《阴符经三皇玉诀(原題轩辕黄帝)》

The preface to the Yinfu Jing Sanhuang Yujue (Jade Formula of the Three Sovereigns on the Classic of the Hidden Talisman) is attributed to Xuanyuan Huangdi (the Yellow Emperor).

When I commanded the civil and military officials to jointly handle the affairs of state, a Protective State Master Qi stepped forward to report: strange birds and beasts had appeared, their heads like copper and iron, three zhang in height, their two wings like blades. When they flew they blotted out heaven and sun, plunging heaven and earth into darkness; when they alighted they swallowed stones and raised sand, so that rivers ran dry, and they had harmed many of the common people, making it hard for the realm to find peace.

Thereupon I ordered the civil and military officials to accompany the imperial carriage, to see with their own eyes the sufferings the people had endured. Indeed we saw that Chiyou possessed such monsters, which were hard to subdue. I came to a great mountain, and at night I saw red light and purple mist, white Qi (vital energy) and azure haze encircling without dispersing, so I had the officials view it together as well. Master Qi reported: this mountain is called the Altar of Void Heaven; it is the First Grotto-Heaven (the immortal realm of which Daoism speaks), connecting above to the Palace of the Primordial of Jade Clarity.

I myself went up the mountain and found a stone cave of unascertainable depth, so I dispatched a warrior three zhang and five chi in height, named Chongshan, to enter the cave and investigate. Holding a candle, he walked within the cave for three days and three nights before coming out. Chongshan reported that inside there was a large stone casket, with eight spirit-persons clad in golden armor standing guard beside it, each grasping axes and battle-axes or holding swords, shouting that he must not draw near.

After Chongshan’s report, I sincerely burned incense and submitted a prayer to the Three Pure Ones (Sanqing), the three highest deities venerated in Daoism, hoping that I might have the affinity to open the stone casket. Even should there be peril I would not shrink from it, seeking only to know the secrets between heaven and earth and the celestial mechanism. After saluting the Three Pure Ones I personally entered the cave. Within, red light encircled, yet the golden-armored spirit-persons were not to be seen. In the stone casket I discovered a scroll of scripture titled the Jade Instructions of the Hidden Talisman Scripture of the Primordial Heavenly Worthy, Hunyuan, and the Three Sovereigns. I carried the scripture out of the cave, burned incense and paid homage, giving thanks to the Three Pure Ones.

Opening the scripture I saw that the forms of the characters differed from ordinary writing; they were entirely celestial seal script, more than three hundred characters in all, divided into three juan. The upper juan treats of the Heavenly Sovereign, the middle juan of the Earthly Sovereign, the lower juan of the Human Sovereign. The upper juan speaks of the way of immortals embracing the One (the method of holding to original authenticity and cultivating with single-minded concentration); the middle juan of methods for enriching the state and pacifying the people; the lower juan of arts for strengthening the army and prevailing in victory. The scripture says that governing the state, ordering the family, cultivating oneself, and the way of long life all take heaven and earth, Yin-Yang, and the ten thousand things as their root. This scripture was formed by the natural condensation of the refined Qi of Green Yang; each character measured one zhang square.

I returned to the imperial capital and again gathered the civil and military officials to deliberate on the meaning of the scripture. All said they did not understand the principles within it, and had never heard of the provenance of this scripture. I then ordered the news to be circulated throughout the realm, seeking lofty gentlemen and worthies in famous mountains and grotto-mansions: whoever understood the meaning of the scripture or had once stored this scripture might submit a memorial to explain; those who could expound the Yinfu Jing I would reward with gold and silk and confer office.

Yet no one in the realm knew this scripture, nor could anyone expound its principles. I visited cultivators of the Dao (the Way) in famous mountains and grotto-mansions everywhere, taking them as teachers, seeking the way of long life and asking after the profound meaning in the scripture, yet to the end no one could explain it, and what they spoke of were only the lesser arts of side paths. More than forty years passed. I entered the Dao to cultivate; my body gradually declined, my hair white as silver, and still I felt the Great Dao hard to accomplish.

Later I heard that on Kongtong Mountain there was a master of profound attainment named Guangchengzi, so I personally rode in a carriage to visit him. With a humble heart I advanced on my knees and elbows, saluted and stood in attendance, earnestly requesting his instruction: I obtained a scroll of the Yinfu Jing from a stone chamber, yet no one in the world understands the principles within it. Now that I have met you, Master, I wish to obtain the marvelous Dao of this scripture.

Guangchengzi said: “This scripture is secretly stored by Heaven, hidden among the grotto-heavens of the world, used to suppress the demons, dragon-spirits, and goblins of the realm. It is bestowed upon people of De (Virtue/Power) in the world. Those who encounter this scripture, if they cultivate the way of long life, can ascend into the heavenly realms; this scripture will also be long transmitted to those in the world who believe in the Dao and have the affinity. However, to understand the meaning within it is something people of the world find very hard to do. Now on Emei Mountain there is a lofty sage, the Heavenly True Sovereign (Tianzhen Huangren), who deeply knows the meaning of the scripture.” Thereupon Guangchengzi accompanied me to pay respects to the Heavenly True Sovereign.

I inquired of the Heavenly True Sovereign concerning the Heavenly Sovereign, Earthly Sovereign, and Human Sovereign in the Yinfu Jing, Yin-Yang and creation-transformation, as well as the principles of governing the state, ordering the family, cultivating the self, long life without death, and ascending into the heavenly realms, asking how one ought to cultivate the Dao. Having heard the Heavenly True Sovereign’s explanation, I deeply comprehended the principles of Yin-Yang creation-transformation and of cultivating the Dao to become a realized being.

I reflected that after I myself in the future attain the Dao and ascend to heaven, by what scripture would later generations who believe in the Dao and cultivate authenticity practice, so I decided to leave this scripture behind and transmit it in the world, while also storing one juan on Kongtong Mountain. I further left behind methods of the Nine Palaces entering the Bagua (Eight Trigrams), dividing Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water), and calculating creation-transformation and the celestial mechanism, including entering the chamber and mounting the altar, the Nine Palaces diagram formats, setting up the Dipper by the armillary sphere, calculating according to seasonal nodes, the generating and killing of Metal and Wood, and selecting true treasures and opportune times.

The scripture also treats of the arts of inner refinement: causing the light and clear Qi to condense and transform into Shen (spirit), cultivating a body of pure yang; returning to refine the golden numen, transforming like a tiger; refining and nourishing by the image of the fire-dragon, causing it to soar into the heavens, ultimately entering sagehood and paying court to the Origin. Related contents were compiled into a textual sequence, and further take sun and moon as symbols of Yin-Yang creation-transformation, take heaven and earth as father and mother, take the Bagua as descendants, and say that Taiyi circulates through the eight directions of Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui; when Heaven issues the killing mechanism it causes the constellations to shift, and this is matched with a Nine Palaces diagram.

If later people obtain this scripture, they must not casually transmit it to those who do not believe in the Dao. If it is given to the ignorant and unenlightened, it is said that it will cause the Nine Mysteries and Seven Ancestors (the nine generations of forebears and seven generations of ancestors) to fall into the cycle of rebirth, with never a time of escape, and the calamity will also extend to descendants.

The Yellow Emperor asked, “What do the two characters Yin Fu mean?” Guangchengzi replied, “Yin means obscure and hidden; Fu means to accord with and to correspond. The Dao (the Way) of Yin Fu can communicate with the heavenly Dao above, examine the earth below, and transform and nourish all things in between; it is the highest and most subtle principle that humans can grasp. The ancient sages could perceive the stirring of inner vitality, thereby understanding the root of the creation of heaven and earth, the source of the operation and transformation of the ultimate Dao, and the foundation of nature and life. They understood the key to the changes of life and death, and thus could explore and accord with the pivotal mechanism of the movements of heaven and earth, cultivating and nourishing the body of long life, hence it is called Yin Fu.”

The Yellow Emperor asked again, “What is the meaning of the so-called Dao of the immortals embracing the One?” Tianzhen Huangren replied, “The Dao of the immortals embracing the One is a principle secretly stored by Heaven, difficult for worldly people to know. The so-called ‘embracing the One’ is to nourish the Taiyi Zhenqi (Qi, vital energy; the fundamental primordial Qi spoken of in Daoism). Taiyi is the origin of the Polar Taiyuan, and also refers to the method of refining and nourishing the spirit in emptiness; this is originally a principle secretly stored by Heaven, difficult for worldly people to know. You dwell in the human world; how could you understand these words?

“The ‘One’ is the heavenly Qi. Practitioners should make the Taiyi Zhenqi and their own Zhenqi mutually harmonize, and also know to accord with heavenly timing, letting heavenly Qi and human Qi connect and intermingle with each other. If a person can nourish the Taihe Zhenqi and cultivate for a long time, they can refine the Great Elixir of Pure Yang. Pure Yang belongs to the heavenly Dao; Shen (spirit) and Qi combine and return to the Dao, this is the Dao of the immortals embracing the One.”

The Yellow Emperor asked, “What is meant by ‘enriching the country and pacifying the people’ as stated in the scriptures?” Guangchengzi replied, “Enriching the country and pacifying the people refers to the method of refining Qi (vital energy), that is, cultivating the primordial life energy within the body. A person refines their own true Jing (essence) into a spiritual embryo, known as the ‘fetal immortal.’ When true Jing gathers it can form a physical body; when it disperses it transforms into Qi, and thus one can communicate with the Dao (the Way). The Dao can nourish Qi, and nourishing Qi can preserve the Shen (spirit), enabling a person to unite with the Great Dao. When true Qi mutually harmonizes, after prolonged dedicated practice as if tempered by fire, one can refine the elixir. If Jing and Qi can be preserved and refined into a body of pure Yang, one can congeal the elixir and transform the form, thereby settling the various spirits within the body. Treasures are stored within the body, and therefore it is called ‘enriching the country and pacifying the people.’”

The Yellow Emperor asked, “What is meant by ‘strengthening the army and achieving victory’ as stated in the scriptures?” Tianzhen Huangren replied, “Strengthening the army and achieving victory refers to using true Qi to vanquish Yin qi. Through cultivation the body is brought to pure Yang, with sinews and bones as firm as gold and jade, the physique light and vigorous like a crane and upright like a pine; this is called pure Yang. The scriptures hold that in this way one can become immortal. In cultivation one takes the body as the country, the heart as the ruler, Jing as the people, and the physical form as the furnace; the head is like the elixir cauldron. After Jing-Qi fills the brain it is then tempered with fire into elixir. The ‘fire’ spoken of here refers to Yang Qi; ‘breath’ refers to wind. Using wind to assist the fire, after long cultivation both form and Shen can attain a subtle and wondrous state. This is the way of refining Shen: the mind-spirit remains peacefully guarded within, true Qi naturally becomes harmonious and abundant, and the body can remain undecayed. Refining and transforming the essence and marrow in the passes and orifices throughout the body so that they reach pure Yang is precisely this meaning. When the Qi of the nine orifices is settled and Jing-Qi does not leak outward, cultivation is considered accomplished.”

The Yellow Emperor asked, “What is the Heavenly Sovereign?” Guangchengzi replied, “The Heavenly Sovereign is the initial chaotic state formed through the opening and transformation spanning five kalpas prior to the precelestial. The Qi of the Heavenly Sovereign generates the myriad phenomena, presides over the sacred Jade Void realm in the heavens, and is the ancestral Qi of the Luminous Sovereign.”

The Yellow Emperor asked, “What is the Earthly Sovereign?” Tianzhen Huangren replied, “The Earthly Sovereign is the initial chaotic state of heaven and earth. The Qi of the Heavenly Sovereign generates the myriad phenomena, presides over the sacred Jade Void realm in the heavens, and is the ancestral Qi of the Luminous Sovereign.”

The Yellow Emperor asked, “What is the Earth Emperor?” Tianzhen Huangren replied, “The Earth Emperor is the One Qi (vital energy) of the Heavenly Emperor descending to the earth, which the earth’s Qi receives. The two Qi combine and govern the generation and transformation of the golden-light Qi. This is the True Realm of Dongshen (the wondrous true realm of Daoism) and is also the original Qi of the Earth Emperor.”

The Yellow Emperor asked, “What is the Human Emperor?” Guangchengzi replied, “The Human Emperor dwells between heaven and earth and is the embodiment of the ultimate principle of emptiness. The One Qi of the Heavenly Emperor and the One Qi of the Earth Emperor combine and transform within the emptiness of the great void. Taking the Qi of Metal, Wood, and the Five Stars as the Central Palace (the central core), they further unite with Qian-Kun and the Bagua (Eight Trigrams) to protect and transform Shen (spirit). This is the power that governs the Middle Origin in the immortal realm and is also the original Qi of the Human Emperor.”

The Yellow Emperor asked, “What is meant by ‘observing the Dao (the Way) of Heaven and grasping the operational laws of Heaven is to have fully realized its Dao’?” Tianzhen Huangren replied, “Observing the Dao of Heaven means perceiving the Qi of Danyang, which is the pure Yang substance. Jing (essence) and Qi circulate without cease, rising and falling, coming and going, cycling and returning, encompassing all phenomena—this is the Qi of Qingyang. Heaven and earth are the place where Yin-Yang Jing and Qi intermingle: Heaven’s Qi descends, earth’s Qi then rises, and after rising it descends again. Humans live between heaven and earth yet do not know this principle. Heaven’s Yang Jing transforms into the sun, earth’s Yin Jing into the moon. The sun and moon operate without pause, cold and heat alternate without stop. Ordinary people do not realize that the Qi of heaven and earth also exists within their own bodies and that the rising and falling of Qi follows its own temporal order. Those who understand this observe the Dao of Heaven and accord with Heaven’s operational laws, and thus may be said to have grasped its essential meaning.”

The Yellow Emperor asked: “What is meant by not knowing?”

Guangchengzi said: “The head symbolizes Heaven and is the root of the clear Yang Qi (vital energy); the feet symbolize Earth and are the source of the turbid Yin Qi. If a person can inwardly comprehend the principles by which Heaven and Earth operate, they can live as long as Heaven and Earth. Within the human body there is true Yang Qi, hidden inside the Yin Jing (essence). Jing Qi is the mother of the true Yang Qi, and the true Yang Qi is the child of Jing Qi. If one constantly causes Jing and Qi to guard each other, one can become deathless and return to the origin of life.

“If a person understands these principles, they will no longer be limited by the passage of time. Above the Heavenly Pivot (the hub where the Qi mechanisms of Heaven and Earth intersect), it is governed by the Heavenly Origin One Qi (the primordial Qi generated by Heaven); below the Heavenly Pivot, it is governed by the Earthly Origin One Qi (the primordial Qi generated by Earth); within the Heavenly Pivot, it is governed by the true origin of Yin-Yang. When a person accords with the timing of Heaven and causes the Hunyuan Zhengyi Qi (the mixed, unified primordial Qi of Heaven and Earth) to circulate up and down, they can live as long as Heaven and Earth. Observe the Dao (the Way) of Heaven and follow the laws of its operation, and the principles are fully contained therein.”

The Yellow Emperor asked: “How should a person apply these principles?”

The Celestial Perfected Sovereign (an immortal true person in Daoism) said: “The sage conserves Jing Qi and nourishes original Qi in order to preserve the physical form and the Shen (spirit). Ordinary people do not understand this; they pursue desires and thereby deplete Jing Qi, overuse the mind and thereby damage Shen, weary the body and scatter the breath, and moreover cannot unite Shen and breath with the Great Dao. They do not understand the rising and falling of the Qi mechanisms of Heaven and Earth, nor do they comprehend the movements of the sun and moon, and therefore they die.

“Human beings are originally endowed with the Qi of the sun and moon. If they can observe the operations of Heaven and Earth, they will understand that Heaven and Earth communicate with themselves. If a person does not understand the principles of Heaven and Earth and the essentials of Yin-Yang, yet can still unite themselves with Heaven and Earth, then cultivation has reached the crucial point. This is the method by which humans apply the Dao of Heaven and Earth.”

The Yellow Emperor said: “Heaven and Earth have five thieves; those who can see them will flourish. If a person does not understand the principles of Heaven and Earth and the essentials of Yin-Yang, yet can still unite themselves with Heaven and Earth, then cultivation has reached the crucial point. This is the method by which humans apply the Dao of Heaven and Earth.”

The Yellow Emperor asked: “Heaven has five thieves; those who understand them can prosper. What does this mean?”

Guangchengzi replied: “Heaven receives the One Qi (vital energy), the primordial qi of origin, which contains the orthodox qi of the five stars and also inherits the roots of clear qi and turbid qi. Earth receives the One Qi and thus gives birth to the two polarities of Heaven and Earth. Earthly qi then rises to Heaven, and the workings of creation unfold, thereby forming the Three Origins (the three kinds of primordial qi that constitute the operation of Heaven and Earth). The qi of Heaven and Earth is distributed and set in motion, forming the four seasons. Within the four seasons the five qi circulate, together constituting the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water).

The so-called ‘five thieves’ are the orthodox qi of the Five Phases. If a person can absorb the qi of Heaven and Earth, master the transformations of Yin-Yang creation, cause the reciprocal circulation of the Three Origins to communicate with the four gates (the portals through which the mechanisms of qi enter and exit), and unite one’s own One Qi with the qi of Heaven and Earth, one can cultivate the Great Dao (the Way). This is what is meant by the five thieves.”

The Yellow Emperor asked again: “Heaven has five thieves; how should they be employed?”

Tianzhen Huangren replied: “The five thieves are the five qi. The five qi govern the functions of growth, nourishment, and decline of all things, and they are also the root of creation. When Heaven gathers the five qi, all things take physical form; when the five qi disperse, they transform into wind. If you understand the root of the Great Dao, you can store the five qi within yourself so that they fill the entire body, and bring your own Jing (essence) and qi into mutual harmony with the primordial qi of Heaven. After prolonged cultivation you can refine the elixir. This is the orthodox qi of the Five Phases.

The primordial qi of Heaven descends and earthly qi receives it; the two never separate. Human beings dwell between Heaven and Earth and also within the five qi. If one can absorb the five qi, one can attain long life without death. I am now two hundred and two thousand years old, precisely because I understand the principles of the five qi’s creation and their reciprocal transformations. Now I transmit to you the principle of the five thieves. If you do not understand it, you will still face death; if you can follow my words and absorb the qi of Heaven, Earth, and the five stars, you can become immortal. This is the principle of the five thieves.”

The Yellow Emperor asked: “The five thieves lie hidden within the heart; how then are they put into practice in Heaven?”

Guangchengzi replied: “The human body likewise contains the upright Qi (vital energy) of the Five Phases (Wood, Fire, Earth, Metal, Water). This upright Qi of the Five Phases is the Qi of the five viscera; the Qi of the five viscera is also called the ‘five thieves.’ Among the Five Phases, Water corresponds to the kidneys. Before a person is born, the Dao (the Way) is already the root: first the left kidney is formed, symbolizing the source of the northern abyss and the foundation of creation, carrying azure yang Qi and called the Azure Dragon, which belongs to Wood. Next the right kidney is formed, belonging to Metal. The right kidney stores the true Jing (essence), governs the upright Qi of the Five Phases, and is called the White Tiger—that is, the single Qi of Baiyuanjun, the White Prime Lord.

From between the two kidneys arise two white vessels that gather upward at the origin, reach the Palace of Spiritual Yang, and also descend to communicate with the Xun position. In the Kun position the five Qi collect, corresponding to the four seasons and returning to Qian. In the Gen position Heavenly Jia is generated and enters within Wu and Ji. This is the beginning of the Dao generating Shen (spirit).

A person accords with Heaven’s seasons and receives the Qi of Heaven and Earth: the head is round, symbolizing Heaven; the feet are square, symbolizing Earth. Within the body one regulates the five Qi so that they gather, accord with the four seasons, and return to Qian. The Heavenly Jia generated at the Gen position enters within Wu and Ji; this likewise is the beginning of the Dao generating Shen. The five Qi flow into the Crimson Palace (the palace spoken of in internal Qi cultivation), then communicate with the sinews and bones, rise and collect in the ding (alchemical cauldron), descend again to Yongquan (the Bubbling Spring point on the soles of the feet), enter the Central Yellow Palace (the central palace spoken of in internal cultivation), and mingle with the myriad spirits. Thereupon azure yang Qi rises to the head and the host of yin Qi disperses. One then employs the upright Qi of the Five Phases, gathering them together within the body into a single ding to refine the elixir. In this way one attains immortality. This is how inner cultivation is applied to the Dao of Heaven.”

The Yellow Emperor asked, “What does ‘the universe is in the hand’ mean?” The Celestial Perfected Sovereign replied, “The universe refers to Heaven and Earth, which are the root of Yin-Yang and the myriad things. The myriad things take form by receiving the Qi (vital energy) of Yin and Yang. Yin Qi is the Qi of Earth, and Yang Qi is the Qi of Heaven: Heaven’s Qi descends and Earth’s Qi receives it; Earth’s Qi rises and Heaven’s Qi unites with it. The Qi of Heaven and Earth interact and stimulate each other, Yin and Yang harmonize, and thus various spirits and the myriad things are generated and take form. The sages of high antiquity grasped the fundamental mechanism of the creative transformation of Heaven and Earth and Yin-Yang. The so-called ‘mechanism’ is crucial in its application; those who understand it can comprehend and hold to it. What is held to is the Dao (the Way), and thus one can attain long life without death. Therefore it is said that the mechanism of the universe is mastered in the hand.”

The Yellow Emperor asked again, “How should one specifically apply the mechanism of the universe once it is mastered?” Guangchengzi (a legendary ancient immortal) replied, “When Heaven and Earth and Yin-Yang intermingle, the Qi of the universe coheres and does not scatter, and the power of creative transformation can produce marvelous changes. Establishing the pivot of Yin-Yang change allows one to accomplish the Great Dao. The Great Dao is Wuwei (non-action). With Wuwei, life will not become disordered; when life is not disordered, the spirit will not be shaken; when the spirit is not shaken, Jing (essence) and Qi will not dissipate; when Jing and Qi do not scatter, the breath will not cease. Then, using the Qi of the Dao to pervade the body, one makes the body firm. If one causes Jing to circulate together with fire and, through refinement, they form the Golden Elixir (the symbolic result of the condensation of Jing, Qi, and Shen (spirit) in Neidan (internal alchemy) cultivation), that too is a result that follows nature. I understand how the mechanism of the universe operates and continuously cultivate according to it, making it accord with the laws of Heaven and Earth’s movement without interruption. Over a long time, Shen naturally orients toward the original source, and thus one can attain long life without death. This is the meaning of ‘the universe is in the hand.’”

The Yellow Emperor asked, “What does the saying ‘the transformations of the myriad things all arise from oneself’ mean?”

The Yellow Emperor asked: “The transformations of the myriad things all arise from within the person. What does this mean?” Tianzhen Huangren (the Celestial Perfected Imperial Person) replied: “The transformations of the myriad things ultimately depend on Shen (spirit). As long as Jing (essence) and Qi (vital energy) do not scatter, Shen will not leave the body. The ‘Shen chamber’ is where the host of spirits gather, situated in the midst of Kunlun. When the five Qi assemble within the body, if a person can gather and concentrate the authentic original Jing-Qi, causing it to form a ‘Shen embryo’ and directing it toward the top of the ding (cauldron), they can attain the highest sagehood. Therefore it is said that the myriad Shen converge and return to the One. Ordinary people waste their Jing-Qi and fail to preserve their original Shen because they do not understand the method of generating and sustaining life. That method is the Dao (the Way) of Yin-Yang, hence the transformations of the myriad things are said to arise from oneself.”

The Yellow Emperor asked: “What is the method of generating and sustaining life?” Guangchengzi replied: “Life is produced from the One Qi (the primordial cosmic Qi), but people often do not comprehend how the One Qi transforms into the myriad things. The One gives birth to two, two give birth to three, three give birth to the myriad things. A human being receives the One Qi and further transforms it into three Qi: Shen, Qi, and Jing. This is the law by which life is generated.”

The Yellow Emperor said: “The One gives birth to two, two give birth to three, three give birth to the myriad things; a human being receives the One Qi and transforms it into Shen, Qi, and Jing—this is the law by which life is generated.”

The Yellow Emperor asked: “What is the ‘One’?” Tianzhen Huangren replied: “The One is the foundation of Heaven and Earth, the origin of Yin-Yang, the starting point of the myriad things, and the source of Shen. If you can know the authentic original One Qi, the myriad things will generate and transform of themselves and life can endure, which is why it is called the ‘One’.”

The Yellow Emperor asked: “What does it mean that ‘heavenly nature is the person, and the human heart is the mechanism’?” Guangchengzi replied: “Heaven uses the movement of the Northern Dipper as the pivot of its operation, while a person uses the heart as the pivot. The heart is Shen. When the pivot of Shen unites with the Dao, one attains a realm that ghosts and spirits cannot fathom. Before being born, a person first receives the One Qi as the root of life; only then do the two Qi of the parents combine to form the body. The fetus brings forth Shen while in the mother’s womb, so the fetal origin is the source of heavenly nature. If a person can purify the heart-Shen, it becomes like the operational pivot of Heaven and Earth and can therefore unite with Heaven and Earth. Thus heavenly nature resides in the person, and the human heart is the pivot by which life operates.”

The Yellow Emperor asked: “How should one use the human heart as the pivot?” Tianzhen Huangren replied: “The human heart is the root of the pivot. Because a person can unite with the Dao, it is said that heavenly nature is in the person and the human heart is the pivot.”

The Yellow Emperor asked, “The human heart-mind is the root of initiating function; how should one employ it?”

Tianzhen Huangren replied, “The human heart-mind is the root of every function and application. If a person can stabilize the heart-mind and Shen (spirit), hold fast to Jing (essence) and Shen, and not forget the working of the heart-mind, the heart-mind is the source of the hundred spirits. Stabilizing the heart nourishes nature, and so the sage stills the heart-mind, holds to the original source, and cultivates true nature. To cultivate true nature is to stabilize original nature.

“Regard the heart-mind as nature and Qi (vital energy) as life. When Qi is cut off, life itself perishes; all of this is bound up with disorder of nature and emotion. Lose the vital energy of life and a person dies. If a person can be like Heaven and render Qi clear and pure, original nature will not be lost. When original nature is not lost, Qi does not scatter; when Qi does not scatter, life does not perish; when life does not perish, the bodily form is not destroyed. Heaven and Earth are the root of nature and life; therefore it is said that the nature endowed by Heaven is manifested in the human being, while the human heart-mind is the root of function and application.”

The Yellow Emperor asked, “What does it mean to establish the Dao (the Way) of Heaven in order to stabilize human life?”

Guangchengzi replied, “The Dao of Heaven is the clear, pure, yang-harmonious Qi, and therefore takes pure yang as its foundation. If a person can nourish the body of pure yang bestowed by the creative transformation of Heaven and Earth and not abandon it, that person can receive the pure and orthodox One Qi and nourish within the self the principle of the pure yang of the myriad spirits. Thus it is said that establishing the Dao of Heaven is in order to stabilize human life.”

The Yellow Emperor asked, “How does one employ the Dao of Heaven?”

Tianzhen Huangren replied, “The Dao of Heaven is the root of the human being, and father and mother are the place where human life begins. If a person can hold to the root of life, not turn away from the beginning of life, nourish Jing and Shen, and unite with the Dao, this is establishing the Dao of Heaven.”

The Yellow Emperor asked, “How can one guard the bodily form and not turn away from the beginning of life?”

Guangchengzi replied, “If a person is not disturbed by worry and anxious thought, the root will not be lost; remaining far from illness and toil, one will not turn away from the beginning of life. Lose the root and one damages life of one’s own accord; turn away from the beginning and the bodily form will in the end return to dust. If a person can keep the mind quiet and free of greedy desire, and can guard and nourish Jing and Shen so that Qi does not lose its original beginning, then that person has understood the principle involved.”

The Yellow Emperor asked: “When Heaven activates the killing mechanism, it causes the stars to shift positions and the constellations to change. Why is this so?”

Guangchengzi said: “The origin of Heaven is Taiyi (the primordial undifferentiated state of Heaven and Earth), which harbors the two Qi (vital energy) of Yin and Yang (Yin Qi and Yang Qi), from which the sun and moon arise. Before the sun and moon have separated, the sagely and marvelous transformative power generates Shen (spirit), whose designation is the chief of Taiyi (the primordial deity of the cosmos). After the sun and moon differentiate they become Yin-Yang, and Yin-Yang further differentiate into the Five Tai (five initial cosmic states); the Five Tai correspond to the Five Emperors (the celestial emperors of the five directions). The Five Emperors then differentiate into the Bagua (Eight Trigrams), which gather in the center and, through sagely and marvelous transformation, become the Nine Palaces (the cosmic order constituted by nine directions), that is, the palatial residence of the Taiyi deity.

In Heaven the Five Dippers are arrayed, including the Central Dipper. The sun, moon, and stars each have their own degrees of motion; the Northern Dipper receives the celestial mechanism, rotates in operation, and regulates Yin-Yang. When the Yin mechanism is activated, all things tend toward death; when the Yang mechanism is activated, all things are able to grow. The intersecting operation of Yin and Yang is the Dao (the Way). Taiyi governs the mechanisms of life and killing, circulating among the Bagua and thereby causing the stars to shift and the constellations to change. If Yin can be transformed into Yang, one may tend toward longevity; if Yang turns into Yin, one proceeds toward decline and death.

The transformations of the four seasons of Heaven and Earth and the cycling of the Bagua likewise exist within the human body, though people are unaware of this. If one allows the Yin mechanism to dominate and proceed toward decline, a person will die, repeatedly undergo rebirth, and lose the human body. If a person can devote themselves wholeheartedly to cultivation, they can embody the Dao. Therefore it is said: When Heaven activates the killing mechanism, it causes the stars to shift positions and the constellations to change.”

The Yellow Emperor asked further: “How can one avoid losing the human body, not die from the killing mechanism, and not fall into the cycle of rebirth?”

The Yellow Emperor asked how one might not lose the human physical form so that the “killing mechanism” does not vanish. Taiyi (the origin Qi (vital energy) that unifies all Shen (spirits) and operates Heaven and Earth) guards the Nine Palaces, entering and exiting each at its proper seasonal time. One summons the Solar Lord back to the Yang Hall; as the four seasons succeed one another, the Bagua (Eight Trigrams) pay homage to the primordial qi of the Origin, and the multitude of Shen gather. Yin qi recedes and Yang qi returns; the stars resume their positions and are gathered into the Golden Palace. The Golden Palace belongs to the sacred realm of Taiqing (the pure heavenly realm of which Daoism speaks), in which resides the True Yang White Origin Lord. Should a person understand the killing mechanism that Heaven sets in motion, and be able to employ the true Qi of Taiyi (the authentic qi of Taiyi), responding at every moment, causing the Bagua to return to pure Yang, then returning to the origin qi of Qian and Kun, and conforming to the chapter methods by which the Nine Heavens generate Shen amid chaos, this is to follow the Dao (the Way) of Heaven. One may thereby attain immortality and, following this principle of creation, cultivate oneself into a Zhenren. Thus it is said, “Heaven issues the killing mechanism, shifting stars and changing lodges,” meaning that Heaven’s transformations cause the stars to shift and the lodges to be replaced.

The Yellow Emperor asked what is meant by “Earth issues the killing mechanism, dragons and snakes rise from the land.” Guangchengzi answered: When the unified qi of harmonious blending is activated, movement occurs, and therefore the Dao of Heaven never ceases to operate. The “killing mechanism” denotes change. The dragon symbolizes Heaven’s qi and also wind; the snake symbolizes Earth’s qi and also fire. If a person can circulate Jing (essence) and Qi, sending them up and down and back and forth, one can participate in the work of creation. When the Jing and Qi of the body are set in motion, the six desires likewise engage the mechanism of authority, just as Heaven and Earth operate while the human being stands between them. The true Yang Jing qi of the human body is called the “snake.” It communicates upward with Heaven’s origin qi, circulating up and down with the breath in correspondence with the mechanism of Earth’s qi activation, and thus resembles a snake leaving the land and rising into the air. Therefore it is said, “Earth issues the killing mechanism, dragons and snakes rise from the land.”

The Yellow Emperor asked, “What function does this inner principle of the human body have?” Tianzhen Huangren replied, “One cun and three fen below the navel is the Qihai (sea of Qi). A cluster of true Jing (essence) is stored there and corresponds with the earth’s Qi (vital energy); two meridians lead toward the brain. In the brain there is a place called the Palace of Spiritual Yang, which contains two acupoints: the left is named the Taiji (Supreme Ultimate) acupoint, the right the Chongling acupoint. They communicate upward with heavenly Qi, connect downward with the sea source, and correspond with the earth’s Qi.

“When one breathes, heavenly Qi descends and earthly Qi rises; the two Qis join and thereby nourish the true Jing. This rising-and-falling conjunction is called the ‘dragon.’ The root of verdant yang traveling downward is called the ‘snake,’ referring to the primordial Qi. The two Qis combining form the medicine; after long cultivation it is refined into the elixir, and thus one may live forever without death. The yang Shen (spirit)—the spirit produced by cultivation that can act independently of the physical body—can then leave the body. This is precisely the manifestation of the earth’s Qi stirring transformation within the human body and of the dragon and snake rising.”

The Yellow Emperor asked, “When a person sets the killing mechanism in motion, why does it invert heaven and earth?” Guangchengzi answered, “A person setting the killing mechanism in motion means eliminating the six desires and seven emotions. In stillness one quiets the affections and intentions; in movement one acts according to the spiritual mechanism, employing Shen and Qi within the body to bring upper and lower into harmony. That which preserves the Shen is yang Qi. The round head symbolizes heaven; the square feet symbolize earth.

“The inversion of heaven and earth refers to the ascent and descent of Yin-Yang Qi; the inversion of the human body refers to the breath reaching directly to the body’s root. One inhalation, heavenly Qi descends; one exhalation, earthly Qi rises. What is drawn in is heavenly Qi, what is expelled is earthly Qi, and in this way they connect with one’s own true Qi. If a person can send the earthly Qi upward to the crown of the head, the transformation of Yin-Yang rising and falling and of upper and lower meeting is produced. Therefore it is said that when a person sets the killing mechanism in motion, heaven and earth invert.”

The Yellow Emperor asked, “Heaven and humans unite and jointly set things in motion, and from this the foundation of the myriad transformations is established.” What does this mean?

The Celestial Perfected Sovereign said: Heaven generates the myriad things, and humans are the most numinous among them. Therefore, when Heaven and Earth unite they nourish the myriad things. If a person can cause Jing (essence) and Qi (vital energy)—the subtle energy that constitutes the human body and sustains life—to unite, the various spirits within the body will rejoice. Heaven and Earth will then not remain distant from the person but will correspond with them, and the divine will reside therein. The Shen (spirit) spoken of here is the embodiment of the Heavenly Dao (the Way). Shen delights in clarity and stillness; if the mind-spirit is turbid and confused, Shen becomes scattered and thus does not accord with the Heavenly Dao.

The sages of high antiquity firmly guarded Jing and Qi, nurtured Jing and Shen, and further stored and cultivated Qi in order to foster Jing, bringing body and mind into accord with the Heavenly Dao, and thus they became Perfected Persons. Heaven has the One Qi; Earth has the Two Modes (Yin and Yang). Between Heaven and Earth there are the Three Luminaries (sun, moon, and stars); the four seasons are complete; the Five Phases (Wood, Fire, Earth, Metal, Water) each take their appointed places; the Six Harmonies generate one another; the Seven Governors (the sun, moon, and five planets) revolve in orderly fashion; the Bagua (Eight Trigrams) correspond with one another; and the Nine Palaces are arrayed between Heaven and Earth. The revolving mechanism of the Northern Dipper’s seven stars likewise has its counterpart within the human body.

If a person can receive the One Qi of Heaven and Earth, bring themselves into harmony with the various spirits, and coordinate with the Two Modes of Yin-Yang, then the Great Elixir—the fruit sought in Neidan (internal alchemy) cultivation—can be refined. The scripture then employs celestial phenomena, seasonal nodes, and the inner landscape of the body to describe the process of refining the elixir: the One Qi moves upward and downward, penetrating the four seasons; it resides in the center and disseminates throughout the Central Earth (the central region of the body). The Five Phases reverse their course within the body; the six Yangs ascend to court at the Golden Palace (symbolizing the palaces wherein the divine spirits reside within the body); the Seven Perfected constantly dwell within the body; the Bagua revolve together in the Primordial Palace (the locus of the origin of life). The Three Luminaries blend together as white snow drifts down; when the efficacy of the Seven Governors’ movement is completed, yellow sprouts (a sign symbolizing the budding of the internal elixir) grow within the body. When the Nine Palaces penetrate the myriad phenomena, one accords with the Heavenly Dao. Therefore it is said: “Heaven and humans unite and jointly set things in motion, and from this the foundation of the myriad transformations is established.”

The Yellow Emperor asked further, “Human nature has distinctions of cleverness and dullness, and it can be gathered in and hidden. What does this mean?”

Guangchengzi said: Human nature must not be disturbed. If Shen and Qi become disordered, a person will not know from whence the marvelous arises. What is called “concealing and storing” means that human nature is as bright and pure as the full moon and can naturally penetrate the Great Dao. Clever people are able to employ the Heavenly Mechanism within the heart, not allowing external affairs to encroach upon it, and so they gather in their wisdom and store and nourish their Shen, thereby according with the Heavenly Dao.

Dull people do not understand that they originally possess Shen and Qi and are able to accord with the Dao. They allow the mind and intentions to run unchecked and passions and desires to proliferate, causing Shen and Qi to scatter and be lost. They fail to comprehend the creative transformations of Heaven and Earth and misapprehend the principles of Yin-Yang, and thus they proceed toward death. This is the meaning of the distinction in human nature between cleverness and dullness.

The Yellow Emperor asked: “Human nature and temperament distinguish the clever from the clumsy. How can one cause the Shen (spirit) and Qi (vital energy) to subside and be stored so that they take effect?”

The Celestial Perfected Imperial Person replied: “Nature is the Shen (spirit) and must not be agitated recklessly. When the Shen (spirit) is settled, the Qi (vital energy) grows harmonious and the Yuanqi (primordial Qi, the fundamental life energy of the human body) also descends. What is called ‘subsiding’ means not clinging to preferences and desires; what is called ‘storing’ means gathering the spiritual light inward. When Qi (vital energy) enters the Jianggong (Crimson Palace, a Neidan (internal alchemy) term for the region of the heart), that is where the myriad spirits assemble. Once they have subsided and been stored, the Shen (spirit) and Qi (vital energy) no longer move recklessly and the myriad spirits do not scatter. Thus it is said that subsiding and storing settle the Shen (spirit) and bring about transformation; with prolonged cultivation one attains the Dao (the Way). This is how nature and temperament become clever rather than clumsy.”

The Yellow Emperor asked: “The deviant delusions arising from the nine orifices (the body’s apertures such as the eyes, ears, nose and mouth) have their key in the light…”

The Yellow Emperor asked: “The external pathogens received by the nine orifices depend critically on the ‘Three Essentials,’ and thus there is movement and stillness. Why is this so?”

Guangchengzi replied: “The so-called ‘nine orifices’ mean that there are nine apertures within the heart, which internally store nine kinds of Qi (vital energy): the upper portion is the Qi of the Three Pure Ones (Sanqing), symbolizing the clear and numinous innate Qi; the middle portion is the Qi of the Three Sovereigns, the primordial Qi associated with the Three Sovereigns; and the lower portion is the original fundamental Qi, the root Qi of life. This refers to Jing (essence), Qi, and Shen (spirit). They enter and exit at appointed times, merge into one, and communicate with the external world through the ears, eyes, mouth, nose, and the lower yin orifice.

“The ‘Three Essentials’ are the union of Shen, Qi, and Jing. The Mysterious Female Jade Portal—a cultivation term referring to the gateway within the body where Yin-Yang unite and Jing-Qi enter and exit—connects upward to Heaven, downward to Earth, and in the middle reaches the ancestral Qi of the Three Sovereigns. This is the Dao (the Way) of the Three Essentials.

“What is called ‘movement and stillness’ refers to the activities of the ears, eyes, mouth, and nose. When the eyes look, they cause the mind’s thoughts to become active; when the ears hear, they cause the spirit to shift; when the mouth opens in speech, they cause Qi to scatter; when the nose smells fragrance, they cause the essence-marrow to transform into turbid yin water. If one can intentionally keep these orifices quiet and prevent them from moving recklessly, then the two orifices within the heart—the left called ‘Xuan’ (Mysterious) and the right called ‘Pin’ (Female)—can connect downward to the Sea of Qi in the region of the Dantian (energy center) and upward to the Mud Pill, a cultivation site in the head. In this way the true Qi can penetrate from above to below, driving the circulation of Shen and Qi, while the Jade Portal closes of itself. Jing-Qi travels along the spine, passing through the Three Passes—the three gate-orifices along the spine in cultivation practice—heading toward the North Pole; the Yang Palace, a site within the body associated with yang Qi, is activated, thereby nurturing the true Shen.

“The sages of high antiquity said: In movement, let it follow the spiritual pivot, the hinge of the spirit’s operation; in stillness, let it settle securely in the mind’s intention. Jing, Qi, and Shen are the Three Essentials. Therefore it is said that the external pathogens received by the nine orifices depend critically upon the Three Essentials.”

The Yellow Emperor asked, “Fire arises from within wood, and once it erupts it brings disaster. Why is this?”

Tianzhen Huangren answered, “If wood is deprived of fire it will not turn into ashes; if a person removes vicious nature they will not go toward death. Fire is stored within wood; once the fire ignites, the wood is completely burned. The Jing (essence) and Qi (vital energy) of the wood transform into smoke and flames that rise and return to Heaven, while the resulting ashes return to Earth. People liken vicious nature to fire. When the fire-nature erupts, the Shen (spirit) becomes scattered; when the Shen is scattered, the Qi also disperses; once the Qi disperses, the person dies. The true Yang Qi returns to Heaven, and the turbid Yin substance returns to Earth.

“When fire arises from wood, if it is extinguished with water the wood will not burn to ash. If a person gives rise to fire-nature and restrains it with gentleness, the body will not be ruined. If a person lets the fire-nature erupt freely, the many Shen and the original Qi within the body will all be lost, the turbid Yin substance returns to Earth, and the person dies. Those who can restrain the fire-nature cannot be harmed by disaster and can thereby accomplish the Dao (the Way). Therefore it is said: Fire arises from wood; when disaster erupts it causes harm.”

The Yellow Emperor asked, “Wickedness grows within the state, and once it arises it causes the nation to collapse. Why is this?”

Guangchengzi answered, “When wickedness exists in the state, if it accumulates it will destroy the country; when evil thoughts exist in the body, if they accumulate they will injure the person. If the state removes wickedness, the nation can be peaceful; if a person removes selfish attachments and clinging thoughts, the body can be stable. The ‘wickedness’ spoken of here refers to the six desires, the seven emotions, and the Three Corpses (the impure entities that, according to Daoism, reside in the human body and incite people to do evil). If a person can restrain these wicked things, they can accomplish the Dao. Therefore it is said: Wickedness grows within the state; when it arises it causes the nation to collapse.”

The Yellow Emperor asked, “How can one make one’s own person stable?”

Tianzhen Huangren answered, “All things draw true Qi from the Great Void (Taixu). In the human abdomen there is a Gu that steals the Qi of all things; this Gu is called Ding Gu. Ding Gu is a transformative thing; if one can cause it to transform, one can accomplish the Dao. Therefore it is said: Wickedness grows within the state; when it arises it causes the nation to collapse.”

The Yellow Emperor asked, “How can one make the body stable and secure?” The Celestial Perfected Sovereign replied, “All things draw true Qi (vital energy), the primordial breath of the cosmos, from the Great Void. Within the human abdomen there are also parasitic worms that steal the Qi of the myriad things; these worms are called dinggu. The dinggu transform into insidious worms that encroach upon a person’s hun and po souls, causing the Shen (spirit) and Qi to decline and perish, the Jing (essence) and blood to dissipate, and ultimately damaging the physical form. If a person understands the transformations of Yin-Yang and the principles of creative transformation, and raises the true fire to refine away yin evils, the ding worms can be eliminated so that they do no harm. Thus the body is stabilized, and one may return to the Great Dao (the Way).”

The Yellow Emperor asked, “Why are those who understand and cultivate these principles called sages?” Guangchengzi replied, “The sages of high antiquity employed marvelous mechanisms to examine the transformations of Yin-Yang in heaven and earth, mastered the timing of the rising and falling of Yin-Yang, and also understood the seasons and proper measures for employing fire, applying the fire at the appointed times. The Wu-Ji Palace (the cultivation locus symbolizing the spleen-stomach and central earth) is the place where Shen and Qi originally arise and issue forth. Those who understand cultivation return to the root and do not allow Shen and Qi to scatter; they further receive heavenly Qi, making it the foremost of verdant yang, and unite it with the mother of true yin represented by earthly Qi. In this way Shen, Qi, and the refined essences condense within the body; the five Qi (the Qi of the Five Phases of Wood, Fire, Earth, Metal, and Water) become complete, the inner heart is clear and still, free of greed and desire. Then, through tempering by fire timing, one refines it into pure yang, accords with creative transformation to accomplish the Dao, and causes the yin po to return to the yang hun. When passions, desires, and yin Qi are exhausted, the physical form itself is sublimated; when the passes and orifices of the entire body have no leakage, one can ascend to the heavenly realms and become a Zhenren (Perfected Person). Therefore those who understand and cultivate these principles are called sages.”

End of Volume One of the Yinfu Jing Sanhuang Yujue (Jade Instructions of the Three Sovereigns on the Scripture of the Hidden Talisman).

Yinfu Jing Sanhuang Yujue, Volume Two

The Yellow Emperor said, “Heaven causes the myriad things to grow and also causes the myriad things to perish; this is the regularity of the Dao.” The Celestial Perfected Sovereign replied, “What is called heavenly generation means that a person returns to the original source, the upright Qi is activated and then rises again; this is generation. Inwardly in accord with the operation of the heavenly Dao, the Ultimate Dao then produces true Qi. Even while living in seclusion in the world, those who cultivate the Dao can perceive these principles. Inwardly they comprehend the essential mechanisms of the sages; outwardly they understand the transformations of heaven and earth. Therefore those who know the Dao do not die. What is called heavenly killing means that a person does not believe in the heavenly Dao and arbitrarily depletes Shen and Qi, thereby harming themselves; when the lifespan is exhausted, death follows. Therefore it is said that Heaven causes the myriad things to grow and also causes the myriad things to perish; this is the regularity of the Dao.”

The Yellow Emperor said: “Heaven causes all things to be born and also causes all things to die. Why does the Jing (essence) of all things—the subtle Qi (vital energy) upon which life depends—dissipate? Therefore the lifespan of living beings does not exceed the limit set by Heaven, and they die when the appointed time arrives. This is the principle of Heaven giving birth to all things and Heaven killing all things.”

The Yellow Emperor asked: “How should one apply this principle of Heaven giving birth to all things and Heaven killing all things?” Guangchengzi replied: “If a person cultivating the Dao (the Way) does not understand Heaven’s timing and fails to grasp the principle of returning to the root and beginning anew, of reverting to the origin and source, they will mistake the root and head toward death. If they can comprehend the true Qi of Heaven’s seasonal movements—the genuine primordial Qi of Heaven and Earth—and know how to return to the root and restore their mandate, they will understand that creation, the laws of generation and transformation of Heaven and Earth, originates from the true source of emptiness and nothingness. When Yin-Yang unite they become the true Qi of the Five Phases (Wood, Fire, Earth, Metal, Water). Qian and Kun (Heaven and Earth) mutually constrain one another; one must know the proper timing of advance and retreat in order to transcend life and death.

“A person’s cultivation takes their own self as the foundation. If they do not understand the principles of giving life and killing, they will supplement what is already abundant and deplete what is originally insufficient. This too is the principle of Heaven giving birth to all things and Heaven killing all things.”

The Yellow Emperor said: “Heaven and Earth are that from which all things take and use, all things are that from which humans take and use, and humans likewise take and use all things. When the relationships of taking and using among Heaven and Earth, humans, and all things each find their proper measure, the Three Talents (Heaven, Earth, and Humanity) can be at peace. Why is this so?”

The Heavenly True Sovereign said: “Heaven relies upon the One Qi to give birth to and nourish all things. When the Qi of Heaven and Earth is dispersed, all things take and use it; when the Qi of all things is dispersed, humans take and use it. If a person knows how to take and use the true Qi of all things to nourish the body, and also understands how to accord with Heaven’s timing, to cause the Qi mechanism to rise and fall, to receive the Heavenly Qi, and to follow the flow in order to obtain the meritorious functioning of creation, they can then achieve longevity without death. This is how humans take and use the Heavenly Qi contained within all things and thereby accomplish the Dao.

“If a person does not understand the principles of creation, all things will in turn deplete the person’s Qi. Humans live by relying upon the five grains, yet they may also die because of the five grains; this means that humans are in turn taken and used by all things, and ultimately proceed toward death.”

The Yellow Emperor asked, “Humans take and use the myriad things, so why can they still avoid death?” Guangchengzi replied, “Humans are born receiving the harmonious primordial Qi (the fundamental vital energy that generates life between heaven and earth), and thus they originally possess the capacity for longevity. After birth, however, passions and desires arise and lead toward death. If one can guard the primordial Qi, one can preserve the Shen (spirit). Heaven generates the myriad things by means of primordial Qi and also harmonizes Yin-Yang so that the five grains are complete; humans are born receiving this harmonious Qi. If one can fill the abdomen, strengthen the sinews and bones, and refrain from depleting Jing (essence), Qi (vital energy), and Shen, longevity is possible.

“When the ‘Three Thieves’ among heaven, earth, humanity, and the myriad things are properly coordinated, humans can take and use the Qi of heaven, earth, and the myriad things, thereby communicating with the divine spirits, uniting with heaven and earth, and bringing the Three Powers of heaven, earth, and humanity into stability. The human Shen communicates with heaven and earth and originally prefers purity and stillness. Therefore the sage maintains a tranquil and detached mind, empty, still, and without desire, so that the true Qi remains in its original source and the Shen stays within the body. How then could death come easily?

“Eating to excess injures Jing and blood; excessive toil dissipates Shen and Qi; when passions and desires arise in the mind, how can the Jing-Qi of the myriad things not be depleted? Therefore, by moderating diet the body naturally becomes light and vigorous; by reducing rumination the Shen naturally becomes keen; by restraining cravings the mind-spirit naturally becomes clear. In this way one attains the Dao (the Way)—why labor the mind seeking it outwardly? Thus it is said that when the Three Thieves are coordinated, the Three Powers of heaven, earth, and humanity can be at peace.”

The Yellow Emperor asked, “What is meant by the saying ‘Eat according to the proper time and all parts of the body will be in harmony’?” The Celestial Perfected Sovereign Person replied, “The sages of high antiquity absorbed the primordial Qi of heaven according to the proper time, and therefore the entire body naturally became harmonious and at ease. They drew the Taihe true Qi (the peaceful and pure primordial Qi) into the body-field (the place within the body that nurtures primordial Qi), making the five viscera cool and clear, the six bowels peaceful and harmonious, the joints unobstructed, and the Shen settled. By taking in primordial Qi in accordance with the seasons, one accords with the natural processes of creation and accomplishes the Great Dao. Therefore it is said that eating according to the proper time brings all parts of the body into harmony.”

The Yellow Emperor asked, “How should one employ the primordial Qi (Yuanqi), the original vital energy of the precelestial state, that permeates the hundred apertures throughout the body?” Guangchengzi replied, “Celestial Qi is gentle yet powerful; it can course through the sinews and vessels, penetrate the bone marrow, nourish the Shen (spirit), stabilize the Jing (essence) and Qi (vital energy), and open all the joints. Do you not know that regulating the breath of Qi is the very foundation of the human being? The foundation of humanity derives from celestial Qi, so ordinary people employ it every day without ever noticing. The rising and falling of Qi-breath and the coming and going of Yin-Yang each follow their proper sequence. All things receive this Qi and thereby grow, just as the lingzhi mushroom endures winter without withering. If a person attains the Dao (the Way) and achieves longevity, it is likewise because primordial Qi has permeated the meridians and apertures of the entire body.”

The Yellow Emperor asked, “Why is it that when the inner pivot is set in motion, the myriad transformations become settled?” Tianzhen Huangren replied, “When the wondrous pivot operates within, it generates a thousand transformations and ten thousand changes, naturally accomplishing the great Dao. The so-called ‘pivot’ means opening the heavenly pass (Tianguan, an important aperture for the circulation of Qi within the body), whereupon the jade door (Yuhu, a term of internal cultivation referring to the portal connected with internal apertures and the movement of Qi) closes of itself. When the heavenly pass is activated, one employs the fire timing to refine and nourish the bone marrow, returning it to pure Yang. The movement of Qi corresponds with the fire timing; after prolonged refinement the elixir is formed, and thus it is called the ‘mechanism.’ The so-called myriad transformations refer to Qi condensing to become Shen, which then orients itself toward the golden pass (Jinguan, an important internal aperture in cultivation), thereby settling the spirit. When body and mind remain long settled, longevity is attained. The pivot is subtle and hidden; when a person employs it, the bodily form can transform without limit. Inner and outer communicate and unite with the way of the spirit. Therefore it is said that setting the pivot in motion settles the myriad transformations.”

The Yellow Emperor asked, “People know of wondrous functions, yet they do not realize that what appears to have no wondrous function is precisely the root from which those functions arise. Why is this?” Guangchengzi replied, “People only know how to observe auspicious and inauspicious signs among external phenomena and to pray for their fulfillment, yet they do not realize that they themselves originally possess Shen. Outwardly one may communicate with Heaven and Earth; inwardly one may cultivate and attain the Dao, manifesting one’s own Yang Shen (the pure Yang spirit formed through cultivation) and thereby reaching the sacred realm. Why then seek outwardly? Jing can generate Qi; Jing is the root of Qi, and Shen is generated by Qi. These are the Three Treasures of Jing, Qi, and Shen. When the Three Treasures are cultivated to completion, one becomes a Zhenren, that is, a divine immortal. This is what is meant by ‘that which appears not to be wondrous is the root of wondrous function.’”

The Yellow Emperor asked: “The movements of the sun and moon each follow their own laws, and the transformations of Yin-Yang, whether great or small, all have their determined numbers. The accomplishments of the sages arise from this, and the Shen (spirit) also manifests from this. What is the Dao (the Way) and the mechanism involved here?”

Tianzhen Huangren replied: “The sun and moon are the most refined and pure portions of Yin-Yang. Their movements have determined numbers; they circulate throughout the world, causing cold and heat to alternate. Sixty days constitute one cycle, and four cycles constitute one complete period; this manifests the laws of the movements of Heaven and Earth. The sun and moon follow certain numerical measures as they circulate along the Dao, therefore it is said that the entering and exiting transformations of the ten thousand things are all contained within the numerical measures of the sun and moon’s movements.

“Numbers return to the One, and the One is Qi (vital energy). Qi coalesces to form Shen, and thus the Shen manifests. The Shen is Yang Jing (essence), capable of clearly discerning all things and illuminating all things. Therefore, the sages deeply investigate the laws of the intercourse of sun and moon and of Yin-Yang, and thereby comprehend how the Shen manifests, recognize the creative transformations of Heaven and Earth, and grasp the crucial points of Yin-Yang change. From this they generate the Shen and enter and exit the obscure and the mysterious. Ultimately, the numerical principles of the ten thousand things return to the One, and humans achieve completion within it.

“The Dao is Wuwei (non-action). What is called ‘ji,’ the mechanism, is the pivotal trigger that initiates function within the heart-mind. Those who are skilled in employing it can set in motion the creative transformations of Yin-Yang and enter into the numerical principles of inexhaustible change; this is precisely the essential purport of the Dao of Wuwei. ‘Ji’ also means to initiate or to set in motion. The sages grasp the key of transformation, causing the nine Yang and the six Yin to unite and return to oneness. That the sun and moon each have determined numbers in their movements, and that large and small transformations each have their established rules, speaks exactly of this principle.”

The Yellow Emperor asked: “Why do most people under Heaven neither know nor see these principles?”

Guangchengzi replied: “Worldly people greedily cling to desires and indulge their passions; they do not understand the Heavenly Dao, and thus they lose the crucial key and obscure their Jing, Qi, and Shen. What is meant by ‘not knowing the Dao’ is that the pivotal mechanism of the Heavenly Dao is deep, hidden, and secret, and the transformations of Yin-Yang are also not easily perceived. If a person does not recognize the laws of creative transformation, and moreover dissipates the spirit and injures the blood and Qi, how could they attain any insight?

“If one wishes to understand these principles, one must still the mind and nourish the nature, congeal the primordial Qi and nourish the spirit. After the heart-spirit becomes numinous and luminous, one can know from within; this is the Dao, which is also to perceive the Shen. Therefore it is said that people under Heaven are generally unable to know and unable to see.”

The Yellow Emperor asked, “If the gentleman understands this principle, why then does he remain at ease amid hardship? If the petty person understands it, why then does he treat life with contempt?”

The Celestial Perfected One said, “By stilling the mind and nourishing one’s nature, concentrating primordial Qi (vital energy) and protecting the Shen (spirit), one attains spiritual luminosity and self-awareness. This is the Dao (the Way), which is to observe the state of one’s own Shen. Therefore it is said that no one in the world can completely know or see it.”

The Yellow Emperor asked the same question again. The Celestial Perfected One explained, “The sage deeply investigates the Great Dao and can comprehend the principles of the transformations of heaven, earth, and Yin-Yang, and thus is able to preserve his own nature and life. After grasping these principles, the sage guards the primordial Qi and does not allow Jing (essence) and Qi to dissipate. When Jing and Qi combine, they can be refined into what is called the ‘Great Medicine’ (the term in Neidan [internal alchemy] for the condensed result of Jing and Qi). This relies on recognizing the patterns of change in the myriad things, refining the Shen without allowing it to scatter, thereby firmly guarding the primordial Qi and attaining spiritual penetration.

“Ordinary people do not understand the root of nature and life and cannot nourish the Shen, and ultimately they harm their own body and life. They do not protect the Shen, indulge in worldly desires, and the Shen therefore dissipates; they treat life with contempt and do not know how to preserve themselves, so they move toward death. The gentleman who long practices these principles can preserve himself in hardship; the petty person treats life with contempt and often loses his life through dissipation of the Shen. It is precisely for this reason that it is said the gentleman who understands this Dao can remain at ease in hardship, while the petty person, after understanding it, treats life with contempt.”

The Yellow Emperor said, “The blind are skilled at listening; the deaf are skilled at seeing.”

Why is this said? Guangchengzi (the legendary teacher of the Yellow Emperor) replied: “If the eyes fixate on the fine autumn down, they cannot see Mount Tai; if the ears attend only to the faintest sounds, they cannot hear thunder. Skill in listening does not lie in the keenness of the ears, but in discerning the transformations behind the sounds; skill in seeing does not lie in the brightness of the eyes, but in discerning the transformations behind the colors. If one clings solely to what is seen and heard, one will instead be deluded by these sensory phenomena.”

The blind cannot see the radiance of the sun and moon, the deaf cannot hear the sound of thunder; yet if one can discern the patterns of the intermingling of Yin-Yang, comprehend the coming and going of sun and moon, and long walk in accordance with the Dao (the Way), one can attain the realm of long life and lasting vision. What is meant here by “seeing the mechanism within” and “hearing the sound within” refers to inwardly discerning the changes and patterns of things, rather than relying merely on the senses of eyes and ears. When both seeing and hearing can be turned inward, one accords with the Dao. Therefore it is said: “The blind are skilled at listening, the deaf are skilled at seeing.”

End of the middle volume of the Yinfu Jing Sanhuang Yujue.

The Yellow Emperor asked: “Why does cutting off the pull of profit and exclusively guarding a single source produce an effect ten times that of employing troops?” The Celestial True Sovereign (a legendary immortal of Daoist tradition) answered: “Cut off the mind that seeks fame and pursues profit, guard the primordial Qi (yuanqi, the innate original vital energy), and the primordial Qi will then guard itself; abandon cunning and stratagems, and thieves will have no way to arise. Cut off the pursuit of sounds and colors, turn instead to employing the primordial Qi, embrace and guard pure unity, and peacefully abide in central harmony—the effect surpasses chasing after honored rank and fame tenfold.”

The Most High takes the Great Dao as the foundation and ultimately becomes the sage of all under heaven. The master (here referring to the practitioner of the Dao) stores the inner “fire” within the origin, long holding and guarding it without reckless movement; once it acts, it naturally accords with the Great Dao. If one employs cleverness, one distances oneself from the root of desire; thus the effect of guarding the Dao surpasses relying on cleverness alone tenfold. Therefore it is said: “Cutting off the pull of profit and exclusively guarding a single source has an effect ten times greater than employing troops.”

The Yellow Emperor asked: “Why is it that three returns through day and night can increase the efficacy of cultivation ten thousandfold?”

Guangchengzi replied: “The three returns are the Three Origins: the True Qi of Heavenly Origin (the primordial Qi of Heaven) above, the True Qi of the Spiritual Source in the middle, and the True Qi of the Fundamental Source below. Jing (essence) and Qi (vital energy) are the powers upon which cultivation relies, the heart-mind is the ruler, and the body is like the furnace and cauldron of refinement and nourishment. Employing Jing and Qi day and night to unite with the Three Origins enables the Qi above and below to circulate without end, multiplying the efficacy; Shen (spirit) and original Qi do not scatter, the physical form does not decay, and they interpenetrate through day and night.

Applying the practice by day makes Yang Qi bright and flourishing; at night one takes in the nocturnal Qi so that Yin Qi circulates outwardly. Yang Qi is the root of Jing and Shen, while Yin Qi depletes the physical form. If Shen can unite with the ancestral Qi of the Three Origins, fusing the Qi above and below into one, one can command the myriad spirits as if leading an army and bring them back to a single transformation. Shen and Qi circulate without pause day and night; the Yin Po dissipates and the Qi of the Three Yangs alone remains within. Through prolonged cultivation Shen naturally returns to its original source, and thus one attains long life without dying. Therefore it is said that three returns through day and night increase the efficacy of cultivation ten thousandfold.”

The Yellow Emperor asked: “Why is the heart-mind born because of external things and also perishes because of them?”

The Celestial Perfected August One replied: “Using the heart-mind means the activity of intention. As soon as intention stirs, Shen shifts; once Shen shifts, Qi scatters in disorder; when Qi scatters, life declines and perishes. When the heart-mind is upright, Shen is settled. Through cultivation one returns the heart-mind to correctness and concentrates it on the source of the One Qi, grasping the inner pivot of activation so that all transformations become thoroughly accessible. Once the heart-mind is disordered the myriad spirits lose their function. Therefore, by eliminating the emotions and intentions that pull a person, the myriad spirits are not drawn outward by external things and scattered. This is the principle that the heart-mind is born because of external things and also perishes because of them.”

The Yellow Emperor asked, “What does ‘the mechanism is in the eyes’ mean?” Guangchengzi replied: The great Dao (the Way) appears distant, beyond the eight directions of heaven and earth; yet it is also near, right between the eyebrows and eyelashes. The great Dao is vast and can encompass heaven and earth; in its subtlety it penetrates even such fine places as the eyebrows. The wondrous mechanism arises within the inner heart and then appears between the eyes, hence it is said “the mechanism is in the eyes.” If a person can set the inner Shen (spirit) mechanism in motion, the gaze becomes clear and luminous, enabling one to transcend ordinary appearances and connect with the great Dao. Yin and heterodox Qi (vital energy) naturally dissipate, the true realm returns to uprightness, and one can also see the yang Shen (the yang spiritual being formed by the practitioner) in the heavenly Dao. Therefore it is said that the mechanism manifests between the eyes.

The Yellow Emperor asked, “What does it mean that ‘Heaven has bestowed no favor, yet great favor is produced’?” Tianzhen Huangren replied: The heavenly Dao transforms and nurtures the lower world, and the myriad things grow of themselves; this is the great favor. A person should not indulge in lust or disturb the mind, nor be blinded by wealth, profit, and deviant thoughts, lest death be invited. By settling the inner heart and preserving the Shen, body and mind naturally become unobstructed. Crows are not dyed yet their feathers are naturally black; cranes are not washed or dyed yet their feathers are naturally white; spiders need no teaching to spin webs, and swallows need no invitation to come flying. The myriad things grow in accordance with nature; this is the grace of nature. Therefore it is said that Heaven does not deliberately bestow favor, yet great favor arises.

The Yellow Emperor asked, “Why is it that when swift thunder and fierce winds arise together, there is none among the myriad things that is not shaken?” Guangchengzi replied: The rapidity of thunder is the manifestation of the upright Qi of Yin-Yang. If a person can take in the wind Qi and employ the Qi of Yin-Yang, causing the Jing (essence) Qi of above and below to circulate mutually, one will feel body and mind become lively. In cultivating the Dao, one circulates the body so that the Yin-Yang Shen-Qi unite within; the true Jing rises into the brain and then swiftly descends, operating like wind and thunder. The Three Origins (the three primordial Qi constituting the human body and heaven and earth) fill the entire body, and the hundred bones seem to activate as if by fire. By refining yin Qi and returning to pure yang, the sage can swiftly complete the Dao. Inner cultivation causes the body to produce wondrous functions of itself, just as auspicious herbs nourished by the harmonious Qi of Yin-Yang do not easily wither. The myriad things move upon receiving Qi; this is precisely the meaning of “none but stirs.”

The Yellow Emperor asked: “The greatest happiness is when a person’s original nature has surplus; the utmost stillness enables integrity. Why is this said?”

Tianzhen Huangren replied: “Obtaining supreme joy from the spirit (Shen) is the foundation of the operation of Yin-Yang. ‘Supreme’ means stability: when the mind-intent is settled, Yin and Yang naturally harmonize. The utmost stillness enables integrity. When the eyes do not chase external forms and colors, the spirit does not scatter, Qi (vital energy) can be preserved within the body, occurring naturally—this is the joy of according with celestial innocence.

By eliminating desires, stilling the heart, settling the mind-intent, guarding the spirit, and concentrating in single-pointed stillness, the old transforms and the new arises, thereby one reaches the Great Dao (the Way). Sages unite nature and life through the dual cultivation of nature and life, according with the heavenly Dao; when the will is vigorous and firm, integrity is possible. Therefore it is said that the greatest happiness lies in the fullness of original nature, and the utmost stillness enables integrity.”

The Yellow Emperor asked: “The operation of Heaven appears extremely partial, yet in application it is extremely impartial. Why is this said?”

Guangchengzi (a legendary Daoist immortal) replied: “Heaven is the clear yang Qi. What is called ‘extremely partial’ means that it secretly initiates the vital mechanism, allowing the myriad things to be generated, and humans are among the myriad things; humans must also restore the spirit to correctness. If one can gather the primordial Qi, nourish celestial innocence, and skillfully apply these practices to accomplish the Dao, this is called ‘extremely impartial.’

When Jing (essence) and Qi fill and fortify the body, those who understand cultivation apply it according to the timing: rising into the Niwan (the upper Dantian [energy center] in the head), sinking into the Haiyuan (the lower Dantian), then gathering in the Zhonggong (the Dantian in the middle of the body), connecting the primordial Qi; passing through the Yuanguan (the pass of Qi-mechanism circulation in cultivation), paying homage at the Jinque (the Golden Palaces of the heavenly realm according to Daoism), causing the Qi of the upper, middle, and lower three Dantians to infuse one another, so that all the joints and meridians of the body are unobstructed, and it is as if the fire timing arises within. Through prolonged refining and nourishing, one can accomplish the immortal Dao. Therefore it is said that the operation of Heaven appears partial, yet in application it is extremely impartial.”

The Yellow Emperor asked, “What is meant by ‘the constraint of birds lies in Qi (vital energy)’?” Tianzhen Huangren replied, “Here ‘qin’ refers to the crow. The crow symbolizes the Qi of the heart, so its soaring occurs at a definite time. Qi is set in motion from emptiness and non-being. If a person can gather Qi and cultivate it over a long period, they can become an immortal. Birds belong to the Fire of the south. If a person can comprehend and apply the principle within this, causing the true Qi to circulate enduringly, like a bird soaring through the vast emptiness of space, and then gather the true Qi into the Central Origin (the inner cultivation region in the middle of the body), refining it into the Qi of True Yang, they can become a flying immortal. Therefore it is said that the constraint of birds lies in Qi.”

The Yellow Emperor asked, “What is meant by ‘life is the root of death, and death in turn is the root of life’?” Guangchengzi replied, “Those whose minds are cunning and who indulge their desires will ultimately be bound by destiny and proceed toward death. If a person can settle the inner heart and eliminate the six desires and seven emotions (the common six kinds of desires and seven kinds of feelings), the Shen (spirit) and consciousness will become settled, and the Dao (the Way) will arise from this. If desires flourish in the heart and the temperament becomes restless, floating, and cunning, the Shen will scatter in disorder and life will decline and perish; this is the root of death. By stilling the mind of deluded thoughts, one can regain life once more. This is the principle that life and death serve as roots for each other.”

The Yellow Emperor asked, “What is meant by ‘kindness arises from calamity, and calamity also arises from kindness’?” Tianzhen Huangren replied, “The kindness of the sage originates from the Dao, while the kindness of ordinary people arises from emotions and desires. If emotions and desires cause a person to lose themselves and harm their nature and life, kindness turns into calamity. Subtract from what has excess and supplement what is insufficient: the excess is the emotions and desires in the heart, the insufficiency is the Shen. If one allows the mind to give rise to desires, especially by indulging in sensual pleasures, calamity will be born from kindness, damaging the Shen. If one can clarify and purify the inner heart and persist in this without tiring, the Shen will naturally become bright and luminous; this is kindness arising from within calamity. By assiduously cultivating the heart without being disturbed, calamities recede and the Shen is preserved. In this way one can accomplish the Dao, and the inner heart becomes peaceful, harmonious, and at ease. By not indulging in joys and pleasures, one can nourish and protect the Shen. Forgetting emotions and desires, with the heart free of greedy seeking, reaching this realm is to be a sage. Therefore it is said that kindness arises from calamity, and calamity also arises from kindness.”

The Yellow Emperor said, “Ordinary people rely on the patterns and principles manifested between Heaven and Earth to understand sagely illumination, yet I grasp wisdom from the patterns and principles of the seasons and the myriad things. Why is this so?”

Guangchengzi replied, “Ordinary people know that Heaven and Earth possess patterns and principles, seeing only the outward form of the sage, yet they do not realize that they themselves originally possess the principles of Heaven and Earth and of Yin-Yang, merely concealing them within the heart. Yin-Yang is a law that even ghosts and spirits find hard to fathom. Heaven and Earth penetrate all principles of the great and the small, the hidden and the manifest; ordinary people, however, do not understand that they themselves are originally interconnected with Heaven and Earth, Yin-Yang, and the seasons and myriad things.

The principles of Heaven and Earth are the means by which the sage grasps the pivotal moments of change in things. The supreme Dao (the Way) is the root of the myriad things and the origin of Yin-Yang, and therefore its transformations are inexhaustible. The supreme Dao is subtle to the utmost, and this subtlety also exists within my own person. The Dao manifests as nature, and the myriad things each have their own form of existence; when I am able to attain insight thereby, it is called wisdom.

Between Yin and Yang there is not merely the contest of strength and weakness, victory and defeat; I am one with Yin-Yang, and thus able to master transformation. The power capable of handling change comes from my Shenming (spiritual illumination); Shenming is the source of the supreme Dao. Therefore my spiritual nature unites with Yin-Yang and attains the realm of sagely illumination. Heaven and Earth are formed by the intermingling of the two Qi (vital energy) of Yin and Yang, and the myriad things are generated thereby as well. When Shen (spirit) and Qi transcend the limitations of temporal sequence, one can attain sagely illumination upon the Great Dao.

I have understood that the Great Dao encompasses Heaven and Earth, and the clear, penetrating wisdom within it is already fully contained therein. Having comprehended this true principle, I can follow its natural course and attain the realm of sagely transformation into the Three Pure Ones (Sanqing).”

The Yellow Emperor performed a ceremonial bow twice, thanking the sagely lord for illuminating his former ignorance, and said, “Only now do I understand the Great Dao.” Thereupon the sagely lord mounted the clouds, riding a crane, and ascended into the sky, while the Yellow Emperor returned to the capital by carriage.

Yinfu Jing Sanhuang Yujue, Lower Volume.