--- title: "黃帝陰符經集解 – English Interpretation | Daozang" url: "https://daozang.app/en/text/KR5a0112/" canonical: "https://daozang.app/en/text/KR5a0112/" lang: "en" source: "Kanripo 漢籍リポジトリ（京都大学）" license: "CC BY-SA 4.0" --- # 《黃帝陰符經集解》 Dongzhen 洞真部 · 3 volumes · 9,310 characters ## Vol. 1 重刋道藏輯要黃帝陰符經十眞集解(上) 赤　　松　　子　　　　　　　子房眞人張良 太極左仙翁葛玄 西山眞人許遜 正陽帝君鍾離權　　　　　　　純陽帝君呂岩 華陽眞人施肩吾　　　　　　　至一眞人崔明公 海蟾眞人劉玄英 淸虛眞人曹道冲 正陽帝君曰黃者中央之色帝者君主之名中以統於五行 帝以治於萬物陰者性之宗符者命之本此陰符之旨內以 修身外治家國包羅天地總御羣方古今得道仙眞皆因此 義以至於无爲矣 子房眞人頌曰要知天五是中黃帝君元始法中王仙眞盡 達陰符理治國修身入聖鄕 淸虛眞人靑霄樂曰心爲君主象中黃神用无私帝道昌陰 是性宗鉛可貴錄名天寶命符陽經垂法教開方便普濟羣 迷作巨航只候行成功滿足十洲仙島是家鄕 神仙抱一演道章 純陽帝君曰天一生水地二生火在人謂之精神生於道形 本生於精守而勿失與玄爲一則精神合而不離矣以精集 神以神御炁鍊神合道與天長久故道經曰抱一能无離乎 **Interpretation** This passage from the *Collected Commentaries on the Yellow Emperor's Scripture of the Hidden Talisman* compiles interpretations from multiple Daoist masters regarding the core teachings of the *Yinfu Jing*. Here's an accessible explanation: The opening commentary by various Daoist patriarchs (including Zhang Liang, Ge Xuan, Lü Dongbin, etc.) explains: "Yellow" represents the central direction (the color of Earth in the Five Phases), while "Emperor" symbolizes the sovereign ruler of all things. "Hidden" (Yin) denotes the root of one's innate nature, and "Talisman" signifies the key to destiny. This scripture's essence lies in its dual application: internally for self-cultivation, externally for governing states, encompassing the operational laws of heaven, earth, and all phenomena. Throughout history, those who attained immortality did so by comprehending this principle and achieving Wuwei (non-action). Master Zhang Liang's verse states: Understanding that "Heaven's Five" (Earth in the Five Phases) corresponds to the central yellow, one recognizes the Yellow Emperor's law as the fundamental doctrine. Immortals who grasp the principle of the Hidden Talisman can both govern nations and cultivate themselves, ultimately transcending worldly existence. The *Azure Heaven Joy* commentary by Master Qingxu explains: The heart resembles a sovereign residing in the central palace (the Middle Yellow Court). When the heart-mind (Shen) is pure and selfless, the Great Dao flourishes. "Hidden" represents innate nature (with "lead" symbolizing primordial Qi). Through dual cultivation of nature and life (Xingming Shuangxiu), one's name is recorded in the immortal registers. This scripture provides direction for all beings - perfecting its practice leads to ascension to the Ten Divine Isles. Lü Dongbin (the Pure Yang Emperor) interprets the "Immortal Embraces Unity" chapter: "Heaven's One generates water" (kidney essence/Jing), "Earth's Two generates fire" (heart-mind/Shen) - humanity's essence, Qi and spirit all originate from the Dao. By preserving essence without leakage and uniting with the mysterious Dao, one achieves eternal spiritual stability. Through refining essence into Qi (Lianjing Huaqi) and Qi into spirit (Lianqi Huashen), one ultimately merges with the Dao to attain longevity. As the *Daode Jing* states: "Can you hold fast to the primordial Qi without separation?" (Note: "Lead" is a Neidan (internal alchemy) term representing the body's primordial Qi; "Ten Isles" refers to legendary Daoist celestial islands; "Embracing Unity" denotes the practice of maintaining undispersed primordial Qi.) 又曰抱一爲天下式昔廣成子誡黃帝曰无勞汝形无搖汝 精少思寡欲迺可長生此卽神仙抱一旨歸也 葛仙翁頌曰混沌玄黃啟肇生扶持造化立乾坤學人要覓 長生道太一含眞卽是眞 至一眞人臨江仙云一炁靈根爲命祖專心抱守玄眞杳冥 之內隱元精至人先務本本立道基成蚌裏藏珠川景媚石 中藴玉山榮地天長久爲何因都緣懷道德亘劫自淸寍觀天之道執天之行盡矣 正陽帝君曰大道无形視聽不可以見聞大道无名度數不 可以籌算資道生形因形立名名之大者天地也卽天地上 下之位而知大道之高卑卽陰陽終始之期而知大道之前 後冬至則地中陽升五日一候三候一炁經六炁而至春分 是時陽升入陽位又六炁而之夏至迺陽升到天太極而生 陰陰以杳冥抱陽而下降夏至則天中陰降經六炁而至秋 分是時陰降入陰位又六炁而之冬至迺陰降到地太極而生陽陽以恍惚負陰而上升升降不失其道是以天地長久 惟人也集靈以生資道而立體天法道調運陰陽以心腎方 合天地上下之位用炁液比陰陽升降之儀將一日效一年 使一時象一月養命按法下功依時陰陽交合不失其道亦 當與天地齊其堅固而同得長久矣執者持也觀天持法依 **Interpretation** This scripture expounds the core principle of Daoist cultivation - "embracing the One and guarding the True." It begins by citing Guangchengzi's admonition to the Yellow Emperor: do not overexert the body, do not deplete Jing (essence), reduce thoughts and desires - only thus can one attain longevity. This constitutes the fundamental tenet of immortal cultivation. Immortal Ge explains in verse: The primordial state of chaos before the separation of heaven and earth represents the origin of Dao (the Way). For cultivators seeking the path to longevity, the key lies in preserving the purest "Taiyi Zhenqi" (Supreme One True Qi) within the body. Zhiyi Zhenren further elucidates through poetry: The innate Yuanqi (original qi) within the human body is the foundation of life, which one must concentrate on guarding - this mysterious true essence. Like pearls concealed within oyster shells or jade hidden in mountain rocks, Dao resides in the obscure and indistinct. Heaven and earth endure precisely because they follow the fundamental laws of Dao and De (Virtue). Zhenyang Dijun explains Dao's operational principles: Dao has no form or appearance and cannot be perceived through ordinary senses. All phenomena in heaven and earth emerge as manifestations of Dao. By observing the transformations of Yin-Yang in nature, we comprehend Dao's operational patterns. For instance, at winter solstice Yangqi rises from the earth, completing its cycle over six solar terms until summer solstice; then Yinqi descends from heaven, similarly completing its cycle in six solar terms. This orderly movement of Yin and Yang sustains the enduring existence of heaven and earth. As the most spiritual of all beings, humans should emulate heaven and earth's operational patterns. By regulating the heart and kidneys (symbolizing heaven and earth) and circulating Qi and fluids (representing Yin-Yang), one simulates the annual cycle of Yin-Yang transformations within a single day, mirroring lunar phases within temporal cycles. Through such cultivation methods that maintain proper interaction of Yin-Yang without losing their Dao, one can achieve enduring stability like heaven and earth. "Holding fast" means maintaining constant observance - we must perceive heavenly patterns and steadfastly uphold their principles. 令而行萬事皆畢故曰觀天之道執天之行盡矣 赤松子頌曰天道无言運四時雲行雨施物咸資洞觀玄象 依天令體此修眞合聖機 海蟾眞人亭前柳云天道乾元覆廕无偏列宿瑩高懸冬至 陽生地夏中液降於天烏兔精華往復迺行運虛璇體道觀 天名照了四時八節要精研作用日爲年進火中宵子有時 添汞抽鉛鍊就金丹大藥方號神仙天有五賊見之者昌 赤松子曰五賊者五行也在天爲五星在人爲五臟於眼爲 五色於耳爲五聲以至鼻之五香舌之五味身之五觸心之 五毒皆曰五賊賊者害也此五行之炁各懷生殺順則吉逆 則凶天時順則四序調和安寧豐泰逆則兵飢水旱蝗疫爲 灾人有五賊只在於心心正則柔和慈善眞淸行之則吉心 亂則剛戾狼疾婬濁行之則凶見者覺也覺了明悟則身心 康寧故曰天有五賊見之者昌 海蟾眞人頌曰五賊縱橫遍萬方木金水火及中央剪除戎 馬妖氛息見之天下永寧昌 至一眞人蘇幕遮云五賊機无形影苦惱蒼生遞代相吞倂 一藏虧時一藏勝憊壞形軀只爲陰多盛脾旺時當補腎貪 欲无明欺妬都除泯照見皆空亡五藴性命延昌堅久如天 永五賊在心施行於天 **Interpretation** This scripture primarily elucidates the principles of "the Dao's celestial operation" and the "mutual generation and restraint of the Five Phases (Wuxing)": The first section discusses the celestial operation of the Dao: Though the Dao of Heaven does not speak, it nourishes all things through seasonal changes and the moistening of clouds and rain. Practitioners of the Dao must observe celestial phenomena and cultivate in accordance with natural rhythms to harmonize with the Great Dao. Just as Yang Qi begins to ascend at the winter solstice and Yin Qi starts to descend at the summer solstice, with the essence of sun and moon cycling endlessly—these all manifest the celestial Dao's operation. Cultivation requires aligning with the rhythms of the four seasons and eight solar terms (the twenty-four solar periods), practicing at specific hours (such as the midnight Zi hour for "advancing the fire" in Neidan practice) to refine the Golden Elixir (Jindan). The second section explains the "Five Thieves" (the Five Phases): 1. The Five Thieves represent the Five Phases (Wood, Fire, Earth, Metal, Water), manifesting as: - In the heavens: the five major planets - In the human body: the five zang organs - In sensory perception: the five colors, sounds, aromas, flavors, and tactile sensations - In mental states: the five poisons of greed, anger, delusion, arrogance, and doubt 2. The Qi of the Five Phases can both nurture and harm: - Following their patterns brings auspiciousness: harmony between heaven and earth yields favorable weather, while uprightness in human hearts ensures health and peace - Violating their patterns brings calamity: disharmony in heaven and earth leads to disasters and wars, while mental confusion invites misfortune 3. The key lies in the "heart-mind" (Xin): - A rectified heart-mind can restrain the harm of the Five Thieves, promoting health and longevity - A disordered heart-mind falls prey to the Five Thieves, leading to physical and mental deterioration The text concludes by emphasizing that those who truly comprehend the principles of mutual generation and restraint among the Five Phases ("those who perceive it") can eliminate conflicts and bring peace to the world. Practitioners who see through the illusory nature of the Five Thieves and transcend desires and afflictions may attain the enduring nature of heaven and earth. (Note: Figures like Chisongzi and Haichan Zhenren are legendary Daoist immortals; terms like "advancing the fire" and "extracting lead to replenish mercury" are Neidan terminology referring to methods of regulating Yin-Yang energies within the body.) 子房眞人曰五賊謂賊命賊物賊功賊時賊神是也此五賊 在心杳无形迹覺而悟之名爲照了自然神定炁和无諸滯 礙施行法象與天同然宇宙在乎手萬化生乎身 海蟾眞人曰先觀天道次明五賊作用施行契合天命雖宇 宙之大不離掌握萬化雖眾亦生乎身 純陽帝君頌曰心鏡澄淸瑩且明施行功業契天星剛柔宇 宙存乎掌萬化生成只在身 華陽眞人卜算子云心鏡澄澄瑩五賊皆除泯天道行時卽 使行保命也如天永宇宙乾坤柄掌握文明定萬化生成只 在身抱一功神聖天性人也人心機也立天之道以定人也 至一眞人曰天性人心本乎一也天道虛无湛然人心本源 同此經以天性喻於人心指使人心合於天機也立天之道 者陰陽也立人之道者仁義也仁義忠信樂善不倦是謂天 爵先修天爵以積其行次體天道以累其功功之至妙无若 抱一也 子房眞人曰經言天性人也人心機也而不曰人心天也者 蓋明萬物皆出於機皆入於機也 西山眞人頌曰皇天本性化生人天性人心一體靈善行果 圓功滿足南宮標列是仙名 葛仙翁西江月云大道无形无相生天生地生人人心天性 體同靈恬淡无爲眞本上士體天行道道成豈懼朝昏善功 圓滿吉祥臻七祖超騰妙境 **Interpretation** The Five Thieves mentioned by Master Zhang Liang (the Han Dynasty strategist revered as a Zhenren in Daoism) refer to: thieves that harm life, deplete material resources, destroy virtue (De), miss opportune moments, and disturb the spirit (Shen). These five harms exist within the heart-mind yet are formless and traceless—only through awakened realization can one perceive them clearly, which is called "illuminating fundamental truth." Upon reaching this state, the heart-mind naturally stabilizes, Qi harmonizes, and all obstructions dissolve. At this point, one's cultivation aligns perfectly with the movement of the celestial Dao. (Further explanations by various masters:) Master Liu Haichan states: First observe the patterns of the celestial Dao, then comprehend the workings of the Five Thieves. Cultivating according to this principle aligns one with heavenly mandate. Though the cosmos may be vast, it turns as if in one's palm; though the transformations of the myriad things may be numerous, they all originate from within oneself. The hymn by Lü Dongbin (Imperial Lord of Pure Yang) says: When the heart becomes clear as a mirror, one's cultivation resonates with celestial movements. The interplay of hardness and softness rests in the palm, while the generation of all things stems from self-cultivation. In his poem "Song of Divination," Master Huayang remarks: When the mind becomes limpid as a mirror, the Five Thieves naturally vanish. Aligning with the Dao preserves life, making one as enduring as heaven and earth. The pivot of the cosmos rests in one's grasp, civilization's rise and fall is determined by the heart, all creation emerges from within—holding fast to the "embracing the One" (Baoyi) leads to spiritual illumination and sagehood. (Core doctrine explanation:) The Yin Fu Jing states: The nature of the celestial Dao manifests in humans; the crux of the human heart is the celestial mechanism. Establishing the Dao of heaven serves to regulate the human way. Master Zhiyi explains: The nature of the celestial Dao and the essence of the human heart are interconnected. The celestial Dao is empty and clear, and so is the original state of the human heart. This scripture uses celestial nature to illustrate the human heart, guiding it to merge with heavenly patterns. "Establishing the Dao of heaven" refers to balancing Yin-Yang, while "establishing the human way" means practicing humaneness and righteousness. Cultivating benevolence, righteousness, loyalty, and untiring devotion to goodness constitutes the "heavenly rank" (celestial nobility). First cultivate this rank through accumulated goodness, then comprehend the Dao through accumulated virtue—the supreme achievement lies in "embracing the One." Master Zhang Liang adds: The scripture speaks of "celestial nature manifesting in humans" rather than "the human heart being heaven" to show that all things originate from celestial mechanisms and ultimately return to them. Master Xishan's hymn declares: Celestial nature transforms into human form, yet both share one origin. When virtuous deeds are complete and merit sufficient, one's name is recorded in the Southern Palace (Nangong, Daoist celestial realm). Immortal Ge Hong (Master Ge) writes in "Moon Over West River": The great Dao has no form, yet gives birth to heaven, earth, and humanity. The human heart and celestial nature share one root—serene non-action (Wuwei) is fundamental. Superior practitioners embody the celestial Dao in action, achieving realization without fearing time's passage. When virtuous deeds reach fulfillment, blessings arrive naturally, elevating seven generations of ancestors to sublime realms. (Note: "Embracing the One" refers to the Daoist practice of concentrated spirit and unwavering adherence to the Dao; "Southern Palace" denotes the Daoist celestial abode for the realized; "seven generations" indicates ancestors across seven lineages, as Daoism holds that cultivation merits benefit one's ancestry.) 天發殺機移星易宿地發殺機龍蛇起陸人發殺機天地反覆 子房眞人曰天道生殺者皆合其機非妄動也殺謂以陽隨 陰機謂適時而變如春分之時四陽發生二陰衰弱卽天道 宣行號令雷乃發聲聲震徹重泉驚甦萬物使一切龍蛇蟄 藏之類皆起於陸此則天發殺機也愚人不知天道恣發狂 機貪利干名傾人害物則天道報應灾殃禍亂及於身是謂 天地反覆也 海蟾眞人曰自天性人也至以定人也道之常也自天發殺 機至天地反覆道之變也常者所以守剛柔而立變者所以 運陰陽而適時也 華陽眞人頌曰雷聲虩虩動天威驚蟄龍蛇萬物齊此是玄 機眞造化能明此道合希夷 西山眞人頌曰人發狂機禍立生傾危都爲虐生靈悲思喪 國亡家者金谷章華尙未醒 純陽帝君臨江仙云晷運推移從復卦四陽令屆春分天威 鼓物以雷霆龍蛇皆起陸藏蟄盡甦驚下士豈知天道意狂 謀利祿營營坑人損物害生靈餘殃不可逭顚覆自危傾天人合發萬變定基 西山眞人曰天得一以淸人得一以生天人用機造化无異 故曰天人合發卽合道機與天相契則萬種塵緣皆息於心 故曰萬變定基也性有巧拙可以伏藏 **Interpretation** This passage from the *Yellow Emperor's Scripture of the Hidden Talisman* discusses the patterns of "destructive mechanisms" (杀机) between the three powers of Heaven, Earth, and humanity: When Heaven activates its destructive mechanism, celestial bodies shift and constellations change positions. When Earth initiates its destructive mechanism, dormant dragons and snakes emerge from their burrows. When humans recklessly stir destructive impulses, it brings about catastrophic upheavals of cosmic proportions. Master Zifang explains: The life-giving and destructive transformations of the Heavenly Dao follow inherent patterns, never occurring randomly. "Destruction" here refers to Yang Qi following the transformations of Yin Qi, while "mechanism" denotes alignment with temporal shifts. During the Spring Equinox, when Yang energy peaks and Yin declines, the Heavenly Dao manifests through thunder that shakes the earth, awakening hibernating creatures like dragons and snakes—this exemplifies "Heaven's activation of destructive mechanisms." Master Haichan further elaborates: From Heaven's endowment of human nature to humanity's cultivation of inherent virtue represents the Dao's constant state, whereas from Heaven's destructive mechanisms to cosmic upheavals manifests the Dao's transformative aspect. The constant state maintains the balance of firmness and yielding, while transformation adjusts Yin-Yang according to temporal necessities. The various masters' verses deepen the interpretation: The thunder's vibration reveals Heaven's majesty—at the Awakening of Insects solar term, all creatures including dragons and snakes stir according to profound natural laws. Yet ignorant people, unaware of the Heavenly Dao's workings, recklessly pursue fame and profit while harming others and living beings, inevitably incurring karmic retribution leading to personal ruin. Sovereign Chunyang observes: Just as shadows change with the seasons, during the Spring Equinox when Yang energy flourishes, Heaven employs thunder to awaken all beings. But worldly people obsessed with fame and wealth, who damage others and creatures, ultimately cannot escape calamity. Master Xishan concludes: Heaven attains clarity through obtaining the "One" (Dao), just as humanity achieves life through obtaining it. When human actions align with the Heavenly Dao's patterns, one establishes roots amidst all transformations. A mind in harmony with the Heavenly Dao can pacify all worldly disturbances. The scripture ultimately reveals: Human nature manifests as clever or clumsy, yet both can be harmonized and refined through cultivation. 淸虛眞人曰大巧莫巧於造化而莫知所爲豈不似拙經曰 性有巧拙可以伏藏老子曰大巧若拙與此義同 華陽眞人曰惟聖人發機合於天道自然萬變息於心基是以窮理盡性與道合眞故曰方而不割亷而不劌直而不肆 光而不耀无譽无訾无是无非一龍一蛇與時俱化一上一 下以和爲量行於萬物之上遊於道德之鄕故可得而累耶 蓋歸根復命之源也故性有巧拙可以伏藏也 正陽眞人頌曰天人合發定心基復命歸根盡性時隱迹韜 光修道德伏藏元火守柔雌 純陽帝君望江南云天道密造化四時行或躍在淵當卯月 括囊无咎應秋分厯象甚分明人體此合發契天星日用卦 爻明刻漏萬緣不染息心神功滿赴蓬瀛九竅之邪在乎三要可以動靜 葛仙翁曰三要者眼耳口也動靜不失其時其道光明故曰 非禮勿視非禮勿聽非禮勿言也五千言云五色令人目盲 五聲令人耳聾五味令人口爽夫視聽言人之先也故在九 竅之中惟三要焉此三者可以養人可以害人養人者原於 靜害人者域於動故也蓋動者人之爲靜者天之質人爲之 謂偽天質之謂眞 子房眞人頌曰九竅邪風觸正神三關牢閉得全眞澄心遣 **Interpretation** Master Qingxu said: The ingenuity of Heaven and Earth's creation is the greatest ingenuity, yet people cannot comprehend how it operates—is this not akin to appearing clumsy? The *Yinfu Jing* states that human nature has both cleverness and clumsiness, yet both can be concealed. This is the meaning behind Laozi's saying, "Great ingenuity appears clumsy." Master Huayang said: Only sages can seize the opportune moment, harmonizing with the Dao's natural flow, allowing the myriad transformations to settle within their hearts. Thus, they thoroughly comprehend principles, fully realize their innate nature, and unite with the Dao. Therefore, sages are upright yet do not harm others, pure yet not harsh, straightforward yet not unrestrained, bright yet not glaring. They neither seek praise nor fear slander, hold no absolute right or wrong, and like dragons or serpents, they appear or withdraw with the seasons, their ascents and descents all guided by harmony. Soaring beyond all things, wandering freely in the realm of Dao and De—how could they be burdened by worldly concerns? This is the principle of returning to the origin of life. Thus, though human nature may differ in cleverness or clumsiness, both can be concealed and cultivated. Master Zhengyang's verse states: *Heaven and humanity resonate in harmony,* *Stilling the heart-mind to return to the source.* *When innate nature is fully expressed, conceal traces and withdraw radiance,* *Cultivate De and gently store the fire of primordial Qi (the body's vital energy).* Emperor Chunyang's *Wang Jiangnan* lyrics say: *The Dao of Heaven is unfathomably profound,* *Yet the four seasons move in perfect order.* *Like the dragon lying hidden in the abyss during the second lunar month (Mao),* *And gathering its treasures at the autumn equinox without error.* *Heaven's movements are clear and distinct—* *If the human body aligns with them, it matches celestial cycles.* *Daily practice reveals the principles of the hexagrams (Yijing symbols),* *Undisturbed by myriad conditions, calming the spirit-mind (Shen).* *When merit and practice reach completion, ascension to immortality is assured.* Regarding the pathogenic influences of the nine orifices (eyes, ears, nostrils, mouth, etc.), the key lies in controlling the Three Essentials (eyes, ears, mouth). Immortal Ge Hong said: The Three Essentials are the eyes, ears, and mouth. Whether in motion or stillness, never miss the opportune moment, and the path of cultivation will be bright. Thus, what violates propriety should not be seen, heard, or spoken. The *Daode Jing* states: "The five colors blind the eyes; the five tones deafen the ears; the five flavors dull the palate." Seeing, hearing, and speaking are humanity's first connections to the external world—thus, among the nine orifices, these three are most crucial. They can nourish or harm people. Nourishment stems from stillness; harm arises from agitation. For agitation is artificial, while stillness is the essence of nature. The artificial is false; the natural is true. Master Zifang's verse declares: *Pathogenic winds assail the nine orifices, disturbing upright Qi—* *Only by firmly closing the Three Passes (eyes, ears, mouth) can true nature be preserved.* *Purify the heart-mind and eliminate distractions...* 慾求玄理得悟慇懃莫住程 葛仙翁漁家傲云妙理玄玄玄復奥聖人制法垂言教體道 觀天爲照了明三要聞邪勿遣相侵惱塞兌關扄修內寶色 聲五味都忘了視聽言皆合聖道除機巧隨時動止方知好火生於木禍發必尅姦生於國時動必潰知之修鍊謂之聖人 華陽眞人曰上文說九邪三要動靜之宜切令戒恐未能窮 理盡性故再舉火木姦國之喻令慇懃修鍊也夫性之有情 如木中有火出於性而賊性火生於木而害木惟聖人者達 性命之源明天人之道外能鍊形內能修性鍊形所以嗇精 修性所以養神故道之眞足以治身緒餘足以治國家土苴 足以治天下是以修之身其德乃眞修之家其德乃裕修之 天下其德乃長修之國其德乃普自中以及外自近以及遠 修是玄風无所不至矣故曰知之修鍊謂之聖人者也 淸虛眞人頌曰木爲眞性火爲情慾火炎時礙性眞惟有聖 人修鍊得國无顚險木无焚 西山眞人頌曰軒黃成道日說破度迷津國木如眞性姦火 喻邪情情亡姦火滅性慧欲情薨君心修鍊正身安國泰寧 葛仙翁滿庭芳云心動神疲情澄性適妙門開啟玄關火生 於木災發愼礸研水蓄冰而礙水田存棘也妨田玄元教閑 **Interpretation** This scripture primarily discusses the relationship between "nature" (性) and "emotions" (情) in spiritual cultivation, and how to achieve harmony of body and mind through practice. Several Daoist masters employ the metaphor of "fire concealed within wood" to illustrate this principle: Just as firewood contains hidden embers, human nature harbors latent desires. Fire can consume wood, just as emotions can harm one's fundamental nature. Only sages who understand this truth can maintain balance through cultivation. Master Huayang explains: Although we've previously discussed the nine types of harmful thoughts and the three essentials (referring to the sensory gates of eyes, ears, and mouth), fearing practitioners might not fully comprehend, we use the analogies of "wood and fire" and "treacherous ministers destabilizing a kingdom." Human desires are like fire within wood—once uncontrolled, they cause harm. The sages, understanding this principle, preserve their Shen (spirit) and moderate desires through cultivation. The practice unfolds through three progressive levels: - Cultivating the body: nurturing pure virtue - Harmonizing the household: establishing familial peace and prosperity - Governing the state and pacifying the world: bringing stability to the nation Masters Qingxu and Xishan both emphasize: Wood represents pristine original nature, while flames symbolize restless emotions. Only through cultivation can one prevent turmoil in the "state" (metaphor for body-mind) and preserve the "wood" (essential nature) from burning. When harmful emotions dissipate, wisdom manifests, bringing tranquility to both body and spirit. Immortal Ge Xianweng concludes with a poetic summary using the "Courtyard Full of Fragrance" meter: Restless thoughts deplete the spirit, while calm emotions settle one's nature. Just as fire born from wood brings disaster, ice formed from water obstructs its flow, and fields overgrown with thorns hinder cultivation—thus we must practice the Middle Way. (Note: The "three essentials" refer to the sensory gates of eyes, ears, and mouth; "nine harmful influences" denotes various negative thoughts; "mysterious pass" (玄关) indicates crucial energy centers in cultivation; "conserving Jing" (啬精) refers to vital essence preservation techniques in yangsheng practice.) 邪正幻安樂自逍然觀天明五藴知之修鍊去世何難遣羣 魔消盡復本還源補兌成乾事畢妙因果周圓尋眞悟三千 行滿丹就 **Interpretation** This scripture describes how practitioners can ultimately transcend the mundane realm through proper cultivation. "Distinguishing erroneous from correct, seeing through illusory pleasures, one naturally attains carefree ease": By clearly discerning between mistaken and proper cultivation concepts, and penetrating the illusion of sensory pleasures, one spontaneously achieves unconstrained freedom. Here "erroneous and correct" refers to wrong versus right approaches to spiritual practice. "Observing celestial patterns, comprehending the Five Aggregates (form, sensation, perception, mental formations, and consciousness) - this is true cultivation": By contemplating the Dao's celestial movements and understanding the nature of the Five Aggregates (the components of mind and body), one engages in authentic practice. "Refining away worldly attachments, what difficulty remains in dispelling demonic obstructions?": Through cultivation that eliminates mundane distractions, all demonic hindrances (obstacles in spiritual practice) are naturally dispersed. "Completely eradicating impurities to return to the origin, replenishing Dui (the Lake trigram representing deficiency) to complete Qian (the Heaven trigram representing perfection)": After thoroughly removing distractions and returning to one's fundamental source, it's like transforming the incomplete Dui trigram into the perfect Qian trigram, symbolizing the completion of one's cultivation. "When the work is accomplished, subtle karmic cycles become perfectly rounded": Upon completing one's cultivation, the intricate workings of cause and effect reach perfect fulfillment. "Seeking truth and awakening to the three thousand realms' essence, when practice is perfected the Golden Elixir (the supreme achievement of Neidan/internal alchemy) is formed": By pursuing ultimate reality and realizing the truth of all existence, when one's cultivation reaches fruition, the Golden Elixir is successfully forged. "Transcending the ordinary": Ultimately surpassing the mundane to attain higher spiritual realms. The passage collectively outlines the cultivation journey - beginning with distinguishing right from wrong and seeing through illusions, progressing through Neidan practice, and finally achieving sagehood beyond ordinary existence. 去超凡 ## Vol. 2 黃帝陰符經十眞集解(中) 富國安民演法章 正陽帝君曰富者足備之稱安者康寧之義身如家國心比 父君君正則天下普安心靜則萬神皆裕一身之中靈備萬 物精炁血脉臟腑魂魄皮膚毛髮比同兆民君主无事則民 庶均安知足忘貪則是名眞富故道德經云知足者富又云 愛民治國能无爲乎又曰爲无爲則无不治矣又曰我无爲 而民自化我好靜而民自正我无欲而民自朴我无事而民 自富此乃安民富國之法旨也 子房眞人頌曰高上玄都號玉京壺中天地寶无垠逍然知 足爲天富政治民湻國泰寧 華陽眞人玉堂春云閬苑蓬瀛華胥諸妙境玉堂金馬寶城 華郡兆庶安寧達此玄風秪在身身比邦家心如君父敬心 正无邪精神安靜知足忘貪斯名眞富盛可謂壺中别有春天生天殺道之理也 赤松子曰天之生殺皆合道機非妄動也蓋天地之專精爲 陰陽陰陽襲精爲四時之散精爲萬物天有五行之炁隨時 應令逐序遷移春夏以陽和之炁生養萬物秋冬以陰寒之 炁肅殺萬物此皆自然之理至公之道故云天生天殺道之 理也天地萬物之盜萬物人之盜人萬物之盜三盜旣宜三才旣安 **Interpretation** This scripture primarily discusses two key aspects: the Dao of governing the state and cultivating the self, and the natural order of cosmic operations. The first part addresses governance and self-cultivation: Emperor Zhengyang explains that true abundance means having ample reserves, while peace signifies health and stability. Comparing the body to a nation, the heart-mind serves as its ruler. When the ruler is upright, the realm remains peaceful; when the mind attains stillness, the myriad spirits (referring to bodily functions) within find harmony. The essence (Jing), blood vessels, internal organs, ethereal and corporeal souls, skin and hair in the human body resemble the common people of a state. When the ruler refrains from unnecessary interference, the people live contentedly. Understanding contentment and relinquishing greed constitutes genuine abundance. The *Dao De Jing* states "He who knows contentment is rich," and further advises: "Can you love the people and govern the state without Wuwei (non-action)?" "Governing through non-action," "When I remain untroubled, the people naturally transform; when I stay serene, they naturally become upright; when I harbor no desires, they naturally return to simplicity; when I avoid meddling, they naturally prosper"—these principles form the essence of statecraft and nurturing the people. Immortal Zifang and Huayang supplement with poetic verses: Contentment constitutes heaven-bestowed wealth, where enlightened governance yields simple-hearted people and national stability. The body mirrors a nation, with the heart as sovereign—when the mind remains upright and free from distortions, when the spirit dwells in tranquility, and when one knows contentment without greed, this constitutes true nobility, akin to discovering another cosmos within the "gourd" (a Daoist metaphor for the human microcosm). The second part elucidates natural laws: Immortal Chisongzi reveals that heaven and earth's nurturing and reaping of all beings follows cosmic patterns. The essence of heaven and earth divides into Yin-Yang, whose transformations create the four seasons, which in turn generate all things. Heaven contains the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water), shifting with seasonal changes: spring and summer employ warm Yang energy to nourish creation, while autumn and winter utilize cold Yin energy to harvest—all manifestations of natural law and supreme impartiality. The conclusion clarifies: Heaven and earth derive energy from all beings, all beings draw energy from humans, and humans obtain energy from all beings. When these three relationships achieve harmony, the Three Powers (heaven, earth and humanity) stabilize. (Note: "Wuwei" refers to acting through natural spontaneity; "cosmos within a gourd" represents the Daoist metaphor for the human body as microcosm; "Three Powers" denotes heaven, earth and humanity as fundamental cosmic components) 海蟾眞人曰天地與萬物之生成盜萬物以衰謝萬物與人 之服御盜人以驕淫人與萬物之工器盜萬物以毁敗 西山眞人曰萬物盜天地而生成不知天地反盜萬物而衰 老人盜萬物以資財而充富貴不知萬物反盜人以勞役而 致禍患 葛仙翁曰有盜不可非道而盜也上文三義更相爲盜自然 之理人能窮理悟眞合道而盜順其宜而宜乖其理則凶是 以三盜各得其宜三才悉安其任也故曰食其時百骸理動其機萬化安 華陽眞人曰故曰者相續之義先明天地生殺之理次知三 盜合道之機三盜悉合其宜三才各安其任然後食時骸理 動機化安也 淸虛眞人曰凡理性命必先飲食五穀五果五味皆須調候 得所量體而進熟則益人生則傷臟此乃食之理故使飲食不失其時滋味不乖其節只令中道不可越常如此則百骸 俱理五臟安和无諸疾病夀數永長故曰食其時百骸理也 子房眞人曰凡物色惡者非炁之正臭惡者非炁之和烹飪 失節者非水火之旣濟不時而成者非生炁之具全聖人於 此四者特有不食之戒是以內經言食飲有節起居有常不 **Interpretation** Master Haichan said: Heaven and Earth nurture the growth of all things, yet unknowingly deplete them toward decay; the myriad things serve human use, yet lead people to harm through extravagance and indulgence; humans create tools to utilize the myriad things, yet cause their destruction. Master Xishan added: All beings rely on Heaven and Earth for life, yet fail to realize Heaven and Earth in turn exhaust them toward aging; humans plunder the myriad things for wealth and status, unaware that these things conversely bring toil, suffering and calamity. Immortal Ge Hong pointed out: This mutual consumption is not inherently wrong—the key lies in aligning with natural law. The three "theft" relationships described above (Heaven-Earth stealing from the myriad things, the myriad things stealing from humans, and humans stealing from the myriad things) follow nature's principles. Those who comprehend their essence and accord with the Dao of Heaven will each find their proper place; those who violate these patterns invite misfortune. Thus balance must be maintained among these three relationships for harmonious coexistence of Heaven, Earth and humanity. Master Huayang explained the phrase "Eat in season, and the hundred bones align; move with the mechanism, and the ten thousand transformations settle": First understand the cyclical patterns of Heaven and Earth's generation and dissolution, then comprehend how the three theft relationships accord with celestial principles. When these three are harmonized, one naturally eats at proper times ("eat in season") to regulate the body ("hundred bones align"), and acts with timely awareness ("move with the mechanism") to stabilize all transformations ("ten thousand transformations settle"). Master Qingxu elaborated on dietary principles: Nourishing body and spirit begins with mindful eating. Grains, fruits and seasonings should be properly prepared and consumed in moderation according to one's constitution. Cooked foods benefit health while raw and cold damage the organs. Meals should follow regular timing with balanced flavors, maintaining consistency. This strengthens sinews and bones, harmonizes the five viscera, prevents illness and prolongs life. Master Zifang supplemented with dietary prohibitions: Foods with unnatural colors lack proper Qi; foul-smelling dishes violate Yin-Yang harmony; improperly prepared meals disrupt Water-Fire balance; out-of-season produce lacks vital energy. Thus the Inner Canon emphasizes dietary moderation and regular daily rhythms. 妄作勞是謂知道故君子飲天和以潤神食地德以滋形也 至一眞人曰道經云眾人皆有以我獨頑且鄙我獨異於人 而貴求食於母此者食時之深旨也食其時百骸理人道之 用也動其機萬化安天道之體也 子房眞人頌曰三盜相因遞代偷食時骸理炁和流金砂五 內如風雨不礙皇家作貴侯 正陽帝君滿路花云人人皆有道迷者不知源天生天殺理 妙中玄樞星斗晷運逐時遷澄心忘愛慾順序調神慧通覺 性靈圓旣三才三盜宜安富國豈爲難食時骸固理鍊丹田 无妨市井不礙作朝官綿綿胎息炁養嬰兒任從烏兔往然人知其神而神不知不神而所以神 至一眞人曰專用聰明則事不成專用晦昧則事皆悖一明 一晦是謂陰陽一陰一陽道之理也 純陽帝君曰眾人以聲色威顯爲神聖人以杳冥虛寂爲道 道者神也人但遇雷電之威風雨之猛心生畏警而謂神不 知此天地萬物皆自希夷虛寂中來是不神而所以神也 正陽帝君曰神者妙而无方陰陽不測之謂也但知萬物從 陰陽而生長殊不知陰陽自不神而生焉不神者至道也虛 寂者无爲也故曰不神此不神之中能生陰陽日月三才萬 物是不神而所以神也 **Interpretation** This scripture expounds the core principles of Daoist cultivation through discourses by various Perfected Ones (enlightened adepts) revealing the mysteries of the Dao. Here's the plain interpretation: Perfected Zhiyi states: The *Daode Jing* says "the multitude appear bright and capable, while I alone seem dull and simple." This seemingly foolish state actually seeks the root of the Dao ("seeking nourishment from the mother" signifies returning to the origin). Understanding how to follow natural rhythms ("taking nourishment in season") regulates the body, while grasping the pivotal movements of heaven and earth ("activating its mechanism") reveals the essence of celestial Dao. The hymn by Perfected Zhang Liang (Zifang) declares: Heaven, earth and humanity (the Three Thieves) interdepend while receiving energy in proper timing. When the vital breath (Qi) flows harmoniously within, it becomes pure as golden sand—even worldly engagements or official duties won't hinder cultivation. Maintaining the long, deep breath of embryonic respiration (taixi) while nurturing the inner energy (the "infant" of pure Yang) transcends temporal constraints ("black hare and golden crow" symbolize the sun and moon's movement). People often marvel at conspicuous wonders while missing the true marvel residing in the seemingly ordinary origin. Perfected Zhiyi observes: Neither excessive cleverness nor complete ignorance serves—one must comprehend the alternating dance of Yin-Yang as Dao's fundamental rhythm. Sovereign Lord Chunyang clarifies: Ordinary people consider sensory phenomena as marvelous, while sages recognize true Dao in silent emptiness. Though thunder, lightning, wind and rain appear miraculous, they all emerge from the formless void (xiyi denoting Daoist emptiness). Sovereign Lord Zhengyang elaborates: The so-called "divine" refers to the unfathomably profound. Though all things manifest through Yin-Yang transformations, these polarities themselves originate from the more fundamental "non-divine" state—the supreme Dao, the quiescent source of wuwei (non-action). From this apparently unremarkable realm emerge Yin-Yang, sun-moon, and all creation—this constitutes true wonder. (Note: "Dantian" refers to the lower abdominal energy center; "embryonic respiration" is an advanced Daoist breathing technique; "infant" metaphorically represents cultivated pure Yang energy) 子房眞人曰道常无爲而无不爲以其无爲是名正道是以 杳杳冥冥其中有精恍恍惚惚其中有物此乃至道不神之 中而有至神之理 子房眞人頌曰人盡知神故使神神離飛散似風雲不神自 化留年樂方知大道復歸根 赤松子小重山云壤壤垓垓利與名竭聰傾智力漫營營搖 精損炁敗元神形神善財命兩誰親大道坦然平无爲爲妙 用用爲昏查冥之內隱神精除玄覽方始見圓明日月有數大小有定聖功生焉神明出焉 正陽帝君曰日月陰陽之精華六合之中爲至尊也積日爲 月積月爲歲行厯周天各有度數盈昃進退亦有大小此則 日月有數大小有定也 純陽眞人曰日月相推而明生寒暑相推而歲成有温涼寒 暑春夏秋冬則天地長養萬物皆因此道造化生成豈不爲 聖功神明乎 西山眞人曰凡胎卵濕化金石草木天地萬物生育之理皆 從无入有功乃顯著世間萬物皆稟此聖功而生故大與小 咸有定分不相逾越則大不輕小小不羨大是以鵬鷃各自 逍遙不相健羨也 海蟾眞人曰見乃謂之象形乃謂之器以象言者日月也以 **Interpretation** The True Man Zhang Liang (referring to the famous Han dynasty minister Zhang Liang, revered as an immortal in Daoism) said: The true Dao (the Way) appears to be wuwei (non-action), yet accomplishes everything. Precisely because of its non-action, it can be called the true path. Within the profound and obscure lies the essence, and within the hazy and indistinct exists substance—this is the supreme Dao, seemingly unremarkable yet containing the most divine principles. The eulogy of the True Man Zhang Liang states: People always strive deliberately for divinity, only to see their spiritual nature dissipate like wind and clouds. By not forcibly pursuing the miraculous, one naturally attains the transformations of creation, prolonging life and finding joy—this is the true understanding of returning to the root of the great Dao. Chisongzi (an ancient immortal) said in *Xiao Chong Shan*: People bustle about chasing fame and profit, exhausting their intelligence and straining their minds, only to deplete their jing (essence) and damage their shen (spirit). Which is more precious—the physical form or the spirit? The great Dao is actually smooth and natural, achieving marvelous effects through wuwei. Only by seeking the essence of the spirit in the depths of chaos and observing in stillness, free from distractions, can one perceive perfect radiance. (Explanation of cultivation essentials: This emphasizes that cultivating the Dao must follow natural principles; excessive pursuit leads to the opposite effect.) The Solar Emperor Sovereign said: The sun and moon are the essence of yin-yang, the most revered within heaven and earth. Days accumulate into months, months into years, each moving through the celestial cycles with their own rhythms. Their waxing and waning, advance and retreat, follow fixed patterns—this is the principle that "the sun and moon have their measures, and their sizes are predetermined." Lü Dongbin (the Pure Yang True Man) said: The alternation of sun and moon produces light, and the cycle of cold and heat forms the year. Because of the cycles of warmth, coolness, cold, and heat—spring, summer, autumn, and winter—heaven and earth can nourish all things. Is this creative work not the most divine action? The True Man of Western Mountain said: Whether born from wombs, eggs, moisture, or transformation, or whether metal, stone, grass, or trees, the law of growth for all things in heaven and earth is from nothingness to existence. This creative work manifests in the world, and all things follow established principles: the great do not belittle the small, and the small do not envy the great. Thus, the great roc and the tiny bird each find their own joy. Liu Haichan (the Haichan True Man) said: What can be seen is called phenomena; what has form is called objects. The sun and moon are manifestations through form (referring to them as embodiments of the Dao). 形言者大小也有象然後有數故曰日月相數有形然後有 位故曰大小有定人爲三才之靈法陰陽升降之宜則日月 運行之數聖功滿足神登太虛修證在人高卑隨行者也 淸虛眞人頌曰日月升沉數乾坤變易爻聖功神自去大小 悉安巢韓信甘超胯陶濳愧折腰浮華與淸淡鵬鷃各逍遙 子房眞人頌曰長天日月數難藏坤嶺初交始見光造化只 憑弦望得神功功積鎭茫茫 華陽眞人滿庭芳云眞汞眞砂天庭至寶事須著意存收五 行全處嬰姹兩綢繆數倚三天二地陰陽會九六同舟精華 媾温温鼎器无漏理深幽剛柔分卦象調媒火候方便連留 待聖功功畢國富民優變易離虛坎滿純陽就則有歸頭神 明出高卑有定隨行列仙儔其盜機也天下莫能見莫能知君子得之固躬小人得之輕命 西山眞人曰此重舉上文三盜之義凡盜必合其道不可非 道而盜也天有時地有利吾乘天地之時利山澤之產育以 生吾木植吾家如作田之類孰不爲盜耶然如是也人皆不 知盜機之理君子小人志炁不同君子得之委分固躬小人 得之强謀輕命 海蟾眞人曰君子知至道之中包含萬善所求以和所習以 善凡所運動皆設善機與道合契乃至精思守一竊其微妙 **Interpretation** This passage from the Collected Explanations on the Yellow Emperor’s Yinfu Jing mainly discusses the patterns of Heaven and Earth’s operation and the way of cultivation. I will explain it section by section. On the patterns of Heaven and Earth: All things have form and size; where there is form, there is numerical pattern (shu). Just as the sun and moon move along fixed paths, all things have their proper places. Among the Three Powers (sancai)—Heaven, Earth, and Humanity—human beings are the most spiritually aware. If one can accord with the patterns of Yin-Yang (yinyang) rising and descending, one can grasp the mystery of the sun and moon’s movement. When cultivation reaches completion, the primordial spirit (yuanshen) can ascend to the Great Void (Taixu), the highest realm in Daoism; the fruit of cultivation depends entirely on the degree of one’s own effort. The encomia of three Zhenren add further explanation. Qingxu Zhenren said: The sun and moon rise and fall with fixed measures; the changes of Qian and Kun reveal the trigrams and lines. When cultivation is complete, one naturally accomplishes the Dao (the Way), and all things each attain their proper place. Just as Han Xin could endure the humiliation of crawling between another’s legs, and Tao Yuanming was unwilling to bow for five pecks of rice, splendor and simplicity each have their own way; the great Peng bird and the small bird each attain their own freedom and ease. Zifang Zhenren said: The sun and moon move according to heavenly numbers that are hard to fathom; when Heaven and Earth communicate in peace (jiaotai), light appears. Creation depends entirely on seizing the proper time (xian and wang refer to lunar phases); only by accumulating merit and virtue (gongde) can one accomplish the great Dao. Huayang Zhenren’s “Man Ting Fang” discusses Neidan (internal alchemy) cultivation: True Mercury and True Cinnabar (Neidan terms referring to Jing [essence] and Qi [vital energy]) are supreme treasures for cultivation and must be refined with care. When the Five Phases (wuxing) are complete and Yin-Yang are harmonized (the Infant and the Maiden refer to Yin and Yang), they circulate according to the laws of Heaven and Earth, and Yin and Yang meet and join like boats traveling together. In the Dantian (energy center; the cauldron/vessel), warmly nurture the essence; hardness and softness form trigrams and images, and one regulates the fire phases (huohou, the control of intention in cultivation). When cultivation is complete, one can attain a rich state and peaceful people and the realm of Pure Yang (the highest state of Daoist cultivation); the divine manifests, and one takes a place among the immortal hosts. On the philosophy of the “mechanism of appropriation” (daoji): The profound mystery of Heaven and Earth is hard for ordinary people to perceive. When the noble person understands this principle, they abide in their proper lot; when the petty person learns it, they act recklessly and harm themselves. Xishan Zhenren explained: “Stealing” means appropriate acquisition (the Three Thefts refer to the mutually generating relationships among Heaven and Earth, the myriad things, and humanity); one must accord with the Dao of Heaven. Just as farmers till the land and woodcutters gather firewood, these are proper uses of nature, but ordinary people do not understand the hidden mechanism within. The noble person follows nature; the petty person forces things and thereby harms themselves. Haichan Zhenren added: The noble person understands that the ultimate Dao contains all goodness, and whatever they seek and do accords with the way of goodness. Only through refined contemplation and guarding the One (focused cultivation) can one comprehend the subtle heavenly mechanism. (Note: In the text, “Zhenren” is a Daoist honorific for those who have attained the Dao; terms such as “Taixu” and “Pure Yang” are Daoist cultivation-realm terms; “xian and wang” and “huohou” are specialized concepts in Neidan cultivation.) 以資其性或盜神水華池玉英金液以致神仙賢人君子知 此妙道之機故曰君子得之固躬小人卽窺弄其機乃輕其 命恆習惡行恆蓄巧機但務營求金帛不念艱辛或修學武 藝豈辭疲倦飾情巧智以求生於浮華之機所以煩兵毒武 則軍旅敗亡望貴攀高則榮消辱至或貪婪損己或財色禍 生雖然最得榮華不免其咎患蓋爲不知妙道之機以至於 此故曰小人得之輕命也 葛仙翁曰至道无形故天下莫能見妙機无數故天下莫能 知理於賢人故君子得之固躬亂於不肖故小人得之輕命 葛仙翁頌曰賢人窮理合虛无得悟乾坤造化爐下士只争 名與利郊原邱塜是前途 純陽帝君行香子云妙道玄微達者人希任聰明難見難知 杳冥公主恍惚容儀隱眞精藏物象號天機大人窮理祕守 三奇下愚夫逐景昏迷貪婪財色舉動非爲喪精神輕性命 可來癡 華陽眞人訴衷情云大人君子性和平不與物爲争唯有下 愚无識蝸角競虛名虛妙理載眞經富安民杳冥公主恍惚 深 **Interpretation** This passage primarily discusses the distinction between Daoist cultivators and worldly people, as well as their differing attitudes toward the "subtle mechanism of the wondrous Dao" (referring to the fundamental principles of Daoist practice). Cultivators of the Dao (virtuous gentlemen) comprehend this profound principle and thereby stabilize their self-cultivation. Through practicing "divine water and flowered pond, jade blossoms and golden liquid" (Neidan terminology referring to the transformation of Jing, Qi, and Shen within the body), they pursue immortality. In contrast, worldly people (petty individuals) may encounter this principle but fail to value it, instead using it to chase fame and wealth, which ultimately brings calamity. Immortal Ge Xianweng (the Daoist immortal Ge Hong) states: The true Dao is formless, therefore ordinary people cannot see it; the mysterious principle is boundless, therefore ordinary people cannot comprehend it. The virtuous can exhaustively investigate these principles, unite with emptiness, and understand the mysteries of celestial and terrestrial creation. Meanwhile, vulgar people obsess over competing for fame and profit, ultimately heading only toward their graves. The Pure Yang Sovereign (Lü Dongbin) and Huayang Zhenren express similar views: Truly wise individuals maintain harmonious dispositions, avoid contentiousness, and can penetrate profound principles. Those who are foolish become obsessed with wealth, lust, fame, and profit, behave improperly, and ultimately lose their Shen (spirit), endangering their lives. In essence, this scripture warns people: Daoist cultivation requires understanding fundamental principles and pursuing inner refinement, rather than being deluded by external fame and profit. Those who grasp this principle may attain immortality and realize the Dao, while those who don't will only bring about their own destruction. 藏悟者仙成 ## Vol. 3 黃帝陰符經十眞集解(下) 强兵戰勝演術章 正陽帝君曰强者康健之稱兵者禦戎之器德經曰益生曰 祥心使炁曰强易曰天行健君子以自强不息言體天德純 陽之道統御羣生以心爲主以炁爲兵君主无爲无不治矣 此乃淸靜无爲之道以道降魔罔有不克故曰强兵戰勝 純陽帝君曰聖人立法本要除邪治亂理國安民豈在施籌 運略講武興師驅役生靈殺害性命招兇積孽禍殃子孫且 如孫吴韓白用陰毒之機鬼賊見解白骨邱山血流河海致 使羣生長撓帝王多憂豈爲功臣大略乎故五千言曰以智 治國國之賊不以智治國國之福又曰夫佳兵者不祥之器 是以陰符列爲下篇 華陽眞人頌曰善行无迹號强兵禦寇除戎卽是兵對境忘 心呼戰勝如斯修治國安榮 淸虛眞人靑霄樂云心爲君將炁爲兵慈作旌旗慧作營戒 鼓定籌仁義甲儉恭糧草德安寧温良謙愼乘車馬忠信淸 廉號令行孝悌善和排列陣魔軍一擊便歸盟瞽者善聽聾者善視絶利一源用師十倍三反晝夜用師萬倍 至一眞人曰瞽聽聾視緣專一也是以稱善但能專一精誠 舉事用機十全利益就中更能三思反覆經晝厯夜又比常 **Interpretation** The modern interpretation of the "Chapter on Strengthening Military Power to Achieve Victory" from the lower scroll of the *Yellow Emperor's Yin Talisman Scripture*: Emperor Zhengyang (a Daoist immortal) explains: "Strong" refers to a state of physical health, while "soldiers" represent defensive weapons. The *Dao De Jing* states that nurturing life brings auspiciousness, and guiding qi (vital energy) with the mind is called "strengthening." The *Book of Changes* speaks of the Dao of Heaven operating with vigorous strength, and how noble persons should emulate this spirit of unceasing self-improvement. This means following the pure Yang principles of the Heavenly Dao, with the mind as commander and qi as weapon. If rulers can maintain the state of wuwei (non-action, or acting in accordance with nature), they can govern all things effortlessly. This is the cultivation method of purity and non-action—using the correct Dao to subdue demonic obstacles always succeeds, hence the term "strengthening military power to achieve victory." Emperor Chunyang (Lü Dongbin) points out: When sages established laws, their original purpose was to eliminate evil, govern chaos, and bring peace to the nation and its people. Why would they need to employ cunning strategies, raise armies, drive common people, or take lives? Such actions only accumulate sins that bring calamity upon descendants. Military strategists like Sun Wu, Wu Qi, Han Xin, and Bai Qi used sinister tactics that resulted in mountains of corpses and rivers of blood, causing prolonged suffering for the people and endless worries for rulers—how could they be considered true meritorious officials? The *Dao De Jing* states that governing a state with cleverness brings disaster, while governing without cleverness brings blessings. It also says sharp weapons are inauspicious objects—this is why the *Yin Talisman Scripture* places this content in its lower scroll. Huayang Zhenren (Perfected Huayang) summarizes with a verse: The truly excellent use of military power leaves no traces—resisting external threats embodies the essence of "soldiers." Not giving rise to deluded thoughts when facing external circumstances is called "achieving victory"—only through such cultivation can one govern the state and bring peace to the land. Qingxu Zhenren Qingxiao Le further elaborates: The mind serves as commander, qi as soldiers, compassion as banners, and wisdom as encampment. Take precepts as war drums, benevolence and righteousness as armor, frugality and reverence as provisions, and virtue as protection. Gentleness and humility become chariots and horses, loyalty and integrity convey commands, while filial piety and harmony arrange battle formations—thus demonic armies crumble at the first strike. The final passage explains: The blind have acute hearing, the deaf possess sharp vision—this results from cutting off interference from other senses. If Dao cultivation focuses single-mindedly on one origin, its effect surpasses military force tenfold; if practiced diligently day and night, the effect exceeds it ten-thousandfold. Zhenren Zhiyi (Perfected Ultimate Unity) interprets: The special abilities of blind and deaf people stem from concentration. Simply maintaining single-minded sincerity in action brings tenfold benefits; adding constant day-and-night contemplation and practice yields results far beyond ordinary means. (Note: In this text, "qi" refers to the vital energy of human life; "wuwei" is a key Daoist concept meaning non-action or acting in accordance with nature; "zhenren" is an honorific title for Daoist adepts who have attained the Dao.) 情利益萬倍 赤松子曰師心也凡百舉止皆起於心心神精一罔有不遂 海蟾眞人頌之曰瞽聽聾觀必至誠一源絶利聖人情用時 晝夜明三反精血相交藥自成 淸虛眞人蘇幕遮云瞽祛明聾滅聽絶利行師十倍通神聖 萬法不離方寸謹守天和卽此爲修眞但虛心神必靜虛靜 之中道炁來歸正三反明時先務本精血相交丹藥憑鉛汞心生於物死於物機在目 子房眞人曰生死之機在於物成敗之機見於目 西山眞人曰道德之士心不妄生機不妄動下愚之徒貪婪 萬物欲資於身反被萬物所盜而傷正性是心生於物死於 物也 葛仙翁曰知足不辱知足不殆可以長久愚人動生妄心加 於萬物皆因目覩而心生故曰機在目也 赤松子曰機在目者令人戒愼其目勿妄視也故太上曰不 見可欲使心不亂是也 子房眞人頌曰心生萬物景牽纏富貴貪求孽火煎心主杳 冥神不散自然道體合先天 至一眞人臨江仙云心起心生因物景忘機景物皆泯經云 塞兌閉其門聖人言句妙達者自延齡吾家玄道知之者貴 家安國修身帖然烹鍊守神精悟來機在目心目兩俱明天之无恩而大恩生 **Interpretation** This passage elucidates the principles of cultivating the mind and nurturing one's nature, emphasizing the crucial role of mental focus in spiritual practice. Here is the vernacular interpretation: Chisongzi (ancient immortal) said: The heart-mind (Xin) is the sovereign ruler, from which all actions originate. When one's spirit (Shen) remains concentrated and undivided, nothing is impossible to accomplish. The verse by Haichan Zhenren (patriarch of the Southern Daoist school) states: With the single-minded focus of a blind man listening or a deaf man watching, only by severing selfish desires can one attain sagehood. Through day and night cultivation where essence (Jing), qi (Qi), and spirit (Shen) intermingle, the Golden Elixir (Jindan) will naturally form. In the lyric poem "Sumozhe" by Qingxu Zhenren: By closing the gates of sight and hearing while eliminating desires, one's practice becomes tenfold more effective. All methods return to the original mind—maintaining inner peace constitutes the true path of cultivation. When the heart-mind becomes empty and still, the primordial Dao's qi naturally returns. The scripture reveals: The human mind generates delusions through external stimuli and likewise becomes lost through them, with the eyes (sensory perception) being the crucial factor. Zhang Liang (Master Zifang) observed: Life and death hinge on external objects, success and failure depend on one's vision. The Western Mountain sage remarked: Those embodying the Dao (Daoren) don't stir random thoughts, while fools chase external things only to be harmed by material desires. Ge Hong (Immortal Ge) cautioned: Contentment brings longevity, yet fools breed greed through visual temptations. Chisongzi warned: Guard your vision carefully, avoiding improper sights. As the *Dao De Jing* teaches: "Not seeing desirable things keeps the mind undisturbed." The conclusion emphasizes: With purified thoughts unbound by external attachments, one naturally merges with the Dao. Only those who understand how to "block sensory passages and close the gates" (se dui bi men) can attain longevity. Both household harmony and national peace stem from self-cultivation, rooted in comprehending the relationship between "heart-mind and eyes." The closing insight reveals: While Heaven's Dao appears dispassionate (wu en), it actually nurtures all things (da en)—implying that cultivation should emulate nature's way by eliminating artificial striving. 子房眞人曰天无心而恩於萬物萬物有心而歸恩於天故 五千言曰天地不仁以萬物爲芻狗聖人不仁以百姓爲芻 狗謂施而不責其報生而不有其功 西山眞人曰於无心是謂无恩惟淸靜者物不能欺則曰大 恩生矣 子房眞人頌曰天炁无恩不化生三田留得變瓊珍陰陽醖 造升天藥此是无恩生大恩 葛仙翁西江月云自己天眞謹守无心卽是无恩順行陶鑄 結爲形返本還源是本在欲无恩不化三田變作瓊珍无恩 何以大恩生一粒金丹夀永迅雷烈風莫不蠢然 子房眞人曰迅雷烈風威遠而懼邇萬物莫不蠢然而畏之 天本不威物而自懼而歸天下一如聖人行賞也无恩而有 功行罰也无威而有罪賞罰自立於上威恩自行於下也 西山眞人曰洊雷震君子以恐懼修省隨風巽君子以申命 行事 華陽眞人曰至如軍旅若能如此上威下懼必能定亂除邪 故曰下有强兵戰勝之術 赤松子頌曰風雷鼓動應時行造化爭馳萬物生兵令信行 依法則翦除兇暴得安甯 淸虛眞人白鶴子云時假風爲馭全憑雷作輪宣揚天號令 壯觀兩精神震徹重泉脈驚回萬谷春何當用威武一技靜 邊塵至樂性餘至靜則廉 **Interpretation** This scripture synthesizes insights from multiple Daoist adepts, primarily exploring the heavenly principle that "non-favor begets great favor": Zhang Liang (Master Zifang) states that heaven nourishes all things without partiality, while all things respond with natural reverence. As the *Daode Jing* says, "Heaven and earth are not benevolent, they treat all things as straw dogs." True beneficence seeks no return, just as the cosmos nurtures all beings without claiming merit. The Western Mountain Adept further explains: Genuine "non-favor" means maintaining clarity through wuwei (non-action), thereby preventing external disturbances while accomplishing ultimate virtue. Like in neidan (internal alchemy) practice, when yin-yang qi naturally coalesces in the dantian (three energy fields), the seemingly effortless process forges the golden elixir (jindan) of immortality—this embodies the principle of "non-favor begetting great favor." Ge Hong (Immortal Ge) writes in *Moon Over West River* that preserving innate qi (heavenly authenticity) in a state of no-mind enables return to the origin. The golden elixir's longevity stems precisely from following this natural, effortless principle. Regarding thunder's majesty: Zhang Liang observes that while thunder appears awe-inspiring, it merely manifests heaven's spontaneous operation. Like sages administering rewards and punishments—not deliberately asserting authority yet naturally achieving transformative effects. The Western Mountain Adept adds that noble persons hearing thunder should examine themselves, and moving with the wind requires caution. The Huayang Adept suggests that military strategy emulating this natural majesty can quell chaos. The hymns of Chisongzi and Qingxu Adept describe wind and thunder's creative power: thunder's command manifests celestial might to subdue evil, while wind-borne lightning nurtures all beings. Harnessing these natural forces maintains worldly harmony. The conclusion notes: Excessive pleasure-seeking depletes innate nature, while serenity preserves integrity—echoing the text's core theme of "non-action accomplishing all things." 子房眞人曰機在目 赤松子曰性陰也樂則奢餘而陰盛靜則正廉而神淸 葛仙翁曰夫聖人者不淫於至樂而愛於至靜能棲神於靜 樂之間者謂之守中夫如是則勢利不能誘聲色不能蕩辯 士不能說智者不能動勇者不能懼見福於重關之外慮患 於冥冥之內天且不違而况於兵之詭道哉 華陽眞人頌曰至樂无如至靜心不沾塵垢去奢淫功成行 滿金丹畢方表陰符旨趣深 純陽帝君蘇幕遮云守虛柔安正性養育陽魂卻在心源靜 浩炁冲和神必聖以道除邪萬景皆消泯此兵行陰魄殞法 陣慈幢往吉來還勝不比凡情用機倖引孽招寃枉把生靈 損天之至私用之至公 子房眞人曰天地氤氲是至私也萬物化生是至公也 純陽帝君曰天下有始以爲天下母是至私也旣得其母以 知其子旣知其子復守其母是至公也 赤松子曰天地生成萬物萬物負陰至私也而抱陽至公也 明公私之道者其知神之所爲也 正陽帝君頌曰天地氤氲象至私生而不有至公時用之至 公用南北使之神聖使東西純陽帝君望江南云通大道天地悉皆通有用用中无作用 无功功裏有神功升降永无窮玄與牝造化合眞空天地合 時甘露降法機幽顯若私公還返是朝宗禽之制在炁 **Interpretation** Interpretation: Zhang Liang (Master Zifang) states: The key to perceiving celestial mysteries lies in the observation of the eyes. Chisongzi (Master Red Pine) teaches: Human nature belongs to Yin—excessive indulgence depletes primordial Qi (vital energy) and leads to Yin excess, while maintaining purity can rectify conduct and clarify the spirit (Shen). Ge Hong (Immortal Lord Ge) observes: True sages never indulge in pleasures but dwell in ultimate tranquility. By settling the heart-mind in this balance of movement and stillness, one attains the realm of "guarding the center." Upon reaching this state, neither external power, beauty, eloquence, strategy, nor courage can shake one’s resolve. Such a person foresees blessings amid obstacles and detects hidden dangers in obscurity—even the Dao of Heaven does not oppose them, let alone the stratagems of warfare. Huayang Zhenren (True Man of Floral Sunlight) concludes: The greatest joy lies in ultimate tranquility, where the mind remains unstained by dust, far removed from extravagance and dissipation. When merit is perfected, the Golden Elixir (the highest achievement of Neidan, or internal alchemy) forms spontaneously—this embodies the profound meaning of the *Scripture of the Hidden Talisman (Yinfu Jing)*. Lü Dongbin (Sovereign of Pure Yang) expounds in *Sumuzhe*: Preserve the innate nature of emptiness and softness, nurture the Yang spirit (original spirit) within, and when the body’s Qi (vast primordial energy) reaches a state of harmonious equilibrium, the spirit ascends to sagehood. Using the upright Dao to expel delusions, all illusions naturally dissolve. This method of "using the military" eradicates Yin-based evils; raising the banner of compassion turns misfortune into fortune—far removed from worldly opportunism. On "the Dao’s extreme secrecy and extreme impartiality": Zhang Liang explains: The union of Heaven and Earth’s Yin-Yang appears intensely private (indistinct and misty), yet its transformation into all things is supremely impartial. Lü Dongbin adds: The Dao, as the mother of all things, seems secretive ("the world has a beginning"), but recognizing this root (mother) allows one to understand all phenomena (children). Returning to this root is true impartiality. Chisongzi illustrates: When Heaven and Earth nurture all beings, the creatures’ bearing of Yin appears private, yet their embrace of Yang is impartial. Those who grasp this dialectic of secrecy and impartiality comprehend the workings of the celestial Dao. Zhongli Quan (Sovereign of True Yang) praises: The union of Heaven and Earth seems intensely private, yet their bearing of all things without possession is supreme impartiality. Lü Dongbin concludes in *Wangjiangnan*: Penetrating the great Dao unites Heaven and Earth—what appears as action is actually Wuwei (non-action); what seems without merit contains divine achievement. The ascent and descent of Yin-Yang never cease; the fusion of the Mysterious Feminine (Xuanpin, representing Yin-Yang) returns to absolute emptiness. When Heaven and humanity unite, sweet dew descends; the revelation and concealment of the arcane mechanism mirror the transformation between secrecy and impartiality, ultimately returning to the origin. The key to mastering all things lies in governing the movement of primordial energy (*qin zhi zhi zai qi*). 淸虛眞人曰虛化神神化炁炁强者制物而弱者制於物故 曰禽之制在炁也 西山眞人曰禽鳥尙能乘制淸虛之炁心動翅鼓翺翔於雲 霄之間上下盡中於己况人爲最靈而不修乎若能善用天 機道德之炁固躬保命以致長生而非難矣 華陽眞人曰炁者生之元也善攝生養炁者雖至强之兕虎 至堅利之甲兵吾足以勝之而况於至物乎 海蟾眞人頌曰禽制先須伏虎龍自然萬物總依從先生訣 與通靈術攢捉陰陽掌握中 至一眞人滿庭芳云魂魄東西精神南北此中別有玄玄道 无形迹分剖略微言血是朱砂汞寶精爲物神水銀鉛交加 處中宮匹配恩愛結因緣崑山通碧海先鍊已返本還元遇 明珠九曲絲蟻能穿採得蟾宮兔髓憑師匠和合烏肝當禽 制三千行滿高步赴蓬山生者死之根死者生之根 淸虛眞人曰謀生者先生而後死習死者先死而後生 子房眞人曰謀生者景物牽纏勞神役炁貪求榮富孽火焚 燒殃極禍踵不死何俟習死者心冥冥兮无所知神怡怡兮 无所之炁熙熙兮无所爲萬慮不能感求死不可得長生之 門於斯可致 葛仙翁頌曰生門死戸少人知運用抽添在坎離二八消時 陽炁長九三榮處定精微 至一眞人白鶴子云若覓神仙道先當識本根心生神必散 **Interpretation** The Pure Void Perfected Being (Qingxu Zhenren) said: The void can give birth to the spiritual consciousness (Shen), and this Shen can transform into vital energy (Qi). When Qi is strong, one can control external things; when Qi is weak, one becomes controlled by external things. Therefore, the key to mastering external phenomena lies in cultivating Qi. The Western Mountain Perfected Being (Xishan Zhenren) added: Even birds can ride upon the pure void's Qi—with a single thought and flap of wings, they soar freely between clouds, ascending and descending at will. How much more should humans, the most spiritual of all beings, engage in cultivation? If one can skillfully utilize the profound mechanisms of heaven and earth, nurture the Qi of Dao and Virtue (De), preserve one's essence, and safeguard one's life, achieving longevity would not be difficult. The Huayang Perfected Being (Huayang Zhenren) pointed out: Qi is the root of life. Those adept at nourishing Qi can overcome even the strongest rhinoceros or tiger, the sharpest weapons or armor—how much more so other things? The Sea Toad Perfected Being (Haichan Zhenren) composed this verse: *To master external things, first subdue the Dragon and Tiger within (symbolizing Yin and Yang Qi).* *All natural phenomena follow this principle.* *Through the master’s transmitted secrets and spiritual methods,* *Yin and Yang Qi can be gathered and controlled.* The Supreme Unity Perfected Being (Zhiyi Zhenren), in his *Courtyard Full of Fragrance*, described the essentials of cultivation: Though the ethereal soul (Hun) and corporeal soul (Po) reside separately in the east (liver) and west (lungs), and though the spirit (Shen) and vital essence (Jing) scatter between the south (heart) and north (kidneys), within this lies a hidden mystery. Seemingly formless and traceless, it is profoundly subtle— The blood is like mercury within cinnabar (symbolizing true Yin), The primal essence (Jing) is like lead within quicksilver (symbolizing true Yang). When these two meet in the Dantian (central palace), It resembles the natural union of devoted partners. First, one must connect the body like Mount Kunlun linking to the azure sea, Refining the self to return to the origin. When the meridians—like a nine-curved pearl—become as smooth as an ant threading a bead, And the essence of the Moon Palace’s Jade Rabbit (true Yin) is gathered, It harmonizes with the master-guided Qi, as dark as a raven’s liver (true Yang), Completing the three thousand merits of practice, And ascending to the immortal isles of Penglai. **On the Truth of Life and Death:** The Pure Void Perfected Being said: *Those who cling to life often live first and die later,* *While those who cultivate toward death die first and are reborn.* The Zifang Perfected Being (Zifang Zhenren) explained: Those who fear death are bound by external things, exhausting their spirit (Shen) and dissipating their Qi in pursuit of wealth and status, until calamities follow like flames. But those who see through life and death attain mental stillness, their Qi harmonious and unimpeded—no worry can shake them, and even death finds no opening. This is the true gate to longevity. The Immortal Ge (Ge Xianweng) revealed in verse: *Few in this world understand the gate of life and the door of death (the pivot of Yin-Yang transformation).* *The key lies in mastering the waxing and waning of Kan and Li (water and fire in balance).* *When Yin (two-eighths) recedes, Yang naturally grows;* *When Yang (nine-thirds) peaks, guard the subtle essence.* The Supreme Unity Perfected Being concluded in *White Crane’s Song*: *To seek the Dao of immortality,* *First recognize the root.* *If the mind is scattered,* *The spirit (Shen) will surely disperse.* (Note: Terms like "lead-mercury," "dragon-tiger," and "raven-rabbit" are Daoist alchemical metaphors for Yin-Yang dynamics in inner cultivation. "Three thousand merits" denotes the complete stages of practice. Numeric references like "Kan-Li," "two-eighths," and "nine-thirds" derive from the *Yijing* (*Book of Changes*), here symbolizing the rhythms of Yin-Yang transformation.) 境滅慧還淸天地爲爐鼎陰陽作炭薪鍊成无上藥功滿去 朝眞恩生於害害生於恩 正陽帝君曰恩者害之源害者恩之流純陽帝君曰本因恩炁而生不能愼守天眞漂浪愛河流吹 慾海是恩中生害害生於恩也 西山眞人頌曰當時恩炁本身生非理施恩害卻生謹守愼 終能若始還丹修就鬼神驚 赤松子臨江仙云夫歸深誠相眷戀常流認此爲恩誰知恩 裏害還生欲亡恩自滅恩滅害无根子嗣源因恩結恩多反 害身形能修恩炁養成珍三千功行畢朝禮玉宸尊愚人以天地文理聖我以時物文理哲 子房眞人曰天文者日月星辰雷雨風雲也地文者山海金 石草木鱗羽也愚人見景星祥雲淸風甘露醴泉嘉穀麟鳳 芝蘭皆爲喜悅或覩日月薄蝕四時乖序彗星妖曀水旱災 蝗驟雨狂風天昏地震惕然畏懼恐禍及身觀此天地文信 以爲教化省愼悛修自凡之聖故曰理聖 海蟾眞人曰軒 **Interpretation** This scripture primarily elucidates the dialectical relationship between "favor" and "harm," as well as how cultivators should perceive natural phenomena in heaven and earth. The perspectives of several Daoist patriarchs can be understood as follows: The fundamental principle of cultivation lies in this: when external disturbances vanish and wisdom returns to clarity, one should regard heaven and earth as the alchemical furnace and Yin-Yang as the fuel, ultimately refining the supreme elixir of immortality. After achieving complete merit and virtue, one may then behold the true immortals. Regarding the relationship between "favor" and "harm": - Emperor Zhengyang stated: "Favor is the source of harm, and harm is the continuation of favor." - Emperor Chunyang explained: "Humans are originally born from the benevolent Qi (vital energy) of heaven and earth. But if one fails to carefully safeguard the innate true nature and becomes immersed in the ocean of emotional desires, harm will arise within favor." - The Western Mountain Sage added: "Improperly bestowed favors will instead bring harm. Only through constant diligent cultivation can one refine the Golden Elixir, astonishing even spirits and deities." - Master Chisong pointed out: "Ordinary people often mistake deep affection and attachment for favor, unaware of the hidden harm within. Only by eliminating improper favors can one sever the root of harm." Concerning the interpretation of natural phenomena: - Master Zifang observed: "Fools rejoice at auspicious signs and fear ominous portents, believing these to be heaven and earth's way of teaching." - Master Haichan maintained: "The wise should gain wisdom by observing the patterns of seasonal changes and the myriad beings." (The character "xuan" mentioned here may indicate a fragmentary text.) The core teaching of this scripture instructs Dao practitioners: transcend superficial appearances to perceive the intrinsic nature of how favor and harm generate each other; do not be misled by auspicious or ominous natural phenomena, but rather comprehend the true principles through the operational patterns of all things. 轅氏製陰符將畢先舉愚人用天地文理之 成聖然後自謙之曰我以時物之文理之作哲謂後其身而 身先也 西山眞人曰時物文者人事也言不必觀視天文玄象但常 以善道隨時應物縱有災怪出現不爲害 赤松子曰理於賢人亂於不肖體天法道合節依時以此理 修革凡作哲陰盡純陽眞道乃畢 正陽帝君頌曰玄象高明示吉凶愚迷悛理亦成功但隨時 物行眞善日月无窮道自通 純陽帝君滿庭芳云大道昭然明休咎吉凶懲警凡夫悟來 悛省修愼卽无虞禍福惟人自召觀世物方顯榮枯臨機應 常行德善殃厄永消除陰符然義簡文微旨密提挈迷愚放 神光煒煒照燭昏衢抱一丹成國富民安泰神樂淸虛强兵 勝純陽鍊就飛步 **Interpretation** This passage elucidates the core teachings of the *Yellow Emperor's Scripture of the Hidden Talisman* (*Yinfu Jing*): When the Yellow Emperor completed this scripture, he emphasized that ordinary people must first learn to observe the patterns of heaven and earth ("celestial-terrestrial configurations") before attaining sagehood. Yet truly realized Daoists humbly declare: I merely follow the natural rhythms of all phenomena. The Immortal of Western Mountains (a Daoist transcendent) explains: The so-called "temporal patterns of phenomena" refer to human affairs. Practitioners need not deliberately study celestial omens—by consistently applying benevolent intentions to daily matters, they remain unharmed even amidst calamities. Master Chisongzi (the Rain God) observes: Cosmic laws assist the virtuous but obstruct the wicked. By emulating celestial patterns and seizing timely opportunities, cultivation purges yin-energies to achieve pure yang embodiment, ultimately attaining the Dao. The Imperial Lord Zhengyang (Zhongli Quan) proclaims in verse: Though celestial signs portend fortune, even ignorant people may succeed through repentance and alignment with nature. Steadfast adherence to true goodness connects one with the eternal Dao. The Imperial Lord Chunyang (Lü Dongbin) writes in his lyric poem *Courtyard Full of Fragrance*: The Dao clearly manifests auspicious and ominous signs to awaken mortals. Prudent practice avoids misfortune—for blessings and calamities both stem from oneself. Observing worldly phenomena reveals cycles of prosperity and decline; by adapting skillfully and maintaining virtue, disasters naturally dissolve. Though seemingly simple, the *Yinfu Jing* conceals profound meanings specifically meant to enlighten the lost. When practitioners reach the state of "embracing unity and guarding the center" (focused neidan cultivation), their spiritual radiance illuminates all, dispelling darkness. Upon perfecting the internal elixir (neidan), one not only strengthens nations and enriches people, but personally ascends to the immortal realms (Mystic Capital). 入玄都 --- 原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。 Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0. 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