Zhou Yi Chan Zhen (周易闡真) · Volume 1

自秦焚典策，惟易以卜筮之書，僅得不毀。漢除挾書之律，易經始置博士，而焦京田孟之屬，大多以灼揲占驗為能，遂使聖神授受三古奧奇，或與風角烏情視為小說家言，而易流為卜筮之書。

Since the Qin Shi Huang burned the classics, only the Book of Changes survived because it was regarded as a book for divination. When the Han dynasty lifted the ban on private possession of books, the Book of Changes began to have official scholars appointed to study it. However, people like Jiao Yanshou, Jing Fang, Tian He, and Meng Xi mainly focused on divination through灼龟 and揲蓍, and predicting outcomes. Thus, the profound teachings passed down by Fuxi, King Wen, and Confucius were regarded like "Fengjiao" (divination by wind direction) and "Wqing" (divination by bird calls), as mere tales of fiction. As a result, the Book of Changes fell into the category of a book for divination.

逮後伯陽魏氏，始合三易，作《參同契》一書，抉羲、農、姬、孔之義蘊，衍河、洛圖象之精深，人勰以天察之道而愈明，物性其情，驗之身而益著。然其稱物罕譬，寄寓窅深，後賢不察。又或以私意相揣，遂致異說蜂起，爭以黃白吐納為事，而易又流為鍊度之書。

Later in the Eastern Han dynasty, Wei Boyang combined the principles of the three Yis, the "Lianshan," "Guicang," and "Zhouyi," into a single work called the "Cantongqi." He elucidated the profound meanings of Fuxi, Shen Nong, Ji Chang (King Wen of Zhou), and Confucius, and explored the deep implications of the diagrams of the Yellow River Chart and the Luo Writing. By using the principles of heaven to understand human affairs, the principles became clearer; by verifying them against the nature of all things and testing them on oneself, they became more evident. However, he rarely used straightforward metaphors, and his meaning was deep and hard to grasp. Later scholars could not fully understand his intent, and some guessed at his meaning based on their own private interpretations, leading to various conflicting views. As a result, people began to focus on alchemy, particularly the external alchemical techniques for transmuting metals, and breathing exercises and qigong, turning the Yi into a book about alchemy and immortality.

悟元道人者，金城棲雲山之肥遁士也。其生平著述《三易注略》若干卷，餘既序而傳之矣。茲復出其《周易闡真》一編，索餘為識其著書之由。蓋道人以蚤年始學隱跡黃冠，神解超超，道心夙契。後遇龕谷老人，彌分邪正之源。又值仙留丈，盡抉元真之秘，以為丹道即易道也，聖道即仙道也。

Wuyuan Daoren is a reclusive and worldly-wise gentleman living on Qiyun Mountain in Jincheng (now Lanzhou, Gansu). He has written several volumes of "San Yi Zhu Lue," which I have already written a preface for and circulated. Now he has presented the compilation "Zhou Yi Chanzhen" to me, asking me to record the reasons for his writing. Originally, the Daoren had begun studying Dao early in life, concealed his appearance and became a Daoist, with extraordinary insight. He had an early connection with the "Daoxin" (the pure and sincere original mind of the Earlier Heaven). Later, he met the old man of Kan Gu, who helped him clearly distinguish the sources of heretical practices from orthodox ones. Then he met the elder Xianliu, who fully revealed the secret teachings of the "Yuanzhen" (the primordial true vital energy of the Earlier Heaven). Thus, he came to believe that the alchemical path is the same as the Yi path, and the way of the sages is the same as the way of the immortals.

易非卜筮鍊度之書，實皆窮理、盡性、至命之學也。於是述伯陽之遺義，參神聖之蘊奇，取其龍蛇鉛汞之法，驗以爻繫圖象之說，別其劣歧，歸於宗主，其辭約、其義繁、其文淺、其指深，取類極邇，而見道甚遠，其身心性命之功，殆不謬乎。吾儒之為之者，嗚呼！若道人者，庶可與言易哉！

The Book of Changes is not a book for divination or alchemy for worldly salvation. In fact, it is entirely about the study of principles, the complete realization of nature, and the attainment of destiny. Therefore, he explained the meaning left by Wei Boyang, combined the profound insights of sages throughout history, and adopted the methods of alchemists called "dragon and tiger lead and mercury" (using dragon and tiger, lead and mercury as metaphors for temperament and yin-yang medicinal substances). He used the line statements, the Great Treatise, and the theories of the River and Lake diagrams to verify these ideas, distinguishing the wrong paths among them and returning to a fundamental principle. His writings are concise in wording but rich in meaning, simple in sentence structure yet profound in implication, using very familiar analogies to reveal a high and distant truth. His system of cultivating body, mind, and destiny is probably without error, and it is in line with the practices of our Confucian scholars. Alas! A person like Wu Yuan Dao Ren is the only one who can be discussed on the subject of the Book of Changes.

《易》曰：成性存存，道義之門。又曰：一陰一陽之謂道。繼之者，善也；成之者，性也。仁者見之謂之仁，智者見之謂之智，百姓日用而不知，故君子之道鮮矣。

The Great Treatise says: To realize one's nature and constantly nurture it is the gateway to the Way. It also says: The alternation of Yin and Yang in operation is called the Dao. What can follow this Dao is called "goodness," and what can complete this Dao is called "nature." The benevolent see in it what is called benevolence, the wise see in it what is called wisdom, and the common people use it daily without realizing it, so those who truly understand the Way of the gentleman are few.

今以道人之書觀之，元微香邈，與道大適，不必標奇領異而已。得易之簡能之妙，所謂苟非其人，道不虛行。彼執金堤水防之言，務熊經鳥伸之術，其於伯陽氏之書，猶未升其堂而嚌其胔也，何足以盡易之蘊乎！

Now looking at the writings of Wu Yuan Dao Ren, the meaning and principles are profound and deep, perfectly aligned with the great Dao. They do not rely on being novel or unique to gain attention, but truly grasp the subtle essence of the "Easy and Simple" nature of the Book of Changes, which can bring about all things. As stated in the "Great Treatise" of the Book of Changes, without such a true person, the Dao would not arise spontaneously. As for those who rigidly adhere to the idea of "gold embankment water defense" (a metaphor for strictly conserving vital energy without letting it out), or focus solely on "Xiong Jing Niao Shen" (a type of qigong exercise imitating a bear climbing a tree and a bird stretching its neck), they are still outsiders who have not even entered the hall yet, trying to taste the meat. They are far from being able to fully understand the profound mysteries of the Book of Changes!

昔唐道士王遠知，著有《易總》，忽一日，雷電晦冥，似有神物取去。今道人此書，當敏慎護持，勿盡洩造化之秘藏，致煩丁甲也。嘉慶庚申夏，梁溪楊芳燦序。

In the Tang dynasty, the Daoist priest Wang Yuanzhi wrote a book called "Yi Zong." One day, there was a sudden storm with thunder and lightning, and the sky became dark, as if the book had been taken away by a divine creature. Now, this book should be carefully guarded by Daoists, and one should not reveal all the secrets of destiny, lest the divine generals such as the Six Ding and Six Jia come to seize it. In the summer of the Gengshen year of the Jiaqing era (1800), Yang Fangcan from Liangxi (now Jiangsu Wuxi) wrote this preface.

丹經之由，始於後漢魏伯陽真人。真人成道後，憐世之學人惑於旁門邪說，不知聖賢大道，每多空空一世，到老無成，遂準易道而作《參同契》，以明性命源流、陰陽真假、修持法則、功夫次序。

The origin of the Dan Jing texts began with Wei Boyang, the true person, during the Eastern Han dynasty. After attaining enlightenment, he pitied those who studied the Way but were misled by heretical doctrines, failing to understand the great principles of sages. Many wasted their lives in vain, achieving nothing by old age. Therefore, he composed the "Cantong Qi" based on the principles of the Yi Jing, to explain the origin of "Xingming" (nature and fundamental life), the true and false aspects of yin and yang, the rules of cultivation, and the proper sequence of practice.

托物取象，譬語多端，以性命、陰陽、剛柔謂之藥物；以修持功夫次序謂之火候；以修持功夫不缺謂之鍛鍊；以勇猛精進謂之武火；以從容漸入謂之文火；以陰陽、剛柔、中正謂之結丹；以陰陽混成、剛柔悉化謂之丹熟；以無聲無臭、神化不測謂之脫丹。其寓意亦如周易，擬諸其形容，象其物宜，始有金丹之名、丹法之說、修特性命之理。

He uses external things to symbolize concepts, and there are many ways of metaphorical expression. He calls life and death, yin and yang, strength and flexibility "drugs" (the basis for cultivation); he calls the order and sequence of practice "fire timing"; he calls continuous effort "refinement"; he calls vigorous and diligent practice "strong fire"; he calls calm and gradual practice "gentle fire"; he calls yin and yang, strength and flexibility each in their proper balance "formation of the golden elixir"; he calls the complete blending of yin and yang and the elimination of all extremes of strength and flexibility "elixir matured"; he calls the state of being without sound or smell, mysterious and indescribable "transcending the elixir." His method of expressing meaning is similar to the Zhou Changes, by comparing things to their forms and expressions, taking appropriate symbols from things, thus giving rise to the term "golden elixir," the method of elixir cultivation, and the principles of cultivating life and nature.

《參同》一出，詳明其備，大露天機矣。後之了道群真，皆祖《參同》譬象，各作丹經，發《參同》所末發，詳而又詳，明而又明，性命之理無餘蘊矣。

When The Great Unity of Heaven and Earth was first published, it explained things in a detailed and comprehensive manner, revealing great heavenly secrets. Later generations of true sages and masters all took the analogies and images from The Great Unity of Heaven and Earth as their foundation, each composing their own alchemical texts to elaborate on what was not fully explained in The Great Unity of Heaven and Earth. They explained things more and more clearly, making the principles of life and death even more evident, leaving no more hidden mysteries.

其如書愈多，而人愈感，後學之人不得真傳，直以譬象為真實，或以坎離為心腎，或以震兌為肺肝，或以屯蒙為子午抽添，或以復姤為心腎氣生，或以既濟為心腎交合，甚至以陰陽為男女，以彼我為採戰，以煆煉為爐火，以金丹為服食，以有為為搬運，以無為為空寂，皆認後天有形、有象之物，不知先天無形、無象之真，以一盲而引眾盲，埋沒古人度世之婆心矣。

No matter how many books one reads, one becomes more confused. Later scholars who studied the Way failed to receive the true transmission and took metaphors and symbolic representations as literal facts: some took the hexagrams Kan and Li as the heart and kidney, some took Zhen and Dui as the lung and liver, some took Zun and Meng as the "drawing in and adding" practices of the Zi and Wu hours (drawing out yin energy and adding yang energy), some took Fu and Gou as the movement of heart and kidney energies, some took Ji Ji as the union of heart and kidney energies; even some took yin and yang as male and female, "self and other" as the alchemical practices of sexual intercourse, "refining" as burning herbs in a furnace, "golden elixir" as a pill to be swallowed, "having action" as moving blood and qi, and "non-action" as sitting in stillness and emptiness. These people recognized only the later heaven's tangible and visible things, not the earlier heaven's intangible and formless true essence. It is like a blind person leading a group of blind people, thus burying the compassionate intentions of the ancients to guide all beings.

予自童子時，即知有此一大事因緣，留心參學，所遇緇黃，皆不出上行議論，彼時亦以為然，不敢非之，後遇龕谷老人，即分邪正，復遇仙留丈人，群疑盡失，始知丹道即易道，聖道即仙道。易非卜筮之書，乃窮理、盡性、至命之學也。

From my childhood, I have known that there is a great matter of life and death in human existence, and I have been careful to seek and learn about it. The monks and Taoist priests I met all had discussions that could not escape the mistaken interpretations mentioned above. At that time, I thought they were right and did not dare to criticize them. Later, I met the old man of Kan Valley, who helped me distinguish between wrong practices and correct ones. Then I met the elder Xianliu, and all my doubts were cleared away. At that time, I realized that alchemy is the same as the Yi Jing, and the way of the sage is the same as the way of the immortal. The Yi Jing is not a book for divination, but a study of "exhausting principles, completing nature, and reaching destiny."

予不敢自私，爰於《三易注略》之後，體二師之旨，述伯陽之意，盡將丹法寓於周易圖卦繫辭之中，略譬象而就實義，去奧語而取常言，直指何者為藥物，何者為火候，何者為進陽，何者為退陰，何者為下手，何者為止足，何者為煅煉，何者為溫養，何者為結丹，何者為脫丹，何者為先天，何者為後天，何者為有為，何者為無為，何者為逆運，何者為順行。

I dare not claim these as my own, so after the "Brief Notes on the Three Changes," I reflected on the teachings of my two masters, expounding the original meaning of Wei Boyang, and incorporated the entire alchemical method into the diagrams, hexagrams, and Great Treatise of the Zhou Changes. I omitted metaphorical representations and directly conveyed the actual meaning, abandoned obscure cryptic language and used plain speech, clearly explaining what is "drugs," "fire timing," "advancing yang" (advancing yang fire, increasing true yang), "retreating yin" (retreating yin symbol, eliminating false yin), "beginning practice" (the starting point of cultivation), "sufficient effort" (the point where effort should stop), "calcining," "nurturing," "forming the elixir," "transcending the elixir," "Earlier Heaven" (the true essence before birth), "Later Heaven" (the form and qi after birth), "with effort," "without effort," "reverse operation" (reversing to return to origin), and "normal operation" (proceeding naturally to generate human beings).

其圖象、卦象、爻象，細為分析，通部分作二股，一進陽，一運陰，承上起下，一氣貫串，使學者易於閱看。至於十翼，乃宣聖直言其理，學者自能推求，故餘不及注，惟取大象傳、雜卦傳，略釋數語，以備參考。其中重複語，亦如周易重複象，雖有重複語，並無重複意，書成之後，名曰《易理闡真》，乃闡其修持性命之真耳。

The images, hexagrams, and lines in the text are all carefully analyzed in detail. The entire book is divided into two main parts: one discussing the enhancement of yang energy, and the other dealing with the transformation of yin energy. These sections follow each other logically, connecting the previous content and leading into the next, maintaining a continuous flow that makes it easy for scholars to read. As for the "Ten Wings," these are texts in which Confucius directly explained the principles of the Book of Changes, allowing scholars to deduce the meanings themselves. Therefore, I do not provide additional commentary, but only briefly explain the Great Image Commentary and the Miscellaneous Hexagram Commentary as references. There are repeated phrases in the text, just as there are repeated hexagram and line images in the Book of Changes. Although the words are repeated, their meanings are not. After completing the writing, I named it "Clarifying the True Meaning of the Book of Changes," which is simply to explain its true meaning concerning the cultivation of life and nature.

夫易，廣矣，大矣。以言其遠，則不御；以言其邇，則靜而正；以言其天地之間，則備矣。所以，開物成務，通天下之志，定天下之業，斷天下之疑，無所不包，無所不該，詎可就一事而論哉！然其歸根處，總以窮理、盡性、至命為學。

The Book of Changes is vast and grand. In its distant aspect, it is boundless and limitless; in its near aspect, it is quiet and upright. In regard to all things between heaven and earth, it contains everything. Therefore, it can open up all things, accomplish all affairs, understand the minds of people throughout the world, establish the careers of people throughout the world, decide the doubts of people throughout the world, encompassing all things and embracing all aspects. How can we limit it to just one particular matter? However, when we trace back to its root, its study always centers on 'investigating principles' (to thoroughly examine the principles of things), 'exhausting nature' (to fully manifest the inherent nature), and 'reaching destiny' (to thoroughly understand the root of life and destiny).

闡真者，即闡其窮理之真，盡性之真、至命之真。先窮性命之理，後了性命之功，性命俱了，渾熱天理，復見本來面目。在儒，則謂之明善復初；在道，則謂之還原返本。再加向上功夫，陰陽混化，無聲無臭。在儒，則謂義精仁熟，至誠如神；在道，則為九還七返，形神俱妙。金丹之道盡，性命之功畢。

What is called "阐真" refers to revealing the true nature of understanding principles, perfecting one's nature, and attaining the true essence of life and destiny. First, one thoroughly investigates the principles of nature and destiny, then completes the cultivation of nature and destiny. When both nature and destiny are fully realized, they become unified with the heavenly principle, and one regains one's original true self, free from the influence of later heaven. In Confucianism, this is called "ming shan fu chu" (understanding the inherent goodness and returning to the original state), while in Taoism, it is called "huan yuan fan ben" (returning to the original state). After this, one proceeds to further cultivation, harmonizing yin and yang completely, reaching a state of being without sound or smell. In Confucianism, this is called "yi jing ren shu, zhi cheng ru shen" (the virtue is refined and the benevolence is perfected, sincerity reaches the level of the divine), while in Taoism, it is called "jiuan qi fan, xing shen ju miao" (nine returns and seven returns, form and spirit both reach perfection). At this stage, the doctrine of the golden elixir is fully realized, and the cultivation of nature and destiny is completed.

予之意如是，古來群真之意亦如是，即伯陽參同之意亦無不如是也。時大清嘉慶三年歲次戊午春王正月元宵節，素樸散人梧元子劉一明自序於自在窩中。

My meaning is this, and this has been the meaning of all the sages throughout history, even the meaning of Wei Boyang's "The Great Compendium of the Supreme Ultimate" is no different. At the time of the Great Qing Jiaqing third year, which corresponds to the wuwu cycle in the stem-branch calendar (1798), during the Lantern Festival of the first lunar month in spring, the simple hermit Wu Yuanzi Liu Yiming composed an introduction himself at the place called Zizai Wo.

棲雲山素樸散人悟元子劉一明體述，門人沖和張陽全校閱，後學劉卜雲重刊。

This book was compiled and written by Liu Yiming, a hermit of Qiyun Mountain, known as Wuyuanzi, and reviewed and edited by his disciple Chonghezi Zhang Yang. It was later reprinted by Liu Buyun, a later scholar.

古河圖，先天陽五行，後天陰五行，生初陰陽五行混合。

At the beginning of the volume, three ancient River Charts are listed: one marked "Earlier Heaven Yang Five Phases" (comprising the Origin God, Origin Nature, Origin Qi, Origin Spirit, and Origin Emotion corresponding to the numbers one, three, five, seven, and nine), one marked "Later Heaven Yin Five Phases" (comprising the Conscious Spirit, Ghost Soul, Impure Essence, Wandering Soul, and Delusive Mind corresponding to the numbers two, four, six, eight, and ten), and one marked "Initial Combination of Yin and Yang Five Phases," depicting the state at the moment of birth when the Earlier Heaven and Later Heaven systems of the Five Phases are perfectly integrated.

河圖者，五行順行，自然無為之道也。伏羲時，有龍馬出孟河，其背有點，二七在前，一六在後，三八在左，四九在右，五十在中。其位五象五行，一六在後，象北方壬癸水；二七在前，象南方丙丁火；三八在左，象東方甲乙木；四九在右，象西方庚辛金；五十在中，象中央戊己土。

The Yellow River Chart discusses the natural and effortless flow of the Five Phases in their proper order. During the time of Fuxi, a dragon horse emerged from the Meng River. Its back had circular dots arranged in groups: two and seven in front, one and six behind, three and eight on the left, four and nine on the right, and five and ten in the center. These five directions correspond to the Five Phases—one and six behind symbolizing the north with Ren water and Gui water; two and seven in front symbolizing the south with Bing fire and Ding fire; three and eight on the left symbolizing the east with Jia wood and Yi wood; four and nine on the right symbolizing the west with Geng metal and Xin metal; and five and ten in the center symbolizing the center with Wu earth and Ji earth.

中五點，又象太極含四象；中一點，又象太極含一氣。雖五十五點，其實二五，二五其實一五，一五總是中一。因其有五行，故分五點，因其五行有陰陽，故又積為十點，因其五行各有陰陽，故又積為五十五點。

The five central points symbolize the Taiji containing the four images; the single central point symbolizes Taiji containing one qi. Although there are fifty-five points on the diagram, they are actually just two sets of the Five Phases of yin and yang. The two sets of Five Phases are actually one set of Five Phases. When the single set of Five Phases is considered as a whole, it is no more than the single central point. Because there are the Five Phases, they are divided into five points. Because each of the Five Phases is divided into yin and yang, they accumulate into ten points. Because each of the Five Phases has its own yin and yang, they accumulate into fifty-five points.

孔傳曰：天一地二，天三地四，天五地六，天七地八，天九地十。蓋天地造化之道，不過一個陽五行，一個陰五行，一生一成而已。雖分五行，而實一陰一陽運用之，雖陰陽運用，而實一氣來往運用之。

It is said that Confucius said in the Great Treatise of the Book of Changes: the heavenly numbers are one, two, three, four, five, six, seven, eight, nine, and ten. The original principle of the creation and transformation of heaven and earth is simply a set of the Five Phases of yin and a set of the Five Phases of yang, one governing generation and the other governing completion. Although divided into the Five Phases, in reality it is the interplay of yin and yang that operates them; although it is said to be yin and yang that operate, in reality it is the movement of a single qi coming and going that operates.

故其象：土生金，金生水，水生木，木生火，火生土，土又生金。從中而始，從中而終。始之終之，無非一氣，無非一中。中也者，天下之大本也，即土宮中和合四象也。和也者，天下之達道也，即四象在外一氣流行也。中者，和也、一氣也，總是太極也。

Therefore, the image of the Yellow River Chart is: earth produces metal, metal produces water, water produces wood, wood produces fire, fire produces earth, and earth again produces metal. It begins from the center and also ends at the center; whether starting or concluding, it is nothing but a single flow of energy, nothing but the concept of "center." The "center" refers to the great principle of the world as mentioned in the Doctrine of the Mean, which is the harmonious combination of the four elements within the central earth palace. The "harmony" refers to the universal path of the world as mentioned in the Doctrine of the Mean, which is the four elements surrounding the center, connected and flowing through a single energy. Whether it is "center," "harmony," or the single flow of energy, when summarized, they all belong to the "Taiji."

惟人也，秉天地陰陽五行之氣而生身，身中即具此陰陽五行之氣。但此五行有先天有後天，先天五行屬陽，後天五行屬陰，一三五七九，陽五行，先天也；二四六八十，陰五行，後天也。

Only humans are formed by receiving the qi of heaven and earth, yin and yang, and the Five Phases. Therefore, within the human body there exists this system of yin and yang and the Five Phases. However, the Five Phases are divided into 'Earlier Heaven' and 'Later Heaven': the Earlier Heaven Five Phases belong to yang, and the Later Heaven Five Phases belong to yin. The numbers one, three, five, seven, and nine are yang Five Phases, belonging to Earlier Heaven; the numbers two, four, six, eight, and ten are yin Five Phases, belonging to Later Heaven.

以先天而論，一為元精，屬水，為壬水；三為元性，屬木，為甲木；五為元氣，屬士，為戊土；七為元神，屬火，為丙火；九為元情，屬金，為庚金，此五元也。五元既具，五德即於此而寓之。

From the perspective of Earlier Heaven: the first is 'Origin Essence,' belonging to water, represented by Ren water; the third is 'Origin Nature,' belonging to wood, represented by Jia wood; the fifth is 'Origin Qi,' belonging to earth, represented by Wu earth; the seventh is 'Origin God,' belonging to fire, represented by Bing fire; and the ninth is 'Origin Emotion,' belonging to metal, represented by Geng metal—these are the 'Five Origins,' the five fundamental elements of Earlier Heaven. Once the Five Origins are present, the Five Virtues are inherent within them.

五德者，仁、義、禮、智、信也。元精者，不精之精，其體純粹，發而為智。無神者，不神之神，其體圓通，發而為禮。元性者，無性之性，其體柔慈，發而為仁。元情者，無情之情，其體剛烈，發而為義。元氣者，無氣之氣，其體純一，發而為信。

The so-called "Five Virtues" are Ren, Yi, Li, Zhi, and Xin. "Original Essence" is essence that does not fall into physical form or impurity; it is pure in essence, and when it manifests, it becomes Zhi. "Original Spirit" is spirit that does not fall into mental activity; it is comprehensive and penetrating in essence, and when it manifests, it becomes Li. "Original Nature" is nature that does not fall into temperament; it is gentle and loving in essence, and when it manifests, it becomes Ren. "Original Emotion" is emotion that does not fall into desire; it is strong and resolute in essence, and when it manifests, it becomes Yi. "Original Qi" is qi that does not fall into breath; it is pure and unified in essence, and when it manifests, it becomes Xin.

五元者，五行之氣。五德者，五行之性。五元、五德生於先天，藏於後天，當人在胞胎之中，混混飩飩，一氣混淪，形跡未見，其理已具，所謂未生出者，如圖中五五點攢於一處。

The "Five Elements" represent the energies of the Five Phases, while the "Five Virtues" represent their qualities. The Five Elements and Five Virtues originate from the Earlier Heaven, yet they are concealed within the Later Heaven forms. When a person is still in the mother's womb, they are in a state of confusion and沌沌, with a single mass of energy that has not yet differentiated, and their form is not yet visible. Yet the principle is already fully present—this is called the "state before birth." It is like the five points gathered together in the center of the Yellow River Chart.

太極之象，古人教人窮取父母未生以前面目者，即此也。以其事在未生身以前，故謂先天。以後天而論，二為識神，屬火，為丁火；四為鬼魄，屬金，為辛金；六為濁精，屬水，為癸水；八為游魂，屬木，為乙木；十為妄意，屬土，為己土，此五物也。五物既具，五賊即於此而寓之。

This is the image of the Taiji. Ancient sages taught people to investigate their original nature before their parents gave birth to them, referring precisely to this. Since this occurs before the body is formed, it is called "Earlier Heaven." From the Later Heaven perspective: two refers to the "discriminating mind" (the mind that distinguishes and calculates), belonging to fire, specifically Ding fire; four refers to the "ghost soul," belonging to metal, specifically Xin metal; six refers to the "impure essence" (physical essence), belonging to water, specifically Gui water; eight refers to the "wandering soul," belonging to wood, specifically Yi wood; and ten refers to the "false intention" (erroneous thoughts), belonging to earth, specifically Ji earth—this is the "five substances." Once the five substances are present, the "five thieves" are also contained within them.

五賊者，喜、怒、哀、樂、欲也；游魂主生，其性善，感則生喜；鬼魂主死，其性惡，感則生怒；識神至靈，其性貪，感則生樂；濁精至浮，其性痴，感則生哀；妄意至動，其性亂，感則生欲。但後天五物、五賊，雖是五行所化，其中猶有分別，五物之中，精、神、意皆後起，雖魂、魄最先，魂更先於魄也。

The so-called "Five Robbers" refer to the five things that rob the true nature: joy, anger, sorrow, pleasure, and desire. The wandering soul governs life, and its nature is benevolent; when it is touched by external things, it gives rise to joy. The ghostly spirit governs death, and its nature is evil; when it is touched, it gives rise to anger. The conscious mind is most skillful, and its nature is greedy; when it is touched, it gives rise to pleasure. The turbid essence is most light and floating, and its nature is foolish; when it is touched, it gives rise to sorrow. The wandering thought is most restless, and its nature is scattered; when it is touched, it gives rise to desire. However, although the five substances and the five robbers of the Later Heaven are all transformed from the Five Phases, there is a distinction in their order: among the five substances, essence, spirit, and intention are later developments, while the soul and the spirit are the earliest, with the soul coming before the spirit.

魂者，歷劫輪迴之種子，為人為鬼是他，為聖為賢是他，為善為惡也是他，被毛戴角也是他，身未生時他先來，氣未絕時他先去。當人破胞出頭之時，哇的一聲，即魂入竅之時，魂一入竅，受後天木氣與先天元性相合，假依真存，故嬰兒落地時無聲者，不成。以其游魂未入，雖有元性，不能獨存，假借真存，真亦借假而留也。

"The soul" is the seed that has gone through countless cycles of suffering and rebirth: it is what becomes a human or a ghost, a sage or a virtuous person, a good deed or a wicked one, or even falls into the state of an animal with fur and horns. It arrives before the body is formed and departs before the breath stops. When an infant breaks through the amniotic sac and cries out with a loud "wa," that is the moment the soul enters the body's orifices. Once the soul enters the body, it receives the wood energy of the Later Heaven, combining with the original nature of the Earlier Heaven. The false depends on the true to exist, and the true relies on the false to remain. Therefore, if an infant does not cry upon birth, it will not survive; because the wandering soul has not yet entered. Even if there is original nature, it cannot exist alone. The false relies on the true to exist, and the true relies on the false to remain.

至於魄者，借血氣之靈，受金氣而凝結，生後七七四十九日而始全，死後七七四十九日而始滅，世俗亡人，七七四十九日之期，正為此耳。魂之為物，遷移不定，離此去彼，離彼來此，輪迴不息，歷劫不壞，魄則隨身而有無之。識神雖受火氣而生，亦魂之所出；濁精雖受水氣而生，亦魄之所攝。

As for the "魄", it is formed by the clarity of blood and qi, and solidifies by receiving the metal qi. After birth, it takes forty-nine days to fully develop, and after death, it takes forty-nine days to completely dissipate. The reason why the people hold a forty-nine day mourning period for the deceased is precisely because of this. The "魂" is something that constantly moves from one place to another, from here to there, and back again, endlessly cycling through rebirths without being destroyed by the passage of ages. However, the "魄" exists only with the physical body and ceases to exist when the body perishes. The "识神", although born from the fire qi, actually originates from the "魂". The "浊精", although born from the water qi, is actually governed by the "魄".

意者，思慮動作，所以役使精神魂魄四物者也。五物、五賊，皆是生身以後所有，所謂已生出者也。以其事在生身以後，故謂後天。至於心、肝、脾、肺、腎，濁而有形，又不在此例矣。有生之初，後天五行與先天五行，兩而合一，五物為五元所統攝，五賊為五德所制伏，一舉一動，皆先天主宰，後天不過為役從耳。

"Intent" refers to thoughts and mental activity, which are used to drive the four elements: essence, spirit, soul, and shadow. The five substances and the five thieves are all things that come into existence after birth, which is called "the realm after birth"; since these things arise after birth, they are referred to as "Later Heaven." As for the five internal organs—heart, liver, spleen, lungs, and kidneys—they are turbid and have form, and thus they are not included in this category. When a person is first born, the Later Heaven Five Phases and the Earlier Heaven Five Phases merge together. The five substances are governed by the five elements, and the five thieves are subdued by the five virtues. Every action is guided by the Earlier Heaven, while the Later Heaven merely serves as a subordinate.

故嬰兒無識無知之時，至善無惡，仁之至矣。仁即元性之見端也，人我兩忘，義之至也；義即元情之見端也，聲色不迷，智之至矣；智即元精之見端也，心氣和平，禮之至矣；禮即元神之見端也，誠一不二，信之至矣；信即元氣之見端也。

Therefore, when an infant is without knowledge and awareness, it is purely good and free from evil, which is the extreme of benevolence—benevolence is the manifestation of the Origin Nature; when one forgets self and others, it is the extreme of righteousness—righteousness is the manifestation of the Origin Emotion; when it is not misled by sounds and colors, it is the extreme of wisdom—wisdom is the manifestation of the Origin Essence; when its heart and spirit are peaceful, it is the extreme of propriety—propriety is the manifestation of the Origin God; when it is sincere and undivided, it is the extreme of faith—faith is the manifestation of the Origin Qi.

靜之則為五元，動之則為五德，動靜皆是先天用事，間有喜、怒、哀、樂之跡，俱出無心，喜而不留，怒而不遷，哀而不傷，樂而不淫。喜、怒、哀、樂之未發，謂之中，發而皆中節，謂之和。中也、和也，是謂無慾。無慾則精、神、魂、魄、意，各安其位，聽其先天主宰。

When still, it is the Five Elements; when in motion, it is the Five Virtues. One movement and one stillness are both governed by the Earlier Heaven. Occasionally, traces of joy, anger, sorrow, and joy may appear, but they all arise without intention. Joy is not clung to, anger does not transfer to others, sorrow does not harm the true nature, and joy does not lead to excess. Before joy, anger, sorrow, and joy arise, it is called "zhong" (centering); when they arise, they are all in proper measure, called "he" (harmony). "Zhong" and "he" are called "wu yu" (no desire). When there is no desire, the spirit, mind, soul, vital force, and intention each remain in their proper place, yielding to the Earlier Heaven.

先天、後天，陰陽相交，二五之精，妙合而凝，或先天動而後天成，或後天動而先天成，真不離假，假不離真，真賴假以全，假賴真而存，渾然一氣，無傷無損，圓成具足，如圖之五行。陰陽同居，一氣流行之象。古人教人窮取娘生面者，即在此也。

Heavenly and earthly principles, yin and yang, interact and merge, with the essence of the two energies and the Five Phases mysteriously converging. Sometimes the Earlier Heaven moves first and the Later Heaven follows to complete it; sometimes the Later Heaven moves first and the Earlier Heaven follows to complete it. The true cannot be separated from the false, and the false cannot be separated from the true. The true is preserved through the false, and the false is sustained through the true. It is a single, undivided essence, unharmed and complete, just like the Five Phases in the Yellow River Chart, where yin and yang coexist and the single energy flows continuously. The ancients taught people to contemplate the "original face at birth" (one's true nature at the moment of birth), referring precisely to this state.

即其二八之年，先天氣足，陽極而陰潛生，交於後天，於是魂魄不定，識神起而精竅開，意亂心迷，五物並興，五賊相戕，五元五德，漸次剝消，日復一日，年復一年，陰氣純而陽氣盡，不死豈能乎？此順則生人之道也。惟聖人有先天之學，能於先天未極之時而保陽，於後天將生之時而退陰，借後天養先天，以先天化後天，行無為之道，直入聖基。

By the time one reaches sixteen or so, the earlier heaven energy is fully present, yang reaches its peak and yin quietly arises, meeting the later heaven. Thus the soul becomes unsettled, the discerning spirit awakens and the vital orifices open, thoughts scatter, the mind becomes confused, and the five elements all arise together, the five thieves fight each other, and the five principles and five virtues are gradually worn away. Day after day, year after year, yin becomes pure and yang is exhausted, how could one not die? This is the path of the ordinary person following the natural course. Only the sage possesses the study of the earlier heaven, able to preserve yang before yang reaches its peak in the earlier heaven, and withdraw yin before yin arises in the later heaven. Using the later heaven to cultivate the earlier heaven, and using the earlier heaven to transform the later heaven, practicing the way of non-action, directly stepping onto the foundation of becoming a sage.

無為之道，乃不外此河圖妙理，河圖自中而生陰陽五行，即生人順生之道也。河圖五行，陰陽相合，一氣渾然，即生聖逆運之道也。逆運非返還之謂，乃逆藏五行，歸於中黃太極，復見父母未生以前面目耳。

The way of non-action, "wu wei," is nothing but the profound principle of the Yellow River Chart. The Yellow River Chart originates from the center to generate yin and yang and the Five Phases, which follows the path of ordinary people. However, when the Five Phases and yin and yang of the Yellow River Chart combine harmoniously and become unified, it represents the reverse path leading to the sage's attainment.所谓 "reverse movement" does not mean turning back or retreating, but rather reversing the Five Phases inward, returning them to the central position of the Taiji, and thus re-experiencing the original nature before the parents' birth.

孟子曰：仁義理智根於心，其生色也。睟然現於面，盎於背，施於四體。四體不言而喻，蓋心為一身之主，具有仁義理智之德，以一心而運仁義禮智，純是天真，五物五賊，皆順聽其命，五行攢簇，四象和合，性即是命，命即是性，性命一家，陰陽渾化，形神俱妙，與道合真，根心生色，不言而喻，自然而然也。

Mencius says in "The Great Learning" that benevolence, righteousness, propriety, and wisdom are rooted in the heart. Their manifestations appear as a gentle and refined expression on the face, filling the back and flowing into the limbs. The limbs do not need to be instructed, yet they naturally know how to act. Originally, the heart is the master of the body, possessing these virtues of benevolence, righteousness, propriety, and wisdom. Using this heart to operate these virtues is entirely natural, with the five elements and their destructive forces all obeying and following. The five phases gather together, and the four images harmonize without interruption. At this point, nature becomes life, life becomes nature, and nature and life become one. Yin and yang are completely blended, and the form and spirit merge into the marvelous. Thus, one merges with the Dao and becomes genuine. This is the natural state where virtues rooted in the heart manifest as expressions, and understanding comes naturally without words.

但此心，非肉團之頑心，乃天地之心，五行不到，四大不著，所謂元牝之門者是也。無方所、無定位，擬之則失，議之則非，不可以言傳，不可以筆肖。開闔有時，動靜自如，不偏不倚，至虛至靈，強而名之，太極是也，強而圖之，這個○是也，即河圖中之一點。因其此心為天地之根，為性命之源，後之高明者，強圖以連環樣（圖），使人自醒自悟，以神契之耳。

But this "heart" is not the dull flesh in the chest, but the "heart of heaven and earth": the Five Phases cannot reach it, and the four elements of earth, water, fire, and wind cannot attach to it. It is what the "Book of Dao" calls the "gate of the primordial and the feminine." It has no place, no fixed position. Once you try to compare it, you lose it; once you attempt to discuss it, you get it wrong. It cannot be transmitted through words, nor can it be described with ink and brush. It opens and closes at the right time, moves and stills naturally, is neither biased nor inclined, is extremely empty yet extremely responsive. If we try to give it a name, we call it "the Supreme Ultimate"; if we try to draw a picture of it, it is this circle ○, which is the central dot in the Yellow River Chart. Because this heart is the root of heaven and earth, the source of life and death, later generations of enlightened people have tried to draw it as a set of interlocking rings, to awaken people's awareness and enable them to understand it by themselves, using their minds to subtly align with it.

是心也，其大無外，其小無內，三千大千容不得他，釋氏五千四十八卷藏經，說不像他；儒家六經四書，論不及他；道家丹經子書，千帙萬卷，形容不盡他。以言其無，則又活活潑潑；以言其有，則又杳杳冥冥。有無不立，動靜不拘。有此心，則出死入生；失此心，則出生入死。生之死之，只在此心得失之間耳。

This mind, when said to be great, is great beyond any outer limit; when said to be small, is small beyond any inner limit. The entire universe of the three thousand great thousand worlds cannot contain it. The Buddhist canon of five thousand and forty-eight volumes, called the Great Treasury of Sutras, cannot describe it. The Confucian Six Classics and Four Books cannot discuss it. The Daoist alchemical texts and the myriad writings of the philosophers cannot fully express it. If we say it is "non-being," it is alive and active; if we say it is "being," it is indistinct and formless. Neither being nor non-being can establish it. Motion and stillness cannot confine it. With this mind, one goes beyond death and into life; without this mind, one goes from life into death. Whether one is born or dies depends only on the gain or loss of this mind.

仁義禮智根於心，根於此心也。此心內有五行之氣，而無五行之質，藏於五行之中，而不落於五行，本於父母未生之前，現於父母既生以後，寂然不動，感而遂通，所以主宰乎仁義禮智之德。仁義禮智，皆此心之變化也。因其能變化仁義禮智，又有信之名。信非外而言語之信，乃陰陽合一，真實無妄之信。真實者，妙有也。無妄者，真空也。空而不空，不空而空，仁義禮智，皆在其中。

To say that benevolence, righteousness, propriety, and wisdom are rooted in the heart means that they are rooted in this heart. This heart contains the energies of the Five Phases but does not have the forms of the Five Phases. It is hidden within the Five Phases but does not fall into the limitations of the Five Phases. It originates before the parents gave birth to me, yet it manifests after the parents gave birth to me. It is usually still and motionless, but when it comes into contact with something, it is unimpeded and all-encompassing, thus being able to govern the four virtues of benevolence, righteousness, propriety, and wisdom. Benevolence, righteousness, propriety, and wisdom are all manifestations of this heart. Because it can generate benevolence, righteousness, propriety, and wisdom, it is also called "faith." This faith is not the kind of faith that is merely kept in words and promises, but rather faith that unites yin and yang, being real and without deceit. "Real" is "wonderful existence," and "without deceit" is "empty reality." Empty yet not empty, not empty yet empty, and benevolence, righteousness, propriety, and wisdom are all contained within it.

無為之事者，以道全形之事。以道全形，即以信而統仁義禮智也。即以仁義禮智，而歸於一信也。即以仁義禮智而歸於一信也。即以仁義禮智而歸於一心也。亦即仁義禮智而歸於一中也。信也，心也，中也，總一氣也。一氣流行，五元五德，凝結不散，渾然太極，不滲不漏，後天五物五賊，亦皆化而為陽。先天氣，後天氣，兩而合一，了性即可了命，上德無為之道，河圖之理畢露矣。

The so-called "wu wei" (non-action) refers to matters that preserve the body through the Dao. Preserving the body through the Dao means using "xin" (trust, faith) to unify benevolence, righteousness, propriety, and wisdom, that is, bringing benevolence, righteousness, propriety, and wisdom back to "xin," back to the heart, and back to the middle. Whether it is "xin," the heart, or the middle, they all ultimately converge into one kind of qi (vital energy). This kind of qi flows ceaselessly, with the five elements and five virtues凝聚ing together without scattering, forming a single Taiji (Supreme Ultimate). It is impermeable and unbroken, and the five substances and five thieves of the Later Heaven are all transformed into yang. The qi of the Earlier Heaven and the qi of the Later Heaven merge together, and thus the nature is fully realized, and the destiny follows suit—this is the "wu wei Dao" practiced by those of superior virtue. The principles of the Yellow River Chart are fully revealed here.