---
title: "洞真黃書 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5g0152/"
canonical: "https://daozang.app/en/text/KR5g0152/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《洞真黃書》

Zhengyi 正一部 · 1 volumes · 3,384 characters

## Vol. 1

洞眞黄書廣十師曰願分别天地大度八生之法天地六合人六合男乘甲子甲辰甲寅男歸癸亥三合成德更相配以八生爲大度黄書八炁有二十四神人三神人三神尊以三一炁應其炁夫妻結精成神月生一日得癸丑癸卯隂家生炁兩半成一可共度厄消病所求與老子生炁并但行九一旡妄施二日得甲辰天地生炁陽合三日乙巳隂陽大度四日丙午老子白日昇雲開施四炁男女三合女乘甲午甲申甲戌女歸癸巳三合以應十二時各乘十二二十四炁男炁白女炁黄男一女二左三右六先甲寅癸丑還癸酉日男三先癸卯還甲辰乙巳出天門入地户地持天柱爲眞過戊己度元元堅自守子欲求生活歷度三五勿過七九癸亥五五二十五炁癸巳八八六十四炁癸卯九九八十一炁癸酉六六三十六炁癸丑三五炁癸未三五炁甲子五炁施甲午八炁施甲寅九炁施甲辰九炁施甲申六炁施甲戌六炁施道出三五七九天師以漢安元年壬午二年癸未從老子稽首受黄書八卷赤炁三炁九符七符各一玄籙一混成一中章三神籙一口受二十四日乙巳日中歷度二十四卷上下通到二十四己巳日口授升長稚英等宣天地大度皆明知擇其人擇其骨擇其德要死爲效爾乃傳二卷神宜不妄施六甲五行二十四炁九宫八卦

**Interpretation**

The *Dongzhen Huangshu* (Scripture of Perfect Truth: Yellow Book) comprises ten volumes. This text documents the patterns of celestial and terrestrial movements, eight procreative principles, and the correspondences between the six directions of space (heaven-earth and four cardinal directions) and the human body.

Regarding cultivation methods for men and women: Male practitioners should follow the three celestial stems of Jiazi, Jiachen, and Jiayin, ultimately returning to the Guihai period to achieve the threefold harmony of De (Virtue). Partners must coordinate their practice according to the eight procreative principles as fundamental guidelines. The text mentions that Huangshu cultivation involves eight types of primordial Qi, corresponding to twenty-four divine beings—among which three principal deities hold supreme status—accessed through the "Three-in-One Qi" (the unified essence of Jing, Qi, and Shen) to resonate with cosmic energies.

Couples may attain spiritual realization through the union of their vital essences. Specific timing for practice: The first day of each lunar month is optimal during the Yin periods of Guichou and Guimao, when Yin energy emerges and the balance between Yin-Yang is equal—this facilitates overcoming calamities and curing illnesses. The Qi of this period connects with the generative energy of Laozi (the Daoist patriarch), but practitioners must observe the "Nine-One Rule" (nine practice sessions followed by one rest period) and avoid reckless actions. The Jiachen period on the second day marks heaven and earth's generation of Yang energy; the third day's Yisi period offers the best Yin-Yang harmony; while the fourth day's Bingwu period commemorates Laozi's daylight ascension—an auspicious time for four-Qi cultivation when partners achieve threefold resonance.

Female practitioners should follow the periods of Jiawu, Jiashen, and Jiaxu, ultimately returning to Guisi. These periods correlate with the twelve earthly branches and twenty-four solar terms. Male Qi manifests as white, female as yellow; in practice, men adopt the numerical value of one, women two, while the left direction corresponds to three and the right to six. The cultivation sequence begins from Jiayin and Guichou, concluding on Guiyou day. Men practice three cycles—first during Guimao, then returning to Jiachen and Yisi—when Qi enters through the Heavenly Gate and exits via the Earthly Door, with terrestrial energy supporting the "Celestial Pillar" (the spinal column), embodying the authentic cultivation path.

Practice must endure the trial of Wuji (the central earth position of the Lofty Palace) to consolidate primordial Qi. Those seeking longevity through cultivation must complete the "Three-Five" stages (refining the three Dantian and five Qi types), but never exceed the "Seven-Nine" cycle (a specific practice period). The text meticulously details Qi quantities for various periods: Guihai corresponds to twenty-five Qi, Guisi to sixty-four, Guimao to eighty-one, etc.

Finally, the text's transmission history: Celestial Master Zhang (Tianshi) received the eight-volume *Huangshu* from Laozi in 142 CE (the first year of Han'an era), including three red Qi, nine and seven talismanic formulae (Fulu), along with practices like the Mystic Register (Xuanlu), Primordial Unity (Huncheng), Central Chapter (Zhongzhang), and Three Spirit Registers (Shenlu). At noon during the Yisi period on the twenty-fourth day, the complete twenty-four volumes were transmitted. Recipients underwent rigorous selection—their bone structure, virtue, and even life pledges were examined. Two volumes concerning divine beings were particularly restricted, containing profound knowledge of six Jia cycles, Five Phases (Wuxing), twenty-four solar terms, nine palaces, and eight trigrams (Bagua).

隂陽度世消灾保命服食三微虚旡祕經第八勿妄傳東方甲乙木西方庚辛金木畏金甲以女弟乙配西方庚庚乙爲夫妻南方丙丁火北方壬癸水火畏水丙以女弟丁配北方壬壬丁爲夫妻北方壬癸水中央戊己土水畏土壬以女弟癸配中央戊戊癸爲夫妻中央戊己土東方甲乙木土畏木戊以女弟己配東方甲甲己爲夫妻西方庚辛金南方丙丁火金畏火庚以女弟辛配南方丙丙辛爲夫妻春三月東方木王甲女弟乙爲庚妻見家王持西方金還東方生金剋木故榆莢拆是微隂殺夏三月南方火王丙以女弟丁爲壬妻見家王持北方水還南方生水好滅火故殺薺麥秋三月西方金王庚以女弟辛爲丙妻見家王持南方火還西方金生火消金如成器故可穫禾報社冬三月北方水王壬以女弟癸爲中央戊妻見家王持中央土還北方生土好生萬物故冬至之時萬物動於黄泉之中故易言潜龍勿用孝經授神契曰溟涬始互濛澒滋萌此之謂也八卦在天乾爲天一坤爲攝提震爲豐隆巽爲招揺坎爲咸池离爲軒轅艮爲形時兊爲呈時八卦在地乾爲金石坤爲土震爲木巽爲草坎爲水离爲火艮爲山兊爲澤八卦在人乾爲頭坤爲腹震爲足离爲目巽爲鼻亦爲股艮爲手坎爲耳兊爲口八卦初生從九

**Interpretation**

This scripture primarily elucidates the generative and controlling relationships of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water), along with the correspondences of the Eight Trigrams (Bagua) within the Three Realms of heaven, earth, and humanity. Here's a modern interpretation:

First, it describes the marital pairings based on the Five Phases:

- The eastern directions Jia and Yi belong to Wood, while western Geng and Xin belong to Metal (Metal controls Wood). Thus, Jia "marries off" his younger sister Yi to Geng, forming the Geng-Yi couple.
- The southern Bing and Ding belong to Fire, while northern Ren and Gui belong to Water (Water controls Fire). Hence, Bing "marries off" his younger sister Ding to Ren, creating the Ren-Ding couple.
- The central Wu and Ji belong to Earth, while eastern Jia and Yi belong to Wood (Wood controls Earth). Therefore, Wu "marries off" his younger sister Ji to Jia, forming the Jia-Ji couple.
- The western Geng and Xin belong to Metal, while southern Bing and Ding belong to Fire (Fire controls Metal). Consequently, Geng "marries off" his younger sister Xin to Bing, establishing the Bing-Xin couple.

Next, it explains seasonal transformations of the Five Phases:

- When Wood flourishes in the eastern spring, Metal comes to control it (hence elm seeds fall).
- When Fire thrives in the southern summer, Water arrives to extinguish it (thus buckwheat is harvested).
- When Metal dominates in the western autumn, Fire melts it (allowing metal to be cast into tools).
- When Water reigns in the northern winter, Earth restrains it (as all things stir beneath the Yellow Springs at winter solstice).

The text then details the Three Realms correspondences of the Eight Trigrams:

In heaven:

- Qian (Heaven) corresponds to the Tianyi star, Kun (Earth) to the Sheti star
- Zhen (Thunder) to the Fenglong star, Xun (Wind) to the Zhaoyao star
- Kan (Water) to the Xianchi star, Li (Fire) to the Xuanyuan star
- Gen (Mountain) to the Xingshi star, Dui (Lake) to the Chengshi star

On earth:

- Qian manifests as metal and stone, Kun as soil
- Zhen as trees, Xun as grass
- Kan as water, Li as fire
- Gen as mountains, Dui as marshes

In the human body:

- Qian represents the head, Kun the abdomen
- Zhen the feet, Li the eyes
- Xun the nose/thighs, Gen the hands
- Kan the ears, Dui the mouth

Finally, it mentions that the Eight Trigrams originally evolved from the numerical foundation of "nine." Through these patterns of Five Phase interactions and trigram correspondences, the scripture reveals the Daoist cosmological framework for understanding universal principles.

宫起當持四十五籌置子午卯酉中央各九次呼之曰水流歸末分八至丑木落歸本分六至亥金剛火彊分二至未土王四季分四至巳位成二四爲肩六八爲足左三右七戴九履一五在中宫主爲藏腹實巽呼天門從乾得一艮八高舉散三從坤震雷動澤從兊得二坎水不獨六從离得四位成三五齊等若一震陽坎艮各自成位巽隂离兊餘各有位一乾當成坤一復來八九五居中宫卦各居位月生一日一九二日二九三日三九四日四九五日五九六日六九七日七九八日八九九日九九八十一中雨從十日行三五七九十一日行三五七九十二日行三五七九十三日行三五七九十四日行三五七九十五日行三五七九此爲六合部成日月此中不得妄雨雨則别有災愼之慎之從十六日行八八十七日行七八十八日行六八十九日行五八二十日行四八二十一日行三八二十二日行二八二十三日行一八此旬中可一雨天地夫妻隂陽之行其餘七八屬戊己不可妄行各自啓自守結氣兩相含生擇其骨慎勿犯之師曰八卦九宫月生六甲隂陽相配六合八生大度八風二十四雨三五施行七九災厄三五子如施七五災如施三一前二後三八風八炁相配上元一中元二下元三九一生其中

**Interpretation**

The *Dongzhen Huangshu* (Scripture of the Yellow Book of the Cavern of Perfection) presents a Daoist ritual method involving the arrangement of the Nine Palaces and the cyclical movement of Yin-Yang and the Five Phases (Wuxing). Here is a simplified interpretation:

**The Nine Palaces Arrangement**

Nine divination rods (ancient counting tools) are placed in five directions: north (Zi), south (Wu), east (Mao), west (You), and the center—totaling forty-five rods. Following the principles of mutual generation and restraint among the Five Phases, invocations are made: Water (Shui) returns to the northern position (Zi), Wood (Mu) to the east (Mao), Metal (Jin) and Fire (Huo) each to their respective positions, while Earth (Tu) is distributed across the four seasonal directions. This forms the Nine Palaces pattern: "Nine above, one below; three on the left, seven on the right; two and four as shoulders, six and eight as feet, with five residing in the center."

**The Movement of Yin-Yang**

This section details the positioning of the Eight Trigrams (Bagua—Qian, Kun, Zhen, Xun, Kan, Li, Gen, Dui) within the Nine Palaces. For example, the Celestial Gate (Qian in the northwest) corresponds to the number one, while the Earthly Door (Xun in the southeast) corresponds to four. It emphasizes the proper alignment of Yin and Yang and the cyclical interactions of the Five Phases.

**Temporal Calculations**

The first nine days of each month follow a numerical progression from one-nine to nine-nine (i.e., 1×9=9 to 9×9=81). From the tenth day onward, the sequence shifts to the pattern of "three, five, seven, nine." A special warning is given against performing rain-summoning rituals during this period, as doing so may invite calamity.

**Ritual Prohibitions**

From the sixteenth to the twenty-third day, the sequence follows the "eight-eight" to "one-eight" pattern. During this time, a single rain-summoning ritual may be conducted, as it aligns with the natural harmony of Heaven and Earth's Yin-Yang union. Other days—especially those associated with the Earth phases of Wu and Ji—require caution and stillness.

**Conclusion**

The text underscores the unified principles of the Eight Trigrams, Nine Palaces, the sixty Jiazi cycles, and the pairing of Yin-Yang. It references the Three Origins (Shangyuan, Zhongyuan, Xiayuan) and highlights the central importance of "nine-one" (the Nine Palaces and the Supreme Ultimate, Taiji).

Overall, this scripture transmits a Daoist cultivation method integrating temporal calculations, spatial arrangements, and the cyclical movement of the Five Phases, incorporating unique numerical symbolism and directional concepts central to Daoist practice.

八風二十四雨亘一施十日但風炁下胎息千二百炁十六日三炁下如雨天地大度三元炁合二十四日但風炁甲子五炁三五甲申六炁三五甲午八炁三五甲戌六炁三五癸酉隂炁多癸卯陽炁多癸巳隂炁多癸亥陽炁多甲辰九炁三五癸丑陽炁多甲寅九炁三五癸丑陽炁多癸酉癸卯天地大度以隂陽相配合子能明知隂陽六合轉相配偶禁忌三五六合七九六合左三炁右六炁三五七九與二十四神人相應三五者但行左旡上右玄老中太上災疾千二百炁小疾二五七九欲養性保命旡疾病三五大要五炁最爲真七炁九炁疾病災子自三思勿違犯師曰八卦九宫月生六甲隂陽相配六合八生大度八風二十四雨三五施行七九災厄五行男女生禁忌子能施行如玄籙炁混混沌沌黄白之炁能相殺能相生修身念善但共貪生樂活有急爾乃施行恐子不明故下三炁行法從壬午癸未始漢安元年正月十日日中時出八卷玄籙混成圖書宣勑男女莫妄施符契辟除故炁尸注鬼言災病欲度世以赤炁過度戊己白日昇雲龍倒絶去雨卧兩手過頭□三從故玉室出去復還八幽解十六結思八炁令炁解生炁者乃施父生泰玄府母生泰微府父生丙寅母生丙申天

**Interpretation**

This scripture elucidates the principles of Yin-Yang energy circulation and cultivation taboos in Daoist practice:

Between heaven and earth exist cyclical patterns of eight winds and twenty-four rains (referring to natural energy cycles). Practitioners should observe:

- Every ten days, wind Qi (energy currents) descend
- Through embryonic respiration (a breathing technique), one may absorb twelve hundred cycles of Qi
- On the sixteenth day, three streams of Qi descend like rain
- On the twenty-fourth day, wind Qi completes its cycle

The text meticulously records Qi numerical patterns according to celestial stems and earthly branches:

- Jiazi days contain five Qi, Jiashen days six Qi, Jiawu days eight Qi, etc.
- During Guiyou and Guimao days, practitioners must observe the waxing and waning of Yin-Yang Qi

Key cultivation principles:

1. Understand the harmonizing patterns of Yin-Yang within the six directions (heaven-earth and four cardinal directions)

2. Observe taboos corresponding to numerical sequences like three-five and seven-nine

3. The human body contains three Qi on the left and six Qi on the right, corresponding to the twenty-four Shen (divine spirits within the body)

4. Vital cultivation focuses on five Qi for health preservation, while mishandling seven or nine Qi may cause illness

Cultivation methods:

- Begin practice from Renwu and Guiwei days
- Through excessive cultivation of red Qi (crimson energy), one may attain celestial ascension
- Special postures include "inverted dragon" (a unique body position) and raising hands above the head
- Untie sixteen energy knots within the body while visualizing eight Qi streams

Essential guidelines:

- Male and female practitioners must follow the regulations of the "Mysterious Register" (cultivation manual)
- Avoid reckless use of incantations and talismans
- Cultivation requires benevolent intention and reverence for life
- Paternal energy originates from the Supreme Mysterious Palace (upper Dantian), maternal energy from the Supreme Subtle Palace (lower Dantian)

This scripture integrates astronomical calendrics, Yin-Yang and Five Phases theory with essential cultivation techniques, emphasizing health preservation and spiritual practice in accordance with natural laws.

地未立分别黄白共施九九八十一炁炁如二兩半成一左炁上一右玄老三中太上三九九八十一故令男女先二後三即是三五子共三思中章腹目眀三生三起爲三生三卧爲三死人之明以以炁爲保勿違犯師曰三五位成七九灾除三一先行二四九一生炁炁如三合成德思之勿妄施道以月生一日至九日各共思玄元始炁在頭目頭念八卦在人身二十四神與三五七九知之身可度矣道以月旬之後其數三五七九從十日盡十五日日行三五七九日此爲天地人之六合日月當明不得妄雨可消灾雨則傷敗枯根糜子不明三五之法七九之施爲欲妄施恐子如魚之失水人之失炁雨有害愼之愼之道以月十六日施八八至一八此旬中可一雨下弦屬戊己七八可風不雨二十八日當止子不能共施三五但行三五七九與二十四神相應不與左旡上右玄老中太上相應三一者三官正炁前一後二者上元中元也兩共却卧兩足相距出入極望元元三訖過度戊己嬰兒胎息千二百炁身被灾疾不復除爾乃思上下丹田中神二十四炁亦共思之三五之神亦共思之男左思女右思勿妄傳擇其人愼之愼之道以十二月相配隂陽大度八生之法玄炁來下始炁來上神炁男女各名其神可共歷

**Interpretation**

This scripture elucidates the Daoist cultivation method known as "Three-Five-Seven-Nine," which primarily concerns the circulation of primordial Qi within the body and its harmonization with the Yin-Yang forces of heaven and earth:

Before the separation of heaven and earth, the interaction of yellow and white energies generated eighty-one types of primordial Qi. In practice, adepts must attend to the Qi circulation along three pathways (left as the Upper Origin, right as the Mysterious Elder, and center as the Supreme Venerable), following the "first two then three" sequence to balance Yin-Yang.

Practitioners should, from the first to the ninth day of each lunar month, meditate on the movement of the Three Original Qi (Mysterious, Primordial, and Beginning) within the head. The human body contains twenty-four body deities (spiritual guardians of the five viscera and six bowels) whose activities must align with the numerical patterns of three-five-seven-nine. The specific method involves:

- Maintaining awareness during waking hours as "life" and during sleep as "death"
- Preserving the integrity of primordial Qi
- Following the three-five-seven-nine sequence to dispel calamities

During the middle ten days of the month (10th to 15th), special attention must be paid to:

- The convergence of the Three Powers (heaven-earth-human)
- The necessity of clear sunlight and moonlight (rain being inauspicious)
- Violating these principles being as perilous as fish out of water or humans deprived of Qi

From the 16th onward, the second half-month practice begins:

- The "eight-eight" method may be appropriately employed
- During the waning moon (approximately 22nd-28th), focus on the central earth positions (Wu-Ji)
- Even incomplete practice should maintain resonance with the twenty-four body deities

Essential techniques include:

- "Three-Ones" referring to the upright Qi of the Three Officials (upper, middle, and lower Dantian)
- Assuming specific reclining postures: feet apart with deep, elongated breathing
- Simultaneous visualization of upper/lower Dantian, twenty-four Qi currents, and the Three-Five deities
- Gender-specific directional practice: left for men, right for women

The text concludes by emphasizing:

- Aligning practice with the twelve months' Yin-Yang transformations
- Cultivating the ascent/descent of Mysterious Qi (prenatal energy) and Beginning Qi (primordial source)
- The need for discretion in transmitting these secret methods, selecting only suitable recipients

(Note: The "Three-Five-Seven-Nine" system represents key Daoist numerical cosmology—"three" denoting heaven-earth-human, "five" the Five Phases, "seven" the celestial luminaries, and "nine" the nine palaces. The "twenty-four deities" refer to the guardian spirits of bodily regions.)

度疾病之災受眞四字名號八字配炁道出㝠㝠入窈窈三五炁當正身得神仙帝王安寧萬不失一命可得全男三炁女五炁男十二炁女十二炁十二時相配各自堅其神男神王文卿周左右松女神衛上卿周史公來如此心自明勿違犯道生六合當欲過五厄歷度諸灾消去疫炁口舌疾病不止先思甲子諸君之神道隨日名其神神爲厄者上天曹除三官考逮不念其神章上言誓歷年日月不解出入行來男官乘六十神加令得隂神日可質使之加令得陽神日亦可質使陽神五日在隂家隂神五日在陽家以故兩相含今日甲子日思神還六戎十神爲人走使今日甲午日思其神還九夷十神爲人走使故置子午將六癸神之所歸人能明六癸舉事可過度男女各自保其神施炁不得妄行中有不死道帝自三思日道生未然先具甲子諸神次具二十四神正月一日隨日名號至十二月男女神炁同其一失一者其命不全故置神位隨月施行不可失之錯互他呼召不爲人使出入若治病疫氣皆宜自啓天地水三官與日神併力佐助道人王甲施行三五七九子能以受吾眞言要語當共明師口訣㫖語上下九宫八卦符契圖書籙籍以漢安元年七月七日日中時太上老君授與張陵口要長生度世尸

**Interpretation**

This scripture expounds Daoist methods for dispelling calamities and curing illnesses through focused meditation on specific divine names combined with breath cultivation practices. The core teachings can be understood as follows:

To transcend illness and misfortune, one must receive the "True Four-Character Divine Names" (referring to specific four-character deity titles) and practice the "Eight-Character Qi Alignment" (an eight-character breathing technique). Through profound meditative states, the Three-Five Qi (representing harmonized yin-yang life force) circulates properly within the body, enabling attainment of immortal realms where body and mind attain perfect tranquility, preserving one's essential nature and vitality.

Practices differ by gender: men cultivate Three Qi and Twelve Qi, while women cultivate Five Qi and Twelve Qi, each aligned with the twelve two-hour periods of the traditional day to stabilize their spirit. Guardian deities are mentioned, including male deities Wang Wenqing and Zhou Zuoyousong, and female deities Wei Shangqing and Zhou Shigong. With clear-minded observance of precepts, efficacy is assured.

To overcome five types of calamities and eliminate pestilential diseases, practitioners should first visualize deities corresponding to the jiazi day (traditional calendrical cycle). Each day connects to different deities who can help absolve punishments from the Celestial Administration (heavenly bureaucracy) and the Three Officials (heaven-earth-water judges). The text details the rotation system of yin-yang deities: yang deities oversee yin domains for five days while yin deities oversee yang domains for five days, working in mutual coordination. For instance, on jiazi days visualize the Six Rong Ten Deities, on jiawu days the Nine Yi Ten Deities—all will actively assist practitioners.

Special emphasis is placed on understanding the mysteries of the "Six Gui" (Heavenly Stems-Earthly Branches terminology) to ensure smooth progress. Both genders must safeguard their primordial spirit (Yuanshen), maintaining proper qi circulation without disorder. The "Way of Immortality" is referenced as requiring deep contemplation.

Preparation is essential: first visualize the jiazi cycle deities, then the Twenty-Four Deities (possibly representing the twenty-four solar terms). From the first to twelfth lunar months, male and female deities' qi interconnects. Missing any element jeopardizes life preservation. Monthly deity arrangements must follow proper sequence—if deities are summoned by others, their power becomes unavailable.

When treating epidemics, practitioners should personally petition the Three Officials (heaven, earth, water) and coordinate with solar deities. The practitioner Wang Jia (generic term for cultivators) receiving these true words must study their essence with an enlightened master. The text concludes by noting these teachings were transmitted by Lord Lao (the deified Laozi) to Zhang Ling (founder of Daoism) at noon on the seventh day of the seventh lunar month during the Han'an era (142 CE), forming essential longevity instructions.

解白日昇天子孫係世過度諸災道陵以二年歲在癸未正月七日日中時授與趙升王長王稚王英等施行黄書契令九宫禁忌知男女官神所治第八卷要言出其中升等授三夫人於莊山北望治分别卷契先授赤炁口訣天地六合三五正行七九配炁男女生各隨其神長短衣服皆共思之令神各自守旡令錯互人始生先念精神如念腦髓生骨完堅彊羅綱解十六結其神散手過頭上止勿妄傳愼之愼之師曰天地九夷八蠻六戎五狄天地水三官考召六質二十四官君天師女師係師三師君將三天正炁大赤天一清微天一禹餘天一子能明三炁三五者可共度厄脫年命除去疫病要言口傳勿文按男官二十四炁女官二十四炁神籙玄籙混成中章不可不擇其人爾乃傳子能明此九九可共消災散禍中有服食三微不知老歷度三炁甲辰癸卯始此爲真甲午乙未丙申六十之歲恐子左驅除惡逆不復乆事可守一不可三更甲午道正月七日日中時下洞真

**Interpretation**

This scripture records a crucial transmission in early Daoism. The main content describes how Zhang Daoling (founder of Daoism) imparted the secret methods of the *Yellow Book* to disciples including Zhao Sheng, Wang Chang, Wang Zhi, and Wang Ying at noon on the seventh day of the first lunar month in the Guiwei year. The text contains several key elements:

First, regarding cultivation methods, it mentions understanding the guardian deities of male and female practitioners through the "Nine Palaces Taboos." Cultivation must align with principles like the Six Harmonies of Heaven and Earth and the Three-Five Proper Practices while regulating breath (Qi). It particularly emphasizes that practitioners must preserve their vital spirit (Shen) from birth, caring for it as one would protect their brain marrow and bones.

Second are the transmission protocols. The scripture repeatedly warns that these secret methods must be taught with extreme caution and never casually disclosed. It outlines a complete transmission system including the Three Officials (Heaven, Earth, and Water), the Twenty-Four Ruling Deities, and the "Three Masters" system comprising the Celestial Master (Tianshi), Female Master, and Lineage Master.

Next come specific cultivation techniques. Practitioners must comprehend the "Three Qi" (primordial energies of the Great Scarlet Heaven, Pure Subtlety Heaven, and Yu's Abundance Heaven) and the "Three-Five" cultivation method to transcend calamities and dispel illnesses. Male and female practitioners each have twenty-four energy channels requiring regulation.

Finally, there are temporal markers. The text identifies the Jia-Chen and Gui-Mao years as critical periods for cultivation, while noon on the seventh day of the first lunar month in the Jia-Wu year is designated as the auspicious time for scripture transmission. It stresses unwavering devotion to the Dao (Dao) during practice, warning against frequently altering methods.

This scripture reflects the rigorous and systematic nature of early Daoist cultivation transmission, incorporating essential elements like breath regulation, spirit visualization, and timing selection. It stands as an important document for studying early Daoist thought.

黄書

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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/KR5g0152/