《廣黃帝本行記》

"Expanded Records of the Yellow Emperor's Practices" Volume 1

Presented by Wang Guan, Assistant Magistrate of Jin'an County, Langzhou during the Tang Dynasty

This account narrates the Yellow Emperor's cultivation of Dao and De (Virtue/Power):

After bringing peace to the world and ensuring material abundance, the Yellow Emperor began seeking reclusive sages to learn the way of immortality. At that time, there was a pottery official named Ning Fengzi who encountered a divine being capable of manipulating five-colored smoke and fire. This immortal transmitted cultivation methods to Ning Fengzi, who later accumulated true fire within himself, immolated his physical form, and ascended with the smoke to the Flowing Sands region. There he consumed flying fish (a legendary elixir of immortality), underwent a 200-year "false death," and was reborn. The Yellow Emperor became his disciple, accompanying him on travels through the Orchid Sands region.

The text records several extraordinary individuals:

1. Wu Guangzi: An eight-foot-seven-inch immortal who lived from the Yellow Emperor's era through the Xia Dynasty. He wandered among common people, sustained himself with medicinal herbs, and enjoyed playing the zither for personal cultivation.

2. Chijiang Ziyu: He abstained from the five grains, subsisting solely on hundred flowers. By Emperor Yao's reign, he had already lived two thousand years while serving as forestry official. He could ride wind and rain to ascend or descend at will.

3. Rongcheng Gong: Master of yangsheng (nourishing life) and daoyin (guiding qi) techniques, capable of restoring black hair to the white-haired and regrowing lost teeth.

Filled with admiration for these Daoist arts, the Yellow Emperor constructed five walled cities and twelve towers to await divine visitors. His journeys took him to sacred mountains like Hua, Shou, and Tai, where he frequently encountered marvels and communed with spirits. Later, at Sweet Spring Valley (north of present-day Chang'an, Shaanxi), he performed heaven worship ceremonies. In the first year of the Dihuang era, on the first yin day of the first month, he formally became a disciple of Jiuyuanzi to seek the supreme Dao.

(Note: The "Flowing Sands" refers to legendary quicksand; "flying fish" denotes an elixir of immortality; "five-colored smoke" represents auspicious qi manifestations during cultivation.)

The Yellow Emperor practiced fasting and cultivation at Mount Shou (located near Pujie in Hedong) while traveling extensively in search of the Great Dao. He prepared to visit Mount Jucí to pay homage to Dawei (symbolizing the Great Dao), with Fangming driving his chariot, Changyu accompanying him, Zhang Ruo and Xipeng leading the way (Xipeng is pronounced "xí péng," also written as Pengkun), and Hun Huaji following behind. When the group reached the outskirts of Xiangcheng, all seven sages lost their way.

They encountered a child herding horses and asked for directions: "Do you know where Mount Jucí is?" The child replied, "I do." (In the Zhuangzi, Dawei symbolizes the Great Dao, and Mount Jucí represents the human body, illustrating that the Dao resides within oneself and need not be sought afar. Mount Jucí is located in Mi County, Rongyang.) The Yellow Emperor then asked, "Do you know where Dawei dwells?" The child said, "I do." The Emperor marveled, "How extraordinary! This child knows not only Mount Jucí but also Dawei's abode." (The horse-herding child symbolizes one who has realized the Dao.)

The Yellow Emperor sought advice on governing the world. The child replied, "Governing the world is as simple as herding horses—why trouble yourself over it?" (A herder lets horses graze and drink freely, riding them according to their strength; a ruler lets the people farm for food and weave for clothing, governing through Wuwei (non-action)—why complicate matters?) The child continued, "When I was young and wandered the world, I suffered from dizziness and blurred vision. An elder taught me: 'Ride the chariot of the sun and journey to the outskirts of Xiangcheng.' Now my illness has greatly improved, and I plan to wander beyond the Six Directions next. Governing the world is no different—why make it complicated?" (The "Six Directions" beyond refers to transcending the mundane world, while within them represents worldly life. "Dizziness" symbolizes afflictions. The elder embodies one who has realized the Dao. The "chariot of the sun" represents the principle of daily renewal. The child explains that before realizing the Dao, he acted independently and fell ill; but after meeting a Dao-realized sage, hearing the ultimate truth, and flowing with change—free from external burdens and inwardly serene—his illness naturally healed. The same applies to rulers: govern through Wuwei, and the people will transform naturally.)

The Yellow Emperor said, "Governing the world may not be your concern, but I still wish to learn." The child declined to elaborate, but the Emperor pressed him repeatedly. Finally, the child answered, "What difficulty is there in governing the world, really?"

This passage recounts the legendary story of the Yellow Emperor's quest for the Dao:

When the Yellow Emperor ruled the world, he governed like a horse herder tending his flock (the key to herding lies in not harming the horses' natural disposition), understanding that ruling the world required following nature's course (Wuwei [non-action] that accomplishes all things). He once studied the Tianhuang Zhenyi Jing (True Scripture of the Heavenly Sovereign), but couldn't comprehend the essential method of the "Three-One True Qi." Thus he journeyed throughout the land seeking answers.

He arrived at the country of Yuanqiu, where grew the Tree of Longevity - consuming its fruits and leaves granted immortality. There also flowed the Danluan Spring, whose waters bestowed eternal life. The Yellow Emperor used realgar to drive away giant serpents that harmed people, remaining there for some time (foreign records say nine years). He had his three sons consume these elixirs, and all lived for three hundred years.

Traveling east to Qingqiu, he met Master Zifu and obtained the Sanhuang Neiwen (Inner Script of the Three Sovereigns) inscribed in celestial characters at Wind Mountain (according to Baopuzi, three volumes in total), which could summon ten thousand spirits and command divine beings. Journeying south to the Five Mushrooms Mystic Gorge, he ascended Mystic Ridge and observed hundreds of deities ascending and descending beneath the Jianmu Tree, gathering immortal mushrooms and drinking from the Danluan Spring. Westward, he encountered Zhong Huangzi and learned the "Nine Eggplant Formula." Northward he reached Hongdi, climbing Jucai Mountain to pay respects to Lord Dahui (in Mixian County there exists the Great Hui Deity) and the Yellow Canopy Youth, obtaining twelve volumes of the Divine Mushroom Illustrations.

He then ascended Jishan and Wangwu Mountains, opening stone caskets and jade boxes to discover the Jiuzhuan Jindan Jing (Scripture of Nine-Cycle Golden Elixir), and additionally learned the Nine-Cycle Elixir Formula from the Mysterious Maiden. Traveling south to the Yangtze River, he climbed Bear Mountain and Xiang Mountain (Bear Mountain in Shaoling, Xiang Mountain in Changsha's Yiyang County), proceeding to Tiantai Mountain to study the method for refining the Golden Liquid Divine Elixir.

Hearing that Guangchengzi cultivated the Dao on Kongtong Mountain (located thirty li east of Yucheng in Liang State), the Yellow Emperor went to seek advice: "I've heard you've mastered the supreme Dao. I wish to harness heaven and earth's essence to nourish crops and feed the people, and harmonize Yin-Yang to benefit all beings - how should I proceed?" Guangchengzi replied: "You inquire about the Dao's essence, yet seek to manage its fragments. Since you began governing, clouds rain before gathering, plants wither before yellowing, even the sun and moon's radiance has dimmed. With such a calculating mind, how could you possibly discuss the supreme Dao?"

The Yellow Emperor, in his pursuit of the supreme Dao (the Way), voluntarily abdicated his throne and built a simple thatched hut, spreading white cogon grass for solitary cultivation. Three months later, he visited Guangchengzi (a legendary immortal) again. With utmost reverence, the emperor approached from downwind on his knees, performed a grand bow, and asked: "I've heard you possess mastery of the supreme Dao. May I ask how to cultivate body and nature to achieve immortality?"

Guangchengzi suddenly sat upright and said: "An excellent question! Let me reveal the essence of the Dao: The most profound Dao is unfathomable, the ultimate Dao is utterly silent. Maintain inner purity, avoid exhausting your body, and prevent your spirit (Shen) from being disturbed—only thus can longevity be achieved. Let your eyes see no excess, your ears hear no clamor, your heart harbor no worldly thoughts, allowing the spirit to guard the form. Carefully preserve your inner essence (Jing), close the external senses—excessive knowledge brings harm instead. I can guide you to the zenith of light, entering the source of supreme Yang; or lead you through the gate of darkness, reaching the origin of supreme Yin. Heaven and Earth each have their duties, Yin-Yang their proper abodes. Guard yourself prudently, and all things will naturally flourish. I focus on the practice of 'guarding the One' (a Daoist cultivation method of preserving primordial Qi), maintaining perfect harmony—thus after twelve hundred years of self-cultivation, my body shows no decay."

The Yellow Emperor bowed again, saying: "Guangchengzi truly shares the longevity of Heaven!" The immortal replied: "The Dao is boundless, yet mortals believe it has limits; the Dao is unfathomable, yet men think it measurable. Those who attain the Dao may become sage-emperors above or enlightened rulers below; those who lose it may glimpse light above but return to dust below. All things are born from earth and return to earth. I shall guide you through the gate of infinity to wander the realm of the limitless. I shine with the sun and moon, exist with Heaven and Earth. As mortals gradually depart, I alone remain."

Having grasped the essence of the Dao, the Yellow Emperor began traveling across the land. Today, traces of his chariot tracks and alchemical wells can still be seen at Mount Tianshe, Mount Changli, Mount Qingcheng, and Mount Jinyun in Shu territory. He passed through the Mystic Gate (a celestial portal), met the Zhonghuang Elder (an immortal), ascended Mount Yuntai, entered the celestial capital of Qingcheng, studied the Dragon Soaring Scripture (a Daoist text on flight techniques) with Master Ning, established an altar on the mountain, conferred upon Master Ning the title "Elder of the Five Sacred Mountains," and commanded the deities of the Five Mountains to pay homage twice monthly.

The Extensive Records of the Yellow Emperor's Conduct recounts the story of the Yellow Emperor seeking instruction in the "Way of True Unity" from an immortal:

After discovering how to use the Six-Times Spring as a substitute for a sundial to measure time, the Yellow Emperor approached a certain master to inquire about the Way of True Unity (Zhenyi zhi Dao). The master replied, "I am but a minor immortal who has only recently attained the Dao. I do not understand the secret methods of True Unity passed down from the era of the Three Sovereigns (Fuxi, Shennong, and the Yellow Emperor). Recently, however, a Huangren (an ancient immortal) was dispatched by the Lord of Fusang to oversee the celestial officials of Mount Emei. You may seek him out."

After three months of purification rituals (Zhaijiao), the Yellow Emperor ascended Mount Emei and encountered this mysterious Huangren. The Huangren stood nine feet tall, his body covered in black hair over a foot long. He resided in a jade-green dwelling beneath the northern cliffs, with a bed of gold and the fragrance of Thousand-Harmony incense filling the air, attended by numerous celestial maidens. At the time, three guests who called themselves the Immortal Kings of the Great Purity (Taiqing) were also present.

After offering the Yellow Emperor elixir essences and immortal nectar from the Jade Well, the Huangren invited him to speak. Kneeling respectfully, the Yellow Emperor sought instruction on the path to immortality. The Huangren countered, "You already rule the world—why seek undying life? Is this not excessive greed?" The Yellow Emperor explained that his purpose was to bring order to a chaotic age, establish laws, and expressed his sincere devotion to cultivating the Dao.

When the Yellow Emperor mentioned having read the Scripture on Consuming Essence (Shijing Jing) but failing to grasp its meaning, the Huangren was astonished. He revealed that this text was the opening chapter of the Golden Register (Jinlu), which contained the secrets of ascending to heaven and becoming an immortal. These included:

1. Consuming the "Nine-Cycle Golden Elixir of the Dragon’s Womb" (Longtai Jinye Jiuzhuan Dan) granted immunity to fire and water, as well as the power of transformation.

2. Practicing the "Method of True Unity and the Five Sprouts" (Zhenyi Wuya Fa) ensured unimpeded circulation of blood and immunity to all illnesses.

3. However, these secret methods were overseen by the Star Lord of the Southern Dipper (Nandou Xingjun) and transmitted only once every four thousand years.

4. The Queen Mother of the West (Xiwangmu) had concealed these scriptures in purple jade caskets within the Five Immortal Cities, inscribed on golden slips and sealed with cinnabar, guarded by twelve celestial towers.

(Note: The "Way of True Unity" refers to the highest Daoist cultivation method; the "Five Sprouts" signify the absorption of qi from the five directions; the "Nine-Cycle Elixir" is a refined immortal pill processed nine times.)

This scripture recounts the story of the Yellow Emperor seeking the Scripture of Consuming the Five Sprouts from the Three Immortal Kings of Great Clarity, embodying essential Daoist cultivation principles:

Though the Yellow Emperor had already obtained the Divine Elixir from the Mysterious Maiden, he had yet to acquire the Scripture of Consuming the Five Sprouts. When he earnestly petitioned the Dao Lord for transmission, the Three Immortal Kings of Great Clarity were moved by his sincerity. They revealed that his accumulated merit from past lives had manifested in his imperial position, making him worthy to receive this authentic scripture.

The August One (referring to the Dao Lord) explained the essence of cultivation to the Yellow Emperor: The human body resembles a kingdom—the chest and abdomen are like palace chambers, the limbs like open countryside, and the joints like government officials. Within this microcosm:

• The Shen (primordial spirit) serves as the ruler
• Blood acts as ministers
• Qi functions as the common people

The key principles of cultivation include:

1. Understanding that nurturing the body is akin to governing a state, and cherishing primordial Qi is like caring for one's subjects

2. Preventing illness before it arises, rather than attempting restoration after vital energy is depleted

3. Restraining desires to maintain the constant presence of True Unity (innate primordial Qi)

4. Focusing cultivation on the three Dantian (upper, middle, and lower energy centers), diligently rinsing the Hua Pool (saliva nourishment techniques), and ingesting the Five Sprouts (essences of the Five Phases)

The text culminates by revealing the core teaching: The Five Grains are instruments that deplete life, while the Five Sprouts (essences of the Five Phases) form the foundation of longevity. After receiving these teachings, the Yellow Emperor journeyed east to Mount Lu to continue his practice.

Note: The "Five Sprouts" (Wuya) refer to the refined Qi of the Five Phases (Metal, Wood, Water, Fire, Earth), representing an important Daoist method of Qi absorption for nourishment. The "three Dantian" denote the upper Dantian (between eyebrows), middle Dantian (heart center), and lower Dantian (below navel)—three crucial focal points in cultivation.

This scripture records the significant achievements of the Yellow Emperor (Guang Huangdi) in governing the world:

The Yellow Emperor established a system of official positions called the "Nine Heavenly Messengers." Among them, the Elder of Qingcheng (mountain deity of Qingcheng) held a position equivalent to a censor, responsible for managing the registers of immortal officials and overseeing the Five Sacred Mountains. He appointed Qianshan as the "Commander of the Nine Heavens," in charge of life and death records. When it was discovered that Mount Heng of the Southern Peak stood isolated and unsupported, he sought guidance from the Supreme Dao Lord (Taishang Daojun) and designated Mount Huo as the heir-apparent of the Southern Peak and Qianshan as its deputy, assisting in governance.

The Yellow Emperor also mapped the mountains and rivers of the nine provinces and created diagrams of the Five Sacred Mountains to pass down to future generations. While refining stones at Mount Jinyun (in present-day Zhejiang), auspicious signs appeared, prompting him to establish the Jinyun Hall. He stored military treatises, the Six Jia Yin-Yang texts, and other classics at Mount Kuaiji (originally called Mount Miao).

At Mount Fu, the Yellow Emperor gathered auspicious signs from all directions, served the Primordial Unity Lord (Taiyi Yuanjun, the supreme deity of Daoism), and learned the arts of transformation, later concealing these secret methods at Mount Kongtong. He studied calendrical calculations from Mount Tai, discussed medical arts with Qibo and Leigong, researched climate with Fenghou, and learned musical theory from Rongcheng, thus mastering a comprehensive range of skills.

The Yellow Emperor said: "I have only heard of governing the world with leniency, never of ruling by force. I have toiled long enough—it is time to return to the Mystic Garden (his palace on Mount Kunlun) for cultivation." After completing the grand Fengshan ritual, he mined copper from Mount Shou to cast a tripod. This vessel could predict fortune and misfortune, transform spontaneously, boil without fire, and fill without water, earning it the name "True Divine Tripod." Finally, he refined the Nine-Cycle Golden Elixir (Jindan) for consumption and passed down the alchemical arts.

This scripture recounts the legendary tale of the Yellow Emperor (Huangdi) attaining the Dao and ascending to heaven:

The Yellow Emperor concealed essential alchemical scriptures (Danjing) in Mount Weiyu east of Jiuyi Mountain, protecting them within exquisite jade boxes and stone vaults engraved with golden inscriptions in archaic jade script. Both Yu the Great of Xia Dynasty and Celestial Master Zhang Daoling later discovered these texts and successfully cultivated immortality. The Yellow Emperor also hid separate portions of the "Lingbao Five Talismans True Writ" in Mount Zhong and Mount Wanwei. The ritual swords, bronze mirrors, and tripod vessels he cast were all inscribed with celestial symbols and cryptic prophecies from antiquity.

During this era lived the divine physician Ma Shihuang, who could cure dragon ailments. After healing one such dragon, he ascended to heaven astride its back. Upon hearing this, the Yellow Emperor chose the wuwu day (fifth day of the fifth month) for his own ascension. True to prophecy, a golden dragon descended with trailing whiskers to receive him. Accompanied by seventy-two ministers, the Yellow Emperor mounted the dragon, though some lesser officials failed to board—clutching only at falling dragon whiskers and a dropped bow in their despair. The common people named this sacred site "Sovereign Heaven Plain" or "Tripod Lake."

Later, minister Zuo Che carved an effigy of the Yellow Emperor and led feudal lords in worship. The courtiers gathered his garments, staff, and personal artifacts to establish ancestral temples, constructing a cenotaph at Mount Qiao housing his ceremonial regalia. Five centuries later, the Mount Qiao tomb chamber collapsed, revealing only a sword and vermilion slippers within—which subsequently vanished without trace.

The Yellow Emperor lived 210 years, reigning for a century before his celestial ascent to become "Great Unity Sovereign" (Taiyi Jun), also known as Xuanyuan. Shrines were erected at all places he visited during his earthly sojourn. This account derives from the Jingshan Jing and Longshou Ji scriptures.

This scripture recounts the legendary accounts of the Yellow Emperor (Huangdi) and his descendants, which I'll explain in modern terms:

The Yellow Emperor possessed the sacred constitution of a golden dragon and received worship in the Southern Palace (referring to the southern constellations in Daoist cosmology). Later generations revered him as the foremost of the Five Thearchs (Wudi). As the embodiment of Earth Virtue (Tude), he occupied the central position governing the four directions - corresponding to the Green Thearch of the East (Taihao), Red Thearch of the South (Shennong), White Thearch of the West (Shaohao), and Black Thearch of the North (Zhuanxu), collectively known as the Five Directional Thearchs. The Yellow Emperor's celestial symbol was Saturn (Zhenxing), connecting him with the Five Ancient Celestial Worthies above and the Five Directional Thearchs below.

His son Changyi dwelled by the Weak Waters, while his younger brother Shaohao was born to consort Nüjie. The Yellow Emperor had a daughter who drowned in the Eastern Sea and transformed into the Jingwei bird, eternally carrying twigs and stones from Western Mountain to fill the sea. Shaohao, named Zhi with the courtesy name Qingyang, ascended the throne as the Golden Heaven Clan. Zhuanxu of the Gaoyang lineage, the Yellow Emperor's grandson whose mother was from the Shushan clan, ruled for 78 years and lived to 98, establishing his capital at Puyang near Shangqiu.

Yuqiang, descendant of the Yellow Emperor and son of Zhuanxu, attained the Dao (dedao) alongside his father. Zhuanxu became the Mysterious Darkness (Xuanming, the northern deity), while Yuqiang became the Water God of the North. Emperor Ku of the Gaoxin lineage, another grandson of the Yellow Emperor, possessed innate spiritual powers (shentong), ruled for 70 years and lived to 105, with his capital at Yanshi (modern Henan).

Emperor Yao of the Taotang lineage, the Yellow Emperor's great-great-grandson, bore the surname Yiqi with personal name Fangxun. Rising from Dingtao as Marquis of Tang to become emperor, he established his capital at Pingyang (modern Shanxi), ruling 98 years and living 188 years. Emperor Shun of the Youyu lineage, eighth-generation descendant of the Yellow Emperor, bore the surname Yao with personal name Chonghua. At his capital Puban, he attained the Dao and ascended to immortality at age 100 from Mount Jiuyi.

Yu the Great of Xia, the Yellow Emperor's great-great-grandson, bore the surname Si with personal name Wenming. According to the "Dunjia Kaishan Tu" scripture, Yu was actually an immortal who had attained the Dao, being the nineteenth-generation descendant of the ancient Yu and Nüwa, living 360 years.

(Note: The Five Thearchs system here reflects Daoist theological arrangements differing from historical records; "attaining the Dao" refers to achieving immortality through cultivation; numerical figures carry symbolic significance)

This passage documents the genealogical lineage of the Yellow Emperor's descendants and the origins of Chinese surnames. The main contents are as follows:

The legend of Yu the Great controlling floods: During Emperor Yao's reign, catastrophic floods occurred. Yu miraculously emerged from a mountain spring at Shiniu. His mother, Nüdi, obtained a jewel-like stone while drawing water; upon swallowing it, she bore Yu after fourteen months of pregnancy. Growing up to master water management, Yu successfully tamed the floods, was appointed Minister of Works (Situ) by Emperor Shun, and later ascended the throne. Genealogically, Yu was the Yellow Emperor's great-great-grandson.

The Yellow Emperor's lineage: Among his seventeenth-generation descendants, Shaohao was the Yellow Emperor's son, who begot Jiaoji, who in turn fathered Gaoxin. After fourteen generations, Tianyi became the Shang dynasty ruler. All descendants received surnames based on their deeds, with twelve clans determined through "pitch-pipe surname determination" (detailed in the middle scroll).

Notable figures' surnames: Shaohao's descendants took the surname Man, while Zhuanxu bore the surname Ji (as the Yellow Emperor resided by the Ji River). Emperor Ku's son Houji also carried the Ji surname. Yao's surname was Yinqi, Shun's was Yao, and Yu likewise bore Yao. Tang of Shang's surname was Zi, with others including Zhang, Deng, and Xuan.

Unique surname origins: Changyi (the Yellow Emperor's son), enfeoffed in the north, acquired the surname Tuoba. As the Yellow Emperor embodied Earth Virtue (Tu De), northern customs termed earth as "tuo" and rulers as "ba," hence combining into "Tuoba."

Genealogical statistics: Each of the Yellow Emperor's sons governed a separate state (detailed in the middle scroll), eventually branching into thirty-three clans. This lineage continued for 1,250 years. From the Yellow Emperor's Jiyou year (calendar commencement) until Tang dynasty's Guangming 2nd year (881 CE), the total span reached 3,472 years.

Note: "Pitch-pipe surname determination" refers to the ancient practice of determining surnames through musical harmonics; "Earth Virtue" represents the Yellow Emperor's elemental attribute in Five Phases theory; "Minister of Works" (Situ) was the ancient office overseeing land and populace.