| | 抵巇: |
物有自然，事有合离。有近而不可见，有远而可知。近而不可见，不察其辞也；远而可知者，反往以验来也。 |
| | Things have their own nature; events have union and separation. There are things nearby that cannot be seen, and there are things far away that can be known. Those nearby yet unseen result from not examining their words carefully; Those far away yet knowable are so because one looks back to the past in order to verify what is coming.
|
| | 抵巇: |
巇者，罅也。罅者，𡼏也。𡼏者，成大隙也。巇始有朕，可抵而塞，可抵而却，可抵而息，可抵而匿，可抵而得，此谓抵巇之理也。 |
| | Xī refers to a crack or fissure. A xia is a small opening or crevice. A small opening, if left unchecked, becomes a major rift. When the first signs of a fissure appear, it can be resisted and blocked, resisted and repelled, resisted and calmed, resisted and concealed, or resisted and turned to one's advantage. This is called the principle of dealing with fissures (xī).
|
| | 抵巇: |
事之危也，圣人知之，独保其身；因化说事，通达计谋，以识细微。经起秋毫之末，挥之于太山之本。其施外兆萌牙櫱之谋，皆由抵巇。抵巇之隙为道术用。 |
| | When a situation becomes dangerous, sages are aware of it and protect themselves alone; They adapt their words to circumstances, understand strategies thoroughly, and recognize subtle details. A thread as fine as an autumn hair at its tip can be swung from the base of a great mountain. All plans that involve external signs, budding intentions, or sprouting schemes originate from dealing with fissures (xī) and vulnerabilities. The method of exploiting fissures is a technique used in the Way.
|
| | 抵巇: |
天下纷错，上无明主，公侯无道德，则小人谗贼、贤人不用、圣人窜匿，贪利诈伪者作；君臣相惑，土崩瓦解而相伐射，父子离散，乖乱反目，是谓萌牙巇罅。圣人见萌牙巇罅，则抵之以法。世可以治，则抵而塞之；不可治，则抵而得之；或抵如此，或抵如彼；或抵反之，或抵覆之。五帝之政，抵而塞之；三王之事，抵而得之。诸侯相抵，不可胜数，当此之时，能抵为右。 |
| | When the world is in chaos and confusion, when there are no enlightened rulers above, and when marquises and dukes lack virtue, then petty people will slander and commit treachery; virtuous men go unused; sages hide themselves; and greedy, deceitful, and fraudulent individuals act. Rulers and ministers become confused; the state crumbles like earth and tiles, with mutual attacks and hostilities. Fathers and sons part ways, relationships turn chaotic and hostile—this is called the budding of fissures and cracks. When sages perceive the budding fissures and cracks, they deal with them according to principles (or law). If the world can be governed properly, then one should address and block these fissures; if it cannot be governed, then one should exploit them to gain advantage. Some deal with fissures in this way; others do so in that way; some reverse them, and some overturn them. The governance of the Five Emperors dealt with fissures by blocking them; The affairs of the Three Kings involved dealing with fissures to gain advantage. When feudal lords competed by exploiting each other's weaknesses, such cases were too numerous to count; at that time, those who could skillfully deal with fissures held the upper hand.
|
| | 抵巇: |
自天地之合离终始，必有巇隙，不可不察也。察之以捭阖，能用此道，圣人也。圣人者，天地之使也。世无可抵，则深隐而待时；时有可抵，则为之谋。此道，可以上合，可以检下。能因能循，为天地守神。 |
| | From the union and separation of heaven and earth to their beginning and end, there must always be fissures and vulnerabilities; these cannot go unexamined. To examine them through the methods of opening and closing (bāi hé) is to use this principle, which makes one a sage. A sage is an agent of heaven and earth. When the world offers no opportunities to exploit fissures, one should deeply conceal oneself and wait for the right moment; when an opportunity arises, then devise a plan accordingly. This principle can be used to align with those above and to examine those below. One who is able to follow and adhere to this principle becomes a guardian of the divine forces of heaven and earth.
|
