---
title: "黃帝陰符經 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5i0031/"
canonical: "https://daozang.app/en/text/KR5i0031/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《黃帝陰符經》

Qing Daoist texts 清代道教文獻 · 1 volumes · 14,711 characters

## Vol. 1

黃帝陰符經注解序陰符自黃帝有之蓋聖人體天用道之機也經曰得機者萬變而愈盛以至於王失機者萬變而愈衰以至於亡厥後伊呂得其末分猶足以拯生靈况聖人乎其文簡其義玄凡有先聖數家注解互相隱顯後學難精雖有所主者若登天無階耳(臣)固愚昧嘗謂朝願聞道夕死無悔偶於道經藏中得陰符傳不知何代人製詞理玄邈如契自然(臣)遂編之附而入注冀將來之君子不失道旨矣(臣)張果謹序黃帝陰符經注解序天法人人法天陰符之所以作也昔黃帝慕道懇切故往崆峒山拜廣成子而問至道授以返還長生之訣後於峨嵋山又拜天眞皇人授以五芽三一之文祕而修之而登上仙憂道後世恐失其眞遂述陰符經三篇分爲上中下以按三才而明精氣神各有極趣之妙又恐人不知返還之理故首言以觀天之道執天之行盡矣此所以爲陰符經三篇之綱目知天道必知人道知人道必知丹道知丹道必知其陰陽動靜之機知其機必知其内外返還之理知其理採汞鉛不失其時運符火不失其候經中所謂絶利一源用師十倍三返晝夜用師萬倍此又示人以修眞之要在乎收拾身心一定不移之志次則用抽添功夫而不可間斷全眞之道別無他也一要精全二要氣全三要

**Interpretation**

This preface was written by the Tang Dynasty Daoist Zhang Guo as an introductory commentary to the *Yellow Emperor's Scripture of the Hidden Talisman (Huangdi Yinfu Jing)*. The text first establishes that the *Yinfu Jing* originates from the Yellow Emperor and represents a crucial scripture through which sages comprehend the operational principles of the Dao (the Way). The scripture states: those who grasp the patterns of the Dao will flourish through all transformations, ultimately achieving kingly virtue; conversely, those who fail will decline into oblivion. Even virtuous ministers like Yi Yin and Lü Shang, who received only partial transmission of these truths, could save the people—how much more could a sage accomplish?

Zhang Guo humbly describes himself as dull-witted, yet approaches the text with the attitude that "hearing the Dao in the morning, one could die content in the evening." He recounts discovering this *Yinfu Zhuan* (Commentary on the Hidden Talisman) by chance within the Daoist canon. Though its author remains unknown, he found its language profoundly mystical and perfectly aligned with the natural Dao. Thus, he compiled and annotated it, hoping later scholars might correctly grasp the scripture's original meaning.

The text then explains the scripture's origins: The Yellow Emperor, yearning for the Great Dao, first sought longevity techniques from Guangchengzi at Mount Kongtong, then received teachings on the "Five Sprouts and Three Unities" cultivation method from the Celestial Sovereign at Mount Emei. Fearing these teachings might be lost to posterity, he composed the three chapters of the *Yinfu Jing*, corresponding to Heaven, Earth, and Humanity (the Three Powers), each elucidating the mysteries of Jing (essence), Qi (vital energy), and Shen (spirit) respectively. The opening passage emphasizes observing the Dao of Heaven and following celestial principles—the scripture's central tenet. To comprehend the Heavenly Dao, one must first understand human principles; understanding humanity leads to grasping Neidan (internal alchemy) practice, thereby mastering the dynamics of Yin-Yang and the principles of internal-external cyclical return.

Key cultivation insights are highlighted: sever distractions to focus on the origin (*jueli yiyuan*), and the efficacy of practice increases tenfold; if one maintains uninterrupted practice day and night (*sanfan zhouye*), the effect multiplies ten-thousandfold. The essence of cultivation lies in gathering body-mind awareness with resolute will, supplemented by continuous "extraction and replenishment" (regulating Yin-Yang). Complete cultivation ultimately converges on three elements: the perfect integration of Jing, Qi, and Shen.

神全收視則神眞返聽則精眞緘言則氣眞了此三全三眞自然混融於中眞火煅鍊結成金胎十月初足陰盡陽純當此時脫胎神化變現無方超出生死之外永爲金剛不壞之身此所以爲還丹者也余謂是經文簡而意奥或有不明其說者着於旁求而外其道於是乎不愧僭狂之罪將先師所授祕訣遂逐段釋其文意而又述頌總證剖露玄機以俟後之同志非敢爲是可以爲初學者一助云爾南昌修江混然子王道淵序重刊道藏輯要黃帝陰符經

唐通玄先生張果注

元混然子王道淵注

明復初道人高時明訂正

混然子曰夫陰符者一陰一陽之謂也太極未判之始溟溟

涬涬寥廓無光純一陰炁而已陰因之極一陽生於中便分

奇偶陽動陰靜兩儀判焉人生其中三才立焉三才旣立萬

物生焉生萬物者道也成至道者人也聖人所以建天地施

德化修性命定人物此陰符所以作也以世法言萬物皆有

形曰陰萬物皆有性命曰符萬物皆有自然之道曰經以道

用言人之四大一身皆屬陰惟一點祖炁居天心屬陽是曰

命蒂性與命合曰符符者契合也分開兩箇勘合渾淪陰符

二字身心也性情也水火也神氣也鉛汞也龍虎也動靜也

乃爲修丹之根本養道之淵宗凡作丹妙用每遇日中冬至

之時則當閉關外則運陽火於東南而復退陰符於西北存

**Interpretation**

This scripture primarily discusses attaining the state of body-mind unity and transcending life and death through cultivation. It mentions three key methods: "complete spirit with inward vision" (concentrating the Shen/spirit through inner observation), "returning hearing to attain pure Jing/essence" (introspective listening to purify vital essence), and "sealing speech to achieve genuine Qi" (refraining from speech to nourish true Qi). When these three are fully realized, they naturally merge and, through the "refinement by true fire" (the firing process in Neidan/internal alchemy), ultimately form the "golden embryo" (the perfected state of internal elixir).

After ten months of cultivation (symbolizing the alchemical cycle), when yin energy is entirely eliminated and yang energy becomes pure, one can then "shed the physical form and transform spiritually" (transcending bodily limitations), manifesting infinite transformations and liberation from the cycle of life and death, achieving the "indestructible diamond body" (the eternal Dao-body). This is what is referred to as the "returned elixir" (the Golden Elixir of returning to the primordial origin).

In his preface, Master Hunranzi Wang Daoyuan explains that while the *Yinfu Jing* is concise in wording, its meanings are profound. Fearing that some might not grasp its teachings, he took the liberty—despite the risk of overstepping—to provide a section-by-section commentary based on the secret methods transmitted by his late master, along with verses to reveal its mysteries, hoping to aid beginners in understanding.

He further elaborates: The term "Yinfu" (阴符) represents the harmonious union of yin and yang. Before the cosmos took form, there was only undifferentiated yin energy. When yang energy emerged from it, yin and yang separated into two polarities. Humans, positioned between heaven and earth, form the triad of the "Three Powers" (heaven, earth, and humanity). All things are born from the Dao, yet through cultivation, humans can attain the ultimate Dao. From a worldly perspective, all things possess form (yin) and vitality (fu), all governed by natural laws (jing/scripture). From the perspective of cultivation, the human body belongs to yin, while only the "ancestral Qi" (primordial energy) at the heart belongs to yang—this is the root of life. The union of innate nature (xing) and life force (ming) constitutes "fu," symbolizing perfect alignment.

The text also references lead and mercury, dragon and tiger, and other Neidan terminology, which respectively symbolize the complementary cultivation elements of essence (jing) and spirit (shen). The key to cultivation lies in seizing the right timing—such as during high noon or the winter solstice, when yang energy arises. One must retreat into seclusion for practice, stirring yang fire in the southeast (to elevate yang energy) and withdrawing yin fu in the northwest (to dissolve yin energy). These are the fundamental methods and essential principles of internal alchemy.

北方不行正萬物藏形之時也於此時含光内燭眞氣薰蒸

片餉之間混融磅礴陰氣消化陽氣日新此立成丹基之胎

久久純熟自然精氣輕淸如熱雲旋轉華池津液脈絡之來

澆灌靈根結成還丹是謂陰符之道也經之爲言徑也人人

共行之徑路也丹經云處處綠楊堪繫馬家家有路到長安

頌曰太極未分渾是陰一陽動處見天心陽舒陰慘相符合

大道生生德化深觀天之道執天之行盡矣

通玄先生曰觀自然之道無所觀也不觀之以目而觀之以

心心深微而無所見故能照自然之性惟深微而能照其斯

之謂陰執自然之行無所執也不執之以手而執之以機機

變通而無所繫故能契自然之理惟變通而能契其斯之謂

符照之以心契之以機而陰符之義盡矣

混然子曰觀者仰觀於天也仰見其天道日月運行風雲變

化鼓之以雷霆潤之以雨澤一暑一寒一來一往此天道運

化以行鬼神所以生物之大功也至如在天星象北辰居其

天中寂然不動而眾星拱之隨斗標晝夜旋轉周天此天向

一中分造化也北斗屬水水得六數何以有七星南斗屬火

火得七數何以有六星此水火互交自然之道也是以聖人

見天道如此返求於身觀之我身卽天地故執天以行之也

人之一呼一吸卽乾坤闔闢也水上升火下降卽日月運行

**Interpretation**

The North is the direction where all things conceal their forms. At this time, practitioners should withdraw their external radiance and ignite the true fire (referring to the circulation of primordial Qi in Neidan practice) within the body, allowing the vital energy to circulate like steam. In just a short while, the Yin and Yang energies will merge and expand, with the cold Yin energy gradually dissipating while the harmonious Yang energy grows increasingly abundant—this lays the foundation for forming the elixir.

With prolonged practice, the essence (Jing) and energy (Qi) will become light and clear, swirling within the body like warm mist. The saliva in the mouth (referred to as the "Huachi" or "Jade Pool") and the flow of Qi and blood through the meridians will naturally nourish the "spiritual root" (a metaphor for the body's foundational vitality), eventually condensing into the "returned elixir" (a Neidan term for the fruition of cultivation). This is the path of practicing the "Yin Talisman." The original meaning of the word "Jing" (scripture) is a pathway—a road that anyone can walk. As the alchemical texts say: "Every willow tree can tether a horse, and every household has a road leading to Chang'an"—though the methods of cultivation are many, the ultimate goal is the same.

This verse states: Before the cosmos divided, all was Yin energy; only when Yang energy stirred did the workings of heaven reveal themselves. The expansion of Yang and the restraint of Yin work in harmony, and the De (Virtue/Power) of the Dao in transforming all things is unfathomable.

Observe the patterns of heaven and follow the laws of nature, and cultivation will be perfected. Master Tongxuan (a Daoist adept) explains: To observe the Dao of nature is not to see with the eyes but to comprehend with the heart. When the mind is deep and subtle, it can illuminate one's true nature—this is the profound meaning of "Yin." To grasp the workings of nature is not to seize with the hands but to master the pivotal moment. Adapting flexibly without attachment aligns one with heavenly principle—this is the true essence of the "Talisman." Illuminating with the heart and harmonizing with the moment fully reveals the meaning of the Yin Talisman.

Master Hunran (another Daoist practitioner) adds: To observe the Dao of heaven, one must gaze upon the stars. Witness the movement of the sun and moon, the shifting of wind and clouds, the stirring of thunder, the nourishing of rain and dew, and the alternation of cold and heat—all these are the wondrous power of heaven in nurturing creation. For example, the North Star remains unmoving at the celestial center while all other stars revolve around it; the Big Dipper, associated with Water, manifests seven stars, while the Southern Dipper, associated with Fire, manifests six stars—this is the natural principle of Water and Fire in harmony. Thus, when sages comprehend the workings of heaven, they reflect on how their own bodies share the same principles as heaven and earth and emulate the Dao in their practice. A person's breath mirrors the opening and closing of heaven and earth, and the ascent of kidney Water and descent of heart Fire resemble the movements of the sun and moon.

(Note: This passage primarily elucidates the principles of Neidan practice, correlating celestial movements with the circulation of Qi and blood in the body. It emphasizes guiding cultivation through observing natural laws. Here, "Yin Talisman" refers to the hidden correspondence between cosmic principles and human cultivation, while the "returned elixir" is the crystallized energy formed within the body through practice.)

也鼓吾身之槖籥卽風雲變化也吸神觀心鍊精化氣逆上

泥丸卽鼓之以雷霆也浩氣冲虛神水流注卽潤之以雨澤

也進陽火退陰符卽一暑一寒一來一往也此執大化運行

於身無不與天道同也密戸之左生門之右中虛一竅空玄

不動萬神朝會之宗卽北辰居其所而眾星拱之也天一生

水從地而生地二生火從天而降水中藏火火中藏水卽北

斗屬水而七星南斗屬火而六星丹家所謂龍從火裏出虎

向水中生是也學人能知此數說不可著在文字上猜度要

明未畫以前造化此箇微意當求眞師口訣而後可知夫修

丹之道一要明鼎器端的二要攢簇藥物眞全三要運符火

烹鍊得法戒定性智絶利淸源行住坐臥綿綿若存如此勤

而修之未有不成道者也老子曰谷神不死是謂玄牝玄牝

之門是謂天地根綿綿若存用之不勤丹經云一馬自隨天

變化六龍長駕日循環張紫陽云先把乾坤爲鼎器次摶烏

兎藥來烹邵子故曰天人焉有兩般義道不虛行只在人豈

不是觀天之道執天之行盡矣哉頌曰觀天之道運無窮故

執樞機合聖功顚倒這些消息子乾坤都入黍珠中天有五賊見之者昌五賊在心施行於天

通玄先生曰五賊者命物時功神也傳曰聖人之理圖大而

不顧其細體瑜而不掩其瑕故居夷則導道布德以化之履

**Interpretation**

This scripture expounds the essential techniques of Daoist Neidan (internal alchemy) practice, likening the human body to a microcosm that resonates with the celestial movements of heaven and earth.

During cultivation, the rhythm of breathing resembles the dynamic interplay of wind and clouds. Through breath regulation and visualization, practitioners transform Jing (essence) into genuine Qi (vital energy), which ascends against the current to the Niwan Palace (upper Dantian) at the crown of the head - a process as powerful as thunderclaps shaking the sky. When Qi reaches fullness, it nourishes the body like rain moistening the earth. The alternating techniques of advancing Yang fire and withdrawing Yin talismans (methods for harmonizing Yin-Yang) mirror the seasonal transitions between cold and heat. Thus, the body's internal rhythms perfectly synchronize with the Dao's celestial patterns.

Within the body lies a mysterious cavity (referring to the lower Dantian), positioned above the "secret gate" (perineum) and below the "birth gate" (navel). This sacred space gathers ten thousand spirits, much like the North Star remaining motionless while all other stars revolve around it. The principle of mutual generation and containment between water and fire parallels the celestial patterns - the water-associated Northern Dipper's seven stars and the fire-associated Southern Dipper's six stars. This illustrates the alchemical saying: "The dragon emerges from fire, while the tiger is born from water" (dragon and tiger symbolize the Yin and Yang energies).

Practitioners must understand these principles not merely through textual study, but by comprehending the mechanisms of primordial creation, requiring direct oral transmission from authentic masters. The keys to Neidan practice are threefold: first, understanding the "cauldron and furnace" (the body's alchemical regions); second, gathering the complete "medicinal ingredients" (Jing, Qi, and Shen); third, mastering the "firing times" (optimal practice periods). All distracting thoughts must be severed, maintaining perfect clarity whether walking, standing, sitting, or reclining.

The text quotes Laozi's saying "the valley spirit never dies" (referring to the Dantian's genuine Qi), identifying this mysterious portal as the root of heaven and earth. Multiple alchemical masters are cited: cultivation resembles steering the sun and moon's movements, using Qian (heaven) and Kun (earth) as the cauldron, with the "black hare and golden crow" (essences of sun and moon) as medicinal ingredients. Humanity and heaven originally form one body - the Great Dao is practiced within the human form.

Finally, it notes how "heaven possesses five thieves" (symbolizing the Five Phases' mutual conquest) - understanding this principle brings prosperity. These five thieves reside in the human heart yet operate throughout heaven and earth. Master Tongxuan explains these thieves represent life, matter, timing, skill, and spirit (the five essential elements of cultivation). Sages govern great affairs without obsessing over details, just as fine jade inevitably contains flaws - hence the need to educate people through Dao and De (Virtue).

險則用權發機以拯之務在匡天地謀在濟人倫於是用大

義除天下之害用大仁興天下之利用至正錯天下之枉用

至公平天下之私故反經合道之謀其名有五聖人禪之乃

謂之賊天下賴之則謂之德故賊天之命人知其天而不知

其賊黃帝所以代炎帝也賊天之物人知其天而不知其賊

帝堯所以代帝摯也賊天之時人知其天而不知其賊帝舜

所以代帝堯也賊天之功人知其天而不知其賊大禹所以

代帝舜也賊天之神人知其天而不知其賊殷湯所以革夏

命也故見之者昌自然而昌也又曰其立德明機用妙發之

於内見之於外而已豈稱兵革以作寇亂哉

混然子曰五賊者乃五行之氣也在天地爲水火木金土在

人爲心肝脾肺腎又爲精神魂魄意又爲眼耳鼻舌身人之

一點元靈父母未生巳前甚是分明始因父母生我之形此

靈入竅被形所梏人爲赤子之時性無不善蓋因年漸長成

習染各異眼耳鼻舌被色聲香味所觸而心貪愛意馬馳騁

於是流浪苦海愛河迷亂眞性耗其靈根失其至寶此所以

被五賊所害世人不得眞道者爲此也尹眞人曰天物怒流

人事錯錯然正謂此也學人若能勘破浮華幻相皆非我有

惟一靈眞性是我本來面目從今去不被幻軀所役把已往

貪愛之心盡底掀翻但虛其心實其腹弱其志强其骨動靜

**Interpretation**

In times of crisis, one must employ adaptive strategies and seize opportune moments to resolve dangers, with the fundamental purpose of upholding the proper order of heaven and earth while planning to restore human ethical principles. Thus, great righteousness is used to eliminate the world's calamities, great benevolence to revive its benefits, supreme correctness to rectify its distortions, and perfect impartiality to pacify its selfish desires. These strategies, seemingly contrary to common sense yet aligned with the Dao (the Way), manifest in five distinct forms. When sages secretly employ these methods, they are called "thieves," yet when the world relies on them, they are praised as "De" (Virtue/Power).

In the act of seizing the Mandate of Heaven, people only see the mandate's fulfillment but not the strategy behind it—such was the case when the Yellow Emperor replaced Emperor Yan. In the seizure of celestial favor, people only perceive divine will but not the means employed—as when Emperor Yao succeeded Emperor Zhi. In claiming the opportune moment, people observe the arrival of fortune but not the planning involved—exemplified by Emperor Shun succeeding Emperor Yao. In appropriating celestial merit, people witness the completion of virtuous deeds but not the cleverness behind them—as seen when Yu the Great replaced Emperor Shun. In securing divine favor, people recognize the clarity of divine intent but not the calculations involved—such as when King Tang overthrew the Xia dynasty. Those who comprehend these principles will prosper, for this is the natural law.

Master Hunran explains: The so-called "Five Thieves" actually refer to the Qi (vital energy) of the Five Phases (Wood, Fire, Earth, Metal, Water). In heaven and earth, they manifest as water, fire, wood, metal, and earth; in the human body, they correspond to the heart, liver, spleen, lungs, and kidneys, and also to the Shen (spirit), Hun (ethereal soul), Po (corporeal soul), Yi (intention), and Zhi (will). They further manifest as the eyes, ears, nose, tongue, and body. The original spark of innate spiritual nature in humans is utterly pure before conception. But once embodied in physical form, this spirituality becomes bound by the flesh. In infancy, human nature remains pure and good, yet as one grows older, influenced by external habits, the eyes, ears, nose, and tongue are tempted by sights, sounds, smells, and flavors. Desires arise in the heart, intentions run wild, and thus one sinks into the sea of suffering, loses their true nature, depletes their spiritual roots, and forfeits their ultimate treasure. This is the harm inflicted by the "Five Thieves," the reason ordinary people fail to attain the Dao.

Master Yin Zhenren says: Heaven and earth ceaselessly transform, and human affairs are endlessly complex—this is the principle. If cultivators can see through the illusory appearances of worldly phenomena and recognize that none constitute their true self, only that single spark of luminous true nature remains their original face. From then on, they will no longer be driven by the illusory physical body, completely abandoning past attachments and desires. They achieve inner emptiness and stillness, a full Dantian (energy center), pliable willpower, strong sinews and bones, and maintain the Middle Way in both movement and stillness.

之間以性爲主人以五賊爲家臣君無爲而正信於内臣有

爲而營運於外内外合心君臣混一自然三花聚頂五氣朝

元異骨成親欣樂太平金剛經云凡所有相卽是虛妄若見

諸相非相卽見如來豈不是天有五賊而見之者昌歟了眞

子曰酒是良朋伴是花嶺頭時駕紫河車可憐金虎一聲嘯

吹散靑天五彩霞豈不是五賊在心施行於天者乎學人宜

於此詳味頌曰五行之氣結成形⬤卻生前一點靈五賊若

能歸主宰施天自有道光明宇宙在乎手萬化生乎身

通玄先生曰見其機而執之雖宇宙之大不離乎掌領况其

小者乎知其神而體之雖萬物之眾不能出其胸臆况其寡

者乎自然造化之功而我有之不亦盛乎不亦大乎

混然子曰以道用言有道之人一心能制五賊遇五賊攻心

我則把定三關天機不動外施金母之功簇三千六百之正

氣回七十二候之要津行道一息能奪一年之節候是以升

陽施化出古超今皆在吾掌握之中矣古人所謂我命在我

不在於天天地小我我大天地皇天不遠大藥非遙誠哉言

也若得眞傳口訣運行符火於一身如取囊中物爾靜則爲

金丹動則爲霹𩆝以世法言一君正位萬臣咸歸則天地山

河人民賦貢莫不皆奉其主所有衣冠禮樂刑法制度莫不

皆由君出道用與世法卽同一體且如天下淸平人民樂化

**Interpretation**

This passage elucidates the core philosophy of Daoist cultivation through metaphorical explanations of humanity's relationship with heaven and earth.

The text begins with a ruler-subject analogy: Human nature (Xing) resembles an emperor, while the "Five Thieves" (referring to sensory desires of eyes, ears, nose, tongue, and body) function as ministers. The ruler maintains a state of Wuwei (non-action governance), while ministers handle practical affairs. When internal and external harmony unites ruler and subjects, one attains the state of "Three Blossoms Gathering at the Crown and Five Qi Paying Homage to the Origin" (a technical term denoting the supreme unity of Jing, Qi, and Shen), thereby achieving the transcendent "immortal bone."

Quoting the Diamond Sutra, it explains: All worldly phenomena are illusory—only by seeing through appearances can one perceive true nature. Just as five destructive forces (the Five Thieves) exist between heaven and earth, those who comprehend their essence paradoxically attain prosperity.

Through poetic imagery, it describes how cultivators should harness the Five Thieves like steering the "Purple River Chariot" (a Neidan term for Qi circulation). When the "Golden Tiger" (symbolizing true Yang Qi) awakens, one breaks through illusory delusions. The key lies in condensing the Five Phases' Qi (Metal, Wood, Water, Fire, Earth) into form, returning to the primordial spark of spiritual awareness. By subduing the Five Thieves, the Dao's radiance naturally manifests.

Master Tongxuan (a Daoist sage) states: Grasp the pivotal mechanism, and even the vast cosmos becomes manageable; comprehend the fundamental mystery, and all phenomena become transparent. Thus one attains the creative power of nature itself.

Master Hunranzi (another adept) supplements: Dao cultivators use the Dao-mind to conquer the Five Thieves. When desires assail the heart, guard the Three Passes (upper, middle, and lower Dantian), preserving celestial mechanism undisturbed. Through the work of the "Golden Mother" (primordial Qi), gather righteous energy throughout the body—within mere breaths, one can alter seasonal transitions. This state transcends time, truly realizing the pursuit of "my destiny rests with me, not heaven."

The conclusion observes: Cultivation parallels state governance. When the ruler is upright, all people submit; when the Dao-mind is pure, all things follow naturally. Whether practicing Neidan (quiet cultivation) or manifesting spiritual powers (active function), it flows as effortlessly as a sovereign ruling the world. The application of Daoist methods fundamentally aligns with cosmic principles—when the world achieves purity and peace, people naturally dwell in tranquil harmony.

雖有甲兵無所陳之用文而偃其武也忽遇㓂賊生發便當

建侯行師而討平之用武而後其文也鼎器歌故曰首尾武

中間文老子曰吾何以知天下之然哉以此豈不是宇宙在

乎手萬化生乎身哉頌曰有道之人固本源經天緯地量玄

玄一拳握定陰陽領運化風威徧大千天性人也人心機也立天之道以定人也

通玄先生曰傳曰人謂天性機謂人心人性本自玄合故聖

人能體五賊也

混然子曰天賦命於人謂之性人心發用謂之機性卽天也

心卽性也是以聖人觀天之道明天之性執天之行運心之

機夫立天之道者一陰一陽也定人之道者一仁一義也以

世法言天生於人惟人得其全體道必假人以行之天性妙

理無非在於人心心所以能包含天理一動一靜分明發露

天之機也聖人大觀天下以謂人人同體箇箇同眞於是制

言行施教化立天道定人倫布告天下使人人知其有君臣

父子夫婦長幼朋友三綱五常之理率性修道盡敬其身中

庸云天命之謂性率性之謂道修道之謂教是也以道用言

天性常主於靜人心常欲於動靜則養性動則復命復命曰

常返常合道是立天之道以定人也老子曰故常無欲以觀

其妙常有欲以觀其徼此兩者同出而異名同謂之玄玄之

又玄眾妙之門孔子云一日克已復禮天下歸仁焉如斯之

**Interpretation**

This passage primarily discusses the dialectical relationship between the Heavenly Dao (Tiandao) and the human mind, as well as the interplay of civil and martial governance. The *Yellow Emperor's Scripture of the Hidden Talisman* (a key Daoist classic) posits that the Heavenly Dao manifests through the transformations of Yin-Yang, while the human mind secretly contains celestial mechanisms.

Regarding statecraft: In times of peace, weapons should be stored away, emphasizing civil governance; when banditry arises, military force must be deployed first before returning to civil rule. This resembles the cauldron (a key instrument in Daoist alchemy) where martial fire is applied at the beginning and end, while civil fire governs the middle process. As Laozi taught, understanding this principle allows one to master the patterns of cosmic transformation, bringing all phenomena under one's control.

Practitioners of the Dao must grasp fundamental principles and comprehend the profound mechanisms of heaven and earth. Though a fist may be small, it can encompass the transformations of Yin-Yang; the wind of teaching can permeate the entire cosmos. What heaven endows in humans is called "nature" (xing), while the workings of the human mind are called "mechanisms" (ji). Sages who perceive the Heavenly Dao and understand celestial nature can employ these mental mechanisms to actualize the Way.

The Heavenly Dao manifests through Yin-Yang, while the human Dao establishes itself through benevolence (ren) and righteousness (yi). From a worldly perspective, humans perfectly embody the Heavenly Dao, which must operate through human agency. The mysteries of celestial principles are all contained within the human heart-mind—its movements and stillness reveal the mechanisms of heaven. Observing that all people share the same fundamental nature, sages established ritual teachings and the Three Bonds (ruler-subject, father-son, husband-wife) and Five Constants (human relationships), enabling people to understand self-cultivation principles.

From a cultivation perspective, celestial nature governs stillness while the human mind governs activity. Stillness nurtures one's nature, while activity can return one to original nature—this return to fundamental authenticity constitutes union with the Dao. Laozi taught that desirelessness allows observation of the Dao's mysteries, while desire reveals its boundaries—both ultimately lead to profound realization. Confucius similarly stated that restraining selfish desires to restore ritual propriety enables the world to return to benevolence.

This text harmonizes Daoist and Confucian thought, emphasizing how understanding the relationship between the Heavenly Dao and human mind leads to perfected statecraft and self-cultivation. Practitioners must find balance between stillness and activity—both following nature spontaneously and engaging in deliberate practice.

謂也頌曰天性人心理一同機關動靜道相通乾坤上下君

臣合萬國民安樂𡻕豐天發殺機移星易宿地發殺機龍蛇起陸人發殺機天地反覆天人合發萬化定機

通玄先生曰傳曰天機張而不生天機弛而不死天有弛張

用有否臧張則殺威行弛則殺威亡天殺之機息然天以氣

爲威人以德爲機秋冬陰氣嚴凝天之張殺機也故龍蛇畏

而蟄伏冬謝春來陰退陽長天之弛殺機也故龍蛇悅而振

起天亦有寒暄德亦有寒暄人亦有寒暄德刑總肅君之張

殺機也故臣下畏而服從德失刑偏君之弛殺機也故姦雄

悅而馳騁位有尊卑如人有天地故曰天發殺機龍蛇起陸

寇亂所由作人發殺機天地反覆尊卑由是革又曰天以禍

福之機運於上君以利害之機動於下故有德者萬變而愈

盛以至於王無德者萬化而愈衰以至於亡萬變定基自然

而定

混然子曰形而上者謂之天形而下者謂之地鍾秀而生謂

之人天地人三才而各有機天以斗爲機地以雷爲機人以

心爲機也天發殺機移星易㝛者此謂乾坤運化斗柄推遷

晝夜不停其機諸星㝛隨其旋轉此陰陽造化自然之理也

夫周天三百六十五度四分度之一諸星㝛皆有行其度次

至如行此一度巳滿必移過別宮度而行之餘度亦然是以

滿而必至於反反而必復於初此氣數反常合道之理也地

**Interpretation**

This passage explores the interactive relationship between the Three Powers (Heaven, Earth, and Humanity) and the manifestations of "killing mechanism" (the natural law of purgative force) at different levels.

Heaven, Earth, and Humanity share the same essential nature, operating like precision machinery. When the hierarchical order remains harmonious, the state achieves stability and prosperity. Specifically: when Heaven's purgative force manifests, celestial bodies shift their positions; when Earth's purgative force activates, dragons and snakes abandon their caves; when Humanity's purgative force emerges, social order becomes overturned. Yet when the powers of Heaven and Humanity coordinate harmoniously, they can stabilize the patterns of transformation in all things.

Master Tongxuan explains: When celestial mechanisms (natural laws) become tense, new life cannot emerge; when they relax, death does not necessarily follow. Heaven's operation alternates between tension and relaxation, just as humans possess both De (Virtue) and punitive measures. During autumn and winter when Yin Qi condenses, Heaven's purgative force becomes evident, causing dragons and snakes to hibernate; when spring returns with rising Yang Qi, the purgative force weakens, and these creatures become active again. Similarly, when rulers enforce strict laws, ministers remain reverent; when laws become lax, wicked people grow rampant.

Master Hunran further elaborates: The abstract and formless constitutes Heaven, the concrete and tangible constitutes Earth, while that which concentrates spiritual essence constitutes Humanity. Each of the Three Powers possesses its operational mechanism: Heaven takes the Big Dipper as its pivot, Earth relies on thunder and lightning as its motive force, and Humanity centers on the mind as its key. The phrase "when Heaven activates its killing mechanism, stars shift positions" describes cosmic operation resembling the rotation of the Dipper's handle, driving constellations in ceaseless motion—this being the natural law of Yin-Yang transformation. The celestial sphere divides into 365 and a quarter degrees, with constellations moving along their ordained paths; when completing their cycles, they shift palaces and change positions. This cyclical movement embodies the profound principle that "things reverse upon reaching their extremes."

Through natural metaphors for social laws, this scripture emphasizes that rulers should emulate the Dao of Heaven by mastering governance that balances tension and relaxation. Those with perfected De (Virtue) can adapt to all transformations while growing increasingly robust, while those who lose De inevitably decline amid change.

發殺機龍蛇起陸者此言地道厚載龍蛇蟄藏時因陰極而

陽生於下陽漸長而壯雷動發聲從地而起龍蛇聞雷之聲

乘陽而起此所以地發殺機龍蛇起於陸也人發殺機天地

反覆者此謂覆卽復也三才之中惟人最靈是以聖人觀天

之道執天之行審地之理法地之用夫惟用是用返本還元

以復之效天地之道以修其眞也天之星㝛卽我身之斗柄

也地之龍蛇卽我身之水火也凡作丹之用不過斡天罡而

旋轉斗柄顚倒陰陽而旣濟水火當鉛見癸生之時便以神

呼氣歸鼎握固天罡以旋斗標此發天機移星易㝛也流戊

土而化火逼逐金精逆上泥丸此發地機龍蛇起陸也乾坤

交媾之罷一氣流通直入黃庭而止產箇驪珠似月之圓發

眞火煅鍊結成金丹此人發殺機天地反覆也張紫陽所謂

取將坎位中心實點化離宮腹裏陰從此變成乾健體潛藏

飛躍總由心丹經云人心若與天心合顚倒陰陽只片時道

德經云致虛極守靜篤萬物並作吾以觀其復譚景升化書

所言得天地之綱知陰陽之房見精神之藏則數可以奪命

可以活天地可以反復正謂此也天人合發萬化定基者天

乃指性而言也人乃指命而言也總而言之作丹有時時至

神知當此時採取則藥物應機施功一息之頃能定萬化之

基只用半箇時辰而得還丹度人經乃曰璇璣玉衡一時停

**Interpretation**

This scripture elucidates the principles of harmonizing with cosmic Yin-Yang transformations during Neidan (internal alchemy) practice. When terrestrial Qi stirs, the dormant dragon-serpent (symbolizing the body's Water-Fire energies) activates with ascending Yang Qi, akin to spring thunder awakening hibernating creatures. Practitioners who seize these pivotal moments of Yin-Yang conversion can trigger the "pivotal transformative force" within, enabling celestial-terrestrial Qi to circulate cyclically through the body.

The text reveals celestial constellations mirror internal Qi movements, while subterranean dragons correspond to the body's Water-Fire alchemy. The essential method involves: when nascent Jing (essence, represented by lead) emerges, guide breath with intention like rotating the Big Dipper to circulate internal Qi; when primordial Qi (golden essence) ascends, propel it like leaping dragons toward the crown (Mud Ball Palace). This achieves Yin-Yang union, forming a luminous inner elixir (pearl of wisdom) in the Dantian (Yellow Court) resembling the full moon.

Master Zhang Ziyang (renowned Song dynasty Neidan adept) taught that cultivation involves extracting kidney Yang (the solid within Kan) to refine heart Yin (the void within Li), ultimately attaining a state of pure Yang. The Dao De Jing's "reaching utmost emptiness, maintaining profound stillness" and Tan Jingsheng's *Transformation Treatise* on mastering cosmic Yin-Yang laws both describe this practice. When human consciousness (Celestial Heart) aligns with natural rhythms, the Yin-Yang reversal effect manifests instantaneously.

The text culminates by emphasizing the mystery of "Heaven-humanity co-arising": the fusion of celestial nature (Xing) and earthly vitality (Ming) completes the medicinal gathering and elixir refinement within precise temporal windows (half a double-hour). As the *Salvation Scripture* states, when internal Qi mechanisms (Jade Balance Mechanism) reach specific positions, the alchemical process concludes. The entire practice demands exact attunement to cosmic Yin-Yang transitions, transforming and sublimating internal energies through breath regulation and mindful intention.

輪河海靜默山嶽藏雲天無浮翳四氣朗淸土皆作碧玉無

有異色豈非天人合發而萬化定基者乎頌曰旋斗厯箕回

五常龍蛇起陸會乾陽半時反復施刑德萬化都歸一粟藏性有巧拙可以伏藏九竅之邪在乎三要可以動靜

通玄先生曰傳曰聖人之性巧於用居窮行險則謀道以濟

之對强與明則行義以退避之理國必以是行師亦以是又

曰九竅之用三要爲機三要者機情性也機之則無不安情

之則無不邪性之則無不正故聖人動以伏其情靜以常其

性樂以定其機小人則反此故下文云君子得之固躬小人

得之輕命

混然子曰人之一點眞靈謂之性百事通曉謂之巧諸般不

能謂之拙所以巧者多智拙者多愚此二者過猶不及皆不

得其中庸之道正孔子所謂智者過之愚者不及蓋爲人生

於天地之間風土不同稟受自異故氣質有差耳是以性有

巧有拙聖人故於此示人得其巧者不可逞於巧得其拙者

不可縱於貪巧與拙可以伏藏於心自然復於本性而不妄

矣苟有不藏於心巧者弄於巧拙者妄於貪如是之人未有

不陷於害者也老子曰人多伎巧奇物滋起法令滋彰盜賊

多有故聖人絶聖棄智絶巧棄利大巧若拙大辯若訥豈不

是伏藏者也九竅之邪在乎三要可以動靜者此言九竅人

之首有九宮乃曰九竅本來天性於泥丸所居故曰性門又

**Interpretation**

The *Yellow Emperor's Scripture of the Hidden Talisman* (Huangdi Yinfu Jing) discusses the relationship between humans and nature, as well as methods for cultivating one's mind and nature.

First, it describes natural phenomena: rivers and lakes lie calm without waves, towering mountains remain veiled in mist and clouds, the sky is clear and cloudless, the four seasons unfold with pure and bright climates, and the earth displays a pristine, jade-like hue. Is this not a manifestation of the harmonious interaction between Heaven, Earth, and humanity, where the foundation for all things to flourish remains stable?

It then summarizes with a hymn: the Big Dipper rotates past the constellation Ji (Winnowing Basket), the Five Phases (Wood, Fire, Earth, Metal, Water) operate in orderly cycles, and the dragon and snake (symbolizing Yin and Yang Qi) rise from the earth to meet the Qian Yang (Heavenly Yang Qi). In brief moments, Yin and Yang alternate repeatedly, bestowing upon all things the dual forces of "punishment" (contraction) and "virtue" (growth), until all transformations ultimately converge into a point as tiny as a grain of millet.

Regarding human nature: people possess innate intelligence or dullness, yet both can be refined and concealed through cultivation. The nine orifices of the body (two eyes, two ears, two nostrils, mouth, anterior and posterior yin) are easily tempted by external influences. The key lies in mastering the "Three Essentials" (the three primary senses: eyes, ears, and mouth) and understanding the principle of balancing movement and stillness.

Master Tongxuan (a title for the Tang dynasty Daoist Zhang Zhihe) explains: the sage excels in applying wisdom—when facing hardship, they strategize a way out; when confronting strength, they know when to yield. Governing a state or waging war must follow this principle. Among the nine orifices, the "Three Essentials" are pivotal—control them properly, and one attains stability; indulge them recklessly, and one strays into corruption. Thus, the sage restrains desires through action, preserves innate nature through stillness, and stabilizes the mind through equanimity. Petty people do the opposite, which is why the text later states that a nobleman who grasps this principle preserves himself, while a petty man who obtains it may recklessly throw away his life.

Master Hunranzi (a Song dynasty Daoist) elaborates further: the innate spiritual clarity in humans is called "nature" (Xing), mastery of all affairs is called "skill," and repeated failures are called "clumsiness." The clever often scheme excessively, while the dull frequently lack insight—both deviate from the Middle Way. Because people live in different environments with varying innate endowments, their temperaments differ. Whether intelligent or dull, the sage teaches us: brilliance should not be flaunted, nor should dullness breed greed. These traits must be deeply concealed within, returning to one's natural essence. If one fails in this, the clever flaunt their cunning, and the dull indulge in reckless desires—both ultimately invite calamity.

As Laozi said: the more skills people possess, the more bizarre occurrences arise; the more detailed the laws, the more thieves proliferate. Thus, the sage discards deliberate striving, appearing clumsy yet embodying great wisdom in seeming foolishness—is this not the true meaning of "concealment"? The phrase "the corruption of the nine orifices lies in the Three Essentials, which govern movement and stillness" refers to the nine palaces in the human head (important acupoints in Daoist thought), called the nine orifices. The innate nature resides in the Muddy Pellet Palace (Niwan Gong, the crown of the head), hence it is also called the "Gate of Nature."

曰髓海髓海滿而精神全暢髓海消而精神耗竭首之九宮

其名不一今略言之泥丸之宮爲百關總會之穴乃萬神朝

集之宮諸星森羅日月運轉無非於此處撥動機關而旋斗

柄此人法天地合象如此凡人性於日用之間下連於心心

有七孔二毛亦曰九竅以應上天北斗七星左輔右弻此乃

有象之心若言天心在人身天地正中混洞空玄實無形象

聖父聖母所付一點眞陽之炁居此天心是爲元始祖劫性

君寄體於此陽得九數故乾元用九是爲九竅合之爲一散

之則九所以人心一念動處北辰卽知是故聖人於此經中

垂戒學人平日二六時中可以虛心靜性保氣惜精凡遇邪

攻九竅便當連三要以復之夫惟三要有内三要有外三要

内之三要者精氣神也外三要者眼耳口也眼爲神之門耳

爲精之門口爲氣之門視之不息則神從眼漏聽之不息則

精從耳漏言之不息則氣從口漏逐於外而失於内心爲形

役是九竅之邪在乎三要者也若能收其視返其聽緘其言

當施功發越之際牢閉三關飛意存神於兩腎中根鍊精化

氣上補泥丸以腦腦補完而金液生鍊氣下化於神神復全

而眞火旺發神火以鍊虛虛室受陽而生白結成靈胎神明

開慧此鍊還丹眞功夫也須用口傳心授大要識時通變當

靜以養性當動以修命性命雙修吾道長存豈非可以動靜

**Interpretation**

This passage discusses the relationship between the "marrow sea" (referring to the brain) and spiritual energy in the human body, along with key cultivation principles.

When the brain is full, the Shen (spirit) flourishes and flows freely; when the brain weakens, the Shen becomes depleted. The head contains nine important regions (jiugong, "nine palaces"), the most crucial being the Niwan Palace at the crown—the central hub connecting all bodily orifices where divine energies congregate. Just as celestial bodies revolve around the North Star, so too does the human body follow this cosmic pattern.

In ordinary people's daily activities, the heart connects with the external world through seven facial orifices and two hair-covered areas (totaling nine openings), corresponding to the Big Dipper and its flanking auxiliary stars in heaven. However, the true "celestial heart" (tianxin) resides at the body's central axis—an invisible, formless void containing the innate Yang Qi (zhenyang zhi qi) inherited from one's parents, which serves as the dwelling place of life's primordial source.

The scripture emphasizes cultivating the "three essentials": the internal triad of Jing (essence), Qi (vital energy), and Shen (spirit), along with their external counterparts—eyes, ears, and mouth. The eyes serve as gates for Shen's movement, the ears as channels for Jing's circulation, and the mouth as an outlet for Qi's dissipation. Excessive visual stimulation depletes Shen, over-listening damages Jing, and excessive speech leaks Qi. During practice, one should restrain the gaze, reduce exposure to distracting sounds, and practice mindful speech.

The concrete method involves: during cultivation, closing the three gates (eyes, ears, and mouth) while concentrating intention between the kidneys, transforming Jing into ascending Qi to nourish the brain. When the brain receives sufficient nourishment, it produces golden nectar (advanced energy), which then transforms Qi into Shen. Abundant Shen generates true fire (internal energy), used to refine emptiness until forming the spiritual embryo and awakening wisdom. This constitutes the authentic practice of the Golden Elixir (jindan), requiring oral transmission from a master and understanding how to harmonize movement and stillness—cultivating one's nature (xing) in stillness and life-force (ming) in activity. Through this dual cultivation of nature and life (xingming shuangxiu), the Dao's methods endure eternally.

者耶參同契曰耳目口三寶固塞勿發揚眞人潛深淵浮游

守規中卽經中所謂三返晝夜用師萬倍是也頌曰巧拙都

忘遠客塵回光返聽內全神三般大藥燒成寶占斷陽臺一

段春火生於木禍發必尅姦生於國時動必潰知之修鍊謂之聖人

通玄先生曰傳曰夫木性靜動而生火不覺火盛而焚其質

猶人之情靜動而生姦不覺姦成而亂其國夫明者見彼之

隟以設其機智者知彼之病以圖其利則天下之人彼愚而

我聖

混然子曰火之爲言忿也姦之爲言慾也所謂火生於木禍

發必尅者以俗人言之凡因事觸心卽生忿火性上炎神怒

氣發與人鬬爭卻不知離中之神被無明火盡焚之矣姦生

於國其動必潰者此言國猶身也身隨幻變眼因色媚神領

在心情慾交蔽陽卽下奔動之必潰卻不知坎內眞精被姦

盡潰之矣如是之人直至死而後已豈知修鍊者哉是以聖

人明天地陰陽符候之理反求於身行之木旺則火生金旺

則水生卯酉二八之月宜當沐浴凡遇火生於木則當存性

而懲忿也故禍發而必尅當姦生於國我則閉門而窒慾也

流意回坤故動之而必潰〓眞人故曰惟其來干者皆攝之

以一息則變物爲我易卦云復其見天地之心乎所以知之

修鍊是謂聖人也已頌曰野戰防危要識時龍爭虎鬬兩奔

馳片時風掃浮雲盡露出蟾光一片輝

**Interpretation**

This passage primarily discusses how practitioners cultivate body and mind by regulating emotions and desires. It mentions the "Three Treasures of Ears, Eyes, and Mouth," referring to humanity's three vital senses. During cultivation, one must close these outwardly directed senses and sink into inner depths for quiet meditation like a Zhenren (Perfected Person). The term "threefold return through day and night" describes repeatedly refining the Three Treasures of Jing (essence), Qi (vital energy), and Shen (spirit), making such practice ten thousand times more effective than ordinary effort.

Cultivation requires forgetting distinctions between cleverness and clumsiness, withdrawing from worldly disturbances, and turning attention inward to focus on spiritual refinement. By alchemically transforming the Three Medicines of Jing, Qi, and Shen into supreme treasures, one attains eternal youth and vitality.

The text employs the metaphor "fire arises from wood": though wood is naturally still, friction generates flames that consume it—just as human anger, once kindled, harms oneself. Similarly, "treachery arises in a state" illustrates how desires resemble internal traitors; once activated, they cause collapse. Here, the human body is compared to a nation: eyes dazzled by beauty and Shen (spirit) clouded by desires lead to the leakage of primordial Qi (yuanqi), ultimately resulting in physical and mental ruin. Ordinary people remain oblivious to this truth until death, unlike sages who understand cultivation.

Master Tongxuan (a Daoist adept) explains: Those who grasp this principle recognize omens of change and take preventive measures; the wise discern root causes, transforming danger into safety. While ordinary people remain ignorant, those who comprehend these truths become sages.

Hunranzi (another cultivator) elaborates: "Fire" signifies anger, and "treachery" denotes desire. Anger arising in the heart resembles wood catching fire—it ultimately consumes itself; desire festering in the body is like treacherous ministers destabilizing a nation, leading to collapse. Practitioners must understand the patterns of Yin-Yang transformation and introspect accordingly: just as lush trees easily kindle flames and abundant Metal Qi readily generates Water. The lunar months of February and August (Mao and You months) are optimal for purification rituals. When anger stirs, restrain temperament; when desire sprouts, shut its gate and return intention to the Dantian (Kun refers to the lower elixir field). Only thus can calamity be averted.

The Zhenren (Perfected Person) states: Dissolve all disturbances within a single breath, thereby transforming external phenomena into personal tools. The Yi Jing (Book of Changes) teaches that the Fu hexagram embodies the fundamental movement of heaven and earth. Those who cultivate this way are sages. Like seizing the critical moment in battle, remain unshaken during the "dragon-tiger struggle" (symbolizing the clash of Yin-Yang energies within). When scattered clouds clear (distractions vanish), the moonlike radiance of one's original nature shines forth.

天生天殺道之理也

通玄先生曰是謂生者自謂得其生死者自謂得其死無不

謂得道之理也

混然子曰以世法言天生陽也天殺陰也一陰一陽之謂道

一生一殺之謂理天生於春萬物發生於陽天之仁也天殺

於秋萬物收歛於陰天之義也陰陽消長道之理也是以聖

人觀天之道執理於心以無爲而化天下之民聖人之仁也

以五刑而齊天下之法聖人之義也仁義體用聖人之道也

以道用言凡遇身中冬至之時則當閉關靜定飛意化火鍊

精爲氣督進陽火從太玄宮提上南宮此天生之理也至此

已往陽極而虧故一陰生於五陽之下則當歛陽而退陰符

從玉山上京下重樓送至坤位而止發武火煅鍊烹陰爲陽

此天殺之理也運用一身緜緜若存豈不是道之理也邵子

曰乾遇巽時觀月窟地逢雷處看天根天根月窟閑來往三

十六宮都是春如斯之謂也頌曰陽龍陰虎兩盤旋生殺天

機理自然鍊出一丸眞種子壺中春滿道緜緜天地萬物之盜萬物人之盜人萬物之盜

通玄先生曰傳曰天地以陰陽之氣化萬物萬物不知其盜

萬物以美惡之味饗人人不知其盜人以利害之謀制萬物

萬物不知其盜

混然子曰天地萬物之盜者此謂天地生萬物萬物之性命

莫不由乎陰陽運化結成其形舉心動念處天地皆知作其

**Interpretation**

Nature nurtures and destroys—this is the fundamental operation of the Dao (the Way). Master Tongxuan explains: Growing things believe they have gained vitality, while perishing things believe they follow the timing of heaven, yet both are simply manifestations of the Dao's movement.

Master Hunran analyzes from the perspective of cosmic principles: Heaven and Earth's nurturing belongs to Yang, while their destructive aspect belongs to Yin. The alternation of Yin and Yang is the Dao, and the cycle of life and death is the natural order. In spring, Yang Qi rises, and all things sprout, displaying heaven's benevolence (De); in autumn, Yin Qi recedes, and all things withdraw, manifesting heaven's righteousness. The waxing and waning of Yin and Yang constitute the Dao's operational pattern. Thus, sages observe the heavenly Dao and grasp its principles within their hearts—on one hand, they teach the people through Wuwei (non-action) (embodying the sage's benevolence), and on the other, they regulate society through laws (embodying the sage's righteousness). The unity of benevolence and righteousness in function is the Way of the Sage.

From the perspective of cultivation: When the body enters a state of extreme Yin dominance, akin to the winter solstice, one should retreat into seclusion and stillness, using intention to guide the True Fire (a Neidan term referring to the transformative energy of primordial Qi). Here, Jing (essence) is refined into Qi (vital energy), ascending along the Governing Vessel (the central meridian along the spine) from the perineum (the "Palace of Supreme Mystery") to the crown of the head (the "Southern Palace"), emulating heaven's generative principle. When Yang Qi reaches its peak, Yin Qi begins to stir beneath it. At this point, one must gather the Yang Qi and withdraw the Yin Qi, descending from the crown (the "Jade Mountain's Upper Capital") along the Conception Vessel (the central meridian along the front of the body) to the Dantian (the "Kun position"), using Martial Fire (intense focused intention) to refine Yin Jing into Yang Qi, emulating heaven's destructive principle. Circulating this process endlessly within the body mirrors the Dao's cyclical movement. Shao Yong poetically described this state: "When the Qian hexagram meets Xun, observe the Moon Cave (Yin position); when the Kun hexagram meets Zhen, examine the Heavenly Root (Yang position). The Heavenly Root and Moon Cave move freely between each other—through the thirty-six palaces (the celestial cycles), spring flourishes everywhere."

Heaven and Earth nourish the myriad things, the myriad things nourish humanity, and humanity in turn influences the myriad things. Master Tongxuan states: Heaven and Earth transform the myriad things through the two energies of Yin and Yang, yet the myriad things do not realize this is heaven's nourishment. The myriad things sustain humanity with their flavors, yet humanity does not recognize this as their gift. Humanity reshapes the myriad things with wisdom, yet the myriad things do not perceive this as human intervention.

Master Hunran elaborates: "Heaven and Earth nourish the myriad things" means all life depends on the transformations of Yin and Yang. Every stirring thought is sensed by Heaven and Earth, which then facilitates its fulfillment.

善者鬼神護佑作其惡者雷霆典刑此天地所以盜萬物也

萬物人之盜者此言萬物之生與人並作人身之內生八萬

四千蟲今略言之內則五臟被蟯蛔所食外則皮膚被蚤蝨

所攻譚景升化書所謂𧕍虰者腹中之蟲也摶我精氣鑠我

魂魄盜我滋味而有其生此萬物所以盜人也人萬物之盜

者此言人爲萬物之靈一心包含萬物之理師天地而知運

化師蜘蛛而結網罟師蜜蜂而立君臣師拱鼠而製禮師鳴

鳳而作樂師螻蟻而設兵陣聖人能取萬物之理以致一身

此人所以盜萬物也總而言之天地人物之生皆在大化之

中形形相盜物物相欺無非陰陽五行之氣使之而然也惟

有道者了明三盜超出陰陽之外則無三尸所盜之害也學

者宜玩味焉頌曰天地人同萬物生一家一竅各含靈形形

相盜陰陽化悟者超凡入太淸三盜旣宜三才旣安

通玄先生曰三盜玄合於人心三才順動於天理

混然子曰此承上云三盜之義於此故云三盜旣宜者此所

謂有道之人一性覺照萬理貫通自能勘破一身四大是陰

陽五行之氣假合而生我則不被形縳但密行符火以鍊形

神神凝氣結是謂金丹大藥自能殺滅三尸之蟲旣得三盜

絶滅自然三才安矣劭子所謂旣知萬物備於我肯把三才

別立根張紫陽故曰追二氣於黃道會三性於元宮神全不

**Interpretation**

Between heaven, earth, and all beings exists a relationship of mutual dependence and mutual restraint. Those who do good receive protection from the spirits (Daoist term for numinous beings between heaven and earth), while evildoers suffer the punishment of thunderbolts (symbolizing celestial retribution) — this is how heaven and earth regulate all things.

The human body hosts countless microorganisms: roundworms in the five viscera, fleas and lice on the skin. As Tan Jingsheng wrote in the *Book of Transformations*, these parasites consume human Jing (essence) and Qi (vital energy), weaken the Hun and Po (ethereal and corporeal souls), and survive by absorbing the body's nutrients — this is how "all things steal from humans."

Conversely, humans as the most spiritual beings can observe and learn from nature: emulating celestial movements, imitating spider webs, studying bees' social organization, deriving rituals from the bowing rat (an animal known for its ceremonial gestures), composing music inspired by phoenix songs, and adopting military tactics from ant formations. Sages perfect themselves by comprehending the principles of all things — this is how "humans steal from all things."

Ultimately, heaven, earth, and all things coexist through mutual dependence and restraint within the Great Transformation (cosmic operation) — the natural consequence of Yin-Yang and Five Phases (Wood, Fire, Earth, Metal, Water) energy interactions. Only those who attain the Dao can perceive the essence of the "Three Thefts" (heaven-earth stealing from all things, all things stealing from humans, humans stealing from all things), transcend Yin-Yang constraints, and avoid harm from the Three Corpses (Daoist belief about three harmful spirits within the body).

Practitioners should deeply contemplate this truth: heaven, earth, and humanity are fundamentally one, sharing the same origin. Every life contains spirituality, with forms mutually transforming. Realizing this leads to transcendence and attainment of the Supreme Clarity (highest Daoist realm).

When these three relationships achieve harmony, the Three Powers (heaven-earth-humanity) stabilize. Master Tongxuan (Tang dynasty Daoist) taught that when humans comprehend the mystery of the "Three Thefts," the Three Powers operate according to cosmic principle. Master Hunran (Song dynasty) further explained: Dao-realized individuals perceive through innate awareness that the body is but a temporary aggregation of Yin-Yang and Five Phases energies. Unbound by physical form, they refine body and spirit through Talismanic Fire (Neidan/internal alchemy method). When spirit condenses and Qi harmonizes, the Golden Elixir (pinnacle of Neidan) forms, eliminating the Three Corpses and stabilizing the Three Powers.

As Shao Yong (Northern Song philosopher) said: "Since all things are complete within me, why establish separate roots for the Three Powers?" Zhang Ziyang (Northern Song Neidan master) also noted: "Harmonizing Yin-Yang energies in the Yellow Path (meditation channel, referring to the Governing and Conception Vessels) and gathering the Three Natures (Jing, Qi, Shen) in the Primordial Palace (Dantian/energy center) achieves the state of Complete Spirit (perfected primordial awareness)."

思睡氣全不思食精全不思慾功夫至此何患乎三才不安

矣頌曰三盜三才備一身心君轉物各歸根乾坤定位邪魔

伏萬國淸平荷聖恩故曰食其時百骸理動其機萬化安

通玄先生曰有若時然後食終身無不愈時然後動庶績無

不安食不得其時動不得其機殆至滅亡

混然子曰此又承上云三才旣安之義於此故曰食其時百

骸理者此言學人平日大要調和五臟飲食不可失其時苟

無失其時則通身三百六十骨節氣血周流無處不暢而病

患自不生旣得其身體康泰可以棲神抱氣常住中田依時

取華池玉液之漿澆灌靈根其苗自秀老子故曰天下有道

卻走馬以糞我獨異於人而貴食母是也動其機萬化安者

此言遇一陽初動之時便當轉斗柄之機以復之行道一次

則通身萬神暢快純陽眞人金丹詩曰獨處乾坤大象中從

頭厯厯運元功縱橫北斗心機大顚倒南辰膽氣雄鬼哭神

哀金鼎裂雞飛犬化玉爐空云何俗子尋常覓大道希夷妙

莫窮丹經曰仔細思量是妙哉朝朝自勸紫霞杯若將地魄

精擒縛自有天魂祝夀來此之謂也頌曰修眞飲食要調停

一氣沖和五臟淸金液鍊形神火煅通身毫孔放光明人知其神之神不知不神之所以神

通玄先生曰傳曰時人不知盜之爲盜只謂神之能神鬼谷

子曰彼此不覺之謂神蓋用微之功著矣

**Interpretation**

This passage elucidates the core principles of cultivation and life-nourishment. It first explains that when spiritual practice reaches a certain level, even sleep, food consumption, and desires naturally diminish, allowing the harmonious trinity of Heaven, Earth, and Humanity to stabilize effortlessly.

The text summarizes in verse: When the three "thefts" of essence (Jing), vital energy (Qi), and spirit (Shen) - which draw upon Heaven and Earth's quintessence - are perfected within the body, the mind can effortlessly guide all things back to their origin. Once Heaven and Earth find their proper alignment, malevolent forces naturally submit, and universal peace manifests through the sage's benevolent influence.

The crucial method lies in two aspects: maintaining regular eating habits allows the body to self-regulate naturally, while acting in accordance with proper timing brings all transformations to peaceful resolution. Master Tongxuan further clarifies that disciplined eating prevents lifelong illness, and well-timed action ensures smooth progress in all endeavors. Conversely, neglecting these principles invites misfortune and even ruin.

Hunranzi elaborates: Regular nourishment ensures unimpeded Qi-blood circulation through all three hundred sixty joints (representing the entire skeletal system), naturally preventing all ailments. With physical health established, one can stabilize the middle Dantian (the body's vital energy center), regularly gathering the nourishing "jade nectar" (saliva) from the Hua Chi (Jade Pool) to cultivate the spiritual root (fundamental vitality). As Laozi observed: "When the world follows the Dao, warhorses manure fields" - while ordinary people chase externals, true practitioners focus on nurturing their foundation.

Regarding timing, one must act when Yang energy first stirs (the critical "return of the solitary Yang" moment in cultivation), circulating internal energy like the revolving Big Dipper. Master Chunyang (Lü Dongbin) declares in his Golden Elixir poetry: "The practitioner alone rotates primordial Qi between Heaven and Earth, with a mind vast as the Northern Dipper and courage mighty as the Southern Stars." Alchemical classics similarly advise: "Daily diligent practice naturally accumulates celestial and terrestrial essences."

The passage concludes with profound insight: Ordinary people marvel at overtly miraculous phenomena, unaware that true wonder lies within apparent mundanity. Master Tongxuan observes: "The world remains blind to the profound mysteries hidden in daily life," while Master Guiguzi notes: "That which neither party perceives constitutes true marvel - this embodies the subtle art of cultivation."

混然子曰神之爲言靈也性也人之靈性虛明無象在父母

未生已前不有其始居父母已生之後不有其終至靈至聖

至幽至微包含眾體總廓萬靈不生不滅不方不圓白紫淸

眞人故曰此神不是思慮神乃與元始相比肩是也此一節

言學人平日修養功夫先以明性爲主心地之中常宜淸靜

不可容一毫私欲𦊱礙於心亦不可著相求玄若纔舉箇意

思神便不是神了經曰夫人神好淸而心擾之此神全體之

妙在乎心空無物淵默含眞與太虛同其體與日月同其明

凡應事接物之間以性隨機轉應自然三界圓通此所以不

知不神之所以神也張眞人曰視之不可見其形及至呼時

又卻譍金剛經云世人以色相求我以音聲求我是人行邪

道不得見如來斯言盡矣頌曰一點元靈是至神神知神處

便非眞人能了悟神虛體朗朗眞空不掛雲日月有數小大有定聖功生焉神明出焉

通玄先生曰傳曰日月有准運數也大小有定君臣也觀天

之時察人之事執人之機如是則聖得以功神得以明心宜

理合安之善也

混然子曰此承上云明性之體於此故發明修命之用旣得

性住必復命關若能性命雙修方得形神俱妙夫修命之訣

學人可以觀天之道日月運行而有冬夏二至陰陽停半而

有卯酉二分積日成月積月成𡻕是以日月有數而小大有

**Interpretation**

This passage discusses the spiritual essence of humanity and the path of cultivation. The human spiritual nature (known as the primordial spirit, or Yuanshen) existed even before one's parents conceived them—it has no beginning. After birth, it does not perish, transcending life and death, formless and shapeless, yet encompassing all things. The "spirit" (Shen) referred to here is not ordinary consciousness but an existence on the same level as the cosmic origin (Yuanshi, the Primordial Beginning).

The key to cultivation lies in maintaining inner purity. Daily practice should focus on illuminating the mind and realizing one's true nature, harboring no selfish desires or distracting thoughts, nor clinging to the pursuit of mystical states. The moment one consciously seeks this "spirit," they deviate from true spiritual nature. The scriptures state that the human primordial spirit is inherently pure but becomes obscured by deluded thoughts. True spiritual nature resides in an empty mind, silently containing genuine essence, unified with the void, and radiant as the sun and moon. In daily interactions, one should allow their innate nature to respond naturally—this is how one connects with the Three Realms (the realms of desire, form, and formlessness). This seemingly effortless state, free from forced seeking, is the true manifestation of spiritual nature.

Master Zhang (likely Zhang Sanfeng) said that this spirit usually has no visible form but responds when needed. As the *Diamond Sutra* states, clinging to forms or sounds in the pursuit of the Dao is a deviation. Those who truly awaken understand that the essence of spirit is empty and numinous, like a cloudless, clear sky.

The passage then discusses celestial patterns: the movements of the sun and moon follow fixed cycles ("having their numbers"), and their waxing and waning obey definite laws (such as lunar phases). Master Tongxuan (possibly the Tang dynasty Daoist Zhang Zhihe) explains that by observing celestial movements and grasping the timing of human affairs, one can achieve sagely merit and manifest divine clarity. Master Hunranzi adds that after realizing one's true nature, one must also cultivate life practices (physical refinement). Only through dual cultivation of nature and life (Xingming Shuangxiu—where "nature" refers to mental refinement and "life" to bodily cultivation) can one attain the wondrous state of unified form and spirit. The method for refining life practices can be understood by observing the patterns of the sun and moon: the winter and summer solstices mark the turning points of Yin and Yang, while the spring and autumn equinoxes are moments of Yin-Yang balance, accumulating over time to form years and months.

定豈不聞日屬陽月屬陰月本無光借日之光每月晦朔太

陰與太陽同宮交會月至此時黑而無光月至初二初三離

日漸遠日射光於月生明而小魂漸長魄漸消至初八日夜

光平上一半乃曰上弦自此以往至十五日夜月與日相望

光明圓滿而大至此魂極而魄生十六七日以下魄長魂消

月光漸減至二十三日夜光平下一半乃曰下弦自此退至

三十日夜月光盡而又還晦矣周而復始循環無窮此天道

運化自然而然是以大修行人體此一理運周天火候於一

身所言日月者精神也水火也鉛汞也性情也當作丹之時

以神合氣主固於内飛神出在寅方至申時進火如日射光

於月漸漸生明而壯流精化氣直入泥丸如月與日對望繼

此陰生用靑女傳言退符下入坤宮日月合璧結成還丹丹

始結而小功深漸養而大故謂日月有數小大有定也勤採

勤收時烹刻鍊眞胎鬱秀智慧開通故曰聖功生焉神明出

焉頌曰日月周天數往來功施梵氣結靈胎從微至著神超

聖火裏栽蓮朵朵開其盜機也天下莫能見莫能知君子得之固躬小人得之輕命

通玄先生曰傳曰其盜微而動所施甚明慱所行極玄妙君

子用之達則兼濟天下太公其人也窮則獨善其一身夫子

其人也豈非擇利之能審小人用之則失其身大夫種之謂

**Interpretation**

This scripture explains the cyclical waxing and waning patterns of the moon, and how practitioners can emulate these natural rhythms in their Neidan (internal alchemy) practice—the core cultivation method of Daoism.

The moon itself emits no light, shining only by reflecting sunlight. On the first day of the lunar month (new moon), when the moon and sun align, the moon appears completely dark. By the second or third day, as the moon moves away from the sun, a faint crescent emerges. On the eighth day, we see the first quarter moon; by the fifteenth, a full moon (when sun and moon oppose each other). Thereafter the moon wanes—reaching the last quarter on the twenty-third—until complete darkness returns on the thirtieth day. This cycle repeats endlessly.

Practitioners must mirror this natural pattern by envisioning the body as a microcosm: here the Shen (spirit, representing the sun) and Qi-blood (representing the moon) share the same relationship as their celestial counterparts. During cultivation, one must stabilize the spirit internally (like the fixed sun) while guiding the Qi-blood’s circulation (like moonlight reflecting solar rays). The specific method involves: beginning practice at dawn (the Yin hour), intensifying the "fire times" (a technical term regulating breath and mental focus) by mid-afternoon (the Shen hour), and directing Jing-Qi (essence-energy) from the lower Dantian (energy center) up to the Niwan Palace (upper Dantian at the crown)—mirroring the moon’s waxing fullness. As Yin energy later ascends, specialized techniques ("Qingnü’s whispered method" refers to particular breathing and guiding techniques) redirect this energy back to the lower Dantian (symbolized as the Kun Palace).

Through repeated practice, the initially tiny Neidan gradually expands—just as the moon follows its ordained progression from crescent to full. Sustained energy gathering and precise fire-times regulation nurture the "true embryo" (another name for the Neidan), unlocking latent wisdom. Thus at the culmination of cultivation, miraculous transformations occur—as wondrous as lotuses blooming from fire.

The text concludes by noting the profound secrecy of "stealing the celestial mechanism" (the art of harnessing cosmic subtle energies)—invisible to ordinary perception. Noble individuals mastering it achieve self-perfection (like Confucius) or benefit society (like Jiang Ziya), while misguided use brings ruin (as seen in Minister Wen Zhong’s fatal ambition). Master Tongxuan (likely referring to Tang dynasty Daoist Zhang Zhihe) summarizes: This mystery appears minute yet manifests powerfully; its methods seem ordinary yet contain supreme principles.

歟得利而忘義李斯之謂歟豈非信道之不篤焉

混然子曰此承上云運行日月於一身故得聖功生而神明

出於此故云其盜機也者此箇盜字非世人竊盜之盜乃運

周天符火之法一息功夫能奪天地一年造化丹經云五行

不順行虎向水中生五行顚倒術龍從火裏出行此道者天

地不能拘甲子管不得是以大修行人乃天地外一賊爾張

紫陽所謂功夫容易藥非遙豈非其盜機也哉這箇盜機至

簡至易是謂無狀之狀無象之象是以天下莫能見莫能知

也君子之人得之謙恭退隱抱朴存眞絶聰棄智惟德爲身

損之又損混俗同塵來者卽應無喜無嗔未嘗顯已之有道

此所以得之固躬也老子曰我有三寶保而持之一曰慈二

曰儉三曰不敢爲天下先又曰上德不德是以有德是也小

人之人若得此道便要逞弄不能伏藏自是自大自顯自長

自伐自矜欺人侮法全無忌憚薄德薄行人皆忌之如是之

人未有不䧟於害而輕於命如龐涓之流是也經曰自見者

不明自是者不彰自伐者無功自矜者不長强梁者不得其

死孔子故曰小人反中庸小人無忌憚也豈虛言哉學人宜

於此詳察頌曰燒山符子盜天機大象希形道隱微君子得

之身退守小人一得便胡爲瞽者善聽聾者善視絶利一源用師十倍三返晝夜用師萬倍

**Interpretation**

The text discusses how Daoist practitioners employ the wisdom of "stealing the mechanism" (referring to cultivation methods that appropriate the creative transformations of heaven and earth), as well as the different manifestations of noble individuals (junzi) and petty persons (xiaoren) after attaining the Dao.

The "stealing" spoken of by cultivators is not mundane theft, but rather refers to the skill of circulating celestial fire (a Neidan method for regulating internal heat) through which one can appropriate a year's worth of heaven-earth creative energy in a single breath. As the alchemical classics state: "When the Five Phases (Wood, Fire, Earth, Metal, Water) operate normally, a fierce tiger emerges from water; when the Five Phases operate inversely, a true dragon arises from fire." Those who truly master this method cannot be constrained by heaven and earth, nor bound by temporal cycles (Jiazi), making great cultivators beings who transcend the cosmos. Zhang Ziyang (a famous Song dynasty Neidan master) spoke of this profound mechanism when he said, "The method is simple, the medicine not far."

This "stolen mechanism" is supremely simple and formless, hence invisible and unknown to ordinary people. When true noble individuals attain this method, they remain humble and unassuming, concealing their cultivation while preserving their simple nature. They value virtue above all, never flaunting wisdom or ability. Continuously reducing desires, they blend with worldly affairs without becoming tainted, responding to circumstances without emotional reactions, never revealing their cultivation. This embodies Laozi's "Three Treasures": compassion, frugality, and not presuming to lead the world—the state where "supreme De appears as non-De."

In contrast, when petty persons attain the Dao, they boast openly, unable to conceal themselves. They become self-righteous, arrogant, self-promoting, and contemptuous of others, disregarding norms without restraint. Such shallow virtue inevitably invites universal disdain. Figures like Pang Juan (the Warring States general who persecuted Sun Bin out of jealousy) ultimately bring disaster upon themselves. As the classics warn: "Those who display themselves lack wisdom; those who assert themselves gain no recognition; those who boast accomplish nothing; those who exalt themselves cannot endure; the violent die unnatural deaths." Confucius similarly cautioned that petty persons recklessly violate the Golden Mean.

A concluding analogy emphasizes the importance of focused concentration: the blind develop extraordinary hearing, the deaf exceptional sight. By eliminating distractions and concentrating on one aspect, effectiveness increases tenfold; through unceasing day-night practice, it multiplies ten thousandfold. This underscores the necessity of single-minded devotion in cultivation.

通玄先生曰傳曰瞽者善於聽忘色審聲所以致其聽聾者

善於視遺耳專目所以致其明故能十眾之功一晝之中三

而行之所以至也一夜之中三而息之所以精也故能用萬

眾之人

混然子曰瞽者無目之稱聾者不聽之謂以世法言人雖兩

目皆瞽耳卻善能於聽兩耳雖聾眼卻善能於視此謂世人

貪心不止隨竅所漏逐於外而失於内此乃凡夫之人貪着

其事故設此喻以爲學者之戒今以道用言大修行人聖智

圓通神機無礙眼亦能聽耳亦能視吁夫視聽之妙非在眼

耳而實在神機之視聽也絶利一源用師十倍者此言以誠

性爲體絶去利欲淸心一源自得其虛靈不昧終不及行武

鍊之功夫故云用師十倍之力也乃形容修性之功夫縱得

寂然不動猶屬陰神豈若修命三返晝夜而有回陽換骨之

妙乎其三返有二說外三返乃眼耳口内三返乃精氣神也

二六時中外則回眼光凝耳韻緘口氣晝夜返顧於中不可

須臾間隔内則混成三寶不可蹉過天機當鉛見癸生之時

便當懸黍珠於空玄之中握固不動飛神沉下海底鍊精化

氣迫逐度上南宮補離作乾繼此以往鍊氣化神直下黃庭

而止巽門雙開大火煆鍊片餉之間鍊神還虛虛空朗朗復

其性初此乃性命雙修之道度人經云中理五氣混合百神

**Interpretation**

Master Tongxuan said: Ancient texts contain this analogy - because the blind cannot see, they focus intensely on hearing, thus developing extraordinary auditory acuity; because the deaf cannot hear, they concentrate deeply on vision, thus achieving exceptional visual clarity. Therefore they can manifest ten times the efficacy of ordinary people. Practicing three cultivation sessions during daylight aims for supreme attainment; conducting three breathing adjustments at night serves to consolidate Jing (essence). In this way, one can mobilize the power of ten thousand beings.

Master Hunran further explained: The blind (gu) refers to those without sight, the deaf to those who've lost hearing. In worldly terms, though people may lose their vision, their hearing becomes remarkably sensitive; though they may lose hearing, their sight becomes extraordinarily sharp. This metaphor illustrates how ordinary people, with insatiable desires, leak their vital essence through sensory channels, chasing external objects while neglecting inner cultivation - the common failing of worldly beings. Thus this analogy warns practitioners.

From the Daoist cultivation perspective, genuine adepts possess complete sagely wisdom, their spiritual mechanism (Shenji) unobstructed - their eyes can hear and their ears can see. This marvelous capacity of perception doesn't reside in physical senses but in the inner spiritual awareness. The saying "Severing one source of distraction brings tenfold effectiveness" means: take sincere original nature as foundation, cut off desires for profit, purify and unify the heart-mind - naturally arriving at the luminous state of empty awareness. The efficacy of such nature cultivation surpasses even deploying tenfold military force, illustrating the power of spiritual work. Yet even achieving absolute stillness belongs to the Yin Shen (spiritual dimension), inferior to the complete practice of dual cultivation of nature and life (Xingming Shuangxiu).

The so-called "three returns" have dual interpretations: externally they refer to withdrawing the three senses (eyes, ears, mouth); internally they indicate consolidating the three treasures (Jing, Qi, Shen). Throughout the twelve two-hour periods of day and night, external practice involves retracting the gaze, listening to the mysterious inner sounds, closing the mouth to regulate breath, constantly turning awareness inward; internal practice requires seizing the moment when Jing, Qi and Shen merge. When the body's true Qi (represented by lead) begins stirring (Gui Sheng), maintain focus like a suspended pearl of millet in emptiness, sinking spiritual intent to the Dantian (sea bottom) to refine Jing into Qi. When Qi becomes abundant, lead it up to the crown (Southern Palace) to replenish the Li trigram (heart fire) transforming into the Qian trigram (pure Yang). Then refine Qi into Shen, returning to the Yellow Court (middle Dantian). Finally open the body's energy channels (represented by the opened Xun gates), using strong fire (vigorous true Qi) for tempering - in moments one can refine Shen to return to emptiness, achieving the luminous void state of original nature. This is the great Dao of dual cultivation. As the Scripture of Salvation states: Such practice harmonizes the Qi of five organs, unifying the hundred spirits (bodily deities) in perfect harmony.

十轉回靈萬氣齊仙丹經云不刻時中分子午無爻卦内定

乾坤是以行道一次則諸天遙唱萬神設禮修丹之力其功

莫大三返晝夜得非用師萬倍者乎頌曰瞽聽聾視妙心通

絶利淸源十倍功大藥三般返晝夜神施萬化道無窮心生於物死於物機在目

通玄先生曰傳曰夫心有愛惡之情物有否臧之用目視而

察之於外心應而度之於内善則從而行之否則違而止之

所以觀善而懲惡也或以項羽其目機心生於物以符堅見

機心死於物殊不知有否臧之用

混然子曰以世法言眾人之心被形所役終日業識紛紜一

心未嘗離物心生於物卽死於物矣其機在於兩目凡物現

前目必先見見愛動心意識外逐日積月增作下死根莫非

皆從眼界之漏也老子曰人之生動之死地民之輕死以其

求生之厚心難制伏者因機在目也以道用言大修行人端

心淸靜惟道爲身凡遇心生於物之時舉六通力放大金光

照無極世界運北斗南辰以復之是得物死而我道興隆其

機實在於天目流意提吸回旋之妙也此須口傳未敢顯露

川老註金剛經云金剛脚踏地旛竿頭指天要知端的處北

斗面南看是也頌曰心生於物死於物機應分明在目中十

轉回靈歸竅妙神凝氣住道興隆天之無恩而大恩生迅雷烈風莫不蠢然

**Interpretation**

This passage primarily discusses the relationship between "mind" and "external phenomena" in spiritual practice, as well as methods for cultivating internal alchemy (Neidan) through sensory control.

The *Yellow Court Scripture* (Huangting Jing) mentions that the highest state of Neidan (Golden Elixir) cultivation requires neither rigid adherence to temporal divisions (midnight/noon) nor divination through trigrams (Yao), yet naturally aligns with cosmic rhythms (Qian-Kun). When genuine attainment is achieved, even celestial deities respond with reverence—such cultivation bears the most supreme merit. Practicing day and night (three cycles of dawn and dusk) yields effects ten thousandfold greater than ordinary effort. The verse states: "Seemingly blind yet perceiving clearly, seemingly deaf yet hearing profoundly"—this mysterious state demands severing external ties and purifying one’s origin to attain tenfold efficacy. The three great medicines (Jing, Qi, Shen) circulate through day-night cycles, while the spirit (Shen) manifests infinite transformations, revealing the inexhaustible profundity of the Dao.

The core teaching is this: Human thoughts arise from external phenomena and perish by them—the crux lies in the eyes as sensory gateways. Master Tongxuan explains: The human heart harbors love and aversion, while external phenomena carry perceived value (good/bad). When the eyes observe phenomena, the mind forms judgments—pursuing what seems good, avoiding what seems bad—an innate capacity to discern virtue and vice. However, cases like Xiang Yu, deluded by immediate appearances ("eyes trigger mind's birth"), or Fu Jian, whose resolve crumbled before external shifts ("seeing triggers mind's death"), stem from failing to recognize phenomena’s inherent neutrality.

Master Hunran further elaborates: Ordinary people’s minds are enslaved by their physical forms, endlessly scattered in thought, never free from external attachments. Since thoughts both emerge and vanish through phenomena, the eyes hold pivotal importance. When any object appears, the eyes perceive it first; craving then destabilizes the original mind, consciousness chases outward, and over time, fixations solidify—all due to the leakage of Shen through vision. Laozi said humans invite death by clinging to life; people take death lightly because of excessive pleasure-seeking. The mind’s resistance to taming stems chiefly from the eyes as gateways. Practitioners differ—their hearts are purified and Dao-rooted. When thoughts are pulled by phenomena, they employ spiritual powers (six penetrations) to radiate golden light, illuminating boundless realms, mobilizing the Big Dipper and Southern Stars (celestial energies) to restore original authenticity. This achieves the state where phenomena perish while the Dao-mind flourishes—the secret lies in applying the celestial eye (third eye) technique.

A Chan verse illuminates: To grasp truth, be like Vajra (diamond) feet planted firmly, or a banner pole pointing straight to heaven—the key is the Big Dipper gazing southward. The summary verse states: Thoughts live and die by phenomena; the mystery clearly lies in the eyes. Tenfold Qi returns to its lair; when spirit condenses and Qi settles, the Dao prospers.

The final line—"Heaven’s seeming cruelty begets great kindness"—reveals cosmic law: apparently merciless nature (swift thunder, fierce winds) harbors the deepest vitality (trembling life). This is the wonder of Wuwei (non-action) nurturing all things.

通玄先生曰傳曰天以凶象咎徵見人能儆戒以修德以迅

雷烈風動人之恐懼以致福無恩而生大恩之謂也

混然子曰天之無恩而大恩生者此言天以生物爲心四時

運化是自然之理豈有意施恩哉蓋因萬物之生妖正並作

妖反害於正是不得巳大恩生焉故用雷霆以申其令揚烈

風而播其威使萬物畏伏皈正其有妖物不改過者雷霆滅

其形風刀碎其體去一害而安眾天威昭鑒豈容其私此天

無恩而大恩所以生大恩生而迅雷烈風莫不蠢然神妙鼓

舞而作頃刻徧滿虛空變化不可測也聖人亦體天道而行

以安天下之民民湻樂化無恩可施其或有悖逆爲民害者

不得巳建侯行師陳甲兵以伐之去一暴而安善良亦如迅

雷烈風振其威嚴示之强梗順於正命此聖人無恩而大恩

所以生焉此皆以世法釋若以道用言修丹之功亦同此理

當其心空性靜之時形忘物忘亦無恩可施因其有陰陽二

氣動靜不常而有分合之兆時遇陰魔侵犯我則正位中原

飛神攝氣召陽雷電母擲火奮迅回烈風掃蕩中山之陰一

息冥情莫不蠢然暢然而若醉此大恩生而施造化之功結

成還丹之妙也如此頌曰天本無恩恩大生冲虛二氣怒流

行雷轟風烈蠢然作造化由來不順情至樂性餘至靜性廉天之至私用之至公禽之制在氣

**Interpretation**

Master Tongxuan (a Tang Dynasty Daoist master) explains: Ancient texts state that Heaven warns humanity through calamitous omens, and people should cultivate vigilance in self-cultivation. The terror of sudden thunder and violent winds actually brings blessings in this way—this is the principle of great grace concealed within apparent ruthlessness.

Master Hunran (a Yuan Dynasty Daoist) further elaborates: The saying "Heaven bestows no favor yet generates great favor" means that the cosmos nurtures all beings according to natural law, with the four seasons operating without deliberate benevolence. Since both good and evil arise during the growth of worldly things, malevolent forces inevitably harm the righteous path. Thus, Heaven must employ thunder to manifest its awe. Fierce winds startle all creatures into returning to the proper way. Unrepentant demonic entities are shattered by lightning—eliminating harm to preserve goodness. The impartial discernment of the Dao's majesty tolerates no partiality—this is how great grace emerges from seeming ruthlessness.

Sages emulate Heaven's way in governing the world. When people live in peace, rulers appear to confer no favors. But when violent elements threaten society, they must reluctantly employ military force to suppress them, just as thunder purges wickedness to uphold justice. Such necessary punishment similarly embodies apparent ruthlessness that conceals profound benevolence.

From the perspective of Daoist cultivation, the practice of Neidan (internal alchemy) follows the same principle. When practitioners attain mental clarity and transcend self-awareness, the Yin and Yang energies (the two fundamental forces in Daoist cosmology) circulate naturally within. If perverse Yin energies intrude, one must mobilize Yang energy—like summoning thunder deities—to dispel the malign influences and restore clarity of body and mind. This internal harmonization and transformation precisely constitutes the mysterious process whereby the creative forces accomplish the Great Dao of the Golden Elixir.

The ultimate conclusion states: Though Heaven's way seems ruthless, it creates and transforms all things. The fierce interaction of Yin and Yang generates thunder and storms. These natural transformations never consider personal feelings—just as supreme joy arises from fulfilling one's true nature, and profound serenity stems from desirelessness. Though Heaven and Earth operate through what appear to be their most secret principles, their application remains perfectly impartial. The key lies in mastering the regulation of Qi's movement (the operational patterns of vital energy).

通玄先生曰傳曰未發謂之中守中謂之常則樂得其志而

性有餘矣安常謂之自足則靜其志而廉常足矣又曰自然

之理微而不可知私之至也自然之效明而不可違公之至

也以聖體之亦然又曰禽物之以氣制之以機豈大小之才

乎太公曰豈以小大而相制哉

混然子曰至樂者神全也至靜者精全也此所謂神全不生

忿性樂有餘裕矣精全不思慾性靜有廉潔矣老君授于吉

太平之要曰夫人天付之神地付之精中和付之氣人能寶

精去欲固氣愛神内則身得長生外則國致太平况有諸内

必形於外了性則身淸靜了命則丹圓成性命雙全自然至

樂性餘至靜性廉也天之至私用之至公者此言天與萬物

惟天得其造化之大以其不自生是以能長且久故能成其

私此天所以得之至私也及其發用大運流行無物不被其

澤此天所以用之至公也聖人體天道而修眞比之眾人而

亦得之至私及其用於事也無一夫不被其德豈不至公乎

禽之制在氣者此設喻之辭禽卽心也神也火也南方朱雀

也此警示學人大要專心制氣以氣爲藥物以神爲符火採

取依時烹錬合法自然陰氣化爲陽氣識神化爲眞人混融

一片骨換身輕如禽鳥翱翔太空皆得制氣之理故仙人號

曰羽客施肩吾曰氣是添年藥心爲使氣神能知行氣主便

**Interpretation**

Master Tongxuan (a revered Daoist master) explained: When human thoughts remain unaroused, this state is called "the Center" (Zhong, referring to the natural state beyond thought in Daoism). Maintaining this "Center" means grasping the eternal Dao. This allows one to preserve joyful consciousness while one's innate nature remains naturally abundant. Abiding in this constant state constitutes self-sufficiency, bringing serenity of mind and maintaining purity with contentment.

He further stated: The workings of nature are profoundly subtle and unfathomable - this represents its most private aspect; yet nature's manifestations appear clearly visible and inviolable - this demonstrates its ultimate impartiality. The sages emulate nature in the same way. Though birds and beasts may seem governed by breath, they are actually controlled by mysterious mechanisms - how could this depend on size or capability? As Jiang Taigong said: Do creatures restrain each other through physical size alone?

Master Hunran (a Daoist philosopher) held that: Supreme joy lies in spiritual fulfillment, while deepest tranquility stems from abundant vital essence (Jing). With spiritual fulfillment, anger cannot arise - a joyful nature naturally overflows; with abundant essence, desires cannot breed - a serene mind naturally manifests purity. The Essential Secrets of Great Peace transmitted by Laozi to Yu Ji (Eastern Han Daoist figure) states: Heaven endows humans with primordial spirit (Shen), earth bestows primordial essence (Jing), while harmonized Qi grants primordial energy (Qi). Those who treasure essence, eliminate desires, stabilize energy and nurture spirit can achieve internal longevity and external world peace. Inner cultivation inevitably manifests outwardly - illuminating the mind reveals one's pure nature, while life cultivation perfects the Golden Elixir (Jindan). Through dual cultivation of nature and life (Xingming Shuangxiu), one naturally attains ultimate joy - abundant consciousness leads to perfect stillness, while mental purity manifests clarity.

The saying "Heaven's Dao appears most private in its extremes, yet operates with ultimate impartiality" means that while heaven and earth nurture all things, only the Dao holds the supreme creative authority. Precisely because it does not exist for itself, it endures eternally, thus fulfilling its "private" aspect. When the Dao operates, all beings receive its grace - this demonstrates its "ultimate impartiality." Sages cultivating in accordance with the Dao grasp this "ultimate privacy" better than ordinary people; when they aid the world and deliver beings, none escape their beneficence - is this not "ultimate impartiality"?

The phrase "birds are controlled by Qi" employs metaphorical language - here "birds" represent heart, spirit and fire, also symbolizing the Vermilion Bird of the South (one of Daoism's Four Symbols). This admonishes practitioners: the essential method lies in focused breath regulation, treating Qi as medicine and spirit (Shen) as the talismanic fire (a Neidan term for mind-guided energy circulation), gathering and refining according to timing and method. This naturally transforms yin Qi into yang Qi, and scattered consciousness into true nature. When spirit and Qi merge completely, one achieves bodily transformation and lightness, soaring through space like a bird - all through mastering Qi regulation. Hence accomplished adepts are called "feathered guests" (an elegant term for immortals). Shi Jianwu (Tang dynasty Daoist) said: Primordial Qi is the elixir of longevity, the mind its charioteer; primordial spirit circulates energy and governs life activities.

是得仙人此之謂也頌曰氣固神和樂有餘虛心淸儉養眞

軀丹成自與天長久身若禽飛上太虛生者死之根死者生之根恩生於害害生於恩

通玄先生曰生者人之所愛厚於身太過則道喪而死自來

矣死者人之所惡審於事至明則道在而生自固矣福理所

及謂之恩禍亂所及謂之害損已則爲物之所益害之生恩

也

混然子曰生死恩害此四者陰陽反復彼此對待之理有生

卽死有死卽生有恩卽害有害卽恩此氣數之然也以眾人

言貪生之厚心被物迷卽造下死之根矣若能死心守分絶

利淸源卽得生之根矣古人所謂貪他的著他的失便宜得

便宜是以聖人於此覺照分明凡心生於物心卽死之心旣

能死道卽生之尹喜眞人故曰聞道於朝死心於夕金剛經

云不應住色生心不應住聲香味觸法生心應無所住而生

其心老子曰生之徒十有三死之徒十有三夫何故我得彼

失乃得生彼得我失乃入死學者可不愼歟恩生於害害生

於恩者此言恩中有害害中有恩正道德經所謂禍兮福所

倚福兮禍所伏文始經亦曰天下之理恩或化爲讎讎或化

爲恩此理屬於事而言不聞譚景升化書云乎侯者人所貴

金者人所重眾人封公而得侯者不美眾人分玉而得金者

不樂是賞不可妄行恩不可妄施由爲爭奪之漸卽爲死亡

**Interpretation**

This scripture explores the dialectical relationship between life and death, as well as between kindness and harm, revealing Daoism's profound understanding of life's essence.

First, it describes the state of accomplished practitioners: When one's Qi (vital energy) becomes stable and Shen (spirit) harmonized, transcendental joy naturally arises. Maintaining inner purity and simplicity nourishes the true self. Upon achieving the Golden Elixir (the highest attainment in Daoist Neidan practice), one naturally attains longevity matching heaven and earth, with a body light enough to soar like a bird into the highest realms.

The core philosophy then unfolds: Life inherently contains seeds of death, while death nurtures possibilities of rebirth. Kindness may breed misfortune, while harm can unexpectedly bring blessings. Master Tongxuan (Tang Dynasty Daoist Zhang Zhihe) explains: People cling to life, yet excessive attachment paradoxically leads them astray from the Dao toward death; people abhor death, yet understanding its essence can stabilize vitality. Fortune brings kindness, disaster causes harm—what appears as loss may conceal gain, illustrating how misfortune generates kindness.

Master Hunran (Yuan Dynasty Daoist Wang Daoyuan) further analyzes: These four—life, death, kindness and harm—cycle like Yin-Yang, interdependent and transforming. Ordinary people, obsessed with life, become deluded by external things, inadvertently planting seeds of death; relinquishing attachments and severing desires paradoxically revives vitality. As ancients said: "Greed for others' advantages brings loss, while apparent loss yields true gain." Thus sages perceive clearly—when the human heart becomes agitated by externals, the Dao-mind dies; when worldly thoughts perish, the Great Dao is reborn. This echoes Master Yin Xi's (Laozi's disciple) teaching: "Hearing the Dao at dawn, one should release attachments by dusk"; the Diamond Sutra's "Mind shouldn't dwell on form or sound"; and Laozi's "The way of life occupies three parts, the way of death three parts"—the pivot between gain and loss determines life and death.

Finally, it emphasizes how kindness and harm generate each other: Misfortune lurks within kindness, while blessings hide in harm, as the Daode Jing states: "Fortune and misfortune lean on each other," and the Wenshi Jing observes: "Kindness and enmity transform." Tan Qiao (Five Dynasties Daoist) illustrates in his *Book of Transformations*: The marquis title everyone pursues brings no joy when actually conferred; the gold and jade all compete for lose their luster when easily obtained. This shows indiscriminate rewards provoke contention, ultimately leading to death.

之基此皆世法釋若以道用言道由魔顯魔因道化當性天

雲起之時我則登引羣眞轉輪而復禮豈不是恩生於害乎

苦海波翻之際我則升玄御眾同化而歸尊豈不是害生於

恩乎頌曰心生有欲死之根心死無爲道自存恩若妄施招

禍害害窮仍復見於恩愚人以天地文理聖我以時物文理哲

通玄先生曰傳曰觀天之運四時察地之化萬物無所不知

而蔽之以無知小恩於人以蒙自養之謂也

混然子曰愚人以天地文理聖者此言愚人非是言愚蠢之

愚蓋爲有等學人因聰明所障被文理所拘竟不肯低下參

訪至人窮究自身天地造化之理只於外面尋紙上之文億

度天地文理快說快道他遂以此爲聖吁何其愚之甚也以

有道者觀之反爲愚人也我以時物文理哲者此謂有道之

人能大觀天地以四時之文萬物之理總歸我身明徹爲誓

如羲皇仰觀俯察旁觀鳥獸之文近取諸身遠取諸物始畫

八卦造書契又如黃帝之廣參孔聖之多學豈非由哲而至

聖乎近有註本多於此止余按禇遂良得太極丹眞人所註

本及與張果老人註本其下皆有二十一句百一十六字極

說得妙今當以太極丹眞人張果本爲正諸本逸去皆後人

傳注之誤爾卽非結經之義頌曰愚人外面論虛空執理拘

文性不通豈識我家眞妙用朝朝日出嶺頭紅

**Interpretation**

This scripture discusses the dialectical relationship between "favor" and "harm" as perceived by Daoist practitioners. When calamities arise in the world (when clouds gather and the sea of suffering churns), cultivators can actually use these opportunities to deliver sentient beings (guiding perfected beings through samsara and elevating the mysterious to govern the multitude). What appears as misfortune may conceal blessings, while apparent favors might hide potential harm. The phrase "favor is born from harm, harm is born from favor" illustrates this principle of interdependent fortune and misfortune.

The text then critiques two approaches to understanding: The ignorant (fools) rigidly study only the surface patterns of heaven and earth (cosmic patterns), while true cultivators (the "I" in the text) comprehend the Dao by observing seasonal changes and the growth of all things (temporal patterns). Master Tongxuan (a Tang Dynasty Daoist) explains that genuine wisdom doesn't lie in rote memorization, but in maintaining a state of empty stillness (veiled by non-knowing). By practicing small kindnesses to others (minor favors), one cultivates the self (self-nourishment).

Master Hunran (a Song Dynasty Daoist) further clarifies that the "fools" mentioned aren't intellectually deficient, but rather those practitioners whose cleverness becomes their downfall. They stubbornly cling to book knowledge (constrained by textual patterns), refuse to humbly seek guidance (unwilling to lower themselves to inquire), and presumptuously speculate (recklessly conjecture) about cosmic principles while considering themselves profound (quick to lecture). True cultivators (those who possess the Dao), like Fuxi who observed animal markings or the Yellow Emperor who extensively studied all things, integrate the principles of heaven, earth, and the myriad things into their very being (all ultimately returning to my person).

The text concludes by addressing textual variations, noting that the versions obtained by Chu Suiliang from the Perfected Lord of the Supreme Ultimate (Taiji Dan Zhenren) and the annotations by Zhang Guolao (the famous Tang Dynasty Daoist) are the most complete and reliable. Other editions' missing twenty-one sentences (116 characters) resulted from later copying errors. The final metaphor "each dawn the sun rises crimson over the ridge" satirizes those who only engage in empty theorizing (discussing emptiness) without practical cultivation—such people will never perceive the true wondrous function of the Dao.

人以愚虞聖我以不愚虞聖人以奇期聖我以不奇期聖故曰沉水入火自取滅亡

通玄先生曰知四時之行知萬物之生皆自然也故聖人於

我以中自居之謂也故曰死生在我而已矣人之死亡譬如

沉水自溺投火自焚自取滅亡理國以道在於損其事而已

理軍以權在於亡其兵而已無死機則不死鬼神其如我何

無生機則不生天地其如我何聖人修身以安其家理國以

平天下在乎立生機以自去其死性者生之機也除死機以

自取其生情者死之機也

混然子曰人以愚虞聖者此謂有等參禪學道之人起頭不

遇眞師所授他平日只以頑空爲性諸經不去參究惟守一

塊肉心灰心槁木死捉箇念頭不放出去不貪不求他以此

爲聖殊不知癡猫守於空宂而終不得於鼠也又如鑽冰求

火而終不得於火也我以不愚虞聖者此言大修行人必須

參拜明師開發竅妙廣通諸經究竟玄奥云何是性云何是

命性如何修命如何鍊參去參來直至到那參不得處方是

不愚到此之時只用一箇損字來受用諸緣損盡以至無爲

自然智慧生明道沖靈應故我以不愚虞聖也豈不聞大舜

之聖每好問而好察邇言大禹聞一善言則拜顏子得一善

則拳拳服膺而弗失以三聖之道莫非好學而得以今人之

資不學可乎度人經云乃當洞明至言是也人以奇期聖者

**Interpretation**

Ordinary people foolishly speculate about sages, but I do not follow this approach. People expect sages to display miraculous powers, but I harbor no such expectations. Hence the saying: "To leap into water or throw oneself into fire is to court destruction."

Master Tongxuan (a Daoist adept) explains: Understanding the cyclical patterns of the four seasons and comprehending the principles governing all beings' growth—these belong to the natural Dao. Therefore, sages maintain perfect equilibrium and harmony in their worldly conduct. Life and death ultimately rest in one's own hands. A person's demise resembles deliberately drowning oneself in water or immolating oneself in flames—both are acts of self-determination. Governing a nation requires following the Great Dao, with the essential method being the reduction of unnecessary governance; commanding armies demands skillful strategy, with the crucial point being the avoidance of needless sacrifice. Eliminate the catalysts of death, and death cannot claim you—not even spirits and deities can interfere. Remove the conditions that generate complications, and no troubles will arise—not even Heaven and Earth can intervene. Sages cultivate themselves to bring peace to their households and govern states to bring stability to the world. The key lies in fostering vitality (生机) to dissolve lethal energies (死气)—vitality represents life's turning points, while eliminating lethal energies creates opportunities for vitality, which are precisely the triggers of mortality.

Master Hunran (another cultivation practitioner) supplements: The phrase "ordinary people foolishly speculate about sages" refers to those who study Zen and Daoism without encountering genuine enlightened teachers. They stubbornly cling to empty mental states without examining scriptural teachings, rigidly maintaining withered thoughts without desire or ambition, imagining this to be the realm of sages and worthies. This resembles a foolish cat eternally guarding an empty mouse hole that will never yield prey, or attempting to extract fire by drilling ice that will never produce flame. As for "I do not follow this approach," true practitioners must seek enlightenment from wise teachers, thoroughly comprehend various scriptures, and investigate profound questions like "What is original nature?" "What is life?" "How to cultivate nature?" and "How to refine life?"—persisting until reaching the limits of inquiry before genuine awakening occurs. At this stage, one need only grasp the essential method of "reduction," relinquish all attachments to achieve wuwei (non-action), and naturally attain luminous wisdom in harmony with the Dao. Have we not heard how the sage Shun achieved wisdom through diligent study, how Yu the Great bowed in gratitude upon hearing virtuous words, or how Yan Hui treasured every teaching he received? These three sages all attained realization through learning. How can modern people of ordinary capacity neglect study? The Scripture on Saving Humanity states: "One should thoroughly comprehend the supreme truth"—this precisely conveys the meaning. As for "people expect sages to display miraculous powers"... [text continues]

此言有等學人不求正法惟務異端旁門小法奇怪之術以

惑後人如巫炎等尙泥水丹法擇美女爲爐鼎以三峯爲採

戰金鎗不倒爲固濟提吸女精作黃河逆流爲丹頭以多入

少出爲行火如此謬術大亂正宗又有等以手爲雌雄劍取

女癸爲丹頭又有等休妻絶粒漱津運氣摩擦搐縮吸日月

精華燒茅弄火如斯等類何啻千門他以此奇而期聖也丹

經故曰道法三千六百門人人各執一爲根豈知些子玄微

處不在三千六百門金剛經亦曰一切有爲法如夢幻泡影

如露亦如電應作如是觀是也我以不奇期聖者此言得道

之士常以無事取天下内則存眞養素外則隨事應機國土

淸平無爲而樂魔兵忽生攝情一息自然而然無理至理此

所以不奇而期聖也故曰沉水入火自取滅亡者此當有二

說以弄奇術者言自迷正宗喪失眞道耗其靈根如是之人

將身蹈其湯火自取滅亡也若以有道者言當作丹之時則

行戊已之門以戊土下沉於水府捉坎陽去補離陰成乾之

後以已土退符流珠復還神室火鍊混融塵垢盡淨覺身心

如一太虛洞妙無際此所以沉水入火自取滅亡尹眞人述

說經臺詩云心昧玄言沉地府性通妙語合天心是也頌曰

愚人只會弄頑空用術爲奇性自䝉我以無爲淸靜道黃金

鍊出滿爐紅

**Interpretation**

The text critiques certain practitioners who have strayed from the true path of cultivation. Instead of pursuing authentic methods, they become obsessed with various heretical practices and strange techniques to deceive later generations. Take figures like Wu Yan for example—they promote so-called "muddy-water alchemy" (a heterodox method), selecting beautiful women as "furnaces and cauldrons" (tools for cultivation), employing improper sexual techniques like "Three Peaks Battle Harvesting" and "Golden Spear Unyielding," while absurdly claiming that "reversing the Yellow River's flow" (perverse energy extraction) and "taking in much while releasing little" (faulty breathing methods) constitute essential alchemical formulas. These preposterous methods severely disrupt orthodox practice.

Others gesture with so-called "female-male swords," using menstrual blood as alchemical material; some abandon their spouses, practice extreme fasting (bigu), swallow saliva, manipulate Qi through forced guiding, rub their bodies, contract muscles, absorb solar and lunar essences, or even play with fire and thatch (referring to various bizarre cultivation techniques). Such heterodox methods number in the hundreds—how could they possibly hope to attain the Dao and achieve immortality through these contrived tricks?

The *Alchemical Scriptures* state: Though there may be three thousand six hundred cultivation methods, everyone clings to one as fundamental. Little do they realize that true profundity lies not in these flashy techniques. The *Diamond Sutra* similarly teaches: All conditioned phenomena (deliberately fabricated methods) are like dreams, illusions, bubbles, shadows—like morning dew or lightning flashes. They should be viewed as such.

Those who truly attain the Dao maintain inner purity and simplicity while outwardly responding to circumstances with ease. When the nation is at peace, they govern through Wuwei (non-action). Even when demonic obstacles suddenly appear, they instantly rein in deluded thoughts—everything occurs spontaneously. This represents the highest principle, requiring no extraordinary techniques to transcend the mundane and enter sagehood.

The saying "plunging into water and fire invites self-destruction" can be understood two ways: For those dabbling in strange arts, they lose the true path, forfeit their authentic nature, and deplete their spiritual roots—like willfully jumping into water and fire to perish. For genuine cultivators, alchemical practice requires entering through the "Gate of Wu-Ji" (the correct path), where "Wu-Earth" (yang energy) descends to the kidney-water region. They draw the yang energy from the Kan trigram (kidneys) to supplement the yin of the Li trigram (heart), forging a body of pure yang. Then, using "Ji-Earth" (yin energy), they guide the "Flowing Pearl" (essential Qi) back to the divine chamber (upper Dantian). Through proper firing times, body and mind fuse without obstruction—all impurities vanish, achieving unity with the Great Void. This is the true meaning of "plunging into water and fire" (representing the alchemical state of water and fire in perfect balance).

Master Yin Xi inscribed verses at the Scripture Platform: Those unenlightened about the profound principle sink into the underworld; only by comprehending wondrous methods can one align with celestial intent. Fools toy with obstinate emptiness (wrong views of emptiness), conjuring spirits through assorted techniques, while true cultivators—through the Dao of Wuwei and serene purity—refine the full cauldron of Golden Elixir (symbolizing supreme realization).

自然之道靜故天地萬物生天地之道浸故陰陽勝陰陽相推而變化順矣

通玄先生曰傳曰自然之道無爲而無不爲動靜皆得其性

靜之至也靜故能立天地生萬物自然而然也伊尹曰靜之

至不知所以生也傳曰浸微也天地之道體著而用微變通

莫不歸於至微之漸故能分陰陽成四時之至順也又曰聖

人變化順陰陽之機天地之位自然故因自然而冥之利自

然而用之莫不得自然之道也

混然子曰自然之道靜者此謂天道流行四時宣氣本自然

而靜所以天地萬物生聖人體天道而行亦自然而靜以無

事定天下所以四海萬民樂無名之朴老子故云行不言之

教我無爲而民自化我好靜而民自正是也天地之道浸故

陰陽勝者此言天氣不下降地氣不上升上下不通故天地

否遂成孤陰寡陽二氣偏陷五星失度日月相刑四時不調

寒暑失節冬天震雷夏月飛雪赤旱洪漂萬物耗竭此天地

之道浸故陰陽勝也彭眞人曰陽火過度水旱不調凝冬變

爲大暑也陰符失節寒暖相侵盛夏反爲濃霜也金宮旣砂

汞之不萌一鼎則蟲螟之互起大則山崩地圯金虎與木龍

沸騰小則雨暴風飄坎男共離女奔逸此之謂也陰陽相推

而變化順者此言陰陽有離合之妙水火有旣濟之方採藥

依時運符合刻自然陰陽相推而變化順是得形神俱妙與

**Interpretation**

The *Yellow Emperor's Scripture of the Hidden Talisman* discusses the fundamental patterns of celestial and terrestrial operations. The essence of the Dao (the Way) of nature—the primordial principle of the cosmos—is stillness. Precisely through this stillness, all beings in heaven and earth are able to flourish. The movements of the cosmos unfold gradually and steadily, allowing the dual energies of Yin and Yang to maintain mutual equilibrium. Through their dynamic interplay, the transformations of all things proceed harmoniously.

Master Tongxuan explains that while the Dao of nature appears to embody Wuwei (non-action), it in fact accomplishes all things, with both movement and stillness perfectly aligned with inherent nature. Only through ultimate stillness can heaven and earth be established and the myriad beings be transformed—a process that occurs spontaneously. As Yi Yin observed, when stillness reaches its zenith, even the very emergence of life becomes imperceptible. The Dao of heaven and earth manifests visibly yet operates subtly; all transformations ultimately return to imperceptible gradations. Thus, it distinguishes Yin and Yang, creating the orderly progression of the four seasons. Sages align themselves with the pivotal moments of Yin-Yang transformation, acting in accordance with natural principles, and thereby naturally attain benefit.

Master Hunran further elucidates: The Dao of nature takes stillness as its foundation. The alternation of seasons and the circulation of Qi (vital energy) all represent its spontaneously tranquil state. Sages emulate the celestial Dao, governing through Wuwei (non-action), so the people dwell in peace and prosperity. As Laozi states, "Practicing teaching without words," when rulers refrain from arbitrary interference, the people naturally return to simplicity; when rulers cherish stillness, the people naturally become upright.

When the Qi of heaven and earth flows discordantly—with Yang Qi failing to descend and Yin Qi unable to ascend—an imbalance between Yin and Yang arises. Perfected Peng illustrates this: excessive Yang Qi may make winter resemble midsummer, while disrupted Yin Qi can bring frost in summer. Such disharmony triggers natural disasters, ranging from catastrophic events like mountain collapses and earth fissures to violent storms. This mirrors alchemical practice: when the firing process is misapplied, the medicinal substances (cinnabar and mercury) within the golden crucible (an alchemical term for the furnace) fail to coalesce, instead generating impurities.

When Yin and Yang mutually propel one another—like water and fire achieving perfect integration (the "Ji Ji" hexagram in the *Book of Changes*)—beneficial transformations naturally occur by seizing the opportune moment and following the patterns. In Neidan (internal alchemy), "gathering the medicinal essence" (collecting primordial Qi) must accord with the proper temporal cycles, and "activating talismans" must align with cosmic rhythms. Through such Yin-Yang interaction, one attains the sublime state where form and Shen (spirit) both reach perfection.

道合眞也頌曰自然道靜物生全陰錯陽差便屬偏會得陰

陽顚倒用回童返老夀齊天是故聖人知自然之道不可違因而制之至靜之道律厯所不能契爰有奇器是生萬象八卦甲子神機鬼藏陰陽相勝之術昭昭乎進乎象矣

通玄先生曰傳曰道之至靜也律厯因而制之不能叶其中

鳥獸居之位也又曰八卦變異之伎從是而生上則萬象下

則萬機用八卦而體天用九疇而法地參之以氣候貫之以

甲子達之以神機閉之以鬼藏奇譎之蕩自然也又曰陰陽

相勝之術坦微而不違乎本明之信可明故能進乎精曜象

矣

混然子曰是故者乃轉語之辭於此故總結陰符經三篇内

旨之意聖人者有道德之尊稱也知自然之道不可違者此

言我旣知大道是自然之理則當守我自然之道不可違而

豈别求於他也因而制之者此謂我身之神氣如龍虎之難

調習必須因時運轉逆回土釜而制伏之學人能領悟此意

可以鍊還丹矣至靜之道律厯所不能契者此言功夫鍊化

之後自然眞空朗徹如萬里無雲之狀當此時形忘物忘性

靜杳無名象難描難寫豈律厯所能契耶爰有奇器者此謂

三寶混合養成靈丹貫石透金變化自在是爲無名之器豈

非奇器者乎大修行人有此奇器運用大化如指掌是生萬

象八卦甲子矣神機鬼藏陰陽相勝之術昭昭乎進乎象者

**Interpretation**

This scripture primarily discusses how practitioners of the Dao must align with natural laws and comprehend the mysteries of Yin-Yang transformation. The *Yellow Emperor's Scripture of the Hidden Talisman* (Huangdi Yinfu Jing) states that when the Dao (the fundamental law of the cosmos) merges with the True (one's innate nature), all things flourish spontaneously. If Yin and Yang become disordered, one strays from the proper path, but by mastering the principle of reversing their positions, one can reverse aging and attain longevity equal to heaven.

Thus, the sages understood that natural laws cannot be defied and accordingly established guiding principles. The most subtle "Way of Utmost Stillness" (Zhi Jing Zhi Dao) cannot be fully captured even by calendrical systems. Here, a marvelous "wondrous vessel" is mentioned—referring to the latent potential within the human body for cultivation—which gives rise to the myriad phenomena of heaven and earth, encompassing the mysteries of the Eight Trigrams (Bagua, the eight fundamental natural phenomena) and the sexagenary cycle (Jiazi, the system of temporal cycles). Within it lies an unfathomable mechanism and the principles of mutual generation and overcoming between Yin and Yang, all clearly manifested in observable phenomena.

Master Tongxuan explains that when the Dao reaches the state of utmost stillness, though the calendar is formulated accordingly, it cannot perfectly align with it. Just as birds and beasts each have their natural habitats, the art of transformation through the Eight Trigrams emerges from this, connecting above to the myriad phenomena and below to the countless workings of the world. By using the Eight Trigrams to contemplate the Dao of Heaven and the Nine Categories (Jiuchou, the nine great methods of governing the world) to emulate the Dao of Earth, integrating seasonal changes and threading through the Jiazi cycle, one attains comprehension through divine mechanisms and preserves it in secrecy. This wondrous operation is entirely in harmony with natural law. Though the principle of Yin-Yang overcoming each other is subtle, it never violates the fundamental truth. Understanding this principle leads to higher realization.

Master Hunran further elaborates that the sages (honored adepts who have attained the Dao) knew natural laws could not be defied, so they steadfastly upheld their own inherent way without seeking external solutions. "To regulate" refers to refining one's own Shen (spirit) and Qi (vital energy) during cultivation, much like taming a dragon and tiger, circulating them in accordance with the proper timing, and ultimately returning them to the Dantian (the lower energy center, metaphorically called the "earthen cauldron") for control. Practitioners who grasp this principle can refine the "Reverted Elixir" (Huandan, a Neidan term referring to the process of transforming Jing into Qi).

The "Way of Utmost Stillness" describes the advanced stage of cultivation where the mind becomes clear and vast like a cloudless sky, the body and external objects are forgotten, and one enters a state beyond form—something no calendar can measure. The "wondrous vessel" refers to the spiritual elixir formed by refining the Three Treasures (Jing, Qi, and Shen), possessing miraculous abilities to penetrate metal and stone and transform freely. This is the most essential treasure for cultivators. Great adepts who master this "wondrous vessel" effortlessly command the transformations of heaven and earth, revealing the mysteries of the Eight Trigrams and the Jiazi cycle. Those divine mechanisms and Yin-Yang principles are all plainly displayed within the myriad phenomena.

此言神機剛烈鬼自伏藏陰盡陽純脫胎神化自此移神上

居泥丸之宮正要脚踏實地仔細保養迸破天門陽神欲出

勿可輕縱直待存惜如孩童力健能走然後可以出神故曰

陰陽有相勝之術内功已就外行圓成自然感帝君飛詔來

徵則身乘雲軿鶴駕霞光繚繞天香馥郁上升玉京金闕隨

其功行而與仙官豈不是昭昭乎進乎象矣如軒轅黃帝於

巴山與後宮及羣臣七十二人乘龍而飛升又如舜帝於蒼

梧何侯之家五老捧詔而飛升又如漢之天師張道陵晉之

許旌陽葛仙翁皆同妻子白日飛升爲金闕之臣神仙之學

誠有騐也古今得道者奚止萬千之數焉學者不可以神仙

爲荒唐而生退心大要信得及更求明師口授勤行修鍊無

貳爾心自有天仙保舉必登仙翁之品不虛言也頌曰胎仙

養就脫陰符朝拜高尊入玉虛進

**Interpretation**

This passage describes the state achieved through advanced spiritual cultivation. When practitioners attain complete harmony of Yin and Yang through the "Yin Talisman" method (referring to internal practices that balance these forces), they reach a state where Yin Qi dissipates and Yang Qi becomes pure. At this stage, they shed their mortal form and achieve transformation of their primordial spirit (Shen). The Shen ascends to the "Mud Ball Palace" (the upper Dantian located deep between the eyebrows), yet practitioners must remain grounded and patiently nurture this state.

Only when the primordial spirit becomes robust—like a child naturally gaining strength to walk—can true "spirit liberation" (Shen leaving the body) occur. The scripture emphasizes that the mutual generation and restraint of Yin-Yang form the fundamental principle of cultivation. When internal practice is perfected and external virtue is complete, celestial envoys will arrive with divine summons. The cultivator may then ride cloud chariots and crane-drawn carriages amidst radiant halos and celestial fragrances, ascending to the Jade Capital and Golden Towers (the highest Daoist heavens) to assume an immortal official position according to their accumulated merit.

Historical precedents abound: The Yellow Emperor ascended from Mount Ba with seventy-two ministers astride dragons; Emperor Shun received the summons of the Five Directional Deities at Cangwu; while Daoist patriarchs like Zhang Daoling, Xu Xun (Xu Jingyang), and Ge Xuan achieved daylight ascension with their entire families. The path to immortality is verifiable—countless beings across history have attained this Dao. Practitioners must not dismiss these accounts as fanciful but maintain steadfast faith. With guidance from enlightened masters and diligent practice, celestial immortals will naturally endorse one's candidacy for transcendence.

The concluding verse summarizes: When primordial spirit cultivation reaches perfection, one breaks free from Yin-Yang constraints to pay homage to the Celestial Venerables in the Jade Void. This metamorphosis from mortal to sage manifests visibly, culminating in soaring through the heavens atop phoenix-drawn cloud chariots.

象昭昭神變化鸞翔鳳翥

駕雲車

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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/KR5i0031/