Six Essential Schools Chapter 02 Yin-Yang School

顺应自然的阴阳家

Chapter 2

The Yin-Yang School: Following the Order of Nature

太史公评论六家学派的精要，有他的固定意义，先后顺序也是有他的道理。我们需要仔细体会，为什么六家要旨的第一家要从阴阳家开始说？所有六家学派的代表人物都是2000多年前鼎鼎有名的人物，每一个人都有很大的成就，每一个人都是通晓各种学问，然后各有不同的专长。这六家学派可以代表了诸子百家的所有学问，不但能够对国家和社会产生很大的影响力，而且跟我们人类社会生活有着千古不变的关系。太史公把他们的精要之处罗列出来做一个总论，旨在于为世人指点迷津，为后世留下千古不变的真理。其用心良苦，实在应当让我们后人感激涕零，顶礼膜拜。

Tai Shigong’s discussion of the essential teachings of the six schools carries a particular significance, and the order in which he presents them is also meaningful. We should carefully consider why he begins his discussion with the Yin-Yang School.

The representative figures of these six schools were all renowned thinkers who lived more than two thousand years ago. Each achieved distinction in his own field, possessed broad learning, and developed a unique area of expertise. Together, these six schools may be seen as representing the major currents of thought among the Hundred Schools.

Their influence extended far beyond their own time. They not only shaped the development of states and societies, but also addressed questions that remain relevant to human life today.

By presenting the essential insights of these schools in a single overview, Tai Shigong sought to offer guidance to his contemporaries and to preserve enduring wisdom for future generations. The depth of thought reflected in this work deserves our appreciation and careful study.

第一家从阴阳家开始讲，是因为我们人类赖以生存的法则是顺应自然，这是天道，不能违背。接下去是儒家，人类顺应自然能够生存的情况之下，就要讲究仁义道德，这是人文文化的重要性。第三个学派是勤劳俭朴的墨家，俭朴的生活态度是养家糊口，勤劳致富的根基。第四个学派是法家，经济发展了，生活富裕了，就可能产生腐败，就需要法家的法制健全和明确人们的责任担当和讲诚信。接下去，第五个学派是名家，经济，文明和法律发展到一定的阶段，就有人钻法律的空子，名不符实的情况越来越多，就需要正名求实的名家做派。最后太史公以道家收尾，因为诸子百家都出自道家，是中国文化的根源，最终人类还是回归一个“道”，就是合理地诠释了“天下同归而殊途“。

Tai Shigong begins with the Yin-Yang School because the fundamental principle upon which human life depends is living in accordance with nature. This is the Way of Heaven (the natural order), and it cannot be ignored or violated.

Next comes Confucianism. Once human beings are able to live in harmony with nature, they must cultivate benevolence, righteousness, and moral conduct. This reflects the importance of humanistic culture and ethical relationships.

The third school is Mohism, which emphasizes diligence and frugality. A simple and frugal way of life provides the foundation for supporting one’s family and achieving prosperity through hard work.

The fourth school is Legalism. As economies develop and societies become more prosperous, corruption may arise. At such times, a sound legal system becomes necessary to establish clear responsibilities, accountability, and integrity.

The fifth school is the School of Names. When economic development, civilization, and legal institutions reach a certain level of complexity, people may begin to exploit loopholes in laws and regulations. Cases in which names no longer correspond to realities become increasingly common. At this stage, the School of Names, with its emphasis on the rectification of names and the pursuit of truth, becomes especially important.

Finally, Tai Shigong concludes with Daoism. In traditional Chinese thought, many schools ultimately trace their origins to the Dao, which is regarded as one of the fundamental sources of Chinese culture. In the end, humanity still returns to the Dao. This, in my view, provides a meaningful interpretation of the idea that “different paths may be taken, yet all ultimately lead to the same destination.”

这是我个人的见解，对于不对，有待各位聪明人自己去体会。下面我们继续读六家要旨的正文，太史公从阴阳家开始讲：

This is my personal interpretation. Whether it is correct or not is for thoughtful readers to consider for themselves.  Now let us continue reading the original text of On the Essentials of the Six Schools. Tai Shigong begins his discussion with the Yin-Yang School:

“尝窃观阴阳之术，大祥而众忌讳，使人拘而多所畏；然其序四时之大顺，不可失也。”

“I have studied the teachings of the Yin-Yang School. They contain many auspicious signs as well as numerous taboos, which may constrain people and make them fearful. However, the great order of the four seasons should not be neglected.”

太史公说，我曾经自己研究过阴阳家讲述的道理，有很多关于避凶趋吉的内容，人们就产生很多的禁忌和避讳，禁忌避讳太多了就会给人们的生活带来太多的约束，就会让人们感到畏惧害怕。但是阴阳学派讲述一年四季变化的自然规律，却是人们需要遵守而不能丢弃的。

Tai Shigong says that he once studied the teachings of the Yin-Yang School. Much of its teaching concerns avoiding misfortune and seeking good fortune. As a result, people develop many taboos and prohibitions. When there are too many taboos and restrictions, they can impose unnecessary burdens on daily life and may cause people to become fearful.

However, the Yin-Yang School also teaches the natural order reflected in the changing seasons throughout the year. These natural principles are essential to human life and should be followed rather than abandoned.

夫阴阳四时、八位、十二度、二十四节各有教令，顺之者昌，逆之者不死则亡，未必然也，故曰“使人拘而多畏”。夫春生夏长，秋收冬藏，此天道之大经也，弗顺则无以为天下纲纪，故曰“四时之大顺，不可失也”。

“The Yin-Yang School has its teachings concerning the four seasons, the eight directions, the twelve divisions, and the twenty-four solar terms. It claims that those who follow them will prosper, while those who oppose them will perish. This is not necessarily so; therefore, it is said that such teachings ‘make people constrained and fearful.’

However, spring gives birth, summer brings growth, autumn gathers the harvest, and winter stores things away. These are the fundamental principles of the natural order. Without following them, there would be no framework by which human society could maintain order. Therefore, it is said that ‘the great order of the four seasons must not be neglected.’”

阴阳家这个学派，讲述的内容很多，包括阴阳五行的变化规律，一年四季的变化规律，易经八卦的法则，12个月份的变化规律（太阳历，太阴历），二十四个节气的变化规律。这些规律，在阴阳家学派的讲解里，是要求人们遵守这些自然规律。但是，要是说到“顺之者昌，逆之者不死则亡”，意思是，如果遵守这些规律，生活就会吉祥顺利；如果违反了这些规律，人们的生活就会发生危险甚至死亡。太史公说“未必然也”，事实上也不一定都是这样的，这样的吉凶预测不见得都是准确的。这样严格复杂的规矩和要求，就给人太多的禁忌和避讳，就有可能让人会产生畏惧。这一点是阴阳学派的问题。但是阴阳学派的精要之处，是强调天地自然的规律，一年四季的变化，春生夏长，秋收冬藏，是“天道的大经”，就是宇宙天地自然变化的大法则，这样的自然规律是不能违背的。遵循自然界的规律就是人类赖以生存在地球上共同应当遵循的规律和法则。所以说，人们应当遵循一年四季自然的变化规律，调整自己的生活和饮食，这样的生活方式是不能丢弃的。

The Yin-Yang School encompasses a wide range of teachings, including the principles of Yin and Yang and the Five Elements, the changing patterns of the four seasons, the principles of the Book of Changes (Yijing) and the Eight Trigrams, the cycles of the twelve months in both the solar and lunar calendars, and the twenty-four solar terms. In the teachings of the Yin-Yang School, people are encouraged to observe and follow these natural patterns.

However, when it is said that “those who follow them will prosper, while those who oppose them will perish,” the meaning is that those who live in accordance with these principles may enjoy a harmonious and prosperous life, whereas those who violate them may encounter difficulties, misfortune, or even danger. Tai Shigong, however, adds the qualification: “This is not necessarily so.” In reality, predictions of good fortune and misfortune are not always accurate.

When rules and requirements become too strict and complicated, they may create excessive taboos and prohibitions, causing people to become fearful. This is one of the limitations of the Yin-Yang School.

Its true value, however, lies in its emphasis on the natural order of Heaven and Earth: the changing of the seasons, growth in spring, flourishing in summer, harvest in autumn, and storage in winter. These patterns reflect the fundamental principles of the natural order and should not be ignored.

To follow the laws of nature is to follow the principles that human beings, as inhabitants of the Earth, share in common. For this reason, people should adjust their daily lives and diets in accordance with the changing seasons. Such a way of life remains worthy of preservation and should not be abandoned.

阴阳学派的代表人物是邹衍，是战国时期的齐国人。司马迁评价邹衍是战国时期“稷下诸子之首”，称“驺衍之术，迂大而闳辩”。邹衍的学说源于易经和道家，又在天文地理自然科学方面有进一步的发挥和更详细的讲解，他的学问是古今中外、天文地理无所不包，因此有“谈天衍”的美誉。班固《汉书·艺文志》论述了阴阳家的来历和社会地位：“阴阳家之流，盖出于羲和之官，敬顺吴天，历象日月星辰，敬授民时，此其所长也。”《尚书·尧典》记载，帝尧曾命羲仲、羲叔、和仲、和叔四人分别观察天地运行与星象变化：“乃命羲和，钦若昊天，历象日月星辰，敬授民时。”即通过观测日月星辰的运行规律，制定历法，以指导百姓安排农耕生产。

The most prominent representative of the Yin-Yang School was Zou Yan, a native of the State of Qi during the Warring States period. Sima Qian regarded Zou Yan as “the foremost among the scholars of Jixia” and described his teachings as “vast in scope and grand in argument.”

Zou Yan’s thought drew upon both the Book of Changes (Yijing) and Daoist philosophy. He further developed these ideas through his studies of astronomy, geography, and the natural world. His scholarship was remarkably broad, encompassing subjects ranging from Heaven and Earth to history, geography, and natural phenomena. For this reason, he earned the reputation of “Tan Tian Yan” (“Yan Who Discusses Heaven”).

Ban Gu, in the Treatise on Literature (Yiwenzhi) of the Book of Han (Hanshu), described the origins and social role of the Yin-Yang School:

“The Yin-Yang School probably originated from the ancient Xi and He officials, who were responsible for astronomy and calendrical observation. They respectfully observed the patterns of Heaven, studied the movements of the sun, moon, stars, and constellations, and provided the people with guidance concerning the proper times and seasons. This was the particular strength of the Yin-Yang School.”

The Canon of Yao (Yaodian) in the Book of Documents records that Emperor Yao appointed officials to observe celestial movements: “He commanded the Xi and He officials to reverently observe the heavens, calculate the movements of the sun, moon, and stars, and respectfully provide the people with the proper times.” This refers to the establishment of a calendar based on astronomical observation in order to guide agricultural activities and seasonal affairs.

不像孟子处处受到冷遇，邹衍在战国时期是非常受欢迎的。邹衍走到哪里都受到各国国君的亲自迎接和款待。他不仅在齐国受到尊重，到魏国的时候，梁惠王自己出来远接高迎，与他行宾主的礼节；到了赵国，平原君侧身陪行，亲自为他拂拭席位；到了燕国，燕昭王拿着扫帚清除道路为他作先导，还心甘情愿地坐在弟子的下位听他讲学。

Unlike Mencius, who often struggled to gain acceptance among the rulers of his time, Zou Yan was highly respected throughout the Warring States period. Wherever he traveled, he was personally welcomed and honored by the rulers of the various states.

Not only was he held in high esteem in his native State of Qi, but when he visited the State of Wei, King Hui of Liang personally came out to receive him and treated him with the highest courtesies reserved for distinguished guests. When he arrived in the State of Zhao, Lord Pingyuan accompanied him in person and even brushed and prepared his seat out of respect. When he traveled to the State of Yan, King Zhao of Yan personally cleared the road before him as a gesture of honor and willingly took a position among the disciples to listen to his teachings.

Such accounts illustrate the extraordinary prestige that Zou Yan enjoyed during his lifetime.

阴阳五行是阴阳学派的主要内容。阴阳五行的概念，很多人不太清楚，特别是现代人，一听到阴阳五行，就会跟男女或者看相算命联系在一起，其实不然。《周易.系辞》：“一阴一阳之谓道”，《道德经》“万物负阴而抱阳，充气以为和“，宇宙自然界中每一个事物都是由阴阳两股力量组成的，天地之间从大到小的事物都分阴阳。比如太阳是阳，月亮是阴；天是阳，地是阴；白天是阳，夜晚是阴；动代表阳，静代表阴；男人是阳，女人是阴；好事是阳，坏事是阴；手背是阳，手心是阴；左手是阳，右手是阴；五脏六腑有阴阳之分，再小到我们生物课学习过的染色体，也是成对的阴阳，由两个部分组成，即“臂”，分为短臂和长臂。

Yin-Yang and the Five Elements constitute the core teachings of the Yin-Yang School. Many people today do not fully understand these concepts. In particular, modern readers often associate Yin-Yang and the Five Elements with fortune-telling, physiognomy, or simple distinctions between men and women. In fact, their meaning is much broader.

The Commentary on the Appended Phrases (Xici) of the Book of Changes (Yijing) states:

“One Yin and one Yang constitute the Dao.”

The Dao De Jing says:

“All things carry Yin and embrace Yang, and through the harmonious interaction of Qi they achieve balance.”

According to this view, everything in the universe is composed of the dynamic interplay of Yin and Yang. From the largest phenomena in Heaven and Earth to the smallest forms of life, all things may be understood through the complementary relationship between these two forces.

For example, the sun is associated with Yang and the moon with Yin; Heaven with Yang and Earth with Yin; daytime with Yang and nighttime with Yin; movement with Yang and stillness with Yin. In traditional thought, men are generally associated with Yang and women with Yin. Even within the human body, the organs are classified according to Yin and Yang principles.

This way of thinking extends beyond traditional philosophy. Even the chromosomes studied in modern biology exist in paired structures and are composed of two arms—a short arm and a long arm. While ancient Yin-Yang theory and modern genetics belong to different systems of knowledge, both reflect an awareness that many aspects of nature are understood through complementary relationships and dynamic balance.

五行就是“金、木、水、火、土“。与佛家的”四大“相似。在司马迁的时代，佛教还没有传入中国。佛教是在汉明帝时代从印度开始传入中国，然后到唐代达到鼎盛。我们中国传统文化是把物质世界分为五种元素，物质世界由这五种基本元素不断循环变化组成，“五行相生相克”。研究阴阳五行，就是研究天文地理历法，整个宇宙包罗万象的知识。

The Five Elements refer to Metal, Wood, Water, Fire, and Earth. In some respects, they may be compared to the Buddhist concept of the “Four Great Elements.” However, Buddhism had not yet been introduced into China during the time of Sima Qian. It entered China from India during the reign of Emperor Ming of the Han Dynasty and flourished during the Tang Dynasty.

In traditional Chinese thought, the material world is understood through the framework of these five elemental forces. All things are believed to arise through their continuous cycles of transformation and interaction. This is expressed in the principle that “the Five Elements generate and restrain one another.”

The study of Yin-Yang and the Five Elements therefore extends far beyond what many people imagine today. It encompasses astronomy, geography, calendrical science, and a broad understanding of the natural world. In this sense, the Yin-Yang School sought to understand the patterns and principles that govern the universe as a whole.

邹衍把阴阳五行的理论运用到社会的变动上，还创立了“五德始终说”，他提出王朝的兴替符合五行的更替，提出了“五德始终”的历史观。秦始皇统一六国后，根据邹衍“水德代周而行”的理论，以秦文公出猎获黑龙作为水德兴起的符瑞，进行了一系列符合水德要求的改革，以证明秦朝政权的合法性，成为“五德终始说“的第一个实践者。邹衍的五德终始说不仅在当时受到重视，而且对后世的学术和政治也产生了重大影响。后来的《吕氏春秋》、《淮南子》、《春秋繁露》这些著作都直接受到邹衍学说的影响。董仲舒将邹衍的阴阳五行学说与儒学相结合，开启了汉代儒学阴阳五行化的先河。

Zou Yan applied the theory of Yin-Yang and the Five Elements to the study of historical and social change. He developed the doctrine known as the “Theory of the Five Virtues” (Wude Zhongshi Shuo), arguing that the rise and fall of dynasties corresponded to the cyclical succession of the Five Elements. In this way, he proposed a historical view in which political change followed larger patterns within the natural order.

After Qin Shi Huang unified the six states, the Qin rulers adopted Zou Yan’s theory that the Zhou dynasty had been succeeded by the virtue of Water. According to tradition, the appearance of a black dragon was regarded as an auspicious sign of the rise of Water Virtue. The Qin government subsequently introduced a series of measures intended to align with this symbolism and thereby reinforce the legitimacy of its rule. In this sense, the Qin dynasty became the first political regime to put the Theory of the Five Virtues into practice.

Zou Yan’s doctrine was highly influential not only in his own time but also throughout later Chinese intellectual and political history. Works such as the Lüshi Chunqiu (Spring and Autumn Annals of Master Lü), the Huainanzi, and the Chunqiu Fanlu (Luxuriant Dew of the Spring and Autumn Annals) were all directly influenced by his ideas.

Dong Zhongshu later integrated Zou Yan’s theories of Yin-Yang and the Five Elements into Confucian thought, establishing a new synthesis that would profoundly shape the development of Confucianism during the Han dynasty.

邹衍也是地理学家，他创立了“大九州”的说法。邹衍说：“儒者所谓中国者。于天下乃八十一分居其一分耳。中国名曰赤县神州。赤县神州内自有九州，禹之序九州是也，不得为州数。中国外如赤县神州者九，乃所谓九州也。于是有裨海环之，人民禽兽莫能相通者，如一区中者，乃为一州。如此者九，乃有大瀛海环其外，天地之际焉。”这一段比较好懂，就不用解释了，邹衍当时就讲述了地球上有大洲大洋的理论，说中国所在之地是海洋中的一个大洲。这样一位博学的人，难怪在当时那么受欢迎。

Zou Yan was also an accomplished geographer. He is known for proposing the concept of the “Great Nine Continents” (Da Jiuzhou).

Zou Yan wrote:

“What the Confucians call China occupies only one part out of eighty-one parts of the world. This region is called Chixian Shenzhou. Within Chixian Shenzhou there are nine provinces, the same nine provinces traditionally associated with Yu the Great. Beyond Chixian Shenzhou there are eight other regions similar to it, making a total of nine great continents. Each is surrounded by seas, so that the people, animals, and other living things of one region cannot easily communicate with those of another. Beyond these seas lies the Great Ocean, which marks the outer limits of Heaven and Earth.”

This passage is relatively straightforward and requires little further explanation. What is remarkable is that Zou Yan envisioned a world composed of multiple continental regions separated by vast bodies of water. In his view, China occupied only one part of a much larger world.

Considering the intellectual environment of his time, such a broad geographical imagination was extraordinary. It is therefore not surprising that Zou Yan enjoyed such a high reputation among his contemporaries.

我们现代人的生活，好像已经不受气候的影响了，夏天有空调，冬天有暖气。因为交通运输的发达，我们可以吃到世界各地的食品，还有一年四季的蔬菜水果。古人有云：“日出而作，日落而息“，就是说，天亮了，就起床工作，天黑了，就睡觉休息了。阴阳五行四时的法则，不光是以年来计算，一年12个月，分6阴和6阳，一天是12个时辰（一个时辰是2个小时），也是分6阴和6阳，这些都是顺应自然的规律。道家有“活子时”的说法，就是说修行的人到了一定的功夫和修为，就可以随时把一天当中任何一个时辰转成活子时，就是可以随时都在调养身心，不需要受四时之序的支配了。但是，这样的人并不多。我们平常普通的人，就没有这个本事了，还是需要顺应自然的规律才对身心有益。

Modern life seems less dependent on climate than it once was. We have air conditioning in summer and heating in winter. Thanks to modern transportation, we can enjoy food from all over the world, as well as fruits and vegetables that are available throughout the year.

The ancients said:

“Work at sunrise and rest at sunset.”

In other words, people rose with the daylight and rested when night fell. The principles of Yin and Yang, the Five Elements, and the four seasons are not only reflected in the annual cycle. A year consists of twelve months, traditionally divided into six Yin months and six Yang months. Likewise, a day is divided into twelve traditional time periods (shichen), each lasting approximately two hours, and these too may be understood in terms of Yin and Yang. All of these divisions reflect humanity’s effort to live in harmony with the rhythms of nature.

Daoist tradition also speaks of the concept of a “living zi hour” (huo zishi). It suggests that, through long cultivation and practice, an accomplished practitioner can transform any moment of the day into a time for inner renewal and self-cultivation. Such a person is able to regulate body and mind at any time and is no longer strictly bound by the ordinary rhythms of the seasons and daily cycles.

However, very few people attain such a level of cultivation. For most of us, living in accordance with the natural order remains beneficial to both physical and mental well-being.

但是，我们现代人，特别是都市人，很多都是白天和黑夜颠倒，白天睡懒觉，晚上深夜以后才睡觉。我们现在不分季节和地区的饮食和不分时间的生活方式到底有没有问题？这是我们现代人需要深思的。我们与古人都是一样的肉体，都是一样的基因结构，我们有什么本事可以翻天覆地，不需要遵循自然规律生活了？现代人一直认为我们的医学发达了，医疗条件更好了，好像寿命是增加了，其实按照古书里面的记载，例如《黄帝内经》里的说法，上古的人，平均寿命都在100岁以上，而且是无疾而终，就是说没有什么病，寿命到了，就自然死去。我们现在各种各样的疾病缠身，无疾而终的人的确是少数，很多人都死于病痛的折磨。

However, many people today, especially those living in large cities, have reversed the natural rhythms of day and night. Some sleep late into the morning and do not go to bed until well after midnight. We now eat foods from all seasons and from all regions of the world, regardless of local climate or natural cycles.

Is there any cost to such a lifestyle? This is a question worth serious reflection.

Our bodies are fundamentally the same as those of our ancestors. We share the same biological structure and the same genetic inheritance. What makes us believe that we can completely disregard the natural order and still remain unaffected?

Modern people often take pride in advances in medicine and improvements in healthcare. It may appear that human life expectancy has increased. Yet according to traditional texts such as the Huangdi Neijing (The Yellow Emperor’s Inner Canon), people in ancient times were said to commonly live beyond one hundred years of age and to die a natural death free from serious illness. In other words, they lived out their natural lifespan and passed away peacefully when their time had come.

Today, despite remarkable medical progress, many people continue to suffer from a wide range of chronic illnesses. Those who pass away peacefully without prolonged disease remain relatively rare, while many others spend their final years struggling with physical suffering and illness.

人类可以运用聪明才智改善生活条件 ，这并没有什么不对。但是，改变自然的愿望与顺应自然规律的生活并不矛盾。为什么我们现代人不愿意顺应自然规律生活？如果能够调节生活的节奏，减少熬夜，保证充足的睡眠，并且在饮食上保持节制，不吃反季节的食品。古人说：“靠山吃山，靠水吃水“，其实就是就地取材的意思。如果只吃附近生产的蔬菜水果和食品，就能够减少很多运输过程中的保鲜剂或者防腐剂的成分，这样的饮食自然会更加健康。

There is nothing wrong with using human intelligence and creativity to improve our living conditions. However, the desire to transform nature is not necessarily incompatible with living in harmony with the natural order.

Why are so many of us reluctant to live according to the rhythms of nature? If we can adjust the pace of our lives, reduce late nights, ensure adequate sleep, practice moderation in our diet, and avoid eating foods that are out of season, our health may benefit greatly.

The ancients said:

“Those who live by the mountains rely on the mountains; those who live by the water rely on the water.”

In essence, this means making use of local resources and consuming foods that are produced close to where we live.

By eating locally grown fruits, vegetables, and other foods, we can reduce our dependence on long transportation chains and the preservatives often required to maintain freshness over great distances. Such a diet may naturally contribute to a healthier way of life.

古人有一句话：“天下本无事，庸人自扰之“。我们需要自己照顾自己的身体。顺应自然法则和规律生活，少一些疾病，少一些烦恼吧。正如太史公所说：“四时之大顺，不可失也”。

There is an old saying:

“The world is originally free of troubles; it is people who create unnecessary worries for themselves.”

We should take responsibility for caring for our own health and well-being. By living in accordance with the natural order, maintaining a balanced rhythm of life, and respecting the patterns of nature, we may reduce both illness and unnecessary anxiety.

As Tai Shigong reminds us:

“The great order of the four seasons must not be neglected.”