陰符經 [Eumbugyeong or Yinfujing]
觀天之道 執天之行盡矣 天有五賊 見之者昌
五賊在心 施行于天 宇宙在乎手 萬化生乎身
天性人也 人心機也 立天之道 以定人也
天發殺氣 移星易宿 地發殺氣 龍蛇起陸
人發殺氣 天地反覆 天人合發 萬化定基
性有巧拙 可以伏藏 九竅之邪 在乎三要 可以動靜
火生于木 禍發必剋 姦生于國 時動必潰 知之修鍊 謂之聖人
Observe the Way of Heaven and hold the movements of Heaven, that is the utmost. There are five phases in Heaven and those who perceive them shall flourish. The five thieves dwell in the mind and widely utilize them in Heaven. Then, the universe shall be within one’s palms, and myriads of creative changes shall occur in one’s Body (身). The nature of Heaven is Human and the Human mind is the source [機] of all creative changes. After the establishment of the Way of Heaven, the way of Humans shall be settled.
When Heaven releases the destructive qi [殺氣], the stars and constellations shall leave out of their orbits. When Earth emits the deadly qi [殺氣], the dragons and snakes shall climb up onto the land. When Human expresses the lethal qi [殺氣], the Heaven and Earth shall be turned upside down. When Heaven and Humans work together, the myriads of creative changes shall be settled on a firm basis. In nature are both dexterity and clumsiness which could be degraded or enhanced. The evils of nine orifices are in three pivots; [ear, eye, mouth] which could be kept active or still.
The fire is generated from the wood, so the calamity that arises certainly ceases. Though the traitors appear in the nation, when the time changes, they are certainly demolished. Thus, the one who knows this and cultivates himself is called a Sage.
天生天殺 道之理也 天地萬物之盜 萬物人之盜
人萬物之盜 三盜旣宜 三才旣安 故曰食其時 百骸理 動其機萬化安
人知其神之神 不知不神而所以神 日月有數 大小有定 聖功生焉 神明出焉
其盜機也 天下莫能見 莫能知 君子得之固窮 小人得之輕命
Heaven gives life and Heaven takes it, that is the principle of Dao. Heaven and Earth are the thieves to harm all beings, all beings are the thieves to harm Humans, and Humans are the thieves to harm all beings. When the three thieves are harmoniously balanced, the three foundations; Heaven, Earth, and Humanity shall be peaceful. Therefore it is said: Have a meal in its proper time, then hundreds of bones shall follow the principle. Mobilize the source [機] according to the principle, then the myriads of creative changes shall be stabilized.
People apprehend the divinity of manifested spirits, but they do not fathom the holiness of non-manifested spirits. Sun and Moon have their exact numbers of degrees to run, and the big and small of all things are already fixed. (Thus, the movements of Sun and Moon and the scale of all things should be followed by the destined program.) The virtue of a Sage and the brightness of spirits come from this fulfillment. Nobody under Heaven could perceive and notify a thief of the mysterious source [機]. Thus, the superior gains this shall firmly keep it amid poverty, but the inferior gains this shall take it lightly to impair his life.
瞽者善聽 聾者善視 絶利一源 用師十倍 三返晝夜 用師萬倍
心生于物 死於物 機在目 天地无恩 而大恩生 迅雷烈風 莫不蠢然
至樂性餘 至靜性廉 天地至私 用之至公 擒之制在炁
生者死之根 死者生之根 恩生于害 害生于恩
愚人以天地文理聖 我以時物文理哲 人以愚虞聖 我以不愚虞聖
人以奇期聖 我以不奇期聖 故曰沈水入火 自取滅亡
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
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
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
A blind is good at hearing; a deaf is good at seeing. Cut off the benefit of one branch from the root, then the divine usage shall be ten times stronger. Repeat the circulation of day and night for three days with ceaseless concentration, then the divine usage shall be ten thousand times stronger. The mind arises from materials and dies in materials, so the source [機] is in the EYE. Heaven and Earth seem to have no benevolence, but the great benevolence comes from Them. With the swift thunders and fierce winds, nothing could be still without a movement.
The ultimate bliss nourishes the generous character; the ultimate tranquility nurtures the rectitude character. Heaven and Earth seem to be utmost private but their employments are most impartial. It is the subtle qi (炁) that capture and control the flying bird. Life is the root of death, and death is the root of life. The benevolence comes from the harmfulness, and the harmfulness comes from the benevolence.
A fool considers the principle sacred because of the writings of Heaven and Earth, but I consider the principle holy due to the reason of 'things created on their proper time'. People seek the sacred with the foolish and danger, but I seek the sacred with the wise and comfort. People expect the sacred from the bizarreness, but I expect the sacred from the commonness. Thus, it is said that people sink into the water and fall into the fire by themselves following the way to ruin.
The Dao of Nature is tranquil, from which Heaven, Earth, and myriads of beings are created. The Dao of Heaven and Earth is immersed, for which Yin and Yang rise to compete with each other. Yin and Yang mutually interact with each other, therefore the creative changes become smooth. A Sage who knows the Dao of Nature shall not violate it but rather control things with it. The utmost tranquil Dao is similar to the coming principle of a calendar; nobody could perceive it. However, thereupon is an extraordinary container [器] from which myriads of phenomena spring up. The eight trigrams and the cycle of sixty gabja, 八卦甲子 is the secretly hidden source [機] of creative changes and the mysteries of Yin and Yang's mutual competition. It illuminates clearly and distinctly and further obviously, that is the image (象).
*五賊 (five thieves) is another name for 五行 (five phases or elements)
*身 (Body) has its meaning in two levels; Celestial Body and Human body.
*機 (Foundation) is utilized with various expressions here; mind, source, qi since the mind is the source of all creation and qi arises from this foundation.
As the master Lee, Ok-po mentioned in [Yeongbogug-jeongjeong-jibeob (靈寶局定靜之法)], the canon "Eumbugyeong or Yinfujing (陰符經)" has been highly valued in Daoism from the ancient. There is no established theory about the source and author of this canon. This scripture has been conveyed as a secret text on the sly from the ancient time. Eumbugyeong or Yinfujing (陰符經) known as [Samhwang-Oggyeol-Eumbugyeong, 三皇玉訣陰符經] was given to Huangdi (黃帝), Heonwon; the Yellow Emperor by the master Jabu Seonin (紫府仙人) in the era of Jaoji Hwanung (BCE 2707-2598), Baedal Dynasty.
The master Jabu Seonin (紫府仙人) is a descendant of Balgwili Seonin 仙人 who was an alumnus of the great Bokhui, Fuxi. Therefore, it is possible to assume that Eumbugyeong contains the core spirit of Singyo (神敎; spirit teaching). It is highly recommendable to read this text. (Though it is assumed that the original text of this scripture has been quite diminished and adapted as the time passed on)
However, It is well known that Huangdi (黃帝) Heonwon; the Yellow Emperor is the author of 'Yinfujing which contains the core secret of Heaven in the world, and the scripture had been conveyed to Jiang Ziya (姜太公), Guiguzi (鬼谷子), Zhuge Liang (諸葛亮) and Kou Qianzhi (寇謙之) but it was hidden in the mountain Sungsan (崇山) by the Daoist Kou Qianzhi (寇謙之) because he could not find the proper person to convey after. And it was around the Tang dynasty that this book was known to the world because Li Quan (李筌) comments on this scripture. Several various scriptures have been conveyed after numerous people put the commentaries.
-Roughly translated on Aug. 22, 2014-