--- title: "老君變化無極經 – English Interpretation | Daozang" url: "https://daozang.app/en/text/KR5g0004/" canonical: "https://daozang.app/en/text/KR5g0004/" lang: "en" source: "Kanripo 漢籍リポジトリ（京都大学）" license: "CC BY-SA 4.0" --- # 《老君變化無極經》 Zhengyi 正一部 · 1 volumes · 3,002 characters ## Vol. 1 四卷同卷滿二 老君變化無極經 太上金華天尊救劫護命經 無上三天法師說隂育衆生妙經 太上說青玄雷令法行因地妙經老君變化無極經老君變化無極中出處幽微黄房宫鍊形淑淑虛無同光景布行八極中眞名一出會九公道理長遠樂無窮驂駕九龍車馬僮上登八重玉闕中金樓之臺望華山山上眞人授我經教我學道身當清愼勿貪淫没汝形清身潔己身長生老君之道自然並不求吾道經教名那得度災爲種生賢者思之解其情鍼入縷出氣自明施寫有法隨時生秋收冬藏入黄庭窈窈㝠㝠氣合并老君變化易身形出在胡中作眞經胡兒反叛無眞誠朝降暮反結罪名部落强丁至死傾叩頭來前索求生老君執意欲不聽謫被赭衣在身形沐頭剔鬚爲信盟絶其妻娶禁殺生若能從化過其名日中一食讀眞經不得欺殆貪淫情若有犯法滅汝形胡兒弭伏道氣隆隨時轉運西漢中木子爲姓諱口弓居在蜀郡成都宫赤名之域出凌隂弓長合世建天中乘三使六萬神崇寘列三師有姓名二十四治氣當成分符券契律令名誅符伐廟有常刑老君正法道自明仙官簿録隨所請隂陽中經無人明唯有龍胎師度形白髮翩翩遊天庭羽翼開張毛衣成五色斑斑如列星璇璣玉衡正其名 **Interpretation** This scripture describes the infinite transformations and teachings of Lord Lao (one of the Three Pure Ones, the highest Daoist deities), containing several core elements: Lord Lao manifests his true form from the profound Yellow Chamber (a Neidan term referring to the Dantian energy center within the human body), with his Daoist methods permeating all directions. When revealing his celestial name, all divine beings of the nine heavens come to pay homage. Riding a chariot drawn by nine dragons, he ascends the golden tower within the eight-tiered jade palace. The perfected beings of Mount Hua transmit scriptures to him, teaching the essential methods of cultivation: one must maintain purity of body and mind, abstain from covetous desires, to achieve longevity and spiritual vision. The text particularly records Lord Lao's missionary work among the northern nomadic tribes (referred to as "Hu" in ancient China): when these people repeatedly broke their covenants, Lord Lao initially refused forgiveness. Ultimately, he required them to wear convict's red garments, shave their heads for oath-taking, abstain from killing, and follow precepts including single daily meals and reciting true scriptures. Thereafter the tribes submitted, and Daoist Qi flourished. During the Western Han dynasty, Lord Lao incarnated under the surname "Li" (formed by combining the characters for "wood" and "child"), dwelling in Chengdu Palace of Shu Commandery. This crimson-named manifestation established twenty-four parishes (the Zhengyi administrative districts founded by Celestial Master Zhang), codified Fulu talismans and ordinances, and eradicated heterodox shrines. He instituted the Three Masters system (Celestial Master, Successor Master, and Lineage Master) to command sixty thousand spirits, bringing perfect order to Yin-Yang principles. The scripture concludes by depicting the perfected beings: white-haired yet child-faced, roaming celestial courts with feathered wings glowing like five-colored stars, their internal Qi circulation harmoniously ordered like the jade astronomical instruments (symbolizing meridian flow). Special mention is made of the "Dragon Embryo Master" (possibly indicating advanced Neidan adepts) who can transform ordinary human constitution. 居東煙浪生海陽海水不流須風揚無有涯岸東西相不逆細流故深長汪汪巨海百谷王百川傾流水湯湯源出崑崙華隂堂隂氣踴躍難可當宜預防之過災殃得見太平昇仙房乘雲駕龍到南陽飲食行厨布腹腸彈琴鼓弦舉樂觴要當解音别宫商角徵所生同室堂吾入幽河止泉元大道坦坦莫不聞養士天下皆稱臣弟子再拜請所問道有微氣生活人誠非下愚所可陳道氣綿綿難可遵布散流行如浮雲浮雲翩翩還入山亦無孔穴入無間細微之事難可言若解微者飛昇仙比遊五嶽弱水邊弱水不度入殺人有知之明預防災與世相守樂無期玄命太清誰知之今世之人多愚癡七九數盡鬼賊來何不防閑自修理苦言利行不相欺與己一别會何時道俗不同善自思丘山草穢難可治口中安十爲良醫愷悌君子民所思但當披懷來趣之消除惡逆心無疑猶豫之子道不治龍變浮雲到南蠻江水枯竭人民單鬼賊遊行在民間聊亂止氣無人分師君一出誅盡群爾乃太平見眞君有福過度爲種人條名上白太上君賜與符籙護身形思如呼之恒隨人敬如侍之與相親眞氣來附成萬神與天相保昇崑崙驂駕九龍行如雲鬱鬱之童至遼東時欲從急驛馬通千里相逐如飛蜂毒害之氣難可衝道路隔塞絶不通奈何此世 **Interpretation** This scripture passage depicts Daoist cosmology, essential cultivation methods, and eschatological warnings. Let me explain section by section: 1. The opening describes the Eastern Sea: its waters remain perfectly still without wind, requiring wind to create movement. The eastern and western shores face each other without conflict, as tiny streams converge to form the vast ocean where all rivers ultimately return. The water's source lies in Huayin Hall of Kunlun Mountain (a sacred Daoist peak), where overwhelming yin energy prevails. Practitioners must take precautions to avoid its harmful influence. 2. Accomplished adepts may ascend to celestial abodes, riding clouds and dragons to reach Nanyang, the paradise of immortals. Here we see the life of transcendents: meals manifest spontaneously (xingchu refers to the supernatural ability to obtain food without labor), while playing the qin requires mastery of the five tones (gong-shang-jue-zhi-yu). The text then describes the formless, shapeless Dao—flowing like drifting clouds yet penetrating everywhere. Only those who comprehend such subtle truths can achieve ascension. 3. A warning to humanity: the Weak River (legendary boundary between mortal and immortal realms) cannot be crossed lightly; the wise should prepare for calamity. Contemporary people remain ignorant—when the destined catastrophe arrives (the "seven-nine" indicating fate's turning point), evil spirits will run rampant. The text advises self-cultivation and honest conduct, emphasizing the fundamental divergence between worldly and spiritual paths. 4. Apocalyptic visions emerge: dragons transform into clouds moving southward, rivers dry up, and demons haunt the earth. Only when a true master (shijun, an accomplished adept) appears to vanquish these evils will peace return. The fortunate will receive protective talismans (fulu, Daoist ritual objects for exorcism) bestowed by Lord Lao (deified Laozi). With sincere devotion, practitioners gain the protective qi of Dao, ultimately riding nine dragons to Kunlun's celestial realm. 5. The conclusion portrays societal collapse: messengers rush with urgent news, but poisonous vapors block all roads, expressing helplessness before the end-times. The term "seed people" (zhongren) refers to those with innate cultivation potential, while "the somber youth" (yuyu zhi tong) likely denotes an enlightened immortal child. 思九公母能養子恩意同無偏無黨可相從靈禽辟邪除群凶姦臣賊子入地衝爾乃太平氣清公眞君當出别人容三五七九内外同養生之法氣相從和順上下無災衝人多不解妄說空西事未訖折復東持心猶豫無所從大災奄至路不通汝欲避世華隂東遊上高山望海水日出浩汗不可視令人目暗犯過罪魚藏深淵貪餌死南方不但自食尾肝心獨活舍如死金容城中有白雉世之所希人所視禁地之物不可底貪淫愛色心斷亂强尸縱横令人歎不能清己呼天怨吾道清潔選種民少有明解應吾文南到淮揚經孟津浮橋翩翩在水巔過度萬姓無留難條牒姓名詣津門宜名詐稱送司官推問情實盡其元人心歸情還本根根深固久物自然自然之氣出虛無魯道蕩蕩合與俱賴得赤子相接扶解脫羅網六翮舒唳天高飛詣九都九都之要誰能舒仙人王喬處石廬師事老子合生符歷觀帝世知沉浮有道君子心不憂蕩蕩滌滌如長流百川之水歸海中海水瀺灂志無窮無窮之東有沃焦沃焦所受無不消變散形身作浮雲浮雲翩翩還入山結氣谷口爲甘泉事會之溟家無言神男玉女侍在邊扶助男女成萬神萬神皆生爲眞人眞人已成飛昇仙遊於五嶽乘紫雲驂駕六龍會天門門有害氣不敢前十往十死初 **Interpretation** This scripture reveals the essential principles of cultivating the Dao and nurturing life, along with universal truths: The path of Dao cultivation requires the impartial selflessness of a loving mother nurturing her children. Only when body and mind are in harmony can one become united with the Dao. The spiritual bird (symbolizing auspicious signs) can drive away evil, while treacherous individuals will ultimately meet their demise. When an era of great peace arrives, the True Lord (one who has attained the Dao) will naturally manifest. The essence of life cultivation lies in harmonizing Qi (vital energy), allowing the Yin-Yang energies within the body to flow smoothly. Ordinary people often become confused and hesitant due to their lack of understanding of true principles, eventually facing inescapable calamities. Those seeking seclusion for spiritual practice may journey east to Mount Hua (near Huayin), climbing high to observe the sea, but must refrain from excessive gazing (symbolizing restraint of desires). The scripture warns: coveting beauty disturbs the Shen (spirit), while indulging desires reduces one to a walking corpse. Only those who maintain purity and self-discipline can become "seed people" (those with innate potential for Dao cultivation). The Mengjin crossing in the Huaiyang region (referring to the Yangtze-Huai River basin) symbolizes the trials practitioners must overcome. The foundation of Dao cultivation lies in returning to original simplicity, like all rivers flowing back to the sea. The legendary Mount Wojiao in the East Sea, capable of dissolving all things, subtly represents the all-encompassing nature of the Dao. Practitioners may transform into clouds, ultimately achieving their true form where spiritual energy converges (the sweet spring at the valley's mouth). Those who attain the Dao (True Persons) can ride clouds and chariot dragons, ascending the Five Sacred Mountains, yet must remain vigilant against dangers at the celestial gates. Through the allegory of the immortal Wangzi Qiao (a renowned Daoist transcendent) studying under Laozi, the scripture illustrates that only those who awaken to the Dao can transcend worldly fluctuations. Note: The text employs extensive symbolism—"spiritual birds" and "white pheasants" represent auspicious signs; "treacherous ministers" and "fish greedy for bait" symbolize harmful thoughts; "floating bridges" and "ford gates" signify spiritual cultivation barriers; while "purple clouds" and "six dragons" denote vehicles for ascension to immortal realms. 不還汝欲入門依魯斑天下名巧吾語言凌隂之室在中丹内外相通無留難同氣合音舒道元道之綿綿誰能遵十室之邑無中人令吾道氣屈不伸怒吾師鬼咎吾臣呼行選種不精勤太平垂至事當分條牒姓名言太清功勞行狀與集並玉曆之中有生名三氣當備愛子形不行三五七九生那得過度見太平隂陽中經事難明時有開解能思精出陽入隂至玄㝠八極之内有九城九宫之内應天經三氣五氣令身生七九去災除殃丁天歷運度隨時清三師出教給吏兵守宅將軍繞舍營辟斥故氣却邪精武夷來福在中庭除災去害道日明名顯遠殊世有榮子孫昌隆輔相𡖖赤車使者在門亭左右使從道門旁通事書佐處中央中元之君攝紀綱開通屈滯到故郷處所安樂命延長歷觀五帝治漢中大樹蓊蓊布名張垂枝布葉隂覆陽四海來會爲柱梁勸化男女善相將接息八木氣當王正法天地立紀綱乾坤所主正隂陽道在其中名布行凌隂之室色玄黄芝草蒙蒙覆宫堂金樓玉闕俠兩傍銅人翁仲坐相望俠守公門嚴如霜赤門赫赫誰能當賢人君子字道長防災除害思元陽氣流溢布身華光身生吾羽飛雲行上謁老君山中黄遊觀南嶽宿閑房仙人王喬共遨翔西到廣漢歷長城長安城中胡馬鳴奮頭銜勒人民 **Interpretation** This scripture expounds on the importance of Neidan (internal alchemy) practice and adherence to Daoist principles. Here's the plain interpretation: To begin cultivation, one must master the craft like the ancient artisan Lu Ban. The key lies in the "Yin chamber" (referring to the Dantian, or energy center), positioned at the middle Dantian where inner and outer Qi (vital energy) flows unimpeded. Daoist practice requires harmonizing Yin-Yang energies in accordance with natural laws. Yet today, few truly understand the Dao, making its teachings difficult to propagate. Practitioners must achieve: 1. Sufficient Jing (essence), Qi, and Shen (spirit) - the three vital energies - progressing step by step through the cultivation method of 3-5-7-9 sequences 2. Comprehend the profundity of Yin-Yang transformations and master the principles of entering and exiting these states 3. Recognize the human body as a Nine Palaces configuration aligned with celestial movements Persistent practice yields: - Disaster elimination (through 7-9 sequences) - Protection by celestial soldiers and divine generals (guardian deities shielding the household) - Family prosperity (flourishing descendants) - Life extension (prolonged lifespan) The scripture depicts an ideal cultivation environment: - Golden towers and jade palaces - Bronze guardians (Wengzhong figures) watching the gates - Halls adorned with immortal herbs and lingzhi mushrooms Ultimately, accomplished practitioners may: - Grow feathered wings to ascend and pay homage to Lord Lao (the deified Laozi) - Roam with immortal Wang Qiao (a renowned transcendent) - Travel to sacred sites like Mount Heng and Chang'an The foundation of cultivation lies in balancing Yin-Yang and establishing cosmic order (rectifying the laws of heaven and earth). Daoists must prevent troubles before they arise, contemplate Yang energy circulation, and ultimately attain the state of Qi-filled radiance leading to ascension. 驚民驚奔走空土城父子爲虎因時營觀世浮沉發公名時世浩擾氣不寧温寒不適在人形變發坐逆罰貪夫威令世畏法禁拘有道之士心無憂蕩蕩滌滌處長流水之東流無息休翩翩揚舟隨風流櫓櫂相催行如浮轉相過度無稽留稽滯不去必沉浮傷子無知益人憂南度江海建鄴城故時大樂子孫榮不承權輿至死傾日南瘴氣草不生飛鳥不過没人形遠嫌避害可長生與道相守建功名莫貪財利色慾情貞潔守節志當清爾乃過度見太平太平眞君復能明整理文書應鵠鳴二十四治會陽平主者齎籍户言名除死著生詣太清文字教案令分明遷故迎新給所請有功增録護群生男官女官有别名聰明主者鍊人形若有明解來求生開心同化首凝誠條名上簿過度生不得壅過塞人情主者明順思書經若有不法結罪名鞭杖在身病殃丁親民之職心當平不得鬲戾𡜍妬情貪淫愛色没汝形冗散祭酒新故民素性闇塞不識眞論說道元狂惑人口舌陋露俗人間招來禍害三考前同屬道氣不蒙恩不能悔咎上呼怨勅吾主者精斷彈善惡異名列狀言吾有司官在人間當驅治之至死傾上多煩欲無忠貞民困於役不農耕種植失時花無榮𦚠卵半傷結死名穀如金玉斷之糧人民相視色責黄心愁意苦劇遭喪 **Interpretation** This scripture depicts the chaos of turbulent times and the essence of Daoist cultivation, containing the following key teachings: When the world is in turmoil, people flee in terror, and familial bonds break like tigers and wolves fighting. In such times, virtuous individuals (observers of worldly affairs) should understand that abnormal weather patterns and disrupted temperatures all stem from fluctuations in human hearts. The greedy will ultimately face retribution. While ordinary people fear legal constraints, true cultivators maintain serene minds free from worry, flowing ceaselessly like eastward-bound rivers. Practitioners should navigate like sailboats riding favorable winds, moving with circumstances without attachment. Stagnation leads to downfall, while ignorance only begets greater suffering. The scripture references the historical lesson of "Jianye City" (an ancient capital), warning that without upholding the true Dao (the Way), temporary glory will inevitably collapse. Southern regions choked with miasma where no plants grow symbolize how only by distancing from calamity can one attain longevity. The crux of cultivation lies in upholding the true Dao: abstaining from greed for wealth and lust, maintaining purity, and clarifying one's heart-mind. Only thus can one witness the coming of Taiping (Great Peace). The "True Lord of Great Peace" (a Daoist messianic figure) will restore order, with the Twenty-Four Dioceses (early Daoist administrative centers) convening at Yangping Diocese to register devotees' names. Those who pass spiritual evaluation will attain extended lifespans and ascension, while the wicked face punishment. The text emphasizes distinct cultivation responsibilities for men and women, urging reasonable people to sincerely seek the Dao. Those who obstruct others' spiritual paths or harbor jealousy and lust will ultimately perish in body and spirit. Ignorant libationers (Daoist ritual masters) who misunderstand the true Dao and spread delusions only invite disaster. Finally, it portrays societal collapse: rulers with insatiable desires, commoners trapped in forced labor, abandoned farming seasons, and food shortages. People grow emaciated with sallow faces, their hearts filled with sorrow amidst successive calamities. Through contrasting worldly suffering with cultivation truths, this scripture exhorts adherence to the true Dao for transcendence. 思亂之世無紀綱君貪臣濁失法常世欲變改無忠良忠臣孝子深隱藏不預世事託佯狂姦臣賊子志飛揚義言自陳休紀綱執正立權舒中腸群寮困頓失義方士卒百上困狼當負土躡水啼吟行百川之流奔沼城眞來之衝難可當火失其明日無光封邑齊土國爲王齊人感歎身摧傷養羊爲虎鼠爲狼變化姓字易其常西度名水歷火行深林還谷多毒霜殺戮百草葉枯黄孟春正月合天罡迴轉斗樞隨朝陽養育群生壽命長與天相保神聖將韓終范蠡相輔匡飲食九藥辟穀糧名山可處石室堂前臨源流道里長混沌相隨到海陽海水不流湛如漿源流減減無人當不甜不苦無臭香中有赤子過度生吾之爲道不人情正法天地身聦明道出微妙入玄宫綿邈攸長難可窮譬如百川入海江不逆細流致其深好學之士慕清忠謙卑順下志在心不共並心精其元道吾好生愛善人和民抱樸守素貞許由洗耳於河濱清潔有素絶不群枕石漱流靜思眞採取芝英成萬神服食三微飲神丹壽命無窮與天連遊戲無極八重間八重離樓屈復伸九重之裏窈無人混沌之氣誰能分演散隂陽舒道元養育肢體生華根根生固久應自然自然之氣出崑崙山北絶苦有温泉療治萬病除殃患犯罪之人更福原老君變化無 **Interpretation** This scripture depicts an era of chaos and turmoil, illustrating how Daoist practitioners navigate such circumstances. When social order collapses, rulers become greedy and officials corrupt, with all norms overturned. The world yearns for change but lacks virtuous men—the truly loyal and filial withdraw into reclusion, feigning madness. Meanwhile, treacherous ministers run rampant, claiming righteousness while destroying moral principles. The upright suffer inwardly, officials wallow in moral decay, and soldiers and commoners struggle like starving wolves for survival. Amid such disorder, Daoist cultivators choose detachment from worldly affairs: crossing treacherous rivers, traversing seas of fire, and practicing in perilous mountain forests and secluded valleys. Like ancient immortals Han Zhong and Fan Li, they ingest elixirs (the Nine Medicines), practice grain avoidance (Bigu), and cultivate in stone chambers of sacred peaks. Their pursuit is union with the Dao—as natural as rivers returning to the ocean. The text emphasizes key cultivation methods: preserving purity and simplicity (Baopu Shousu), maintaining lofty integrity like the recluse Xu You who washed his ears to avoid worldly contamination, and serene practice ("pillowing on stone and rinsing with streams"). Through consuming spirit mushrooms (Zhiying) and elixirs (Sanwei, Shendan), they extend life to match heaven and earth. Cultivation requires harmonizing Yin-Yang energies (the Primordial Qi), allowing vital force (Natural Qi) to flourish from the body’s foundation (Huagen), an energy originating from Mount Kunlun (the Daoist sacred axis). The passage concludes with hot springs healing ailments—even sinners may find renewal—hinting at Daoism’s power to purify all transgressions. By contrasting societal chaos with cultivation’s transcendence, the scripture embodies core Daoist principles: aligning with nature (Ziran) and practicing non-action (Wuwei). 極經 --- 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. HTML version: https://daozang.app/en/text/KR5g0004/