《黄帝阴符经頌(元阳子)》

Observe the workings of the Heavenly Dao (Dao, the Way) and act in accordance with it, and all the principles are contained within.

Heaven manifests its many signs and gives rise to primordial Jing (essence); the supreme Dao lies hidden in the depths, in stillness and harmony. Grasp the "One" (the root of the Dao) and observe the Heavenly Dao, and there will be no other path; the fundamental principle embodied in the sun will likewise become clear.

Therefore Heaven has the "Five Thieves" (a term from ancient Daoism for the five forces in heaven and earth that transform the myriad things). Those who can discern them will flourish.

When the wisdom of the heart is open and penetrating, the light of the Nine-and-One appears; the five stars gather and enter the realm of the Li position. If ordinary people of the world can achieve this through cultivation, then the Yellow Emperor's claim that one may command the "Five Thieves" and attain prosperity was no mere boast.

The Five Thieves reside within the heart, and human action can thereby be carried out in accord with the Heavenly Dao. Subdue the Five Thieves, and one can turn the Heavenly Pivot; as they are transformed and circulated in sequence, one realizes the "Nine Returns" (a Neidan (internal alchemy) term for the stages in cultivation when Jing and Qi (vital energy) revolve and return to their source). The Gate of the Golden Flower, close at hand, suddenly swings open, and seizing the moment of attainment is no longer difficult.

The universe seems to rest in the palm of one's hand, and the transformations of the myriad things seem to arise from within oneself. A skilled hand can grasp the radiance of sun and moon, draw forth all phenomena from within, and bring forth the changes of the trigrams and the yellow luminance. The cosmos of the Dao is pure and flawless; if one cannot comprehend this, how can one know that Yang qi is hidden within the Kan trigram?

The innate nature bestowed by Heaven is the human being; the human heart is the pivot for working Heaven's mechanism. When the seasons of Heaven are favorable and human affairs are in harmony, one resonates with the cosmos; when the intention of the heart reaches utmost sincerity, one can connect with the profound mystery of the Dao. The numinous Original Shen (spirit) is no senseless, unfeeling thing; only by walking the right path can one know how cultivation achieves its effect.

The Heavenly Dao is established in order to settle the human heart. The yang light contained in Heaven's One shines toward the west, and the green qi of Wood-Three accords with it. Mercury is not true lead and cannot take lead's place; if one does not understand the interplay of Yin-Yang within the Kan trigram, how can one recognize the "Gui" (here meaning a sign or token of verification in Neidan practice)?

When the Heavenly Dao sets in motion its mechanism of severity, dragons and serpents rise up from the earth. The General Tianbu holds the power of transformation through Bing fire; once dragons and serpents emerge from the earth, the slow-flowing current comes to rest.

Penglai, the immortal isle, stands guard in the Geng and Xin directions, dwelling alone in the position of honor.

When a person's killing impulse is set in motion, the order between Heaven and Earth turns and shifts along with it.

Once the energy of slaughter arises in a person, it is like a rat darting through a blazing fire, its trail impossible to find. After Yin-Yang have joined, water and fire complete one another, and the dragon and tiger appear. The trigrams Kan and Li move back and forth in repeated interchange, and their transformations cannot be exhausted.

When a person's actions resonate with the seasons of Heaven, a foundation can be established for the myriad transformations.

The paths of humanity and Heaven accord with each other, like two zither strings sounding in response. Yin-Yang advance and recede, and radiance waxes and wanes with the succession of day and night. Once the myriad transformations have all been made to flow through the Shen chamber (shenshi, the place in inner cultivation where one visualizes and circulates the spirit), the root is secured in the Dantian (the site in Neidan practice where Jing, Qi, and Shen are gathered).

People's natures differ, some nimble and some slow, yet all can be gathered in and stored away. When De (Virtue) is brought to fullness, one can give forth the sound of a vast and harmonious principle. Wise and foolish alike may sink into their own cleverness about human affairs and the workings of law.

The road to the clouds and heavens lies not far before one's eyes, but if one's understanding is shallow, one may fail to truly grasp its meaning.

As for the baleful disturbances that afflict the nine orifices (the nine openings of the human body), the key lies in guarding the three essentials (usually understood as Jing, Qi, and Shen). Set up the cauldron and furnace to keep out harmful influences, and defend the eight gates (in the context of cultivation, the passes and portals). Seal the three essentials tightly, and restrain the Yang soul. Follow the changes of the lines in the hexagram as they cycle back and forth, so that the inner waxing and waning flow freely. When the practice has matured, one can pass all the way through to the Kun position.

Both movement and stillness can be put to use. Fire arises from within wood, and once calamity breaks out, it often brings conflict and harm. Treachery that grows within a state will, when its moment comes, bring that state to ruin.

The true fire born within wood can turn calamity into blessing. When one then shifts to preside from the position of hard metal, one's standing becomes more exalted still. If one speaks only of the forms and images without being thorough, even benevolence and righteousness will lean toward excess. Where, then, is the fundamental path to be found, and from what quarter should one seek the gate of treachery?

One who understands these things and cultivates accordingly is called a sage.

Immortal bones can connect the true essence of above and below. Whoever understands this Dao will manifest an extraordinary body. If, in refining lead, one can make the flowing pearl (liuzhu, a Neidan term often referring to mercury or the liquid elixir) settle and no longer scatter, the energy of the Great Yang will aid the practitioner.

The intent of this passage of the formula is to enrich the state and bring peace to the people.

Heaven causes the myriad things to live, and also causes them to die; this is the law of the Dao.

After the Red Marrow (chisui, a Neidan term for the essence or elixir substance in cultivation) has been generated, it descends and answers to the energy of the daytime. Meeting the Yang energy and the opportunity of slaughter, it returns to lead. Mercury is the medicine prized by the immortals, and it is no accident that the cinnabar fire can be made steady.

When the Qi of Heaven and Earth is gathered, the flowing pearl can come to rest, and the power of the Great Yang will also aid the practitioner.

The intent of this passage of the formula is to enrich the state and bring peace to the people.

Heaven causes the myriad things to live, and also causes them to die; this is the law of the Dao.

After the Red Marrow has been generated, it descends and answers to the energy of the daytime. Meeting the Yang energy and the opportunity of slaughter, it returns to lead.

Mercury (a key substance in Daoist cultivation, also used as a term in Neidan, or internal alchemy) is a material treasured by the immortals. The so-called "holding the fire" (controlling the furnace and its heat) is no accident of principle.

Heaven and Earth are the medium through which the myriad things draw upon one another and rise and fall. When Heaven and Earth first opened, the gateway that bears all things took form; as the many phenomena spread throughout, the original Qi (vital energy) between Heaven and Earth circulated among them. It is remarkable that the workings of creation seem so subtle, yet operate like a hidden "thieving mechanism" (dao ji); the Five Thieves (the five forces or factors that bring about change) act upon one another without pause, day and night.

The myriad things are what people draw upon. People pursue the benefits that the land brings, most of which are plain to see, yet they do not realize that flourishing and decline also stem from the working of creation. If one could perceive "lead" (a Neidan term for the key substance, or the essence and Qi, in cultivation) within a state of vague indistinction, why not follow this change and draw upon it? If one hesitates and idles to the end, a hundred years will pass in vain.

People are also what the myriad things draw upon. People nourish the body with food and protection from the cold, yet do not realize that the illusory shifts of external things also wear down the heart and spirit (Shen). Why not study the principles of the Yinfu Jing (Scripture of the Hidden Talisman; Jing, scripture) deeply, lest one be led astray by flourishing and withering, and exhaust a whole life for nothing?

If these three "thieving mechanisms" of Heaven and Earth, people, and the myriad things can be brought into harmony, the Three Powers of Heaven, Earth, and humanity will be at peace. Hence it is said: when eating and drinking accord with the seasons, the parts of the body are in harmony; when action seizes the right moment, the transformations of the myriad things proceed securely.

The three mechanisms share a single source and return to the Dui palace (a directional and symbolic system in Daoist numerology); the changes of the four seasons meet and join, relying on the "Metal Lord" (a Neidan term, often referring to the metal nature or a key element in alchemy). When the immortal peach ripens, it can nourish sinews and bones; when the many subtle mechanisms turn swiftly, the mechanism of life becomes unobstructed.

People know that a marvelous thing appears marvelous in itself, but they do not know that the seemingly unmarvelous root is precisely what allows the marvelous to arise.

Since ancient times, cultivating the Dao has required establishing a governing framework. Only when there is a marvelous principle can the myriad transformations be settled; and to manifest the marvelous, one must still rely on rules and dignified ritual bearing. White Gold (a metal or symbolic medicine in Daoist cultivation) is hidden and unrevealed; who can fathom it? Taiyi (the Supreme One, a Daoist deity and a name for the cosmic origin) knows what is to come and will assist the sage ruler.

The sun and moon each move according to fixed numbers, and things great and small each have their allotted measure. The achievements of the sage arise from this, and the spirits are made manifest through it.

The numinous traces of the Hun and Po souls (components of a person's spirit and vital activity) arise through the method of the "Nine-and-One"; after shifting and joining, they respond to one another. As the sage's accomplishment gradually emerges, fragrance will fill the air; when spirit and Qi enter their corresponding palaces, they will in the end surely ascend.

The workings of this "thieving mechanism" cannot be seen by anyone under Heaven, nor can anyone know it completely.

The many marvelous principles contain an efficacy that covers the root of the myriad things. Everyone can see its traces, yet few can explain its principle. Only by accumulating hidden merit and dwelling in stillness to observe can one come to understand it; in a brief flash of light like a spark from a flint, one may even meet an opportunity like a lotus flower.

When a person of noble character obtains this Dao, they can hold fast to it even in hardship; when a petty person obtains it, they may come to take life lightly.

The Daoist must guard against deviant thoughts and devote themselves wholly to tending the elixir cauldron. Taking the "knife-tip measure" (dao gui, a tiny quantity of medicine or elixir, also a unit of measure in alchemy) as a metaphor, such cultivation can restore vitality to the aged and replenish Yin Qi.

Foolish people crave only petty gains before their eyes; they practice the "Heavenly Official method" (Tianguan fa, one of the Daoist arts), make light of life, and single-mindedly pursue the transmutation of base matter into gold.

"Strengthening the Army and Winning Victory: The Art of Demonstration, Part Two"

The blind have keen hearing, and the deaf have sharp sight. When the mind's strength is focused on one thing alone, its application yields tenfold effect.

Act through the art of seeing and hearing, concentrating on a single point and cutting off stray thoughts. The Flower Pool (Huachi, a Neidan term for the saliva in the mouth) seems to sever the neck and remove treacherous disturbances.

Gather and refine the lead medicine for a hundred days, and the realm of the immortals will lie right before your eyes. The Flowing Pearl (Liuzhu, an alchemical term for the refined elixir liquid or pill) will soon descend and take form; it can be sealed away and kept for Zihuan.

By repeatedly employing hearing, even the deaf can become skilled at observing. Focus on one aspect, and its application yields tenfold effect.

Act through the art of seeing and hearing, concentrating on a single point and cutting off stray thoughts. The Flower Pool seems to sever the neck and remove treacherous disturbances.

Gather and refine the lead medicine for a hundred days, and the realm of the immortals will lie right before your eyes. The Flowing Pearl will soon descend and take form; it can be sealed away and kept for Zihuan.

Practice without pause, day and night, and its application yields ten-thousandfold effect.

The sun and moon revolve, the years pass, and as day and night alternate the light of heaven grows brighter. Seize the right moment and give aid three times, and the results will be roughly equal.

Reckoning it out, accumulating a ten-thousandfold effect will in the end bring a year of accomplishment. One will plainly attain long life and become an immortal of the highest rank.

The mind is born from external things and may also die because of them; the key lies in what the eyes see. The Dao of Heaven seems to show no kindness, yet from this very absence arises the greatest kindness. When thunder roars and fierce winds rise, none of the myriad things is left unstirred.

The eyes see the myriad things in all their profusion, as though one held heaven and earth in hand; yet when facing the external world, the mind should still return to the gate of non-duality (the state of not being drawn along by discriminating thoughts).

The decisive moment reveals itself in the changes that startle all things, but the benefit lies within oneself. As the myriad things display the signs of life and death, the Yang soul (Yang hun, the yang aspect of the soul in Daoist thought) finds something to rest upon.

When joy reaches its utmost, one's temperament has room to spare; when stillness reaches its utmost, the mind becomes pure and unsullied.

When the work is complete, depart freely from the clamor; wander at will in the tranquil source of the Dao.

Hold to simplicity and reticence, rest content in leisure, and preserve purity and stillness. With one furnace of "elixir rice" (a Daoist term for taking elixirs in cultivation practice), one may extend life a thousand years.

The Dao of Heaven seems utterly partial, yet in its application it is perfectly impartial. The key to subduing external things and mastering change lies in Qi (vital energy).

The Dao of Heaven subdues the myriad things through Qi, and even the flight of birds shows its marvelous workings; yet the subtlety of employing Qi's power does not end there.

At the hour of Mao (one of the traditional double-hours), gold and jade are born, secretly communicating with the azure; the hours of Xu and Hai (traditional double-hours) are suited for action and are the critical juncture for the use of fire.

Life is the root of death, and death is the root of life.

Within life lies the root of death, and within death lies the seed of life. In the alchemical process, remove the impurities from the mercury and refine it into the elixir, and it can bring vitality to people.

If one does not understand the relations among the Five Phases (Wood, Fire, Earth, Metal, Water), it is like not knowing how to make use of them; without mastering the fundamental principle, one can never explain it clearly.

Kindness arises from calamity, and calamity arises from kindness. Life is the root of death, and death is the root of life.

Within life lies the root of death, and within death lies the seed of life. In the alchemical process, remove the impurities from the mercury and refine it into the elixir, and it can bring vitality to people.

If one does not understand the relations among the Five Phases, it is like not knowing how to make use of them; without mastering the fundamental principle, one can never explain it clearly.

Kindness arises from calamity, and calamity arises from kindness.

The moon's essence-spirit dwells in the Li position (the Li trigram of the Bagua, symbolizing fire), nourishing and gestating the embryo, and draws upon the Qi of Geng metal (Geng belongs to metal) to seize the physical form of metal.

Blessing should be drawn out of calamity, and for this one must rely especially on the five-omen tortoise (the five kinds of omens revealed through tortoise divination).

The foolish, by relying on the patterns and principles between Heaven and Earth, become people who have penetrated the sacred order.

The road from the ordinary to the sacred is rugged. When the Dao (the Way) accords with Qian and Kun (Heaven and Earth), its laws run through both being and non-being. Throw a tiny shepherd's purse sprout onto a mountain peak, and it will still come to rest on its own. Only by understanding the Yuanhui (the great cycles of cosmic movement) does one realize how different one is from the foolish.

I rely on the patterns and principles of the seasons and of things to observe the truths within them.

Through the four seasons, the thinning breath moves between Yin-Yang. The divine water (a key term in Neidan, or internal alchemy) was once clear, and later transformed into sweet nectar (a sweet liquor). If there is lead on level ground, how could the lead be tin? Only by exhaustively investigating the principles of Heaven can one weigh and measure its subtleties with precision.

The Dao of nature returns to stillness, and so the myriad things of Heaven and Earth are able to grow.

When the Yin-Yang of Heaven and Earth unite and their Qi is harmonized, the forms of all things appear as if carved and polished. Movement and stillness depend entirely on the power of the Crow and the Jade Hare (the crow and the jade hare, symbolizing the sun and the moon respectively). The primal principle of the Yi (Changes) can be seen in the "Song of the Stone Man" that I composed.

The Dao of Heaven and Earth moves gradually, and so Yin-Yang wax and wane in turn.

Earth's Qi rises and Heaven's Qi descends; this is the principle by which the Primal Pearl (a key image in Neidan practice) moves. Entering the realm of the profound, one is again like a fish leaping out of the water. When Yang Qi stirs and Yin Qi recedes, the Shen (spirit) naturally manifests; the sun-soul and moon-spirit (referring respectively to the essence-spirits of the sun and moon) are subtle and hard to see.

When Yin-Yang shift upon one another, transformation can proceed smoothly.

The myriad things generate and overcome one another, each containing the other. Within transformation, lead can rise and fly, and stone can be refined into steel. When obstruction reaches its extreme it turns into flowing ease, and so all affairs return to smoothness. What is there before our eyes that is not the transformation of Yin-Yang?

Therefore the sage understands that the Dao of nature cannot be defied; as Yin-Yang shift upon one another, transformation can proceed smoothly. The myriad things generate and overcome one another, each containing the other. Within transformation, lead can rise and fly, and stone can be refined into steel. When obstruction reaches its extreme it turns into flowing ease, and so all affairs return to smoothness. What is there before our eyes that is not Yin-Yang? Therefore the sage knows that the Dao of nature cannot be defied, and so accords with it in order to regulate it.

The immortals govern the workings of Qi and point out the crucial key to the primal mystery; metal and stone, Yin and Yang, none may transgress their principles. The Yi (Changes) handed down by the earlier sages holds one body of rules, and when it is applied properly, nature and the way of the alchemical cauldron will accord with the workings of Heaven.

The principle of utmost stillness cannot be fully matched even by the calendar and the musical pitches. Birds and beasts each have their place. Thus there is a marvelous instrument, from which the myriad phenomena arise.

The Dao of supreme Yang and supreme stillness is empty, still, and profound. How could the principles of root and branch be bound by the calendar and the pitches? Since the bellows (the bellows, used here as a metaphor for the function of stirring the movement of Qi) store neither birds nor beasts, within them is found the Hunyuan Diagram (a diagram symbolizing the state before Heaven and Earth divided and before the myriad phenomena appeared).

The Bagua (Eight Trigrams) and the Jiazi (the sexagenary cycle, a timekeeping system formed by combining the Heavenly Stems and Earthly Branches) contain wondrous mechanisms and profound, unfathomable transformations.

At the head of the Li trigram is Kan water, and the Xun trigram belongs to the essence of metal; the Dui trigram enters the Dragon Palace, and the Zhen trigram reaches Jade Purity (the Daoist celestial realm of pure emptiness).

Jia converges, together with Bing and Ren, Qian, Gui, and Cang; Geng and Xin, Ji, and Gen all must be brought to completion through Kun.

The principle by which Yin-Yang restrain each other and transform into one another is plain and clear.

The Maiden (Chanü, an alchemical term often used for the essence and qi of the yin side) seeks a matchmaker, wishing to hold on to her youth. The Yellow Lord (Huangjun, an alchemical term commonly referring to the master or the medicinal substance of the yin side) heeds the guidance of the sage and goes straight to the front of the hall.

The two join hands and climb together to the summit of Golden Flower. All day long, it is as though Heaven and Earth, Qian and Kun, were held freely in the palm of one's hand.

This is entry into the realm of the transformations of images and numbers (xiangshu).

Looking back on the worldly attachments and anxieties of the dusty world, one sees that the path of cultivation has its own road, and that it can lead to the byway toward immortality.

If one but investigates the principles of the Yinfu Jing (Scripture of the Hidden Talisman) set out above, the Way of Heaven becomes plainly visible, and one can also gain some understanding of it.

The sage master goes straight to the front of the hall.

The two join hands and climb together to the summit of Golden Flower. All day long, it is as though Heaven and Earth, Qian and Kun, were held freely in the palm of one's hand.

This is entry into the realm of the transformations of images and numbers.

Looking back on the worldly attachments and anxieties of the dusty world, one sees that the path of cultivation has its own road, and that it can lead to the byway toward immortality.

If one but investigates the principles of the Yinfu Jing set out above, the Way of Heaven becomes plainly visible, and one can also gain some understanding of it.