yin-Yang alternation is subtle, it never departs from its root. Once it is made clear, it can truly be seen, and therefore one can penetrate the refined and luminous phenomena of the heavens.