黃帝陰符經
A Escritura do Talismã Oculto do Imperador Amarelo
As escrituras são apresentadas no original chinês com traduções em inglês; ainda não há uma tradução para o português.
Texto-base: o Zhengtong Daozang, seção Dongzhen, categoria Benwen (正統道藏洞真部本文類), conforme transcrito no Wikisource chinês, em três capítulos. Dois erros evidentes da transcrição são corrigidos e assinalados nas notas.
A tradução inglesa e as notas da Sociedade são © 2026 The Highest Clarity Society of America. As palavras entre [colchetes] são acrescentadas em inglês e não têm correspondente no chinês.
神仙抱一演道章上 Upper Chapter: Expounding the Dao — Immortals Embracing the One
§ 1
觀天之道，執天之行，盡矣。
Observe the Way of Heaven and hold to the operations of Heaven — that is all.
§ 2
天有五賊，見之者昌。五賊在心，施行於天。宇宙在乎手，萬化生乎身。
Heaven has five thieves; one who sees them flourishes.
When the five thieves are in the heart-mind and are carried out in accordance with Heaven,
the universe is in one's hands and all transformations arise from one's own person.
§ 3
天性，人也；人心，機也。立天之道，以定人也。
The nature of Heaven is [found in] the human;
the human heart-mind is the trigger.
Establish the Way of Heaven, and so settle the human.
§ 4
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，萬變定基。
When Heaven releases its killing trigger, the stars shift and the constellations change places.
When Earth releases its killing trigger, dragons and snakes rise onto dry land.
When humans release their killing trigger, Heaven and Earth are overturned.
When Heaven and humans release it together, the myriad transformations have their foundation settled.
§ 5
性有巧拙，可以伏藏。九竅之邪，在乎三要，可以動靜。
Human nature has the skilful and the clumsy; [these] can be concealed.
The deviance of the nine apertures lies in the three essentials,
which can be [regulated] in movement and in stillness.
§ 6
火生於木，禍發必尅；姦生於國，時動必潰；知之修練，謂之聖人。天生天殺，道之理也。
Fire is born from wood; when calamity breaks out, [the wood] is surely overcome.
Treachery is born within the state; when the time moves, [the state] surely collapses.
One who knows this and cultivates and refines [oneself] is called a sage.
Heaven gives life and Heaven kills — this is the principle of the Dao.
富國安民演法章中 Middle Chapter: Expounding the Method — Enriching the State and Pacifying the People
§ 7
天地，萬物之盜；萬物，人之盜；人，萬物之盜。三盜既宜，三才既安。
Heaven and Earth are the thieves of the myriad things;
the myriad things are the thieves of humans;
humans are the thieves of the myriad things.
When the three thieves are in proper accord, the Three Powers are at peace.
§ 8
故曰：食其時，百骸理；動其機，萬化安。
Therefore it is said:
Eat in accordance with the times, and all the bones of the body are in order;
move at the [right] trigger, and the myriad transformations are at peace.
§ 9
人知其神而神，不知不神而所以神也。
People know the spirit-like as spirit-like;
they do not know that the not-spirit-like is what makes it spirit-like.
§ 10
日月有數，大小有定。聖功生焉，神明出焉。
Sun and moon have their fixed numbers; the great and the small have their fixed measures.
From this the achievements of the sage arise, and spiritual illumination comes forth.
§ 11
其盜機也，天下莫能見，莫能知。君子得之固躬，小人得之輕命。
As for the trigger of [this] stealing, no one under Heaven can see it, no one can know it.
When the noble person obtains it, he strengthens his person;
when the petty person obtains it, he makes light of his life.
強兵戰勝演術章下 Lower Chapter: Expounding the Art — Strengthening the Army and Winning Battles
§ 12
瞽者善聽，聾者善視。絕利一源，用師十倍；三反晝夜，用師萬倍。
The blind hear well; the deaf see well.
Cut off [distraction and draw] benefit from a single source, and it is like using an army ten times as strong;
turn back [to it] three times, day and night, and it is like using an army ten thousand times as strong.
§ 13
心生於物，死於物，機在目。
The heart-mind is born from things and dies through things; the trigger lies in the eyes.
§ 14
天之無恩而大恩生。迅雷烈風，莫不蠢然。
Heaven has no [particular] kindness, yet great kindness arises from it.
Swift thunder and fierce wind — nothing does not stir [to life].
§ 15
至樂性餘，至靜性廉。天之至私，用之至公。禽之制在炁。
Utmost joy — the nature is abundant; utmost stillness — the nature is pure and frugal.
Heaven's utmost partiality, in its use, is utmost impartiality.
The control of birds [and beasts] lies in the qi.
§ 16
生者死之根，死者生之根。恩生於害，害生於恩。
Life is the root of death; death is the root of life.
Kindness is born from harm; harm is born from kindness.
§ 17
愚人以天地文理聖，我以時物文理哲。人以虞愚，我以不愚聖。人以期其聖，我以不期其聖。
The foolish take the patterns of Heaven and Earth as sageliness;
I take the patterns of the times and things as wisdom.
Others [anxiously] guard against foolishness; I am sagely by not [anxiously guarding against] foolishness.
Others expect sageliness of themselves; I do not expect sageliness of myself.
§ 18
故以沉水入火，自取滅亡。
Therefore those who sink into water or enter fire bring destruction upon themselves.
§ 19
自然之道靜，故天地萬物生。天地之道寖，故陰陽勝。陰陽相推，而變化順矣。
The Way of what is so of itself is still; therefore Heaven, Earth and the myriad things are born.
The Way of Heaven and Earth is gradual; therefore yin and yang [alternately] prevail.
Yin and yang push against each other, and change and transformation follow their course.
§ 20
是故聖人知自然之道不可違，因而制之。至靜之道，律曆所不能契。
Therefore the sage knows that the Way of what is so of itself cannot be opposed, and so he regulates [his conduct] in accordance with it.
The Way of utmost stillness cannot be matched by the calendar and its calculations.
§ 21
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。
Here there is a wondrous instrument, which gives birth to the myriad images:
the Eight Trigrams and the sexagenary cycle, divine triggers and ghostly hidden things.
The art of yin and yang overcoming each other shines clearly forth, advancing into the images.
1. If one observes the Way of Heaven, and maintains Its doings (as his own), all that he has to do is accomplished.
2. To Heaven there belong the five (mutual) foes, and he who sees them (and understands their operation) apprehends how they produce prosperity. The same five foes are in the mind of man, and when he can set them in action after the manner of Heaven, all space and time are at his disposal, and all things receive their transformations from his person.
3. The nature of Heaven belongs (also) to Man; the mind of Man is a spring (of power). When the Way of Heaven is established, the (Course of) Man is thereby determined.
4. When Heaven puts forth its power of putting to death, the stars and constellations lie hidden in darkness. When Earth puts forth its power of putting to death, dragons and serpents appear on the dry ground. When Man puts forth his power of putting to death, Heaven and Earth resume their (proper course). When Heaven and Man exert their powers in concert, all transformations have their commencements determined.
5. The nature (of man) is here clever and there stupid; and the one of these qualities may lie hidden in the other. The abuse of the nine apertures is (chiefly) in the three most important, which may be now in movement and now at rest. When fire arises in wood, the evil, having once begun, is sure to go on to the destruction of the wood. When calamity arises in a state, if thereafter movement ensue, it is sure to go to ruin.
When one conducts the work of culture and refining wisely we call him a Sage.
1. For Heaven now to give life and now to take it away is the method of the Tâo. Heaven and Earth are the despoilers of all things; all things are the despoilers of Man; and Man is the despoiler of all things. When the three despoilers act as they ought to do, as the three Powers, they are at rest. Hence it is said, 'During the time of nourishment, all the members are properly regulated; when the springs of motion come into play, all transformations quietly take place.'
2. Men know the mysteriousness of the Spirit's (action), but they do not know how what is not Spiritual comes to be so. The sun and moon have their definite times, and their exact measures as large and small. The service of the sages hereupon arises, and the spiritual intelligence becomes apparent.
3. The spring by which the despoilers are moved is invisible and unknown to all under the sky. When the superior man has got it, he strengthens his body by it; when the small man has got it, he makes light of his life.
1. The blind hear well, and the deaf see well. To derive all that is advantageous from one source is ten times better than the employment of a host; to do this thrice in a day and night is a myriad times better.
2. The mind is quickened (to activity) by (external) things, and dies through (excessive pursuit of) them. The spring (of the mind's activity) is in the eyes.
Heaven has no (special feeling of) kindness, but so it is that the greatest kindness comes from It.
The crash of thunder and the blustering wind both come without design.
3. Perfect enjoyment is the overflowing satisfaction of the nature. Perfect stillness is the entire disinterestedness of it. When Heaven seems to be most wrapt up in Itself, Its operation is universal in its character.
4. It is by its breath that we control whatever creature we grasp. Life is the root of death, and death is the root of life. Kindness springs from injury, and injury springs from kindness. He who sinks himself in water or enters amidst fire brings destruction on himself.
5. The stupid man by studying the phenomena and laws of heaven and earth becomes sage; I by studying their times and productions become intelligent. He in his stupidity is perplexed about sageness; I in my freedom from stupidity am the same. He considers his sageness as being an extraordinary attainment; I do not consider mine so.
6. The method of spontaneity proceeds in stillness, and so it was that heaven, earth, and all things were produced. The method of heaven and earth proceeds gently and gradually, and thus it is that the Yin and Yang overcome (each other by turns). The one takes the place of the other, and so change and transformation proceed accordingly.
7. Therefore the sages, knowing that the method of spontaneity cannot be resisted, take action accordingly and regulate it (for the purpose of culture). The way of perfect stillness cannot be subjected to numerical calculations; but it would seem that there is a wonderful machinery, by which all the heavenly bodies are produced, the eight diagrams, and the sexagenary cycle; spirit-like springs of power, and hidden ghostlinesses; the arts of the Yin and Yang in the victories of the one over the other:--all these come brightly forward into visibility.
