《雲笈七籤》Vol. 15

Observing the Dao of Heaven and following the patterns of its operation encompass the whole path of self-cultivation.

To observe the Dao of nature is not to look with the eyes, but to discern it with the heart-mind. Only when the heart-mind is deeply still and subtle can it perceive nature’s true character. Nature’s true character is profound and mysterious, and only the heart-mind can illuminate it. This is what “Yin” means. To follow nature’s operations is not to grasp at something with the hands, but to apprehend the principles by which things change. These principles are flexible and unconfined, allowing them to accord with the Dao of nature. This accord is what “Fu” means. When the heart-mind discerns nature and the principles guide one in following it, the meaning of “Yin Fu” is complete. Li Quan explained “Yin” as darkness and “Fu” as correspondence, and treated this passage as a preface to the entire work. This was a profound misreading.

Thus it is said: Heaven has “Five Thieves”—five functions or forces—and those who understand them will prosper. The commentary says that the Five Thieves are life, things, time, achievement, and spirit. The transmitted text also says, “The sage governs…” (The original text ends here unfinished.)

The sage has a broad perspective and does not dwell on petty details. Though possessing inner virtue, the sage does not conceal personal shortcomings, and so can dwell peacefully in a humble place.

In times of stability, the sage follows the Great Dao and guides the people by putting De into practice. In times of danger, the sage adapts to circumstances, uses expedient measures, and seizes the moment to help the people. The sage’s actions aim to set the order of Heaven and Earth right, while the sage’s plans seek to sustain human relationships. Thus, the sage uses great righteousness to remove the world’s ills, great benevolence to share its benefits with all, utmost uprightness to correct its deviations, and utmost fairness to dispel selfishness.

Thus, even acts that seem contrary to convention may accord with the Dao’s strategy. There are five such forms. When a sage uses them to yield the imperial throne, people call it “theft”; when all under Heaven benefit from them, people call it “De.” Here, “theft” means change carried out in secret, taking or altering what is given. It does not mean ordinary stealing or wrongdoing.

“Stealing Heaven’s mandate”: people know only the mandate of Heaven, not the changes within it. Thus the Yellow Emperor replaced the Flame Emperor. “Stealing Heaven’s things”: people know only that Heaven brings forth the myriad things, not the changes within that process. Thus Emperor Yao replaced Emperor Zhi. “Stealing Heaven’s seasons”: people know only the seasons ordained by Heaven, not the changes within them. Thus Emperor Shun replaced Emperor Yao. “Stealing Heaven’s achievements”: people know only that Heaven brings the myriad things to completion, not the changes within that process. Thus Yu the Great replaced Emperor Shun. “Stealing Heaven’s spirit”: people know only the wondrous workings of the Way of Heaven, not the changes within them. Thus Tang of Yin changed the mandate of the Xia dynasty, and King Wu of Zhou changed the mandate of the Yin dynasty. Therefore, those who see these changes will prosper; this prosperity comes from following nature.

Taigong (Jiang Taigong) used “stealing the mandate” to explain his principle, employing it as a metaphor. Li Quan failed to grasp the meaning and mistakenly thought it referred to the Yellow Emperor taking the lives of young women and ascending to Heaven in broad daylight. That interpretation is simply wrong.

The Five Thieves dwell in the heart; their operation depends on Heaven. The cosmos is held in the hand, and the transformations of the myriad things arise from oneself.

The commentary says: “The sage establishes virtue and achievement, understanding how to use change and adaptation. The subtle workings arise within the heart and appear in outward action—that is all. How could this mean raising armies and making war, or stirring up calamity? See the moment and grasp it: even the vast cosmos remains within one’s grasp, let alone things of lesser scale. Understand the wondrous principle and put it into practice: even the myriad things cannot exceed what the heart comprehends, let alone things few in number. The power of nature’s transformations is in my hands—is this not magnificent and mighty?”

Li Quan and others interpreted the “Five Thieves” as the five flavors, claiming that following the five flavors could make one immortal and imperishable. This is a grave distortion of the Dao.

Human nature comes from Heaven, while the movements of the mind arise from human ingenuity. The sage models himself on the Dao and is therefore able to govern the Five Predators—a Daoist term for the forces in the workings of Heaven and Earth that cause things to wax and wane, come to life and die.

When Heaven’s impulse to kill is set in motion, dragons and snakes emerge from the earth and stir. When the human impulse to kill is set in motion, the order between Heaven and Earth is overturned.

The Commentary explains: Heaven’s mechanism alternately tightens and slackens, affecting the life and death of all things. When it tightens, the force of killing becomes manifest; when it slackens, that force recedes. The workings of the human mind are similar. Heaven displays its power through the seasons and weather; people put their De to work through their conduct. In autumn and winter, Yin Qi is bitterly cold and all things lie still. Heaven’s killing force has tightened, so dragons and snakes fear the cold and lie dormant. When winter gives way to spring, Yin recedes and Yang grows. The killing force eases, so dragons and snakes emerge, lively and awake. Heaven has cold and warmth; governance through De, too, may be severe or lenient. When a ruler puts laws in order and makes rewards and punishments clear, the killing force tightens, and subjects respond with deference and obedience. When a ruler loses De and imposes punishments unjustly, the killing force slackens, and schemers and ambitious strongmen seize the opportunity to act as they please.

People have ranks of high and low, just as Heaven and Earth have an upper and lower realm. Thus, when Heaven’s killing force is set in motion and dragons and snakes emerge, this symbolizes the rise of banditry and rebellion. When the human killing force is set in motion and the order between Heaven and Earth is overturned, this symbolizes a change in the system of rank. Because Jiang Taigong, Zhuge Liang, and others killed more than ten thousand people, there were occasions when violent winds arose and daylight grew dim. To interpret these events as the order between Heaven and Earth being overturned is a grave error.

When the De of Heaven and humanity accord, the many transformations can establish a stable foundation.

The Commentary explains: Heaven governs the workings of fortune and misfortune above, while the ruler wields the authority to grant benefit or inflict harm below. A person of De grows stronger through the many transformations and ultimately establishes royal rule. A person without De grows weaker as changes unfold, until finally coming to ruin. Thus, when the De of Heaven and humanity accord, the many transformations establish a foundation: this is the natural outcome.

Human nature may be clever or dull, and either quality can be kept concealed.

The Commentary explains: The sage is skilled at using wisdom but does not flaunt strength. When in difficulty or faced with danger, the sage devises a reasonable way out. When confronting a powerful and shrewd opponent, the sage temporarily conceals his sharpness and withdraws in accordance with reason. This applies both to governing a state and to commanding an army.

The delusions stirred up by the nine apertures of the human body—the sensory openings of the ears, eyes, mouth, and nose—hinge on the Three Essentials, the three factors that govern the activity of the senses. By mastering the Three Essentials, one can regulate human activity, allowing it either to move or to be still. The Commentary says that the Three Essentials are the mechanism, the emotions, and the nature.

When the pivot—the crucial point or moment at which things are set in motion—is mishandled, the mind becomes unsettled. When emotions are indulged, they readily turn toward what is crooked. If a person’s nature is not kept upright, their actions cannot all be upright either. Therefore, when the sages act, they restrain their desires; when they are still, they keep their nature constantly upright. They use joy—whether music that harmonizes body and mind or inner contentment—to steady the pivot. Ordinary people do the opposite. That is why the passage that follows says Taigong took the “Three Essentials” to be the ears, eyes, and mouth, while Li Quan took them to be the mind, spirit, and will. Both misunderstood the pivot and lost the original meaning of the Yinfu Jing.

Fire arises from wood. Once a blaze breaks out, it will inevitably destroy the wood at its source. Treachery grows within a state; once the moment for it to take hold arrives, the state will inevitably collapse. One who understands this and cultivates accordingly is called a sage.

The commentary says: Wood is naturally still, but when disturbed, it gives rise to fire. People do not notice that the fire has grown strong until it burns up the wood; only then do they see the consequences. Human nature is the same: when disturbed, it gives rise to treachery. People do not notice that treachery has taken shape until it brings disorder to the state; only then do they see the consequences. Those who see clearly can spot another’s openings and take the opportunity to make arrangements. The wise understand another’s weaknesses and seek advantage through them. As a result, people throughout the world appear foolish to one another, while each regards themselves as wise. Thus the living believe they have obtained life, and the dead believe they have obtained death. To act through Wuwei (non-action) and yet leave nothing undone is the principle of attaining the Dao. The way nature causes all things to grow and then causes them to perish is also the principle of the Dao.

Heaven and Earth take from the myriad things; the myriad things take from human beings; and human beings take from the myriad things. When these three forms of “taking”—their reciprocal use, transformation, and restraint—each operate as they should, the Three Powers of Heaven, Earth, and humanity are at peace.

The commentary says: Heaven and Earth bring the myriad things into being through the Qi of Yin-Yang, while the myriad things do not know that Heaven and Earth are drawing upon them. The myriad things nourish human beings with foods of varied flavors, while human beings do not know that they are drawing upon the myriad things. Human beings, in turn, use strategies of advantage and harm to control the myriad things, while the myriad things do not know that human beings are drawing upon them. These three forms of “taking” act upon the human mind in subtle, reciprocal ways, enabling the Three Powers of Heaven, Earth, and humanity to accord with the principles of Heaven. If people eat in keeping with the seasons, they can remain broadly healthy throughout their lives. If they understand the right moment to act, the various affairs of the world can be brought to order. Eating at the wrong time and acting at the wrong moment can lead to ruin.

Thus it is said: Eat at the proper time, and the parts of the body will be in harmony; act at the right moment, and the transformations of the myriad things will be brought to order. People know that mysterious things are mysterious, but do not know why they are so. That is precisely what makes them mysterious.

The commentary says: People in those days did not understand how Heaven, Earth, and the myriad things take from and act upon one another; they merely said that this was the work of a mysterious power. Guiguzi said, “When neither side is aware of it, it is called spirit.” This means that although the influence is subtle, its effects have already appeared. Li Quan did not understand the meaning of this passage. Instead, he split the “Three Forms of Taking” apart and used sages and fools as a separate comparison, which is quite inappropriate.

The sun and moon follow regular patterns, and each has its own fixed measure. In this way, the sage can accomplish great works and reveal wondrous insight.

The commentary says: The sun and moon follow rules; this means that changes in things have their own patterns. Each has its own fixed measure; this means that ruler and minister each have their proper place. By observing the seasons of Heaven, examining human affairs, and grasping the pivotal points in change, one can become a sage. The sage’s great works are established in this way, and insight is revealed. When the mind and spirit accord with principle, one’s actions are fitting and appropriate. To explain “sun and moon” only in terms of degrees, and “great and small” only in terms of fractional remainders, is to miss the meaning: that wondrous Qi can bring about the sage’s achievements and make principle clear.

Those who understand how to grasp the pivotal points in change are rarely seen or understood by people in the world. When a noble person attains this understanding, they can preserve their integrity even in hardship. When a petty person attains it, they treat their own life lightly.

The commentary says: This pivot is subtle and hard to discern, yet its application is broad and evident, and its workings are profoundly mysterious. A noble person who applies it, when successful, benefits all under Heaven and upholds the public good, as the Duke of Zhou did; when unsuccessful, they cultivate themselves, as Confucius did. This is because they choose their gains with care and propriety. A petty person who applies it may become obsessed with fame and profit and lose themselves, as did the minister Zhong (Wen Zhong of Yue); or pursue profit while forgetting what is right, as did Li Si. This shows that their faith in the Dao is not firm enough.

A blind person is skilled at listening; a deaf person is skilled at seeing. Cut off reliance on other things and focus the mind and spirit on one direction, and your effectiveness will surpass that of ordinary people tenfold. Reflect repeatedly and apply your mind day and night, and the results can increase ten thousandfold.

The commentary says: Because a blind person is not distracted by sight and focuses on sounds, their hearing becomes exceptionally keen. Because a deaf person is not distracted by hearing and focuses on observation, their vision becomes exceptionally clear. Concentrating the mind and spirit can gather the combined effectiveness of many people: carry something out three times in a single day, and the matter can be accomplished; reflect on it three times in one night, and your thoughts can become more refined. In this way, one can draw on the strength of many people. Li Quan, a Daoist scholar of the Tang dynasty, did not understand that “many” here refers to people, and mistakenly interpreted it as an army.

The mind arises through external things and can also perish through them. The key to grasping the pivotal points in change lies in observation.

The commentary says: The human mind has likes and dislikes, and things have their good and bad aspects. The eyes observe the outside world, while the mind weighs and judges within: it follows and puts into practice what is good, and avoids and stops what is bad. This is intended to encourage good conduct and punish wrongdoing. Li Quan cites Xiang Yu as an example, saying that he did not understand the situation and so his mind was stirred by external things. He then cites Fu Jian, saying that once Fu Jian saw an opportunity, his mind was pulled along by external things and he was ruined. This interpretation still fails to grasp that the passage is about judging and acting on the basis of what is good or bad in things.

Heaven may seem to show no kindness, yet from this arises great kindness. Lightning flashes swiftly and fierce winds rage; nothing is left unmoved or stirred to action.

The commentary says: Heaven reveals calamities and ominous signs. If people are thereby made alert and cautious, and cultivate their virtue, then the earth’s thunder and fierce winds shake them into reverence, through which they may gain good fortune. This is what it means for an apparent lack of kindness to give rise to great kindness. Li Quan interpreted “Heaven and Earth are not benevolent” to mean that Heaven and Earth withhold benevolence and thereby show even greater kindness. He also described the myriad things as belonging to Heaven and Earth as “mindless.” This is far from the original meaning of the Yinfu Jing.

When joy reaches its utmost, one’s nature becomes full and abundant; when stillness reaches its utmost, one’s nature becomes peaceful and content.

The commentary says: Before feelings emerge, this is called “the Mean”; keeping the heart in this state of balance is called “the Constant.” In this way, a person can take delight in realizing their aspirations, and their nature becomes full and abundant. When one’s nature rests in the Constant, it is content in itself; in stillness, a person can realize their aspirations and remain content. Li Quan took extravagance to mean joy and frugality to mean stillness, but this contradicts the true meaning of the Supreme Way.

Heaven’s utmost partiality is precisely its utmost impartiality.

The commentary says: The principles by which nature operates are subtle and hard to know; this is its “utmost partiality.” The effects of nature’s operation are clear and evident, and cannot be resisted; this is its “utmost impartiality.” The sage should follow this example. Li Quan quotes the Sunzi: “Treat your soldiers as you would your beloved children, and they will be willing to live or die with you.” What does this have to do with the present meaning?

The key to subduing things lies in using Qi and skill.

The commentary says: To bring things under control, one uses Qi to restrain them and skill to direct them. How could it depend on size or brute force? Jiang Taigong also asks whether the small and the large can really subdue one another. Li Quan misunderstood the meaning of “subdue,” taking it to mean that animals subdue one another, and citing the black tortoise swallowing a snake and the yellow-waist beast eating a tiger as examples. This is truly regrettable.

Life is the root of death, and death is also the root of life. Favor arises from calamity, and calamity also arises from favor.

People cherish life because it benefits them. Yet if they cling to life too greedily, they may instead lose the Dao, and death may follow. People dread death because it obstructs worldly affairs. But if they see this clearly, they may preserve the Dao, and life will then have a foundation. What brings blessings is called “favor”; what brings disorder and calamity is called “harm.” One may injure oneself and thereby benefit something outside oneself; this is “favor” arising from “harm.” Li Quan quotes the Sunzi on life and death in warfare, and uses Ding Gong and Guan Zhong to explain favor and harm, but these do not convey the same meaning as the present passage.

Foolish people judge the sage by the outward patterns and signs of Heaven and Earth. I discern the principles of things by examining the patterns and changes of circumstances and events.

Yu Shun believed: “If I do not presume to judge others, they may in turn regard me as a sage. If I do not deliberately ask others to regard me as a sage, they may regard me that way all the same.”

An ancient text explains: Observe the movement of the heavens and the turning of the four seasons, and watch the earth nurture and transform the myriad things; then you will understand that these changes all occur naturally. If you do not understand their principles, yet mistake ignorance for wisdom, offering others small favors to deceive yourself and seek comfort, that is true ignorance. Understand how the seasons turn and the myriad things grow, and you will know that all this is simply natural. Thus the sage accepts things as they are and considers both life and death to be his own. When a person dies, whether by sinking beneath the water and drowning or by being cast into fire and burned, each has gone toward their own destruction.

In governing a state through the Dao, the key is to reduce official business and turmoil; in governing an army through strategy, the key is to eliminate the calamities of war. If there is no cause leading to death, death will not be brought upon us. What then can ghosts and spirits do to me? The sage cultivates himself, bringing peace to his family; he governs the state, bringing peace to all under Heaven. The key is to foster vitality and remove the causes of death. What accords with the nature of life fosters vitality; only by removing the causes of death can life be preserved. Those who do not understand the Way of Heaven, yet use their own ignorance to measure it, are gravely mistaken.

Therefore, sinking beneath the water or being cast into fire are both ways of bringing destruction upon oneself.

Note: The related explanation appears above.

The Dao of Nature is still, and so Heaven, Earth, and the myriad things can come into being.

An ancient text explains: The Dao of Nature seems to do nothing, yet nothing is left unaccomplished; movement and stillness both accord with the nature of things. Only by reaching the utmost stillness can Heaven and Earth be established and the myriad things come into being; all of this happens naturally. Yi Yin said, “When stillness reaches its utmost, one no longer knows how the myriad things come into being.”

The patterns governing the movement of Heaven and Earth gradually become apparent; thus Yin and Yang wax and wane in alternation.

An ancient text explains: “Subtle” means gradual and minute. The form of the Dao of Heaven and Earth is evident, while its workings are subtle; all transformations ultimately return to the proper way. Change gathers gradually from the smallest beginnings, and so Yin and Yang divide and the four seasons take shape. This is the utmost development of firmness and yielding.

Yin and Yang drive one another onward, and change unfolds smoothly.

An ancient text explains: The sage follows the turning points in the changes of Yin and Yang. Heaven and Earth each rest in their proper place, as is natural; by following nature in observing and putting things to use, one accords with the Dao of Nature.

Therefore, the sage understands that the Dao of Nature cannot be opposed, and follows it in arranging and governing things.

The Dao at a state of perfect stillness cannot be fully matched by calendars and musical pitch systems.

The commentary says: Only when the Dao reaches a state of utmost stillness can musical pitches and calendars be established on that basis; even then, they cannot fully accord with the Dao.

(This refers to all the myriad things encompassed by the Dao, including birds and beasts.)

Thus wondrous ritual implements and hidden essentials came into being, giving rise to the myriad forms: the Bagua (Eight Trigrams), the sexagenary cycle of the Heavenly Stems and Earthly Branches, as well as subtle transformations and secret applications.

The commentary says: From this arose the various methods for transforming the Bagua. They can be used to infer the myriad forms above and to deal with the myriad affairs below. The Bagua are used to observe the Way of Heaven, and the Nine Categories (the ancient principles for governing the realm) to model the earth. By also consulting changes in the climate and using the sexagenary cycle to mark time and connect these patterns, subtle transformations can be brought to full expression and hidden plans kept within bounds. All such extraordinary changes arise naturally.

The methods by which Yin and Yang overcome one another are plain to see, already revealed in the forms of the myriad things.

The commentary says: The ways Yin and Yang overcome one another have always been subtle, yet they do not depart from the fundamental principle. They are clear and trustworthy, and so can reach what is most subtle and appear in the forms of the myriad things.

The Scripture of Heaven’s Hidden Mechanisms (Commentary on the Scripture of the Hidden Tally)

The preface says: If there are hidden essentials but no suitable person to use them, failure will follow; if there is a suitable person who does not understand their principles, failure will follow as well. Thus the Book of Changes says: “Hunting a deer without a guide, one blunders into the forest. The noble person sees that acting at the right moment is better than pressing on; to continue would bring difficulty.” Therefore, the sages observed the times and used the corresponding tallies; they adapted to the moment and arranged the appropriate affairs. In this way, they could wield the powers of life and death and accomplish great works in the world.

The Book of Changes says: “The noble person keeps the tools close at hand and waits for the right moment to act.” Therefore, the sages treasured these principles within the numinous terrace—the place where the heart and spirit reside—and used them to observe change. When drawn inward, they enabled one to prevail over oneself; when put into practice, they enabled one to prevail over others. When observed, they have no form or trace; when applied, their effects are inexhaustible. The Book of Changes says: “The unfathomable transformations of Yin and Yang are called the mysterious.” The Scripture of the Hidden Tally is precisely a symbol of the transformations of Yin and Yang. Thus the sages’ concealed tallies could bring harmony to the world, so that people would not lay the blame on them out of resentment.

Heaven governs the earth, and the Dao is the root of De (Virtue/Power). Therefore, the sages honored the earth and modeled themselves on Heaven, establishing De and practicing the Great Dao. The text places the Way of Heaven at its beginning to show that the earth should uphold the Way of Heaven. The Book of Changes says: “Follow and receive Heaven’s intent, and wait for the right moment to act.” Thus, before undertaking anything, the sages first observed the waxing and waning of the Way of Heaven, then seized the moment and acted. When one acts in accord with the moment, no part of the plan is overlooked. The Book of Changes says: “Do not act ahead of Heaven’s timing; act in accord with it.”

Chang

The sages modeled themselves on the earth and honored Heaven, establishing De and practicing the Great Dao, dwelling between Heaven and earth…

Among those who can achieve the greatest deeds through Virtue and political strategy, none succeeds without making use of the “Five Thieves.” These are, first, taking life; second, taking property; third, seizing the moment; fourth, claiming achievement; and fifth, mastering people’s hearts and spirits.

The principles behind emperors and feudal lords establishing their dominance, and behind adapting to changing circumstances, all lie here. Thus the sage observes the moment and responds to circumstances, assesses the situation, and then acts. Jiang Taigong laid down the rules for establishing dominance and brought down the Yin dynasty; he then put the kingly way into practice and brought order to the Zhou court. Was this not a matter of following the times, seizing the moment, and using the “Five Thieves” to direct and manage events?

Therefore, the sage establishes the foundation in the way of emperors, yet adapts as circumstances shift within the art of political maneuvering and dominance. When the “Five Thieves” needed to govern the state and cultivate oneself are all in place, people throughout the realm will follow at the first sign, giving their utmost, even their lives, without being able to trace the source of their gratitude or resentment. This is called “the theft of one who has the Dao,” and also “an army without form.”

Alas, no calamity is greater than this. The “Five Thieves” reside in the heart; their release, restraint, and control lie in one’s own hands. There is no finer method for cultivating oneself and aiding the affairs of the world. The Jing says, “Those who see this principle will prosper.” Is this not apt?

The Person

The art of cultivating oneself teaches that the human heart governs the body; it is also the dwelling place of the Hun and the storehouse of the Po. To put the “Five Thieves” into practice, nothing matters more than the heart. Whatever one plans in the heart must accord with the Dao of Heaven. Then, though the cosmos is vast, observing and grasping it will seem as easy as holding it in one’s palm; though the myriad things are many, their coming into being and passing away will all follow this same principle. Once this is understood, one will not regard Heaven and Earth as especially precious merely because they are vast and deep—much less the things one sees before one’s eyes.

The Turning Point

The so-called “killing trigger” is a sign that two opposing forces are reaching an end or a beginning, and a portent of the life and death of the many. It appears when clouds and thunder converge and the situation is not yet settled; it may also emerge as bloody upheaval between Heaven and Earth.

When the timing of Heaven shifts, the dragon emerges from the fields and the snake moves along the road. This symbolizes the moment for battle, hence the saying, “Dragons and snakes rise onto the land.” When human affairs shift, autumn’s measures are imposed in spring, the rebellious are rewarded, and the loyal are punished. This symbolizes the moment when the order of things is overturned and ruined, hence the saying, “Heaven and Earth are turned upside down.” The turning points of Heaven and Earth and those of human affairs are set in motion together. However much events may change, the decisive factors in success or failure have already been determined.

Concealment

The benevolent are always courageous, but the courageous are not always benevolent. The wise can appear dull, but the dull are not necessarily wise. Thus, when the times are favorable, the sage reveals his ability and establishes achievements; when the times are unfavorable, he appears inept and keeps his traces hidden.

For this reason, Kongming writes in the preface: “When Taigong was eighty, it was not that he had failed to encounter a worthy ruler; rather, he was still assessing his lord.” Alas, matters concerning life and death, and the workings of ingenuity…

In times of hardship, one must recognize when circumstances favor advancing and when they call for withdrawal, observe changes and discern opportunities as they emerge, and respond with flexibility.

This is the principle behind the “Five Thieves”—the five forces that can unsettle and harm people. The sages worry deeply and look far ahead; when they act, they never miss the moment. They observe the seasons of Heaven, gauge human feelings, and act in accord with the times. Thus the Book of Changes says: “Those who understand advance and retreat, survival and extinction, and never stray from the right path—surely they are the sages.”

Stillness

The body’s nine apertures correspond to the Nine Stars in Heaven and the Nine Provinces on Earth. If the Qi of the nine apertures is not properly regulated, pathogenic influences can invade. Once invaded, perception and judgment become distorted; with distorted judgment, one cannot seize the moment or discern change. The key to regulating the nine apertures lies in three vital places: the ears, the eyes, and the mouth. Taigong said: “The ears, eyes, and mouth assist the heart. They are gates through which spirit enters and leaves, the pivots of wisdom and decision, and they bear on a person’s good fortune and misfortune.”

If the ears are dull, one cannot distinguish sounds; if the eyes are dim, one cannot see opportunities; if speech is uncontrolled, one cannot convey commands appropriately. If the ears, eyes, and mouth cannot function as they should, one cannot govern the state above or manage the family below—how much less can one command an army? War concerns people’s lives and the survival of the state. Every advance, retreat, and action must be treated with care. How can war be launched recklessly?

People

Fire arises from wood, and once the flames take hold, the wood is consumed. A state is established amid the growth of treachery; when treachery runs deep, the state falls into turmoil. It is like the silkworm, which spins silk to form a cocoon, then becomes trapped and dies within it. When people continually stir up trouble, the resulting complications can threaten their own lives. Only those of the greatest wisdom can cultivate themselves and refine their character, guarding against calamity before it begins and restoring order before chaos takes shape.

A tree too large to embrace grows from a small handful of seedlings; a tower a hundred fathoms high is built from the ground up. If one fails to take care when dealing with small evils, they will eventually give rise to great calamities. Alas, without wood rubbing against wood, fire cannot arise; without misgovernment in a state, treachery cannot take root. All things have a beginning and an end. Those who can discern the signs before right and wrong become evident—surely they are the sages.

Security

All things draw on the vital essence of Heaven and Earth to grow. People use the forms of things to make implements, and things in turn depend on human labor for sowing and cultivation. Each draws on the others and obtains what it needs, yet none knows that it is taking part in the transformation and nurture of all things. Therefore, those skilled in adapting to changing circumstances should take these three kinds of mutual reliance as their model, guiding this exchange through the Dao. Otherwise, taking from things will become a way of harming them, and in turn all things will affect people through that same pattern of harm.

The principle lies in valuing the ability to grasp the right moment and opportunity. Thus, eating in accord with the seasons brings harmony to the body; acting at the right moment brings stability to the transformations of all things. If one goes against …

Once the right moment is missed, calamity and disorder will follow.

Spirit

Laojun said, “After accomplishing something, do not claim the credit or pride yourself on your achievement. This is the foundation for preserving life and establishing De (Virtue).

Petty people covet wealth and property, risking their lives to pursue profit. They admire fame and strive desperately to claim credit. They flaunt extraordinary deeds to seek the title of ‘spirit,’ provoking the envy and resentment of others and ultimately meeting their deaths. They seek to gain more but instead bring loss upon themselves. Such people do not understand the way of the divine.

A noble person achieves great things without pride and guards against trouble before it arises. They put themselves last so that others may advance, recommend the capable, and yield credit and benefits to others. In this way, people will support them, and their own interests will not be taken away. Their divine wisdom shows itself naturally. They do not compete with others, and people in turn yield benefits to them. They do not struggle to place themselves ahead of others, and loss instead brings them gain. Such a person truly understands the way of the divine.

Thus Laojun said, ‘Reckless action leads to failure; clinging leads to loss.’ These words are indeed true.”

Sagehood

For example, a sage appears once in a thousand years, and a worthy person once in five hundred. They emerge in accordance with the cycles of the sun and moon. The destinies of great figures and ordinary people, too, each have their allotted measure. When a great figure appears, they accord with an era of clear and upright De and accomplish the work of sages and worthies. When petty people hold power, they let the right way and its laws fall into disuse, bringing calamity and disorder.

At the court of Xibo (King Wen of Zhou), Jiang Taigong observed the inclinations of the people and knew that they would ultimately rally to the Zhou house. Liu Kun memorialized Sima Rui, Prince of Langya, and recognized the workings of Heaven’s timing, yet he could not leave Jinling. The mother of Kuo (Zhao Kuo’s mother) asked that she herself be put to death because she knew an enlightened ruler would surely arise. Zhao Kuo’s mother was not executed because the King of Zhao saw that his army would certainly be defeated. Thus the worthy can foresee changes in the Way of Heaven and human affairs. If the person chosen to assist is unsuitable, disaster may even implicate nine generations of a family. Therefore, the Book of Changes says, “When the eldest son leads the army, he can found a state and establish a household. Do not appoint petty people, or the state will surely fall into disorder.”

Destiny

Before signs of success or failure appear, and before the turning point between life and death is set in motion, petty people can glimpse the first indications, while noble people can understand them in advance. It is like what lies before one’s eyes, which is easy to see, compared with changes far ahead, which are hard to know; or nearby signs, which are easy to notice, compared with distant outcomes, which must be inferred.

Those who see only the signs before them pursue opportunities and seek profit, yet may fail to preserve the lifespan allotted to them by nature. Those who truly understand timing trace events back to their causes and foresee their final outcomes; they can therefore preserve their lives.

Doubling

A blind person is good at hearing because their awareness is focused on the ears; a deaf person is good at seeing because their awareness is focused on the eyes. When listening, the spirit is concentrated in the ears; when looking, the mind is concentrated in the eyes.

The ears and eyes can take turns in their work. When one sense is needed, let the other remain temporarily inactive, so that the spirit can focus on the sense being used. Then the task can be done with exceptional precision, and the result may even be doubled. How much more effective would this method be if used repeatedly? Think deeply, focus with sincerity, choose a single plan, and follow the moment: withdraw when it is time to withdraw, and come forward when it is time to come forward. In this way, one can act in harmony with the right moment.

I will translate the text directly, paragraph by paragraph, briefly explaining terms such as “primordial Qi” and “Mars guarding the Heart” the first time they appear, while preserving the structure and tone of the original as much as possible. If one can apply the principles described here to the use of military force in one’s conduct—knowing when to advance or withdraw, when to appear or remain hidden—one is sure to achieve victories far beyond those of ordinary people.

Things

The human mind does not stir without cause. Life and death both arise because of external things: when external things move, thoughts arise in the mind; when they are still, the mind returns to quiet. Are not the circumstances of life and death both brought about by external things?

The Eyes

The eyes are the gateways through which Shen (spirit, or the human mind and awareness) enters and leaves, while Shen governs the mind. Shen’s movements in and out always pass through the eyes. For this reason, those skilled at noticing signs always pay close attention to the eyes; those able to recognize omens also pay close attention to the mind.

Decay

The Dao does not bring spring in order to benefit the myriad things. The myriad things feel the breath of spring and grow of themselves. Nor does autumn wither them for their sake: they feel the breath of autumn and naturally decline. The Dao causes the myriad things to grow without relying on kindness or seeking repayment, and so its beneficence is vast. It causes them to decline without resorting to force or demanding that they feel fear, and so its power reaches deep.

Whatever is gained through deliberate seeking is limited; what comes naturally without deliberate seeking is vast. Therefore, the sage does not strive to obtain things.

Whether a ruler follows the Dao determines whether the people are at peace or in disorder. Whether popular songs are joyful or sorrowful foretells whether that year’s harvest will be abundant or poor. If people at the time fail to observe these signs, Heaven and Earth will send more conspicuous portents. For example, the appearance of clouds in five colors and irregular movements of the Seven Luminaries—the sun, moon, and five planets—are connected to the state of the realm.

In ancient times, when Lord Zhu lost his virtue, Mars remained in the Heart mansion, producing the celestial portent known as “Mars guarding the Heart.” Later, he repented and apologized, and Mars retreated by three she—an ancient measure of the distance between lunar mansions, here meaning three stellar divisions. Compare events of the past with circumstances today, and the lesson is plain to see. Why strain to make predictions when the past can explain the present? The intelligent understand as soon as an event begins to take shape; the foolish wait until the stars appear, and still fail to understand.

Life

Laozi held that nonbeing can give rise to being, and stillness can overcome agitation; these are the root of the myriad things. Stillness is the state before primordial Qi—the original breath from which Heaven, Earth, and the myriad things are formed—has divided. It manifests within primordial Qi and can therefore give birth to Heaven, Earth, and the myriad things. The same is true of human beings: if one can keep the mind spacious and still, undisturbed, one can bring all things under Heaven to completion.

Overcoming

“Overcoming” means gradually increasing. Heaven and Earth each follow their course and gradually grow: Heaven increases Yang Qi, while Earth increases Yin Qi. Yin and Yang respond to one another as day and night alternate, each taking the lead in turn and checking the other. This is why it is said that Yin and Yang overcome one another.

Founding a state and raising an army inevitably go against the way of Heaven. It is like Metal meeting Fire: they must contend with one another before either can make the other yield. If even the way of Heaven cannot be defied, how much less can the way of human beings?

Following

The Classic of Changes says that when hardness and softness rub against one another, change arises. Since change does not lead to disorder, it is called “following.”

People who care for their bodies and cultivate their character still cannot act against the seasons. How much more, then, should outstanding figures who govern the state and support the world heed them?

Resonance

The Way of the utmost sage is profound and mysterious, tranquil and Wuwei (non-action). With Wuwei, there is no artifice; without artifice, one can reach perfect stillness.

The subtlety of the calendar lies in its ability to follow change and discern the seasons. Its foundation is originally emptiness, yet it cannot be put into practice through the technique of pitch pipes, a method of calculating musical pitches with bamboo tubes. It is also like the art of war: it neither misses the right moment nor reveals an opening. Even a resourceful strategist—where could they find a way to win?

Images

Marvellous instruments arise from the transformations of Yin-Yang and can bring forth the myriad things. The human mind, too, can create all manner of things. Thus the various symbols and forms take shape. The Bagua (Eight Trigrams), the Six Jia, the subtle and unfathomable workings of ghosts and spirits, and the ways in which firmness and yielding restrain one another are all clearly laid out before us, each displaying its own form.

Yunji Qiqian, juan 15