《玉室经》

Chapter One: Prohibitions

Indulging in sensual desire damages Jing (essence) and Qi (vital energy), depletes the bodily fluids (the moistening liquids of the human body), and also harms the lung Qi. Anger harms the liver Qi, and excessive worry harms the heart Qi. The Azure Dragon (a divine beast symbolizing the east and Yang Qi) moves to the left, and it must not be allowed to cross its boundary; the White Tiger (a divine beast symbolizing the west and Yin Qi) moves to the right, and its movements must accord with ritual propriety. The Six Ding and Six Jia (divine generals who protect the Daoist teachings), the spirits of the Twelve Palaces, the Year Spirits, and the Month Generals all serve their duties beneath the altar. Following the methods of the Nine-Five Palace, one circulates the Qi through the celestial cycle and regulates the fire phases (the adjustment of the movement of breath and the advance and retreat of the fire in Neidan, or internal alchemy, practice), and the details of this process are extremely meticulous.

Chapter Two: Distinguishing the Furnace and the Cauldron

The furnace is five inches long, symbolizing the Five Phases (Wood, Fire, Earth, Metal, Water); it is four inches wide, symbolizing the four seasons. The Earl of Wind and the Master of Rain surround and guard it, and the Bagua (Eight Trigrams) divine generals join them in concert. The cauldron is also within, three inches long, symbolizing the Three Powers (Heaven, Earth, and Humanity), and is called the "Yin cauldron." Yang lies on the outside, and so it is called the "Yang furnace." Yang draws on Yin to exert its function and achieves its work by relying on Yin, while also dwelling within Yin. The Yijing (Book of Changes) says, "Firm, centered, and correct, it occupies the imperial throne," which means that the virtue of strength abides in the center and is upright, situated in the position of the sovereign; here it is used to explain that Yang Qi is hidden within. The sovereign also symbolizes pure Yang, and so Yang Qi is stored away and fully employs the numbers of Yin. What, then, is contained between the furnace and the cauldron? The Four Images take shape by means of Earth, so when spoken of from the standpoint of Earth, the Four Images are called the Five Phases; when the sun and moon are joined together, they are called the Seven Governors (the sun, the moon, and the five planets). They move along the celestial cycle, turning Heaven and Earth, and do not exceed this principle. To keep the Five Phases from falling into disorder, one must stabilize the furnace and complete the cauldron, and only then can things be accomplished.

The number of Yang is eighty-one, and the number of Yin follows from it; the number of Yin is sixty-four, and the transformations of Yang then join with it. When the sun and moon meet, they move and shine, and brightness appears. They nourish the myriad things and cause them to grow and take form. Within the Huangting (the Yellow Court, the central region of the body), Yin and Yang intertwine and circulate for ten quarter-hours, and what matters is not to exert the mind deliberately. Within the Jianggong (the Crimson Palace, the heart region in Neidan, or internal alchemy), inner and outer pass to one another, and what matters is not to notice how the fire phasing is applied. The reason a dragon dwells in the liver and a tiger lies hidden in the lungs is to nourish the myriad things and bring about transformation. The sun's course comes from this, and the moon's course turns by it as well. On this point there is no doubt.

Chapter Four: The Four Images

The four trigrams Kan, Li, Zhen, and Dui are each assigned fifteen. The four trigrams Qian, Kun, Gen, and Xun assist the four images. The "five" at the center moves through the full celestial cycle, regulating and completing the Bagua (Eight Trigrams). The Great Expansion number (a calculating number from ancient numerology) is forty-nine; after it returns, it is still preserved within. The Qi (vital energy) of the fire phasing moves through seventy-two, and the twenty-eight lunar mansions are contained within it. The function of a wheel's spokes is to transmit force, and the spokes are set within the wheel. The cycle turns again and again, and what has decayed is renewed. The two tallies (signs used to represent change) come and go, and none of these changes goes beyond the hexagrams Zhun and Meng.

Chapter Five: Clarifying Kan and Li

The Kan trigram belongs to water, and within water it is called the eldest son. The Li trigram belongs to fire, and within fire it is called the eldest daughter. Before Yin and Yang have stirred, they are called male and female; after they have stirred, they are called husband and wife. Lead and mercury (terms in Neidan for the Yin and Yang ingredients) are the root from which husband and wife bring forth wind, rain, and transformation. The method by which husband and wife welcome one another lies solely in working out the trigrams Qian and Xun.

Chapter Six: The Growth of the Yellow Sprout

The Yellow Sprout (huangya, the vital generative force and root power in Neidan, or internal alchemy) gives birth to the Three Fields (the three cultivation sites in the human body), which are also called the Three Chambers. "Chamber" and "Field" are terms used from the inner and outer perspectives respectively. The growth of the Yellow Sprout embodies two qualities: firmness and softness.

From the Great Beginning (Taishi), the Great Origin (Taichu), the Great Mystery (Taixuan), the Great Plainness (Taisu), the Great Surge (Taichong), and the Great Subtlety (Taiwei), to the Taiji (Supreme Ultimate), and onward to primal chaos, and then to the formation of Heaven and Earth, all things arise from the Yellow Sprout. The endurance of Heaven and Earth is also bound up with it.

The Dao (the Way) gives birth to one, one gives birth to two, and two gives birth to three. Speaking in terms of the myriad things, this "three" refers to Heaven, Earth, and humanity; speaking in terms of principle, it can also refer to the Three Fields. The Middle Field stirs into activity and is able to generate and nourish, symbolizing humanity. The Upper Field is clear, bright, and strong, symbolizing Heaven. The Lower Field is deep and substantial, able to bear all things, symbolizing Earth. The sage takes the depth of the earth as a model, looks up in admiration to the lofty heavens, and looks down to observe and govern human affairs, and in this way embodies all three: Heaven, Earth, and humanity. Yet none of this can be separated from the growth and nourishment of the Yellow Sprout.

Chapter 7: On the Sun and Moon

When the sun and moon meet, they form a cycle of thirty phases; when Yin-Yang are paired, they produce the six children. The Yellow Pole (huangji, the central point that harmonizes and governs Yin-Yang) circulates and revolves, and Jing (essence) and Qi (vital energy) flow upward and downward. The Nine Palaces (jiugong, nine positions or regions in Daoist numerology) have their exits and entrances, with Wu and Ji leading the way.

Moving through the three hundred sixty-five degrees, one achieves the effect of the celestial circuit and accords with the wondrous function of the nine-fold turning cycle. The heavenly stems Bing and Ding, Ren and Gui, Jia and Yi, and Geng and Xin are likewise coordinated within it according to their corresponding numerical principles.

Chapter 8: Wind and Rain

Wind comes from the Xun position (the southeast in the Bagua, or Eight Trigrams), and rain descends from the Qian position (the northwest in the Bagua). After twelve rounds of movement, Qi acquires a definite direction; as it proceeds further through the twenty-four solar terms, it forms its proper order.

When action is untimely, the wind departs from its regular pattern and harms the myriad things; when rain falls out of season, it likewise loses its function. The most important thing about the force of wind and rain is that it accords with natural order and brings benefit to people.

Chapter 9: Wu and Ji

Wu symbolizes Earth, and Ji is the root of Earth. With Wu and Ji as the governing principle and the sun and moon as their dwelling, the changes of the four seasons proceed accordingly. When the sixth month turns, Earth Qi is at its most abundant, and this is regarded as auspicious.

Wu (戊) belongs to Earth and symbolizes the form of Earth; Ji (己) is also Earth and symbolizes its root. Wu and Ji occupy the position of master: the sun and moon take them as their dwelling, and the changes of the four seasons proceed in accordance with them. At the turn of the sixth lunar month, Earth qi (Qi) is at its most abundant. It is then that the "auspicious grain" (jiahe, propitious and flourishing cereal) grows, and the "yellow pole" (huangji, the central Earth qi or the Way of the center) comes into play. Without this principle, there is nothing to discuss.

Chapter 10: Calamity and Fortune

Within calamity, fortune often lies hidden; within fortune, calamity may lie in ambush. Calamity and fortune are set in motion by human conduct, and the transformations of Heaven, Earth, and the myriad things take shape through movement. They succeed one another and revolve in endless cycles. Laozi said, "The gate of the mysterious female is called the root of Heaven and Earth." This is surely what he meant.

Chapter 11: Qian and Kun

Qian and Kun are the gateway of the Book of Changes (Yijing); the other sixty-two hexagrams all arise from their transformations. Kan and Li represent the guiding forces of Yin-Yang (Yin-Yang), and the other six trigrams change under their leadership. Yang is odd and Yin is even, yet I do not regard Yin and Yang as separate from one another. The sun's course and the moon's comings and goings do not mean that Heaven and Earth suffer any loss. The essence (Jing) displayed by the moon in its first and last quarters, and the shifts in fortune corresponding to Pi and Tai (two hexagrams of the Book of Changes, symbolizing obstruction and free passage), do not go beyond the radiance of the sun and moon, that is, of the "crow and hare" (wutu, the ancients' symbols of the sun and moon, represented by the crow and the jade hare respectively).

Chapter 12: Entering the Chamber

Human nature is not separate from Yin-Yang; the sun's return and the moon's movement do not cause any loss because of it. The essence (Jing) displayed by the moon in its first and last quarters, and the shifts in fortune corresponding to Pi and Tai, do not go beyond the radiance of the sun and moon, that is, of the crow and hare.

In cultivating the nature and mind, what matters is to return early to one's original truth, for virtue (De) must be accumulated continually within oneself. In handling affairs, what matters is not being deluded, for one must be able to discern things clearly. When things are discerned clearly, one can tell how they relate to the self; when virtue is accumulated, the inner being becomes full and attains excellence. True excellence does not proclaim itself excellent, but is able both to discern things and to cherish them. Revering one's father and practicing filial piety, one can thereby serve one's ruler; restraining oneself and following principle, one can thereby serve one's elders. Which of these two comes first? At home, filial piety is the beginning of duty; in serving a ruler, loyalty is the beginning of duty; in cultivating oneself and following principle, the beginning is serving one's elders. Only by accomplishing these can one know the root of nature and life (xing and ming) and believe in its vital importance.

Chapter 13: Penetrating the Mysterious

The nature of the Xing (性) is profound and far-reaching, like the vast ocean; I do not know how deep its waters truly run. The abyss nourishes the ten thousand things, yet I do not know how deep its beneficence goes. It is hidden and still, and I cannot tell where it comes from. Darkness seems able to harm brightness, yet I do not know by what brightness is truly stained. The Dao (the Way) is not the "Dao" of common speech, and its mystery is not merely what is ordinarily called mystery. When the junzi (the noble person) grasps it, their conduct holds to a character of depth and steadiness.

It is hidden and still, and I cannot tell where it comes from. Darkness seems able to harm brightness, yet I do not know by what brightness is truly stained. The Dao is not the "Dao" of common speech, and its mystery is not merely what is ordinarily called mystery. When the junzi grasps it, their bearing and their everyday dealings with others become fitting and complete.

Here, "Dao" refers to the profound and hard-to-express fundamental principle; "Xuan" (玄) means subtle and deep. "Dongrong zhouxuan" (动容周旋) refers to a person's bearing and demeanor, as well as the give and take of daily interaction.