《黃帝陰符經註》

The Yellow Emperor's Scripture of the Hidden Talisman (Yinfu Jing), though comprising merely three hundred characters, encapsulates profound truths with remarkable conciseness. This sacred text fully elucidates the principles governing the creation and dissolution of heaven and earth, as well as the profound mysteries of Yin-Yang transformation—containing within it all essential teachings for spiritual cultivation. Legend recounts how the Yellow Emperor, amidst the burdens of governance, attained serenity through practice and encountered the immortal Guangchengzi on Mount Kongtong, thereby receiving the essence of this scripture. Through diligent cultivation, he ultimately ascended to immortality astride a fiery dragon at Dinghu Lake, leaving this classic to be transmitted through the ages.

Over millennia, though numerous commentaries have been written, most have forced interpretations that stray from the true meaning. This has led countless seekers to grow increasingly perplexed, abandoning their path midway—some even doubting the authenticity of immortal scriptures—until the emergence of the Perfected Liu Chuxuan (styled Changshengzi), the Jin dynasty Daoist master. Possessing profound erudition and deep understanding of the Dao, he composed a new commentary on the Yinfu Jing that was both lucid and accessible, enabling later generations to practice correctly.

Bi Shouzhen of Jinan requested Fan Yu to compose a preface for this new commentary, hoping to disseminate it widely as a guide for seekers. Through earnest study of this annotated text, one may dispel doubts, transcend worldly attachments, and attain the realm of carefree liberation. This preface was written on the 16th day of the second lunar month in the Xinhai year of the Mingchang era (1191 CE) by Fan Yu (courtesy name Deyu), Instructor of Ninghai Prefecture.

[Commentary by Perfected Liu Chuxuan follows:]

Chapter on the Immortals Embracing Unity to Expound the Dao (First Part)

The passage "Observe the Dao of Heaven, hold fast to Heaven's operations, and all is accomplished" conveys:

"Observe" refers to cultivating the complete attainment of the Five Eyes (Heavenly Eye, Wisdom Eye, Dharma Eye, Dao Eye, and Spirit Eye). When these five eyes are fully illumined, one penetrates the illusory nature of the Five Aggregates (form, sensation, perception, mental formations, and consciousness) and truly comprehends the Dao of Heaven. Beyond the heavens exist higher heavens—the highest being the Clear Qi Heaven (a Daoist term denoting the supreme celestial realm), situated 84,000 li above earth. Yet within each person's body also lies the corresponding mysteries of heaven.

This scripture primarily discusses the relationship between humanity and the celestial Dao, and how to achieve unity with the Dao through cultivation. Here is the vernacular interpretation:

The first section describes the characteristics of Qi (primordial energy): Qi varies in intensity—following harmonious Qi nurtures sages and worthies, while chaotic dissipation leads to the path of ghosts. The Dao is the formless essence transcending heaven, earth, and all things. By emptying the mind and observing tranquilly, one can merge their innate nature with the Dao. Practitioners must preserve their authentic essence without falsehood and comprehend the true path without deviation.

The second section explains heaven's nature: Heaven gives birth to all things without demanding repayment and benefits all beings without seeking gratitude. Humans should emulate heaven's impartial selflessness, neither hating nor favoring anything. Recognizing heaven's "non-attachment" (referring to its impartiality) as the ultimate compassion constitutes true gratitude. Those who defy celestial principles sink into hellish states, while those who align with the Dao maintain harmonious Qi and luminous nature, ultimately transcending the three realms.

The third section reveals the mystery of the "Five Thieves": Here "thieves" do not mean ordinary robbers but rather the five righteous energies (Metal, Wood, Water, Fire, and Earth) within the human body. These five energies circulate naturally as the foundation of Shen (spirit). Humans nourish their physical form through food and drink, transforming its essence into vital life force. Only when nature and life are cultivated together (Xingming Shuangxiu) can longevity be achieved—here "life" is metaphorically called the "North Sea turtle" (symbolizing original essence) requiring constant nurturing.

The final section details cultivation methods: By reversing the five energies' movement within the body (referring to Neidan's counterflow practice), one masters the creative mechanism of the universe. When true Water (kidney Jing) ascends and true Fire (heart Shen) descends, the practitioner becomes capable of generating all things within themselves, attaining the state where "the cosmos rests in one's hands."

Note: The "North Sea turtle" in the text is a Neidan term referring to the Jing-Qi in the lower Dantian; "Ding Weng" denotes the heart-mind; "reversing the Five Phases" constitutes core Neidan technique—counteracting ordinary physiological functions to return to primordial origins.

This passage elucidates the principles of cultivation and the Dao of Heaven:

In spiritual practice, going against natural laws (逆) leads to blocked heart-mind apertures, causing kidney water (referring to the body's Jing-essence) to descend into stagnation. Those in the world who fail to comprehend the sages' wisdom and act contrary to the Dao all follow this pattern. Ancient awakened sages often possessed unique insights, yet ordinary people cling to their own views, endlessly debating superiority. True Dharma can embrace false teachings, but false paths frequently slander the true Dharma. Heretical methods resemble the faint glow of fireflies, while the true path shines like the sun and moon. In darkness, fireflies may appear bright, but when the sun and moon illuminate the Three Realms and Ten Directions, who can still see those tiny sparks?

Sages master the transformations of cosmic Yin-Yang (referring to natural laws), harmonizing Heaven and Earth, causing all things to manifest within their being. Among all creatures, only humans hold supreme dignity - through internal cultivation (seizing creation's force to refine the inner self), one may achieve the "external body" (referring to transcendent spiritual attainment). True Dao attainees comprehend universal transformations while practicing compassionate salvation. They perceive worldly riches as golden shackles and jade manacles (金枷玉杻), recognizing human life as fleeting as stone sparks and wind-blown lamps. Withdrawing from turbidity and approaching purity, they outwardly conform to worldly conventions while inwardly practicing the supreme truths of Taishang (the highest Daoist principle) and Buddha's wisdom. When all methods unite as one, dwelling in worldly dust yet remaining unstained like lotuses in mud - this constitutes true complete cultivation.

Human nature is originally good, yet human hearts are ever-changing. Heaven's Dao nourishes all things through seasonal cycles (spring's warmth, summer's heat, autumn's coolness, winter's cold), granting the wealthy fine robes and delicacies while providing the poor with simple fare - each receives according to their portion. The Great Dao transforms and generates all existence, with primal simplicity (朴) dispersing to form myriad vessels (朴散以为器) that adorn the human realm. The wise understand this principle, silently practicing Heaven's Dao without displaying virtuous deeds or seeking reward. Those who follow the Heavenly Dao in this manner establish firm Virtue (De) that truly benefits all beings.

(Note: "Taishang" refers to the supreme Daoist divinity Lord Lao as well as ultimate truth; "golden shackles and jade manacles" metaphorically describe worldly wealth's constraints; "primal simplicity dispersing to form vessels" originates from the Daode Jing, describing how the Great Dao divides into concrete phenomena)

This scripture primarily elucidates how practitioners of the Dao can attain harmony with the celestial order through inner cultivation, revealing the principle of correspondence between heaven and humanity.

Regarding inner cultivation: The truly wise comprehend the patterns of all phenomena, master universal laws, and regard all things with impartiality, remaining untainted by worldly defilements. When one's innate nature (Xing) connects with the source of life (Ming), when life resonates with celestial principles, and when heavenly Dao aligns with the natural order—when both internal and external dimensions accord with the standards of Dao and De (Virtue)—one may become a sage.

On the profound meaning of "killing mechanism":

1. Nature's killing mechanism: Just as extreme climatic changes occur—when warmth peaks it turns cool, extreme cold generates harsh winds, and northern frost withers all vegetation. Yet after the winter solstice, Yang energy revives; at the spring equinox, all things rejuvenate, and dragons-serpents awaken from hibernation.

2. The human heart's killing mechanism: Humans inherently possess pure Yang nature, but become mired in worldly desires—the seven emotions and six sensory pleasures, fame and material gains—all belonging to Yin energy. Excessive pursuit leads to loss of kidney essence (Jing, metaphorized as the "golden turtle"), dissipation of primordial Qi (symbolized as "jade mercury"), and spiritual disorientation. Awakening to the Great Dao enables one to purify Yin desires with Yang energy, making the mind lucid as the moon that illuminates all phenomena's essence.

When one completely eliminates Yin energy (the "multitude of Yin"), the ethereal and corporeal souls become purified, achieving the Yin-Yang reversal (diandao), shedding the mortal form (tuixing), and manifesting the true self. This constitutes the profound meaning of "heaven and earth turning upside down"—the fundamental inner transformation.

The state of heaven-human unity:

When human nature comprehends celestial principles, one perceives that worldly honor-disgrace, success-failure, fortune-misfortune, and life-death are all natural states. Those who truly understand the Great Dao transcend these dualities, attaining the eternal conditions of "true honor," "true fortune," and "true life." This supreme nature penetrates all existence, like the highest good of water that adapts to any form (round or square, straight or curved), ultimately merging into the ocean.

(Note: The terms "golden turtle" and "jade mercury" are Neidan (internal alchemy) terminology referring respectively to kidney essence and heart fluids; "three elixir fields" denote the cultivated upper, middle and lower Dantian; "shedding form" metaphorizes the practitioner's transcendence of the mortal body.)

This scripture primarily discusses the inner cultivation and worldly wisdom of Daoist practitioners:

Regarding inner cultivation:

A truly enlightened person attains spiritual clarity within (the concept of "returning to primordial unity" refers to recovering original simplicity), yet may appear outwardly unremarkable. Like jade concealed within stone or pearls hidden in oyster shells, the wise understand how to conceal their brilliance. The human mind exists at different levels: the superior mind has nine apertures (symbolizing complete understanding), the average mind seven, the inferior mind five, while those completely closed are called fools. The key lies in mastering the "Three Essentials": heaven has the three luminaries of sun, moon, and stars; earth contains gold, jade, and treasures; the human body possesses lead and mercury (Neidan terminology referring to the refined essence of Jing, Qi, and Shen). One must maintain balance between movement and stillness.

Concerning worldly wisdom:

Those who rely on petty cleverness often invite misfortune, while maintaining simplicity brings blessings. Just as heaven operates naturally without speaking and remains eternal without emotion, excessive desires and cunning lead to more mistakes, while emotional attachments create endless troubles. The essential Daoist practice involves forgetting worldly desires and transcending emotional entanglements.

Warnings for cultivation:

Just as fire born from wood eventually consumes it, evil thoughts arising in the mind ultimately destroy one's true nature. Going against the Dao turns fortune into misfortune, replacing blessings with calamity. Governing a state with cunning actually harms it (referencing the Daodejing's view that "governing with cleverness makes one a thief to the state"). Only those who understand these principles and cultivate accordingly can become sages.

The text particularly emphasizes the importance of harmonizing movement and stillness in spiritual practice: while the body may remain active, the mind must maintain tranquility, preserving inner purity amidst worldly chaos to ultimately transcend the duality of motion and stillness, reaching the eternal realm.

The Yellow Emperor's Scripture of the Hidden Talisman Commentary primarily expounds on the wisdom of governing a nation and cultivating the Dao, which I will interpret in two parts:

On Governance:

Ruling a country cannot rely on petty cleverness; only by ensuring the people live in peace and contentment can the world achieve stability. If a ruler is foolish and devoid of the Dao (the Way), the state will descend into chaos and collapse, and the people will suffer the misery of punishments. This mirrors how the Yellow Emperor, upon comprehending the Great Dao, composed the Scripture of the Hidden Talisman, and how the Golden Wheel King (i.e., Shakyamuni Buddha) of the Zhou dynasty, upon attaining enlightenment, left behind the Diamond Sutra—both teachings urge people to relinquish attachments.

On Daoist Cultivation:

True practice does not involve refining metals or minerals (referring to Waidan, external alchemy) but rather cultivating the heart and nurturing one's nature. Just as a tree has roots (nature), a trunk (body), and branches and leaves (myriad phenomena), the Scripture of the Hidden Talisman speaks of the fundamental mysteries of creation (like the blossoming and fruiting of a tree). Yet, when ordinary people study the Dao, they often cling to trivial details, arguing over right and wrong, as if still entangled in the "four attachments" (a Buddhist term referring to distinctions of self, others, sentient beings, and lifespan). Such pursuits are considered heterodox paths.

The second section discusses natural laws:

1. "Heaven gives birth and Heaven kills" refers to the spring's Yang Qi (vital energy) fostering the growth of all things, while the autumn's metal wind brings withering (symbolizing the autumn wind causing all things to decay)—this is the natural order.

2. The profundity of the "three thefts":

• Heaven and Earth steal from the myriad things: the changes of the four seasons nurture all things, while all things contain the essence of Heaven and Earth.
• The myriad things steal from humans: humans take the essence of the myriad things to nourish their lives.
• Humans steal from the myriad things: but if humans indulge in sensory pleasures (the five colors, five sounds, and five flavors), they will instead deplete their primordial Qi (vital energy).

True Daoist cultivators must purify their hearts and reduce desires, transcending material cravings, so external things cannot harm them. This is like a cloudless sky where the bright moon naturally shines, revealing the innate radiance of one's true nature.

This scripture elucidates three essential stages of Daoist cultivation (the Three Appropriations, Three Powers, and Three Sages) along with the wisdom of aligning with the natural Dao.

Regarding the harmonious application of the "Three Appropriations" (referring to the dynamic energy exchange between heaven, earth, and humanity), one may obtain the inexhaustible treasures of creation. No worldly jewels can compare to such attainments in cultivation. When the Three Powers (heaven-earth-humanity) achieve equilibrium, practitioners may take refuge in the Three Pure Ones (Sanqing), comprehend the Three Vehicles of teaching (Mahayana, Middle Vehicle, and Hinayana), and awaken to the profound mysteries of the Three Sovereigns (Celestial, Terrestrial, and Human Sovereigns).

During practice, one must employ the Three Lights (sun, moon, stars), reverse the movement of the Three Carts (Jing-essence, Qi-energy, Shen-spirit), cultivate the Three Fields (upper, middle, and lower Dantian), circulate the Three Fires (sovereign, ministerial, and civil fires) through the cosmic orbit, ultimately coalescing the Three Elixirs (Golden, Spiritual, and Qi-elixirs). This manifests the Three Yangs (primordial essence, energy, and spirit), ascending to the Three Heavens (Qingwei, Yuyu, and Dachi realms), attaining the state of eternal truth beyond birth and dissolution.

The scripture emphasizes aligning with natural rhythms: eating when hungry (without discriminating fine or coarse food), sleeping when tired, singing when at leisure—maintaining spontaneous ease. Physical movements should follow natural impulses without constraint. While preserving inner clarity, external actions adapt fluidly—what sages call wisdom, ordinary people deem cleverness.

Most people only worship wooden or clay idols, unaware that true divinity is the celestial Dao observing human virtue. Good deeds bring blessings within three years; evil actions incur misfortune in the same span. The most numinous divinity is actually one's innate Shen-spirit (primordial awareness)—all ancient sages attained realization through cultivating this spirit.

The essential insight: people marvel at divine miracles, yet fail to recognize the true wonder lies in seemingly ordinary natural laws and internal cultivation.

This scripture primarily expounds the path of cultivating the Dao to attain Buddhahood and the principles governing heaven and earth:

The process of cultivating the Dao to attain perfection, transforming from an ordinary person to a sage, resembles the progression from the Western Heaven Buddha through twenty-eight generations of Buddhas—all were ordinary beings before cultivation. One must purify the six sensory roots (eyes, ears, nose, tongue, body, and mind) and perfect the five eyes (five kinds of wisdom), eliminating the "four marks" (the mark of self, the mark of others, the mark of sentient beings, and the mark of lifespan) to achieve Buddhahood. Buddha is human nature, and nature is the original spirit (Shen). Spirit and nature are merely different terms for the same essence. Buddhism speaks of "eliminating the four marks through nature" to become Buddha, while Daoism speaks of "forgetting the four marks through spirit" to become an immortal.

The movement of the sun and moon follows its own laws: during the summer solstice, the day is longest (60 ke), after which Yin energy gradually arises; during the winter solstice, the day is shortest (40 ke), after which Yang energy gradually grows. The sun rises in the eastern sea and sets in the western mountains. The Scripture of Clarity and Stillness states that the great Dao (Dao), though emotionless, moves the sun and moon: the sun represents wisdom and illumination, while the moon symbolizes human lifespan. At sixteen (two times eight, the age of true gold), a man's essence (Jing) and Qi are abundant, but if he does not understand the methods of nurturing life, he loses one liang of essence every three years. By sixty-four (eight times eight, corresponding to the sixty-four hexagrams of the I Ching), his kidney Qi is exhausted. Indulgence leads to premature death, while moderation prolongs life.

"Great and small have their measures": the great Dao encompasses heaven and earth (the great), yet its subtleties are minute and refined (the small). The merit of sages (the virtue of cultivation) originates from the Dao of heaven. The divine spirit (original Shen) dwells hidden in the three Dantian (upper, middle, and lower palaces) when concealed, but manifests and connects with the eight directions when revealed.

"The mystery of stealing the pivot" refers to the secret of obtaining the primordial Qi of heaven and earth: fools only know how to nourish the body, while the wise understand the grace of heaven (the seasonal cycles that nurture all things). Noble individuals who grasp this mystery can comprehend the workings of heaven, earth, and all things, whereas petty individuals who obtain it only harm their own life and nature.

(Note: The "hexagrams" mentioned refer to the sixty-four hexagrams of the Zhouyi (I Ching), used here as a metaphor for the cycles of human life; "ke" is an ancient unit of time, with one day and night divided into 100 ke.)

This scripture primarily discusses the different realms and outcomes for Daoist cultivators versus ordinary people, along with methods and effects of spiritual practice.

When a cultivator comprehends "embracing the One" (holding fast to the fundamental Dao), they attain spiritual penetration and adaptability while never departing from the root. However, petty people (referring to worldly individuals) who gain such abilities tend to disregard life, deceive the world to seek fame, disrespect heaven and earth, dishonor sages, violate laws, bully the weak, and harm others—ultimately facing celestial retribution. Noble individuals who value inner cultivation attain the way of sages, while petty people who neglect life inevitably degenerate.

The text then uses metaphors to explain cultivation methods:

1. The blind have acute hearing, the deaf possess clear vision—this illustrates how closing certain sensory channels can enhance other perceptions. Just as eyes are windows to observe the external world, shutting out distractions allows one to hear the inner truth. When worldly thoughts enter the ears, one becomes deaf; but when Daoist thoughts enter, one discerns good from evil.

2. "Severing one source of profit" (abandoning certain desires)—letting go of greed brings purity and peace. Reducing accumulation to aid the poor brings tenfold blessings.

3. "Threefold daily cycles of practice"—the Upper Origin bestows auspicious Qi, the Middle Origin absolves sins, and the Lower Origin dispels misfortunes, transforming Yin into Yang to receive ten thousandfold blessings. Worldly merchants toil endlessly for meager profits, while cultivators preserve their life essence to attain immortal longevity—their blessings far surpass ten thousandfold.

The conclusion states: Thoughts arise and perish through external objects, with the eyes (senses) being crucial. Clinging to externals kills the heart-mind, while spiritual awakening grants eternal life beyond death. The paths of cultivation and worldly life, like life and death, stand in complete opposition.

The Yellow Emperor's Scripture of the Hidden Talisman commentary conveys three essential teachings:

The first section explains how visual perception of external objects easily disturbs the mind. The pursuit of profit brings harm, and contention breeds conflict. However, when observing through the eye of wisdom, one comprehends the profound mysteries of the Heavenly Dao (the Way), attaining a state where both objects and self are forgotten. Worldly cleverness may benefit oneself at others' expense, while the Heavenly Dao's mechanism appears self-sacrificing yet ultimately benefits all.

The second section elucidates the characteristics of the Heavenly Dao: Heaven seems emotionless ("showing no favor") yet nurtures all beings ("greatest favor"). Like thunderstorms bringing rain and gales dispersing clouds, all living creatures (whether born from womb, egg, moisture, or transformation) depend on the primordial Qi (vital energy) of Heaven and Earth for growth. This benevolent grace seeks no recompense, fundamentally different from human conditional kindness.

The third section describes the cultivated mind's state: Truly joyful people possess inner abundance ("nature's surplus"), while genuinely serene individuals maintain moral purity ("nature's integrity"). Those who attain the Dao resemble lotuses rising unsullied from mud—dwelling in the mundane world yet free from desire. However, some misinterpret "ultimate stillness," obsessively abandoning all things and consequently falling into delusions of discrimination. As the Daode Jing states: Truth often appears unadorned, while flowery speech frequently deceives.

The commentary concludes with the Heavenly Dao's fundamental principle: Heaven appears supremely selfish ("ultimate selfishness") yet manifests perfect justice ("ultimate fairness"). Dao-realized individuals resemble jade hidden within stone—requiring continuous refinement to reveal true nature; whereas those without the Dao resemble worm-eaten timber—mere hollow shells.

(Note: The term "Qi" refers to primordial vital energy. "Womb-born, egg-born, moisture-born, and transformation-born" denotes the four Buddhist categories of birth. "Ultimate stillness with nature's integrity" uses "integrity" to signify purity and incorruptibility.)

This commentary on the Yellow Emperor's Scripture of the Hidden Talisman primarily discusses the cyclical patterns of heavenly Dao, the retribution of good and evil, and essential cultivation techniques. Here's a modern interpretation:

On Cosmic Justice:

The heavens observe all with perfect clarity, as if possessing eyes. Those who commit evil are like men sawing at their own limbs—eventually their spirit disperses, plunging into the dark underworld. While Dao cultivators endure hardship in chaotic times, bitterness ultimately yields sweetness; conversely, evildoers may seem temporarily fortunate before calamity strikes. Those aligned with heaven's will may appear to move against the current, while those opposing it seem to prosper momentarily. Noble sages who revere De (Virtue) first face trials (heaven's "ultimate selfishness") before receiving blessings (its "ultimate fairness"); petty men chasing wealth and lust initially taste sweetness (heaven's "fairness") only to meet disaster (its "selfishness").

On Cultivation Essentials ("Control lies in Qi"):

The crux of practice lies in regulating primordial Qi. Consider the crimson phoenix of southern mountains—it rides ethereal Qi to soar the heavens: turbid Qi descends, while pure ascends. The turtle's breath method can drain the northern sea, exhaling 810 zhang (a yang number symbolizing 9×9 purity) of pristine Qi. During cultivation, harmonize the tranquil Qi in the three-inch Dantian (energy center) with innate Qi, maintaining unbroken connection. Thus Qi communes with Shen (spirit), Shen with Dao's principles, and Dao with spontaneous nature.

On Life-Death Paradox:

Excessive pursuit of pleasure ("life's thick profits") becomes death's root; upholding De without clinging to life ("not seeking life") preserves vitality ("life's root"). Fools chase wealth by day and deplete Jing (essence) by night; awakened ones transcend worldly traps to guard inner authenticity. The "gifts" of emotions and desires secretly harm true nature, while seemingly harsh practices (like severing attachments) generate wisdom. Like chicks eating simply or quails dwelling wild, purity frees one from desire's shackles.

On Wisdom Realization:

Fools mistake cosmic appearances for truth, begging deities for favors; sages discern Dao through observing seasonal and natural transformations. Fools accumulate karma while praying to spirits, inevitably meeting disaster; but sincere Dao practitioners receive blessings without supplication. True wisdom manifests Dao's splendor by contemplating the twelve double-hours' flow and the patterns of ten thousand things' changes.

(Note: "Qi" here denotes primordial life-force; "three-inch" refers to the lower Dantian's location; "9×9 yang number" symbolizes the I Ching's ultimate yang hexagram line squared, representing pure yang energy.)

This commentary on the Yellow Emperor's Scripture of the Hidden Talisman elucidates the fundamental principles of Daoist cultivation:

The movement of heaven, earth, and all things follows natural laws, with clarity and stillness embodying the essence of the Dao (the Way). "Clarity" represents the nature of heaven, "stillness" reflects the nature of earth, while "non-being" refers to the innate human nature (xing) that connects with the Dao itself. "Wuwei" (non-action) means bestowing grace without seeking reward. The generative transformations of all things (zaohua) operate on the same principles as human cultivation.

The text employs numerous alchemical metaphors: the movement of primordial Qi (vital energy) by heaven and earth to transform all things is likened to refining lead and mercury (basic materials in alchemy) within a jade cauldron. "Seven returns and nine restorations" is a Neidan (internal alchemy) term describing the cyclical circulation of Jing (essence) and Qi in the body. The "Charming Maiden" (symbolized by the Li trigram) and the "Infant" (symbolized by the Kan trigram) represent the union of Yin and Yang energies, while "coiling snakes and tortoises" and "roaring dragons and tigers" depict the dynamic interplay of these energies within the practitioner.

Later terms like the "Golden Elder," "Yellow Matron," "Yellow Sprout," and "White Snow" are all alchemical metaphors representing different stages of internal energy cultivation. The illumination of the "Three Lights" (sun, moon, and stars) corresponds to the flourishing of the "Three Treasures" (Jing, Qi, and Shen) in the body, while the balance of "Two Eights" (Yin-Yang) ensures the perfection of "Six Threes" (the Five Phases). The "separation of metal and wood" and the "meeting of water and fire" describe the merging states of internal energies during cultivation. Finally, the text concludes that the Dao's function remains profoundly mysterious, existing in the indistinct state between being and non-being—the "huanghu" (blurred) realm.