Postscript

1. The Author and Time of Creation of The Five Theories of Yangxi:

The Five Theories of Yangxi is named after the last two characters of the author's pen name, Dongfang Yangxi. It was first introduced on the author’s social media on January 5, 2023.

Who is Dongfang Yangxi? Dongfang Yangxi is but a humble commoner, born in Beijing in 1963. At the age of 27, he attained enlightenment and perceived his true nature through the practice of Buddhism. In 2006, he officially launched his own website to promote spiritual teachings and life truths, advocating for the ideals of world peace and human Great Harmony. For seventeen years, he has remained devoted to this endeavor without interruption, and he continues to write to this day.

2. What kind of theory is The Five Theories of Yangxi, and what is its theoretical value?

The Five Theories of Yangxi is a theoretical framework that expounds the underlying logical relationships of things and presents a novel theory on social behavior patterns.

The core value of The Five Theories of Yangxi lies in its comprehensive exposition of all the underlying logical relationships of things. The true causes and motivations behind human behavior and the surface phenomena of things can all be reasonably explained through The Five Theories of Yangxi.

The Five Theories of Yangxi divides and summarizes the underlying logical relationships of things into five aspects, listed from the bottom up as follows: Power Schemes , Yin-Yang, Cause and Effect, Alaya Consciousness, and the Heavenly Tao. On a macro level, these five aspects encompass all underlying logical relationships of things.

What are the underlying logical relationships of things? the underlying logical relationships of things refers to the intrinsic reasons for their existence, operation, and development. It can also be understood as the true causes and motivations behind human behavior and the phenomena of things.

The underlying logical relationships of things exist within five aspects, meaning that the emergence and development of things are shaped by these five factors. People's ignorance and cognitive deficiencies regarding these underlying relationships inevitably lead to one-sided attachments and partial understandings, resulting in errors in decision-making and catastrophic, irreversible consequences that run counter to their intentions.

From a macro perspective, the forces that truly influence, shape, determine, and transform social phenomena and human behavior lie in five aspects: Power Schemes, Yin-Yang, Cause and Effect, Alaya Consciousness, and the Heavenly Tao. Only when humanity attains a complete understanding of these five aspects can it be said to possess flawless wisdom. However, in reality, most people's understanding of the underlying logical relationships of things is incomplete, one-sided, biased, and erroneous. This is the primary cause of suffering in both this life and the next.

Failures in life and career primarily stem from a lack of wisdom and self-cultivation. The main reason some people ultimately experience outcomes that backfire—miscalculating and completely defeating themselves in officialdom, the workplace, or business—is due to their lack of a comprehensive understanding of the underlying logical relationships of things, leading to one-sided attachments.

People’s one-sided understanding of Power Schemes, Yin and Yang, Cause and Effect, Alaya Consciousness, and the Heavenly Tao is actually a defect in wisdom. With such defects in wisdom, people will inevitably make biases and errors in both macro decision-making and judgments of things. The negative consequences of these biases and errors may appear in the short term, while others may carry over into future lifetimes.

For those who cling one-sidedly to Legalism or military strategy, their failure to understand or neglect of underlying logical relationships often leads them to believe that power and schemes paramount, and that wisdom alone determines everything. If they encounter defeat, their first instinct is often to blame a flaw in their strategy or schemes. In reality, the factors that determine the ultimate success or failure of an endeavor are multifaceted. These include not only the dialectical relationship between Yin and Yang—where the sun, having reached its zenith, inevitably begins to decline, and the moon, after waxing, must eventually wane—but also the deeper forces of cause and effect, karma, the subconscious, and divine will. How can one truly assess these factors in isolation?

Also take, for example, those who cling one-sidedly to heavenly nature tend often to follow the way of nature, acting spontaneously, and they resist or reject all forms of power and scheming. Little do they realize that the Tao not only exists and operates in a state of non-action, but all phenomena and means of action are also manifestations of non-action. In other words, non-action is action, and action is non-action. If one deviates from the Tao, even non-action becomes a form of action; but if one remains in harmony with the Tao, even action is in essence non-action.

(1) In the Academic Realm:

In terms of scholarship, The Five Theories of Yangxi not only resolves the longstanding debate in China regarding whether human nature is inherently good, evil, or selfish—a question that has been debated for thousands of years—but also addresses the biases and contradictions within the doctrines of various schools of thought, including practitioners of strategy (Shu), moral philosophers (Daojia), Legalists (Fajia), and Confucianists (Rujia). On a broader scale, it offers a comprehensive explanation of the essence and driving forces behind human behavior and social phenomena.

Some people believe that the Heavenly Tao and dharma nature belong to the transcendent way (out-of-worldly teachings), while power scheming, Yin-Yang, and cause and effect belong to the worldly way. They argue that The Five Theories of Yangxi conflates these two realms. However, they fail to understand that the worldly and transcendent ways are originally inseparable, for one is all, and all is one. When the mind does not create dualistic distinctions, how can there be any separation between the two?

(2) In Terms of Human Nature:

Through the explanation of the Heavenly Tao in The Five Theories of Yangxi, it can be understood that human nature is originally free from good, evil, self, and selfishness. Because humans have fallen into the samsaric state, becoming captivated by all phenomena and existences, they have lost their true nature. This loss has led to self-clinging, and from this self-clinging, dependent origination gives rise to subjective likes and dislikes, distinctions such as good and evil, right and wrong, self and others, and so on.

(3) In Terms of Interests and Competition:

In regard to interests, whether on a personal level or a global scale, understanding the full scope of the underlying logical relationships of things allows for the attainment of greater, more substantial, more stable, more lasting, and more far-reaching benefits than partial understanding alone could achieve.

In terms of competition, a comprehensive understanding of The Five Theories of Yangxi can give people a greater chance of winning.

(4) In Terms of Personal Destiny:

From the perspective of personal destiny, social status, and the ability to obtain resources, a person who is free from evil karma and hindrances and has mastered any one aspect of The Five Theories of Yangxi can stand out in society and secure greater resources. On the contrary, those who lack proficiency in any aspect of The Five Theories of Yangxi and fail to act with integrity tend to have unfortunate fates. Even if they are born into wealth and power, they will find it difficult to protect everything in their hands due to unethical behavior and lack of wisdom.

(5) In Terms of Behavioral Patterns and Values:

1. Through The Five Theories of Yangxi, people can find an ideal model of behavior.

2. Through The Five Theories of Yangxi, people can gain a comprehensive understanding of human behavior and societal phenomena from a macro perspective.

3. Through The Five Theories of Yangxi, people can recognize the one-sidedness and limitations of their own cognition.

4. Through The Five Theories of Yangxi, humanity can cultivate a new set of values and behavioral patterns.

5. If everyone understands The Five Theories of Yangxi, human civilization and societal development will surely reach new heights.

6. A deep understanding of The Five Theories of Yangxi reveals that it is not only a guiding theory for human conduct but also a foundational theory for realizing universal harmony and lasting world peace.

(6) In Terms of Talent Identification:

The earliest existing work in China on identifying and selecting talented individuals is The Treatise on Personalities by Liu Shao from the Three Kingdoms period. According to the method in The Treatise on Personalities, which divides talents into partial and comprehensive types, The Five Theories of Yangxi considers those who do not understand the Heavenly Tao as partial talents, while those who comprehend the Heavenly Tao and are also well-versed in Power Schemes, Yin-Yang, Cause and Effect, and the Alaya Consciousness are regarded as comprehensive talents. Only enlightened beings—and no one else—can fully master all five aspects.

Those who are unaware of the Heavenly Tao, who have lost their conscience, and yet are well-versed in power schemes considered partial talents. The greater their abilities, the greater the damage they do to people and society; the more tragic their deaths, and the darker their future lives.

Among comprehensive talents who realize the Heavenly Tao, those with great abilities can govern the nation and benefit society, becoming heroes of their time. Even those with lesser abilities, though they may not achieve great feats, will not bring harm to the people or society.

If we classify talents according to the twelve types introduced in The Treatise on Personalities: Categories of Achievements—which are Men of Moral Integrity, Jurists, Tacticians, National Pillars, Capable Individuals, Critics, Strategists, Wise Planners, Writers, Confucian Scholars, Debaters, and Heroes—and regard National Pillars as comprehensive talents who embody virtue, law, and strategy, exemplified by figures such as Yi Yin and Lü Wang, then even these National Pillars cannot deviate from the five aspects described in The Five Theories of Yangxi. This is because virtue loses its foundation if one is unaware of the Heavenly Tao; law lacks roots if one has not realized self-nature; and strategy is groundless if one cannot master Yin-Yang, Cause and Effect, and Alaya Consciousness. Therefore, a National Pillar must be a person who comprehends the Heavenly Tao and is adept at Power Schemes , Yin-Yang, Cause and Effect, and Alaya Consciousness. As for other types, such as jurists, tacticians, debaters, writers, and skilled individuals, they represent only the manifestations of the Tao but not the true essence of the Tao itself, as their nature is rooted in temperament and their intelligence is governed by human inclinations. Since their principles do not connect to the ultimate source, their application is inherently biased and lacks completeness, and thus they are all categorically regarded as partial talents.

Since the three realms are but Mind, all dharmas are but consciousness, and all human beings and dharmas are ultimately empty, in the ultimate sense, all twelve types of talents described in The Treatise on Personalities are categorized as partial talents—except for sages who are in union with the Tao.

The First Theory: The Theory of the Heavenly Tao

The Heavenly Tao, also known as the Tao, Allah, God, the Dharma-nature, the Primordial One, the innate nature, the Principle of Heaven, Bodhi, Nirvana, the Mind, and the Source of All That Exists.

1. The Nature of the Heavenly Tao and Its Relationship with All Things

The Heavenly Tao encompasses the Alaya Consciousness, Cause and Effect, Yin and Yang, and Power Schemes. The Alaya Consciousness, Cause and Effect, Yin and Yang, and Power Schemes are all parts of the Heavenly Tao, manifested, encompassed, and governed by the Heavenly Tao.

Laozi said, “The Tao that can be spoken is not the true Tao,” because the Tao resides in the Mind, not in words. What those who have not attained the True Tao speak of as the Tao is merely a way, not the Tao itself. Today, some people summarize the ideas in Laozi's Tao Te Ching into five aspects: the way, laws, techniques, tools, and power. In their interpretation of the “way,”it is simplistically understood as a direction for life. Little do they realize that the Tao encompasses all, is supremely profound and mysterious. Once lost in words, it is no longer the True Tao—let alone when entangled in all phenomena!

The five orthodox religions of the world today all expound the same truth: that humanity and all things in the heavens and on earth are created by the Tao (Allah, God), and that the Tao (Allah, God) governs and controls all.

All things are brought forth and exist through the Heavenly Tao. Nothing can exist independently apart from the Heavenly Tao, just as Confucius said,“The Tao is such that it cannot be separated from for even a moment; if it can be separated, it is not the Tao.”The Heavenly Tao (Allah, God), though formless and intangible, soundless and scentless, is the fundamental ruler of all phenomena and is also their ultimate sovereign. The Heavenly Tao is like a blank sheet of paper, and all things in heaven and earth are like the paintings upon this sheet. All phenomena and existences exist by being established upon this paper. In other words, it is because of this blank sheet that all phenomena, such as the sun, moon, stars, mountains, rivers, earth, human society, and all else, can exist. Without this sheet of paper, nothing would exist.

The Power Schemes, Yin and Yang, Cause and Effect, and Alaya Consciousness mentioned in The Five Theories of Yangxi are like the paintings on a blank sheet of paper—they are all generated by, sustained through, and governed by the Heavenly Tao. Though the Power Schemes, Yin and Yang, Cause and Effect, and Alaya Consciousness may appear to operate independently, none of them exist outside the control of the Heavenly Tao.

Sun Wukong is a symbol of wisdom and supernatural powers in Journey to the West. Despite his ability to somersault 108,000 miles, he could not leap beyond the palm of the Tathagata Buddha. The "Tathagata Buddha" here is none other than the Heavenly Tao, the Hand of God!

The Heavenly Tao can be likened to a television screen, and all things are like the images displayed on the screen. All images are within the television screen, exist through the television screen, and are governed by the television screen. No image can leave the television screen, nor can any image harm the television screen. Has there ever been an instance where an evildoer from a TV drama escaped from the screen and destroyed the television screen? Certainly not. In the same way, precisely because humans are manifestations of the Heavenly Tao, exist within the Heavenly Tao, and are governed by the Heavenly Tao. Thus, from ancient times to the present day, no one has ever been able to affect the Heavenly Tao (God, Allah) in any way. If humanity wishes to live and thrive in harmony, the only course of action is to understand the Heavenly Tao and align with the laws of the Heavenly Tao.

Because the Heavenly Tao (God, Allah) is the supreme authority, the highest ruler, and the ultimate judge, it is said, "Man may plan a thousand strategies, but none can compare to Heaven's single calculation." Moreover, all human wisdom and abilities are originally manifestations of the Heavenly Tao within humanity. Therefore, no matter how great one's wisdom or how powerful one's abilities, no one can escape the dominion of the Heavenly Tao.

The Heavenly Tao is invisible and formless, soundless and odorless, yet it governs all things, operates and orchestrates all things, and has profound insight into all things from behind the scenes. Everything, whether great or small, is under the control of the Heavenly Tao. All seemingly accidental phenomena in the world, in truth, do not escape the framework of cause and effect and the tacit approval of the Tao.

The emperors believe they hold the power of life and death over their people, while the people assume they have the right to dominate and kill animals. Yet, little do they realize that this power is granted by God. All beings are merely executors and executed beings of the laws of the Heavenly Tao; or in other words, they are nothing more than puppets of God.

The Heavenly Tao is empty and devoid of all things, yet it is the source of all that exists. The Heavenly Tao has neither the realm of sight nor the realm of consciousness, yet it is the origin of all strategies. The Heavenly Tao is pure and non-action, yet it governs and transforms all things, being without action and yet accomplishing everything.

The Heavenly Tao is not only the bearer of all things but also the ultimate decision-maker and judge of all thoughts and actions of sentient beings. In other words, no matter what decisions people make, if they are not ultimately recognized by the Heavenly Tao, they cannot be realized or succeed.

All things are manifestations of the Heavenly Tao. Why are humans born with five senses and five organs, rather than six senses and six organs, or three senses and three organs? This is precisely the expression of the Heavenly Tao within humanity. In terms of ethics, the principles of the Five Relationships and the Five Constants are the Heavenly Tao that everyone should follow and are also the inherent norms of human reason.

Anyone who goes against the Heavenly Tao will inevitably encounter abnormal phenomena, and any abnormal phenomena cannot last long. Whether rulers or commoners, those who understand the Heavenly Tao will never act inappropriately. On the contrary, those who resort to every possible means, engage in power schemes, and act recklessly to achieve their ambitions and satisfy their desires are undoubtedly those who defy the Heavenly Tao.

It is the Heavenly Tao that there cannot be two suns in the sky, nor can there be two masters for one person. If two suns were to appear in the sky, they would not coexist for long, and thus, only one could remain. In the struggle between Liu Bang and Xiang Yu, as explained by Mr. Li Zongwu, the founder of Thick Black Theory, the root cause of Xiang Yu's failure was that “his heart was not sufficiently black, nor was his face thick enough.” However, Xiang Yu slaughtered 200,000 surrendered soldiers—how could his heart not be considered black? From the perspective of the Heavenly Tao, when two rulers vie for supremacy, the one who aligns with the Heavenly Tao will remain, while the one who goes against the Heavenly Tao will perish. Xiang Yu’s violent and cruel nature went against the Heavenly Tao. Therefore, it was ultimately the Tao that decreed his demise.

According to Li Zongwu's statement,‘Thick’refers to the thick-skinned in the world, and‘black’refers to the black-hearted in the world,”one might believe that as long as a person is sufficiently thick-skinned and black-hearted, they can achieve complete victory and invincibility, which is obviously not in line with the facts. From the perspective of destiny, “Liu Bang had a high nose and a dragon-like face, while Xiang Yu had double pupils,”signifying that extraordinary individuals exhibit extraordinary traits — who but those born with such talents could possess these traits? From this, it can be seen that no one who is merely thick-skinned and black-hearted can gain the world, and no one can achieve independence solely by relying on being thick-skinned and black-hearted if one defies the Heavenly Tao or goes against the trend.

Take, for example, Li Zongwu’s comment on Han Xin:‘Even Han Xin, known by all, could endure the humiliation of crawling between another man’s legs, showing a level of thick-skinnedness no less than that of Liu Bang. Unfortunately, when it came to being black-hearted, he fell short. … Later, he was beheaded in the bell room of Changle Palace, and his entire clan was exterminated. Truly, he brought this upon himself.” However, what people fail to realize is that it was not because Han Xin’s heart lacked ruthlessness, but because he was never destined to be an emperor. As recorded in The Classic of Lengths and Shorts (Chang Duan Jing), Kuai Tong was deeply proficient in physiognomy. He explained,“Nobility or lowliness lies in the structure of the bones; joy or sorrow is reflected in the complexion; success or failure depends on one’s decisiveness. By applying this method, one’s fate can be discerned with near certainty.”Han Xin then asked,“What do you see in me?”Kuai Tong replied,“I would like to inquire first.”Han Xin instructed,“Let those on my left and right withdraw.”Once the attendants had left, Kuai Tong said, “Judging by your face, you are destined for no more than the rank of marquis, and even that position will be fraught with danger and instability. However, judging by your back, your nobility is indescribable.”From this, it is evident that even great wisdom cannot escape the bounds of destiny. Regardless of the strategies or power schemes employed, under the invisible forces of fate, past karma, retribution, and the Heavenly Tao, one’s strength will ultimately be exhausted, and their ambitions will meet their limit.

2. The Heavenly Tao Is Originally without Good or Evil

From the perspective of the Heavenly Tao, human inherent nature is without goodness or evil, without Buddha or devil. It is characterized by the oneness of self and others, great compassion, and equality. The reason why a person tends to be good or evil is, firstly, due to the habitual tendencies and inherent dispositions stored in the eighth consciousness, the Alaya Consciousness, and secondly, due to the seventh consciousness, the Manas Consciousness, and finally the delusional attachments to the first six consciousnesses.

Master Huineng said, “Originally, there is not a single thing,”and Manjushri Bodhisattva said, “When all attached dharmas are emptied, it is Bodhi.” If the mind-nature harbors dualistic distinctions such as good and evil, Buddha and demon, then it is obstructed, not empty, not original, and not Bodhi.

The Buddha said,“The three realms are but Mind, and all dharmas are but consciousness,”and also,“All phenomena are illusory.”Good and evil, life and death, Buddha and devil —all these are established merely as names. They arise from attachments and delusive thoughts.

The so-called good and evil is fundamentally a false proposition for the Heavenly Tao, as all distinctions arise from people's delusional attachments to illusions. Originally, goodness and evil have never existed for the Heavenly Tao. All dharmas are empty; originally, there is not a single thing. All existences and phenomena—including dualistic distinctions such as life and death, goodness and evil, good and bad—arise from people's attachments to these existences and phenomena and are nothing more than illusions that inherently never existed. Just as people experience good and evil, self and others, right and wrong, life and death, gains and losses, and comings and goings in their dreams, is not everything in the dream revealed to be illusory upon waking?

3. The Heavenly Tao: The Residence of Humanity's Great Harmony

The Heavenly Tao is the common ground shared by all things and the source that generates and governs all that exists. Everything beyond the Heavenly Tao is characterized by differences, and where differences exist, contradictions and disputes inevitably arise. The path to resolving all conflicts lies in seeking great harmony while accommodating minor differences. To seek great harmony is to recognize and return to the Heavenly Tao.

Because only when human beings recognize the commonality of the Heavenly Tao and return to the commonality of the Heavenly Tao can they fundamentally resolve all different religious contradictions, class contradictions, and the wars and conflicts caused by various contradictions. Therefore, The Five Theories of Yangxi is the basic theory for fundamentally resolving all different contradictions and for achieving permanent peace and the Great Harmony in the world.

Those who recognize the Heavenly Tao can govern through non-action and bring the world into Great Harmony. This is by no means an empty statement! Lao Tzu said: "Being without action and yet accomplishing everything." “Non-action” refers to Allah and God, as well as the Dharma-nature inherent in everyone. The Buddha said, "Originally, there is not a single thing," "All dharmas are empty," "There is no realm of the eye, nor of consciousness," and "All phenomena are illusory." Although non-action appears empty, devoid of anything, it encompasses all things. Although it lacks a single dharma, it contains all dharmas. Although it has no form or appearance, it holds all appearances. And although it is without the realms of the eye or consciousness, it is the source of all wisdom.

4. The Method for Realizing the Heavenly Tao

The Heavenly Tao can neither be realized through studying, nor through practice alone. It is attained only through self-contemplation and self-realization—without this path, enlightenment cannot be achieved. Thus, it is called "achieving enlightenment to the Tao." Compared to the Alaya Consciousness, Cause and Effect, Yin and Yang, or Power Schemes, achieving enlightenment to the Heavenly Tao is the most difficult. For those with ordinary spiritual roots, even if they encounter the true Dharma, follow an enlightened teacher, and practice diligently in this lifetime, it often takes decades or even an entire lifetime to achieve enlightenment to their self-nature. Only by achieving enlightenment to their self-nature can they truly comprehend the Heavenly Tao.

In terms of the order of cultivation and study, one must first cultivate the Tao before studying disciplines such as the Legalist school, the strategist school, or the tactical school. If the order is reversed—for example, prioritizing the cultivation of Power Schemes—the average person will find it difficult to achieve enlightenment within their lifetime. This is because those who begin with the study of Power Schemes develop a subconscious inclination toward action. When faced with any situation, their first instinct is to rely on strategies, schemes, planning, and methods. As a result, the thoughts and theories aligned with the Heavenly Tao—the Way of Non-Action—such as the right knowledge and right view, including“all phenomena are illusory,”“the three realms are but Mind, and all dharmas are but consciousness,”“When all attached dharmas are emptied, it is Bodhi,”and“originally, there is not a single thing,” among others, are nearly unable to deeply penetrate their minds, let alone enable them to achieve governance through non-action. Limited by their perspective, such individuals ultimately become cunning tacticians or schemers but cannot ascend to the ranks of sages and saints.

5. The Disadvantages of Clinging to the Heavenly Tao

The Heavenly Tao cannot be clung to. Clinging to it leads to obstruction, and clinging makes it no longer the Tao.

The Heavenly Tao, within the complete underlying logical relationships of all things, is devoid of any disadvantages. Its disadvantages lie in stubbornness. Most of those who know the Heavenly Tao but fail to fully realize it, who realize it but fail to penetrate the truth, or who awaken to it but fail to fully understand it often suffer from this illness of obstinacy. Both the pedantic scholars of the past and the impoverished literati of today suffer from such illnesses. Some Buddhist practitioners also suffer from this illness，manifesting as adhering to one extreme, pretentiousness, and self-righteousness. They consider themselves superior, look down on others, and recklessly disparage other religions and sects. They regard supernatural powers as heretical, divination and numerology as lesser powers and techniques, and Power Schemes as sinful. In their eyes, only themselves are the greatest, only themselves are the most righteous, and only themselves are the purest. Little do they know, this is precisely their ignorance and narrowness, and it is also a serious illness in cultivating the Tao! Since ancient times, there have been many Buddhas, Bodhisattvas, Arhats, and even those who have supernatural powers because of their karma. Are they all evil ways? The Book of Changes was handed down by ancient sages, and King Wen, also a sage, resorted to divination in significant matters. Could this be dismissed as mere lesser powers and techniques? Power Schemes is a form of wisdom, and wisdom is one of the three virtues—benevolence, wisdom, and courage. How, then, can Power Schemes be deemed sinful?

The Tao encompasses everything. All dharmas are manifested by and contained within the Heavenly Tao. Anyone may hold their own standpoint and criticize what they think is wrong. However, as a practitioner of the Tao, the only way people can ultimately realize the Tao is by embracing everything, as the Tao integrates all.

Self-glorification is not the way of the sages. Why is this so? "The way of the sages is subtle and hidden, while the way of the foolish is overt and exposed." The term "hidden" here does not imply cunning or deceit. Rather, it refers to being like the Heavenly Tao, which resides at the deepest foundation of all things. Although invisible to people, everything is generated and dominated by it. As Confucius said, "Does Heaven speak? The four seasons proceed, and all things come into being—does Heaven speak?"

Some practitioners reject and resist all knowledge unrelated to the dharma nature, which can only make them more narrow-minded and ignorant. All dharmas are manifested by the mind; good and evil, right and wrong, are all parts of the Tao. When people harbor rejection and opposition toward things, it does not stem from the objective and impartial mind of the Tao but rather from the subjective and self-centered mind of individuals.

From the perspective of those who cling one-sidedly to the way of non-action and reject Power Schemes, it is precisely because they fail to recognize that Power Schemes are contained within the Heavenly Tao that they disdain and reject them. This flaw in wisdom leaves them vulnerable to being deceived or framed by cunning individuals without even realizing it.

Those who align with the Tao gain much support, those who stray from it receive little support, and those who are entirely devoid of the Tao find no support at all. Those who attain enlightenment in the Tao are protected by Dharma protectors, both divine and human. Even if such individuals are not proficient in the other four aspects, as long as they stay away from the centers of power and interests, fulfill their duties, and act in accordance with the Tao, they can generally ensure their safety and happiness throughout their lives without major disasters. Although this benefit may seem ordinary, it is not something that everyone can attain.