Liu Zhi 劉智 · c. 1670–after 1724

Nature and Principle in Islam

天方性理

Tianfang xingli 天方性理 (1704): 卷首本經 and 卷一–卷五圖說

卷首・本經The Root Classic
Chapter 1 · The macrocosm: the order in which creation flows
第一章　總述大世界造化流行之次第
最初無稱，真體無着。惟茲實有，執一含萬。惟一含萬，妙用斯渾。惟體運用，作為始出。〔昭微經〕真理流行，命昭元化。本厥知能，爰分性智。一實萬分，人天理備。中含妙質，是謂元氣。先天之末，後天之根。承元妙化，首判陽陰。陽舒陰斂，變為火水。火水相搏，爰生氣土。氣火外發，為天為星。土水內積，為地為海。高卑既定，庶類中生。〔道行推原經〕造化流行，至土而止。流盡則返，返與水合，而生金石。金與火合，而生草木。木與氣合，而生活類。〔格致全經〕活與理合，而人生焉。〔道行推原經〕氣火水土，謂之四元。金木活類，謂之三子。四元三子，謂之七行。七行分布，萬彙生成。〔格致全經〕〔研真經〕殊形別類，異質分宗。〔格致全經〕理隨氣化，各賦所生。〔費隱經〕大化循環，盡終返始。故惟人也，獨秉元精，妙合元真，理象既全，造化成矣。〔道行推原經〕
Scan, p. 120–122Transcribed from the scan by AI (Claude), checked as described on the About page.
الفصل الاوّل فى بيان تنزّلات العالم الكبير
1. （清哉本然）[Pure indeed is the Root Suchness!]
  من كنزاً مخفياً
2. 最初無稱The Very Beginning has no designation;
  و هو بلا
3. 真體無着the Real Substance has no attachment.
  ذات بحت بسة
4. 惟茲實有Only this Real Being
  و انما هذا
5. 執一含萬holds the One and contains the ten thousand.
  و اندرجت فيها الشؤونات
6. 惟一含萬Only the One contains the ten thousand,
  و لاندراج الشؤونات فيها
7. 妙用斯渾and its wondrous function lies undivided within it.
  متمايزة عنها
8. 惟體運用Only the Substance turns and functions,
  ذاته
9. 作為始出〔昭微經〕Lawāʾiḥ 13and activity first comes forth.
  صدرت
10. 真理流行The Real Principle flows,
11. 命昭元化and the mandate brings to light the original transformation.
12. 本厥知能At root it is knowledge and power;
  فبتضمّنها
13. 爰分性智from these, nature and wisdom are apportioned.
  قسّمه الى
14. 一實萬分One reality, ten thousand portions:
  فبانشعابهما
15. 人天理備the principles of human and heaven are complete.
  تمّت والسماء
16. 中含妙質Within it is contained a wondrous stuff,
  ثمّ بقيت فى ضمنهما درادى
17. 是謂元氣called the Original Vital Energy:
  و الهباء
18. 先天之末the end of the Former Heaven,
  و هى
19. 後天之根the root of the Latter Heaven.
  و اساس
20. 承元妙化Receiving the original wondrous transformation,
  فبتقسّم
21. 首判陽陰it first divides into yang and yin.
  فرّقها الى حَرّانية وقَرّانية
22. 陽舒陰斂Yang expands and yin contracts,
  فانبسطت الحرّانية وانقبضت القرّانية
23. 變為火水and they change into fire and water.
  فجعلهما
24. 火水相搏Fire and water strike each other,
  فبامتزاجهما وتضادّهما
25. 爰生氣土and so air and earth are born.
  أحدث الهواء
26. 氣火外發Air and fire issue outward
  الهواء فيتوجّهان الى
27. 為天為星and become heaven and stars;
  الهواء السماوات كواكبها
28. 土水內積earth and water gather inward
  و فباقيان فى
29. 為地為海and become land and sea.
  بحاراً
30. 高卑既定When high and low are fixed,
  أسكن الفوقانية والتحتانية
31. 庶類中生〔道行推原經〕the kinds of things are born between them.
  أحدث بينهما
32. 造化流行The flow of creation
  التخليق
33. 至土而止reaches earth and stops.
  الى
34. 流盡則返When the flow is exhausted it returns;
  ثمّ انتهائه الى العروج
35. 返與水合returning, it joins with water
  مع
36. 而生金石and gives birth to metal and stone.
  أحدث المعادن
37. 金與火合Metal joins with fire
  ثم المعدنى مع
38. 而生草木and gives birth to grasses and trees.
  أحدث النباتات
39. 木與氣合Wood joins with air
  ثم النباتى مع الهواء
40. 而生活類〔格致全經〕and gives birth to the living kinds.
  أحدث الحيوانات
41. 活與理合The living join with principle,
  ثم الحيوان مع
42. 而人生焉〔道行推原經〕and humans are born.
  أحدث
43. 氣火水土Air, fire, water and earth
  الهواء
44. 謂之四元are called the four origins.
  فمسمّاة بالوالدات
45. 金木活類Metal, wood and the living kinds
  والحيوانات
46. 謂之三子are called the three children.
  بالمواليد
47. 四元三子The four origins and three children
  و الوالدات والمواليد
48. 謂之七行are called the seven agents.
49. 七行分布The seven agents spread out,
  هذه
50. 萬彙生成〔格致全經又研真經〕and the ten thousand kinds come to be.
51. 殊形別類Different in form, distinct in kind,
  و متغائرة
52. 異質分宗〔格致全經〕different in stuff, separate in lineage.
  و موادّها خواصّها
53. 理隨氣化Principle follows the transformation of vital energy,
  و كلّ انما
54. 各賦所生〔費隱經〕and each is endowed with what it is born with.
  و هو بها يُنتج
55. 大化循環The great transformation circles round:
  و تخليق كدائرة
56. 盡終返始it reaches the end and returns to the beginning.
  الى مَبدئها
57. 故惟人也So it is the human alone
  و
58. 獨秉元精who holds the original essence
  عليهم انطبع ما فيها من
59. 妙合元真and is wondrously joined to the original Real.
  و لطافتهم الى الحقّ
60. 理象既全When principle and image are both complete,
  اتمّ بهم
61. 造化成矣〔道行推原經〕creation is accomplished.
  التخليق
al-Laṭāʾif, pp. 101–109 of Murata et al. 2009checked against the page images by AI; not yet proofread by a personAI English line by lineRoots matched automatically
The English as continuous prose
The Very Beginning has no designation; the Real Substance has no attachment. Only this Real Being holds the One and contains the ten thousand. Only the One contains the ten thousand, and its wondrous function lies undivided within it. Only the Substance turns and functions, and activity first comes forth. [Zhaowei jing] The Real Principle flows, and the mandate brings to light the original transformation. At root it is knowledge and power; from these, nature and wisdom are apportioned. One reality, ten thousand portions: the principles of human and heaven are complete. Within it is contained a wondrous stuff, called the Original Vital Energy: the end of the Former Heaven, the root of the Latter Heaven. Receiving the original wondrous transformation, it first divides into yang and yin. Yang expands and yin contracts, and they change into fire and water. Fire and water strike each other, and so air and earth are born. Air and fire issue outward and become heaven and stars; earth and water gather inward and become land and sea. When high and low are fixed, the kinds of things are born between them. [Daoxing tuiyuan jing] The flow of creation reaches earth and stops. When the flow is exhausted it returns; returning, it joins with water and gives birth to metal and stone. Metal joins with fire and gives birth to grasses and trees. Wood joins with air and gives birth to the living kinds. [Gezhi quanjing] The living join with principle, and humans are born. [Daoxing tuiyuan jing] Air, fire, water and earth are called the four origins. Metal, wood and the living kinds are called the three children. The four origins and three children are called the seven agents. The seven agents spread out, and the ten thousand kinds come to be. [Gezhi quanjing; Yanzhen jing] Different in form, distinct in kind, different in stuff, separate in lineage. [Gezhi quanjing] Principle follows the transformation of vital energy, and each is endowed with what it is born with. [Feiyin jing] The great transformation circles round: it reaches the end and returns to the beginning. So it is the human alone who holds the original essence and is wondrously joined to the original Real. When principle and image are both complete, creation is accomplished. [Daoxing tuiyuan jing]
Chapter 2 · Heaven, earth, humans and things, each with its own capacity
第二章　分述天地人物各具之功能
一真衍化，理象章陳。理具於知，象見於能。〔費隱經〕知預先天，能衍後天。先以象著，後以理形。〔道行推原經〕理象相屬，性命以位。〔研真經〕理象附形，妙用以呈。〔道行推原經〕人曰知能，物曰功用。〔同上〕理同氣異，以辨愚智。體圓用虧，以適時宜。〔費隱經〕渾同知能，是至聖性。任用知能，是大聖性。順應知能，是欽聖性。顯揚知能，是列聖性。希望知能，是大賢性。體認知能，是智者性。堅守知能，是廉介性。循習知能，是善人性。自用知能，是庸常性。禽獸知覺，草木生發，金石堅定，同是知能，弗稱知能。〔研真經〕〔道行推原經〕惟阿而實，代行化育。惟庫而西，錯合變化。創無為有，厥惟土天。發隱成著，厥惟木天。化小為大，厥惟火天。章明貴顯，厥惟日天。結交離合，厥惟金天。化蠢為靈，厥為水天。改移流動，厥惟月天。風以動之，火以發之，水以滋之，土以奠之，金以定固，木以建立，活類運行。凡是功用，萬化仰藉。一粟之生，九天之力。〔格致全經〕〔天經情性〕日星景麗，元象以見。東西運旋，變化以出。〔同上〕四行專注，方位以定。四氣流通，歲時以成。〔格致全經〕七洲分地，物產以異。四際分空，化育以從。雲雨雪雹，霧露沙塵，皆所由資，以妙元功。〔同上〕察形辨義，觀象悟理，先天後天，一貫而已。〔昭微經〕
Scan, p. 122–124Transcribed from the scan by AI (Claude), checked as described on the About page.
الفصل الثانى فى بيان خواصّ المخلوقات
1. 一真衍化The One Real unfolds in transformation,
  الحقّ
2. 理象章陳and principles and images are displayed.
3. 理具於知Principles lie in knowledge;
  مودعة فى
4. 象見於能〔費隱經〕images appear in power.
  بقدرته
5. 知預先天Knowledge goes ahead in the Former Heaven;
6. 能衍後天power unfolds in the Latter Heaven.
  و قدرته منها الى
7. 先以象著First they are manifest as images,
  و انما
8. 後以理形〔道行推原經〕then they take form as principles.
  و انما
9. 理象相屬Principle and image belong together,
  توافقت طبقاتهما
10. 性命以位〔研真經〕and nature and mandate take their places.
  استقرّت كلّ من فى
11. 理象附形Principle and image attach to forms,
  اجتمعتا وتصوّرتا
12. 妙用以呈〔道行推原經〕and the wondrous function shows itself.
  الحقّ فيها
13. 人曰知能In humans it is called knowledge and power;
  انّها فى حقّ مسمّاة
14. 物曰功用〔同上〕in things it is called effective function.
  و فى بالخاصّة
15. 理同氣異The principle is the same, the vital energy different:
  و
16. 以辨愚智so the foolish and the wise are told apart.
  و لذا جاهلاً و
17. 體圓用虧The substance is round, the function lacking:
  و ذات الحقّ
18. 以適時宜〔費隱經〕so each suits its time.
  فمظاهرها
19. 渾同知能Knowledge and power undivided:
  و مع الحقّ
20. 是至聖性that is the nature of the Utmost Sage.
  الانبياء
21. 任用知能Knowledge and power put to use:
  و بالخيار استعمالهما منه
22. 是大聖性the nature of the great sages.
23. 順應知能Knowledge and power in accord:
  و بهما الانقياد
24. 是欽聖性the nature of the commissioned sages.
25. 顯揚知能Knowledge and power made manifest:
  و بهما اظهار والتبليغ
26. 是列聖性the nature of the ranked sages.
  الانبياء
27. 希望知能Knowledge and power in hope:
  و بهما الطمع والتمنّى
28. 是大賢性the nature of the great worthies.
29. 體認知能Knowledge and power recognised in oneself:
  و بهما الحقّ
30. 是智者性the nature of the wise.
31. 堅守知能Knowledge and power held fast:
  و بهما المحافظة
32. 是廉介性the nature of the pure and upright.
  الزاهدين
33. 循習知能Knowledge and power followed by habit:
  و بهما
34. 是善人性the nature of good people.
  العابدين
35. 自用知能Knowledge and power used for oneself:
  و استعمالهما
36. 是庸常性the nature of the ordinary.
  العاصين
37. 禽獸知覺Birds and beasts perceive,
  و
38. 草木生發grasses and trees grow,
  و النباتات ونموّها
39. 金石堅定metal and stone stand firm:
  و شدّة الصلابة فى المعادن
40. 同是知能all this is knowledge and power,
  فكلّها من و قدرته
41. 弗稱知能〔研真經又道行推原經〕yet it is not called knowledge and power.
  و لم توصف بهما
42. 惟阿而實Only the Throne (a'ershi)
  و خاصّة
43. 代行化育acts in the stead of transformation and nurture.
  فمُفيضة التكوين والتربية عن الحقّ
44. 惟庫而西Only the Footstool (ku'erxi)
  و خاصّة الكرسي
45. 錯合變化mixes and combines, changes and transforms.
  فموفّقة بين الخواصّ و متصرّفة فيها
46. 創無為有To create being from nothing:
  و اخراج الى
47. 厥惟土天that is the heaven of Saturn.
  بخاصّة
48. 發隱成著To bring the hidden forth into the manifest:
  و انبات الخبايا واظهارها
49. 厥惟木天the heaven of Jupiter.
  بخاصّة المشترى
50. 化小為大To turn the small into the great:
  و
51. 厥惟火天the heaven of Mars.
  بخاصّة المرّيخ
52. 章明貴顯To make bright and noble:
  و اظهار الخواصّ
53. 厥惟日天the heaven of the Sun.
  بخاصّة
54. 結交離合To bind and part:
  و تلصيق و الاضداد
55. 厥惟金天the heaven of Venus.
  بخاصّة الزهرة
56. 化蠢為靈To turn the dull into the spiritual:
  و الكثائف
57. 厥為水天the heaven of Mercury.
  بخاصّة عطارد
58. 改移流動To shift and set in motion:
  والازالة
59. 厥惟月天the heaven of the Moon.
  بخاصّة
60. 風以動之Wind moves things,
  و خاصّة
61. 火以發之fire brings them out,
  تقوية النماء
62. 水以滋之water moistens them,
  الترطيب
63. 土以奠之earth sets them down,
  التسكين
64. 金以定固metal makes them firm,
  التثبيت والتوثيق
65. 木以建立wood makes them stand,
66. 活類運行the living kinds go about.
  والحيوانات
67. 凡是功用All these functions
  و كلّ خاصّة
68. 萬化仰藉are what the ten thousand transformations rely on:
  ممّا اليه
69. 一粟之生for the birth of one grain of millet,
  انبات حبّة
70. 九天之力〔格致全經又天經情性〕the strength of the nine heavens.
  بتقوية
71. 日星景麗Sun and stars shine,
  و
72. 元象以見and the original images are seen.
73. 東西運旋East and west revolve,
  و من
74. 變化以出〔同上〕and changes come forth.
  التحويل
75. 四行專注The four agents concentrate,
  و عناصر
76. 方位以定and the directions are fixed.
77. 四氣流通The four energies flow through,
  و تأثيراتها
78. 歲時以成〔格致全經〕and the seasons are made.
  فى كلّ
79. 七洲分地The seven climes divide the land,
  و الى اقاليم
80. 物產以異and the products differ.
  تتفاوت
81. 四際分空The four bounds divide the air,
  فى الهواء
82. 化育以從and nurture follows.
  منها التربية
83. 雲雨雪雹Clouds and rain, snow and hail,
  والثلج و
84. 霧露沙塵mist and dew, sand and dust:
  والبخار والندى والرمل
85. 皆所由資all are resources
  انما خلقها بتأثيرها
86. 以妙元功〔同上〕for the wondrous original work.
  و بلطافة خِواصّ اصولها
87. 察形辨義Look at forms and discern meanings;
  فاذا تتبّعتَ فى و ميّزت بين
88. 觀象悟理contemplate images and awaken to principles:
  و و فى
89. 先天後天Former Heaven and Latter Heaven
90. 一貫而已〔昭微經〕Lawāʾiḥ 25are threaded on one line, nothing more.
  الذات
al-Laṭāʾif, pp. 110–121 of Murata et al. 2009checked against the page images by AI; not yet proofread by a personAI English line by lineRoots matched automatically
The English as continuous prose
The One Real unfolds in transformation, and principles and images are displayed. Principles lie in knowledge; images appear in power. [Feiyin jing] Knowledge goes ahead in the Former Heaven; power unfolds in the Latter Heaven. First they are manifest as images, then they take form as principles. [Daoxing tuiyuan jing] Principle and image belong together, and nature and mandate take their places. [Yanzhen jing] Principle and image attach to forms, and the wondrous function shows itself. [Daoxing tuiyuan jing] In humans it is called knowledge and power; in things it is called effective function. [same] The principle is the same, the vital energy different: so the foolish and the wise are told apart. The substance is round, the function lacking: so each suits its time. [Feiyin jing] Knowledge and power undivided: that is the nature of the Utmost Sage. Knowledge and power put to use: the nature of the great sages. Knowledge and power in accord: the nature of the commissioned sages. Knowledge and power made manifest: the nature of the ranked sages. Knowledge and power in hope: the nature of the great worthies. Knowledge and power recognised in oneself: the nature of the wise. Knowledge and power held fast: the nature of the pure and upright. Knowledge and power followed by habit: the nature of good people. Knowledge and power used for oneself: the nature of the ordinary. Birds and beasts perceive, grasses and trees grow, metal and stone stand firm: all this is knowledge and power, yet it is not called knowledge and power. [Yanzhen jing; Daoxing tuiyuan jing] Only the Throne (a'ershi) acts in the stead of transformation and nurture. Only the Footstool (ku'erxi) mixes and combines, changes and transforms. To create being from nothing: that is the heaven of Saturn. To bring the hidden forth into the manifest: the heaven of Jupiter. To turn the small into the great: the heaven of Mars. To make bright and noble: the heaven of the Sun. To bind and part: the heaven of Venus. To turn the dull into the spiritual: the heaven of Mercury. To shift and set in motion: the heaven of the Moon. Wind moves things, fire brings them out, water moistens them, earth sets them down, metal makes them firm, wood makes them stand, the living kinds go about. All these functions are what the ten thousand transformations rely on: for the birth of one grain of millet, the strength of the nine heavens. [Gezhi quanjing; Tianjing qingxing] Sun and stars shine, and the original images are seen. East and west revolve, and changes come forth. [same] The four agents concentrate, and the directions are fixed. The four energies flow through, and the seasons are made. [Gezhi quanjing] The seven climes divide the land, and the products differ. The four bounds divide the air, and nurture follows. Clouds and rain, snow and hail, mist and dew, sand and dust: all are resources for the wondrous original work. [same] Look at forms and discern meanings; contemplate images and awaken to principles: Former Heaven and Latter Heaven are threaded on one line, nothing more. [Zhaowei jing]
Chapter 3 · The microcosm: how body and nature come to light
第三章　總述小世界身性顯著之由
溟漠運精，元祖誕降。髭乳感孕，支裔衍生。〔道行推原經〕初惟一點，是為種子。藏於父脊，授於母宮。承繼先天，妙演後天。胚胎兆化，分清分濁。本其二氣，化為四液。黑紅黃白，層包次第。四本升降，表裏形焉。紅者為心，黃者其包，黑者為身，白者其脈。身心既定，諸竅生焉。肝脾肺腎，眼耳口鼻。體竅既全，靈活生焉。〔研真經〕〔道行推原經〕〔格致全經〕靈活為物，包備萬性。與種俱存，與胎俱生。隨厥形化，而運其機。俟其體全，而著其跡。〔道行推原經〕子吸氣血，由臍入胃，而堅定啟，是為金性，百體資之。由胃入肝，而長養生，是為木性，吸化資之。由肝入心，而活性成，是為生性，運動資之。自心升腦，而知覺具，是為覺性。外之五官，內之五司，一切能力，皆所資之。是諸所有，四月而成。五月筋骨，為堅定顯。六月毛髮，為長性顯。七月豁達，為活性顯。〔研真經〕〔格致全經〕生四十日，愛惡言笑，為氣性顯。長遵禮節，善用明悟，為本性顯。功修既至，窮究既通，理明物化，神應周徧，為德性顯。德性既顯，本然乃全。是謂返本，是謂還原。生人能事，至此而全。〔道行推原經〕〔研真經〕
Scan, p. 124–126Transcribed from the scan by AI (Claude), checked as described on the About page.
الفصل الثالث فى بيان خلق البشر
1. 溟漠運精In the vast darkness the essence moved,
  الصفوة
2. 元祖誕降and the first ancestor was born.
  منها
3. 髭乳感孕With beard and breasts they were stirred and conceived,
  ثمّ عند الشارب والثدى بالازدواج
4. 支裔衍生〔道行推原經〕and the branches of descendants multiplied.
  تتوالد الشعوب والقبائل
5. 初惟一點At first there is only a point:
  و انما بنطفة
6. 是為種子this is the seed.
  و هى بذرة
7. 藏於父脊It is stored in the father's spine
  مختفيةً فى
8. 授於母宮and given into the mother's womb.
  فأُمنيت فى
9. 承繼先天It inherits the Former Heaven
  و
10. 妙演後天and wondrously unfolds the Latter Heaven.
  و لطافتها سائرة الى عروج
11. 胚胎兆化The embryo begins to transform,
  كالهباء
12. 分清分濁dividing into the clear and the turbid.
  حيث الى
13. 本其二氣From these two energies
  فبنضج هاتين
14. 化為四液come four humours,
  صارتا
15. 黑紅黃白〈黑紅黄白〉black, red, yellow and white,
  وحمراء
16. 層包次第wrapped layer upon layer in order.
  و منها على
17. 四本升降The four roots rise and sink,
  فاذا هذه و
18. 表裏形焉and inner and outer take shape.
  الظاهرية
19. 紅者為心The red becomes the heart;
  الحمراء
20. 黃者其包〈黄者其包〉the yellow, its envelope;
  محيطة به
21. 黑者為身the black, the body;
  جسداً
22. 白者其脈〈白者其脉〉the white, its vessels.
  عروقاً
23. 身心既定When body and heart are fixed,
24. 諸竅生焉the openings are born:
  أحدث
25. 肝脾肺腎liver, spleen, lungs, kidneys;
  و هى والطحال والرية والكلية
26. 眼耳口鼻eyes, ears, mouth, nose.
  والفم
27. 體竅既全When body and openings are complete,
  أتمّ
28. 靈活生焉〔研真經又道行推原經又格致全經〕spiritual life is born.
  نتجت
29. 靈活為物Spiritual life, as a thing,
  و هي
30. 包備萬性contains the ten thousand natures.
  متضمّنة
31. 與種俱存It is present with the seed
  مودعة فى النطفة
32. 與胎俱生and born with the embryo.
  معها فى
33. 隨厥形化It follows the transformation of the form
  فباتّباع
34. 而運其機and sets its mechanism working;
  قرينتها
35. 俟其體全it waits for the body to be complete,
  حتّى اذا أتمّ
36. 而著其跡〔道行推原經〕then shows its traces.
  آثارها
37. 子吸氣血The child draws in energy and blood
  فجذب البخار
38. 由臍入胃through the navel into the stomach,
  من سرّته الى معدته
39. 而堅定啟and firmness begins:
  والتثبيت
40. 是為金性this is the mineral nature,
  وهي المعدنية
41. 百體資之on which the hundred members rely.
  فيتغذّى بهما قالبه
42. 由胃入肝From the stomach into the liver,
  فاذا ذلك من معدته فى كبده
43. 而長養生and growth and nourishment arise:
  النشو والنماء
44. 是為木性this is the vegetal nature,
  و هي النباتية
45. 吸化資之on which absorbing and transforming rely.
  فيتقوّى بها الجذب والهضم
46. 由肝入心From the liver into the heart,
  فاذا من كبده الى
47. 而活性成and the living nature is formed:
  فبها
48. 是為生性this is the life nature,
  و هى
49. 運動資之on which movement relies.
  بها
50. 自心升腦From the heart it rises to the brain,
  فاذا من الى دماغه
51. 而知覺具and awareness is complete:
  فبها
52. 是為覺性this is the perceiving nature.
  وهى
53. 外之五官The five senses without,
  والحواسّ الظاهرية
54. 內之五司〈内之五司〉the five faculties within,
55. 一切能力every capacity
  و سائر
56. 皆所資之relies on it.
  كلّها منها
57. 是諸所有All this
  و هذه
58. 四月而成is formed in four months.
  فى الشهر
59. 五月筋骨In the fifth month, sinews and bones:
  و فى الشهر صلبت أعصابه وعظامه
60. 為堅定顯firmness appears.
  المعدنية
61. 六月毛髮〈六月毛髪〉In the sixth, hair:
  و فى السادس نشأت شعراته
62. 為長性顯the growing nature appears.
  النباتية
63. 七月豁達In the seventh, the openings:
  و فى
64. 為活性顯〔研真經又格致全經〕the living nature appears.
65. 生四十日Forty days after birth,
  و ولادته
66. 愛惡言笑love and aversion, speech and laughter:
  حتّى ويضحك
67. 為氣性顯the energy nature appears.
68. 長遵禮節Growing up, keeping the rites
  حتّى اذا و بالآداب والعبادات
69. 善用明悟and using understanding well:
  و
70. 為本性顯the root nature appears.
71. 功修既至When practice is complete
  و اذا استكمل العبادات والرياضات
72. 窮究既通and inquiry thorough,
  و استوفى
73. 理明物化when principles are clear and things transformed,
  و عنده و عن
74. 神應周徧and the spirit answers everywhere:
  حتّى الحقّ على
75. 為德性顯the virtuous nature appears.
  الاضافية
76. 德性既顯When the virtuous nature appears,
  و اذا فيه
77. 本然乃全the Root Suchness is complete.
  فهو ذات الحقّ
78. 是謂返本This is called returning to the root;
  و وصال
79. 是謂還原this is called going back to the origin.
  و فى
80. 生人能事What a born human can do
  و
81. 至此而全〔道行推原經又研真經〕is here complete.
  الى هذا
al-Laṭāʾif, pp. 122–131 of Murata et al. 2009checked against the page images by AI; not yet proofread by a personAI English line by lineRoots matched automatically
The English as continuous prose
In the vast darkness the essence moved, and the first ancestor was born. [...] they conceived, and the branches of descendants multiplied. [Daoxing tuiyuan jing] At first there is only a point: this is the seed. It is stored in the father's spine and given into the mother's womb. It inherits the Former Heaven and wondrously unfolds the Latter Heaven. The embryo begins to transform, dividing into the clear and the turbid. From these two energies come four humours, black, red, yellow and white, wrapped layer upon layer in order. The four roots rise and sink, and inner and outer take shape. The red becomes the heart; the yellow, its envelope; the black, the body; the white, its vessels. When body and heart are fixed, the openings are born: liver, spleen, lungs, kidneys; eyes, ears, mouth, nose. When body and openings are complete, spiritual life is born. [Yanzhen jing; Daoxing tuiyuan jing; Gezhi quanjing] Spiritual life, as a thing, contains the ten thousand natures. It is present with the seed and born with the embryo. It follows the transformation of the form and sets its mechanism working; it waits for the body to be complete, then shows its traces. [Daoxing tuiyuan jing] The child draws in energy and blood through the navel into the stomach, and firmness begins: this is the mineral nature, on which the hundred members rely. From the stomach into the liver, and growth and nourishment arise: this is the vegetal nature, on which absorbing and transforming rely. From the liver into the heart, and the living nature is formed, on which movement relies. From the heart it rises to the brain, and awareness is complete: this is the perceiving nature. The five senses without, the five faculties within, every capacity relies on it. All this is formed in four months. In the fifth month sinews and bones: firmness appears. In the sixth, hair: the growing nature appears. In the seventh, the openings: the living nature appears. [Yanzhen jing; Gezhi quanjing] Forty days after birth, love and aversion, speech and laughter: the energy nature appears. Growing up, keeping the rites and using understanding well: the root nature appears. When practice is complete and inquiry thorough, when principles are clear and things transformed, and the spirit answers everywhere: the virtuous nature appears. When the virtuous nature appears, the Root Suchness is complete. This is called returning to the root; this is called going back to the origin. What a born human can do is here complete. [Daoxing tuiyuan jing; Yanzhen jing]
Chapter 4 · What body, heart, nature and mandate hold in the microcosm
第四章　分述小世界身心性命所藏之用
非性無心，非心無性。心性會合，全德昭焉。〔道行推原經〕心含七德，作是靈明。順於心包，信於其表，惠於其裏，明識在靈，篤真在仁，發隱其妙，真現初心。初心著用，妙應無方。全體大用，莫或遺藏。〔道行推原經〕先天來降，後天復升。來自此心，復於此心。〔道行推原經〕〔研真經〕兩弧界合，復滿圓形。〔真經注〕〔費隱經〕人若燈具，真光其火。不獲真光，徒為人具。〔真經注〕〔研真經〕〔道行推原經〕人極大全，無美不備。既美其形，復美其妙。〔道行推原經〕〔研真經〕本然流行，貫合粗精。自真來我，造化為之。自我復真，人為為之。〔費隱經〕本其各具，尋其公共。渾融沕合，卷其跡相。〔同上〕惟是聖人，實踐其境。衆則難之，自取暗昧，陷於疑逆，徒致潰累。〔道行推原經〕聖賢智愚，由是而分。迷異奸邪，從此以判。〔同上〕聖人全體，本無明暗。賢則有虧，暗於本然。智暗於性，愚暗於心。暗此蔽彼，本然弗見。〔同上〕賢障於己，智障於知，愚障於欲。障淺礙深，本然弗通。〔同上〕信理疑事，則為異端。信事疑理，則為疑貳。疑信交衷，倀倀無之，則為迷惑。〔真經注〕心順身逆，是為疏忽。身順心逆，是為奸佞。心身皆逆，是為邪逆。〔同上〕疑離之漸，逆悖之深。〔同上〕沉淪物我，本然隔絕。〔道行推原經〕〔費隱經〕惟法聖功，修身以禮，明心以道，盡性復命，全體歸真。本然獨湛，大用全明，是謂人極，乃復初心。〔道行推原經〕
Scan, p. 126–129Transcribed from the scan by AI (Claude), checked as described on the About page.
الفصل الرابع فى بيان خواصّ الانسان
1. 非性無心Without nature there is no heart;
  لا
2. 非心無性without heart there is no nature.
  ولا
3. 心性會合When heart and nature meet,
  فمتى اتّفقا
4. 全德昭焉〔道行推原經〕the whole of virtue shines.
  كلّ
5. 心含七德The heart contains seven virtues
  فمتضمّن
6. 作是靈明and becomes spiritual clarity:
  بها متنوّرة
7. 順於心包compliance in the heart's envelope,
  الاسلام ففى
8. 信於其表faith on its surface,
  و فى
9. 惠於其裏kindness within it,
  و الرقّة فى الشغاف
10. 明識在靈discernment in the spirit,
  و حقّ فى
11. 篤真在仁sincerity in the humane,
  و خلوص الى الحقّ فى حبّة
12. 發隱其妙the hidden brought forth in its mystery,
  و المختفية فى
13. 真現初心and the Real appearing in the first heart.
  و الحقّ فى مهجة
14. 初心著用The first heart manifests its function,
  و اذا هذا
15. 妙應無方answering wondrously without limit:
16. 全體大用the whole substance and the great function,
  الحقّ
17. 莫或遺藏〔道行推原經〕nothing left hidden.
  لا تشذّ ولا تخفى
18. 先天來降From the Former Heaven it comes down;
  و بالمجئ
19. 後天復升in the Latter Heaven it rises again.
  بالاعادة والعروج
20. 來自此心It comes from this heart
  والمجئ منذ هذا
21. 復於此心〔道行推原經又研真經〕and returns to this heart.
  و اليه الاعادة
22. 兩弧界合The two arcs meet at their boundary
  فاذا انطبق القوسان
23. 復滿圓形〔真經注又費隱經〕and fill out the circle again.
  فبانتهاء الاعادة صارا دائرةً
24. 人若燈具The human is like a lamp;
  كآلات
25. 真光其火the Real light is its fire.
  و الحقّ ناره
26. 不獲真光Without the Real light,
  فمن لم اليه
27. 徒為人具〔真經注又研真經又道行推原經〕it is a lamp and nothing more.
  فهو
28. 人極大全The Human Ultimate is the great whole,
  و
29. 無美不備lacking no beauty:
  فما من و هو فيه منتظم
30. 既美其形beautiful in form,
  فانّه اذا آلاته
31. 復美其妙〔道行推原經又研真經〕and beautiful again in its mystery.
  الحقّ
32. 本然流行The Root Suchness flows,
  و الحقّ
33. 貫合粗精threading together the coarse and the fine.
  ممتلئ فى الغلائظ
34. 自真來我From the Real coming to me:
  و من الحقّ الينا
35. 造化為之creation does it.
  تخليقه
36. 自我復真From me going back to the Real:
  والاعادة منّا اليه
37. 人為為之〔費隱經〕human doing does it.
  بأعمالنا
38. 本其各具Taking what each has,
39. 尋其公共seek what all share;
40. 渾融沕合blend and fuse them into one,
  حتّى اذا تواصلا وامتزجا
41. 卷其跡相〔同上〕and roll up their traces and guises.
  اندرجت الآثارالبشرية
42. 惟是聖人Only the sage
  و انما الانبياء
43. 實踐其境walks this ground in fact.
  واصلون الى هذا
44. 衆則難之〈眾則難之〉For the many it is hard:
  و هو على سائر متعذّر
45. 自取暗昧they take darkness upon themselves,
  فانّهم بما كسبوا من
46. 陷於疑逆fall into doubt and opposition,
  غمسوا فى الشكّ
47. 徒致潰累〔道行推原經〕and only bring on ruin.
  و ذهبوا الى التفرّق والتعب
48. 聖賢智愚Sages, worthies, the wise and the foolish
  والانبياء والمخلصون والجهلاء
49. 由是而分are divided here;
  من هذا منقسمون
50. 迷異奸邪the lost, the heretical, the treacherous and the perverse
  والضالّون والمبتدعون والمنافقون والكافرون
51. 從此以判〔同上〕are told apart from here.
  من هؤلاء متفرّقون
52. 聖人全體The sage's whole substance
  الانبياء بكلّيتهم
53. 本無明暗has neither light nor dark.
  لهم
54. 賢則有虧The worthy has a lack,
  والمخلصون لهم
55. 暗於本然dark to the Root Suchness;
  اذ حقائقهم
56. 智暗於性the wise are dark to nature;
57. 愚暗於心the foolish, dark to the heart.
  والجهلاء
58. 暗此蔽彼Dark in this, veiled in that,
  فان هذا ما وراءه
59. 本然弗見〔同上〕the Root Suchness is not seen.
  و به الحقّ منكشف
60. 賢障於己The worthy are veiled by the self,
  الانانية
61. 智障於知the wise by knowledge,
  علومهم
62. 愚障於欲the foolish by desire.
  والجهلاء شهواتهم
63. 障淺礙深Veils are shallow, obstacles deep;
  بارز
64. 本然弗通〔同上〕the Root Suchness does not get through.
  فبه الحقّ
65. 信理疑事To believe the principle and doubt the practice
  فمنهم من بالحقّ
66. 則為異端is heresy.
  فهو من المبتدعين
67. 信事疑理To believe the practice and doubt the principle
  و من فى عن الحقّ
68. 則為疑貳is doubleness.
  فهو من
69. 疑信交衷When doubt and belief mix within,
  و من والحقّ فى
70. 倀倀無之〈倀倀無知〉lost and without direction,
  و لم ايّهما أصوب
71. 則為迷惑〔真經注〕that is delusion.
  فهو من الضالّين
72. 心順身逆The heart complies and the body resists:
  و من اطاع
73. 是為疏忽〈是為疎忽〉that is negligence.
  فهو من المقصّرين
74. 身順心逆The body complies and the heart resists:
  و من اطاع
75. 是為奸佞that is hypocrisy.
  فهو من المنافقين
76. 心身皆逆Heart and body both resist:
  و من أعرض
77. 是為邪逆〔同上〕that is perversity.
  فاولئك هم الكافرون
78. 疑離之漸Doubt is the gradual drawing away;
  والشكّ هو عن الحقّ تدرجةً
79. 逆悖之深〔同上〕resistance, its depth.
  هو عنه دفعةً
80. 沉淪物我Sunk in things and self,
  وبهما غمسوا فى والانانية
81. 本然隔絕〔道行推原經又費隱經〕one is cut off from the Root Suchness.
  حتّى عنهم الحقّ
82. 惟法聖功Only by following the sage's work,
  الذين اتّبعوا النبى عليه فى العبادات
83. 修身以禮cultivating the body by the rites,
  فانّهم اذا روّضوا أبدانهم
84. 明心以道clarifying the heart by the Way,
  وجلّوا
85. 盡性復命fulfilling one's nature and returning to one's mandate,
  و الى الاضافية
86. 全體歸真does the whole substance return to the Real.
  فقد رجعوا بالكلّية الى الحقّ
87. 本然獨湛The Root Suchness alone is clear,
  و فى شهودهم بقيت ذاته
88. 大用全明the great function wholly bright:
  و كلّها فيهم
89. 是謂人極this is called the Human Ultimate,
  و سمّوا كاملاً
90. 乃復初心〔道行推原經〕and so one returns to the first heart.
  لانّهم معادون الى الابتدائى
al-Laṭāʾif, pp. 132–143 of Murata et al. 2009checked against the page images by AI; not yet proofread by a personAI English line by lineRoots matched automatically
The English as continuous prose
Without nature there is no heart; without heart there is no nature. When heart and nature meet, the whole of virtue shines. [Daoxing tuiyuan jing] The heart contains seven virtues and becomes spiritual clarity: compliance in the heart's envelope, faith on its surface, kindness within it, discernment in the spirit, sincerity in the humane, the hidden brought forth in its mystery, and the Real appearing in the first heart. The first heart manifests its function, answering wondrously without limit: the whole substance and the great function, nothing left hidden. [Daoxing tuiyuan jing] From the Former Heaven it comes down; in the Latter Heaven it rises again. It comes from this heart and returns to this heart. [Daoxing tuiyuan jing; Yanzhen jing] The two arcs meet at their boundary and fill out the circle again. [Commentary on the Real Classic; Feiyin jing] The human is like a lamp; the Real light is its fire. Without the Real light, it is a lamp and nothing more. [Commentary on the Real Classic; Yanzhen jing; Daoxing tuiyuan jing] The Human Ultimate is the great whole, lacking no beauty: beautiful in form, and beautiful again in its mystery. [Daoxing tuiyuan jing; Yanzhen jing] The Root Suchness flows, threading together the coarse and the fine. From the Real coming to me: creation does it. From me going back to the Real: human doing does it. [Feiyin jing] Taking what each has, seek what all share; blend and fuse them into one, and roll up their traces and guises. [same] Only the sage walks this ground in fact. For the many it is hard: they take darkness upon themselves, fall into doubt and opposition, and only bring on ruin. [Daoxing tuiyuan jing] Sages, worthies, the wise and the foolish are divided here; the lost, the heretical, the treacherous and the perverse are told apart from here. [same] The sage's whole substance has neither light nor dark. The worthy has a lack, dark to the Root Suchness; the wise are dark to nature; the foolish, dark to the heart. Dark in this, veiled in that, the Root Suchness is not seen. [same] The worthy are veiled by the self, the wise by knowledge, the foolish by desire. Veils are shallow, obstacles deep; the Root Suchness does not get through. [same] To believe the principle and doubt the practice is heresy. To believe the practice and doubt the principle is doubleness. When doubt and belief mix within, lost and without direction, that is delusion. [Commentary on the Real Classic] The heart complies and the body resists: that is negligence. The body complies and the heart resists: that is hypocrisy. Heart and body both resist: that is perversity. [same] Doubt is the gradual drawing away; resistance, its depth. [same] Sunk in things and self, one is cut off from the Root Suchness. [Daoxing tuiyuan jing; Feiyin jing] Only by following the sage's work, cultivating the body by the rites, clarifying the heart by the Way, fulfilling one's nature and returning to one's mandate, does the whole substance return to the Real. The Root Suchness alone is clear, the great function wholly bright: this is called the Human Ultimate, and so one returns to the first heart. [Daoxing tuiyuan jing]
Chapter 5 · How the two worlds part and meet, and heaven and human undifferentiatedly transformed
第五章　總述大小兩世界分合之妙義與天人渾化之極致
惟一非數，是數皆一。〔費隱經〕厥初實有，統一統數。一者其體，數者其用。〔昭微經〕體用渾然，是名真一。由體起用，是名數一。返用歸體，是名體一。三一非三，一而三義。〔同上〕真一起化，數一成化，體一化化。〔道行推原經〕起化以為，從體著用。成化以命，先理後聖。化化以順，進以知見，盡於無間。〔道行推原經〕化如循環，盡終返始。〔同上〕化出自然，終歸自然。少不自然，即非本然。〔研真經〕〔昭微經〕本然無着，着於名相。名相無附，附於意識。意識無恆，故曰皆朽。〔昭微經〕〔費隱經〕是故萬物，只朽其相，弗朽其理，夫理即真。〔費隱經〕凝目視一，散目視二。着疑陷礙，見物皆幻。〔昭微經〕〔費隱經〕〔道行推原經〕物何非真，事何非實。〔昭微經〕物物純全，孰云偏駁。〔昭微經〕〔費隱經〕一塵一粟，全體本然。〔研真經〕一呼一吸，終古限量。〔費隱經〕〔道行推原經〕小中見大，天納粟中。大中見小，天在塵外。〔研真經〕〔道行推原經〕舒其光陰，一息千古。卷其時刻，千古一息。〔道行推原經〕〔費隱經〕一歸本然，天人渾化。物我歸真，真一還真。〔費隱經〕〔昭微經〕物無相礙，人無欲累。妙義各呈，本然見焉。〔道行推原經〕〔研真經〕初為實理，今為實相。實有相見，種果全焉。〔研真經〕〔昭微經〕
Scan, p. 129–131Transcribed from the scan by AI (Claude), checked as described on the About page.
الفصل الخامس جامع ما تقدّم فى الفصول السابقة
1. 惟一非數The Only One is not a number;
  انما
2. 是數皆一〔費隱經〕every number is one.
  و
3. 厥初實有In the beginning, Real Being
  الحقّ المَبدئى
4. 統一統數governs the one and governs the numbers.
  والتعدّديات
5. 一者其體The one is its substance;
  ذاته
6. 數者其用〔昭微經〕Lawāʾiḥ 25the numbers are its function.
  والتعدّديات شؤوناته
7. 體用渾然Substance and function undivided:
  و تمايزهما
8. 是名真一this is called the Real One.
9. 由體起用Function arising from substance:
  و من الذات الشؤونات
10. 是名數一this is called the Numerical One.
11. 返用歸體Function turned back to substance:
  ثم فى الذات
12. 是名體一this is called the Embodied One.
  بالمتّحدية
13. 三一非三The three ones are not three:
14. 一而三義〔同上〕one, with three meanings.
  بل لها معانٍ
15. 真一起化The Real One initiates transformation,
  مُبدئة التخليق
16. 數一成化the Numerical One completes transformation,
  محصّلته
17. 體一化化〔道行推原經〕the Embodied One transforms transformation.
  والمتّحدية مُفنيته
18. 起化以為Initiating is by act:
  التخليق
19. 從體著用from substance, function becomes manifest.
  و هى اظهار من الذات
20. 成化以命Completing is by mandate:
  و
21. 先理後聖first principle, then the sage.
  و له فى
22. 化化以順Transforming transformation is by compliance:
  و افناؤه بالطاعات
23. 進以知見advancing by knowing and seeing,
  فيها ثمّ
24. 盡於無間〔道行推原經〕until nothing lies between.
  و غايتها انقطاع عن الحقّ
25. 化如循環Transformation is like a circle:
  والتخليق كدائرة
26. 盡終返始〔同上〕it reaches the end and returns to the beginning.
  الى مبدئها
27. 化出自然Transformation comes from the So-of-itself
  و التخليق باقتضاء الذات
28. 終歸自然and in the end returns to the So-of-itself;
  و فى اعادته باقتضاء ذلك
29. 少不自然the least departure from it
  لم بالاقتضاء
30. 即非本然〔研真經又昭微經〕Lawāʾiḥ: no confident matchis not the Root Suchness.
  من الذات
31. 本然無着The Root Suchness has no attachment;
  و هى ملابسة
32. 着於名相it attaches to names and guises.
  انما الملابسة
33. 名相無附Names and guises have nothing to rest on;
  لا لهما
34. 附於意識they rest on consciousness.
  و انما تحقّقهما على
35. 意識無恆〈意識無恒〉Consciousness is not constant:
  لا
36. 故曰皆朽〈故日皆朽〉〔昭微經又費隱經〕Lawāʾiḥ 18so it is said, all things perish.
  و لذا فناؤهما
37. 是故萬物Therefore the ten thousand things
  و لذلك كلّ
38. 只朽其相perish only in their guises,
  انما فنت
39. 弗朽其理not in their principle;
  لا
40. 夫理即真〔費隱經〕and the principle is the Real.
  لانّها هى الحقّ
41. 凝目視一Focus the eyes and you see one;
  و انما
42. 散目視二let them wander and you see two.
  و وجودين
43. 着疑陷礙Cling to doubt and fall into obstacles,
  و بالشكّ غمسوا فى
44. 見物皆幻〔昭微經又費隱經又道行推原經〕Lawāʾiḥ 2and every thing you see is illusion.
  و كلّ
45. 物何非真What thing is not Real?
  و الحقّ
46. 事何非實〔昭微經〕Lawāʾiḥ 25What event is not real?
  و الحقّ
47. 物物純全Every thing is pure and whole;
  فكلّ
48. 孰云偏駁〔昭微經又費隱經〕Lawāʾiḥ 27who says anything is partial or mixed?
  و من ذا الذى مختلط
49. 一塵一粟One mote of dust, one grain of millet:
  كلّ غبارة وحبّة
50. 全體本然〔研真經〕the whole substance, the Root Suchness.
  حقيقتهما من شؤون الحقّ
51. 一呼一吸One breath out, one breath in:
  و فى من
52. 終古限量〔費隱經又道行推原經〕the measure of all time.
  عنده ما من الى
53. 小中見大In the small see the great:
  فقد فى
54. 天納粟中heaven taken into a grain of millet.
  حتّى السماوات موسوعة فى حبّة
55. 大中見小In the great see the small:
  و قد فى الحقّ صغر
56. 天在塵外〔研真經又道行推原經〕heaven outside a mote of dust.
  حتّى السماوات وراء غبارة
57. 舒其光陰Unroll its light and shade,
  و اذا انبسط
58. 一息千古and one breath is a thousand ages;
  ففى كل
59. 卷其時刻roll up its hours,
  و اذا اندرجت
60. 千古一息〔道行推原經又費隱經〕and a thousand ages are one breath.
61. 一歸本然The one returns to the Root Suchness,
  و اذا الى الذات
62. 天人渾化and heaven and human are transformed without division.
  اضمحلّت السماوات
63. 物我歸真Things and self return to the Real,
  انردّت وانا الى الحقّ
64. 真一還真〔費隱經又昭微經〕Lawāʾiḥ 25and the Real One returns to the Real.
  بل الى
65. 物無相礙Things are no obstacle to one another,
  فما من تحجبه
66. 人無欲累and the human is not burdened by desire;
  و لا من تمنعه
67. 妙義各呈each wondrous meaning shows itself,
  فباظهار كلّ معانيه
68. 本然見焉〔道行推原經又研真經〕and the Root Suchness is seen.
  الحقّ
69. 初為實理In the beginning it was real principle;
  ففى الحقّ
70. 今為實相now it is real guise.
71. 實有相見When real being and guise are seen together,
  و اذا الحقّ فى
72. 種果全焉〔研真經又昭微經〕Lawāʾiḥ 30seed and fruit are complete.
  فقد تمّ البذر
والحمد لله ربّ العالمين
al-Laṭāʾif, pp. 144–153 of Murata et al. 2009checked against the page images by AI; not yet proofread by a personAI English line by lineRoots matched automatically
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The Only One is not a number; every number is one. [Feiyin jing] In the beginning, Real Being governs the one and governs the numbers. The one is its substance; the numbers are its function. [Zhaowei jing] Substance and function undivided: this is called the Real One. Function arising from substance: this is called the Numerical One. Function turned back to substance: this is called the Embodied One. The three ones are not three: one, with three meanings. [same] The Real One initiates transformation, the Numerical One completes transformation, the Embodied One transforms transformation. [Daoxing tuiyuan jing] Initiating is by act: from substance, function becomes manifest. Completing is by mandate: first principle, then the sage. Transforming transformation is by compliance: advancing by knowing and seeing, until nothing lies between. [Daoxing tuiyuan jing] Transformation is like a circle: it reaches the end and returns to the beginning. [same] Transformation comes from the So-of-itself and in the end returns to the So-of-itself; the least departure from it is not the Root Suchness. [Yanzhen jing; Zhaowei jing] The Root Suchness has no attachment; it attaches to names and guises. Names and guises have nothing to rest on; they rest on consciousness. Consciousness is not constant: so it is said, all things perish. [Zhaowei jing; Feiyin jing] Therefore the ten thousand things perish only in their guises, not in their principle; and the principle is the Real. [Feiyin jing] Focus the eyes and you see one; let them wander and you see two. Cling to doubt and fall into obstacles, and every thing you see is illusion. [Zhaowei jing; Feiyin jing; Daoxing tuiyuan jing] What thing is not Real? What event is not real? [Zhaowei jing] Every thing is pure and whole; who says anything is partial or mixed? [Zhaowei jing; Feiyin jing] One mote of dust, one grain of millet: the whole substance, the Root Suchness. [Yanzhen jing] One breath out, one breath in: the measure of all time. [Feiyin jing; Daoxing tuiyuan jing] In the small see the great: heaven taken into a grain of millet. In the great see the small: heaven outside a mote of dust. [Yanzhen jing; Daoxing tuiyuan jing] Unroll its light and shade, and one breath is a thousand ages; roll up its hours, and a thousand ages are one breath. [Daoxing tuiyuan jing; Feiyin jing] The one returns to the Root Suchness, and heaven and human are transformed without division. Things and self return to the Real, and the Real One returns to the Real. [Feiyin jing; Zhaowei jing] Things are no obstacle to one another, and the human is not burdened by desire; each wondrous meaning shows itself, and the Root Suchness is seen. [Daoxing tuiyuan jing; Yanzhen jing] In the beginning it was real principle; now it is real guise. When real being and guise are seen together, seed and fruit are complete. [Yanzhen jing; Zhaowei jing]
卷一・圖說Book 1: the diagrams explained
Book 1 · 1 · Overview
概言　大世界所以顯著之由
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Scan (1923 reprint), p. 68Transcribed from the scan by AI (Claude), checked as described on the About page.
Book 1 · 2 · The Very Beginning without designation
最初無稱圖說　造化之本然不可以名稱
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Book 1 · 3 · The Real Substance without attachment
真體無着圖說　體也，不動品也
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Book 1 · 4 · The Great Function undifferentiated
大用渾然圖說　初動品，即全體大用
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Book 1 · 5 · Substance and Function begin to divide
體用始分圖說　次動品，主宰之品顯
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Book 1 · 6 · The Real Principle flowing forth
真理流行圖說　真宰發現之首品，名曰代理、大筆、道
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Book 1 · 7 · The first division of nature and principle (1)
性理始分圖說　人性九品，物理九品（一）
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Book 1 · 8 · The first division of nature and principle (2)
性理始分圖說　鳥獸草木金石之本然，四行之理，溟涬為氣（二）
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Book 1 · 9 · Vital energy manifest, principle hidden
氣著理隱圖說　元氣發露，亦分六品
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Book 1 · 10 · The first division of yin and yang
陰陽始分圖說　元氣起化品：陰陽根於性智之所餘
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Book 1 · 11 · The four images begin to take form
四象始形圖說　元氣廣化品
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Book 1 · 12 · Heaven and earth settle into place
天地定位圖說　元氣正位品
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Book 1 · 13 · The myriad things begin to be born
萬物始生圖說　元氣蕃庶品
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Book 1 · 14 · The rank of great completion
大成全品圖說　元氣成全品
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卷二・圖說Book 2: the great world, its heavens and elements
Book 2 · 1 · Overview of Volume Two
概言　理象不二，當體求之
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Scan vol. 2, p. 61Transcribed from the scan by AI (Claude), checked as described on the About page.
Book 2 · 2 · The fourteen grades of nature in the Former Heaven
先天性品圖說　先天之性凡十四品
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Book 2 · 3 · Knowing-and-ability in the grades of nature
性品知能圖說　品第別之以知能
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Book 2 · 4 · The fourteen layers of form and vessel in the Latter Heaven
後天形器圖說　後天形器凡十四層
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Book 2 · 5 · The functions of the layers of form and vessel (1)
形器功用圖說　每一層有一層之功用（一）
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Book 2 · 6 · The functions of the layers of form and vessel (2)
形器功用圖說　功用者真宰妙用之跡（二）
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Book 2 · 7 · How principle and image belong together
理象相屬圖說　理與象本相屬
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Book 2 · 8 · The distances of the nine heavens
九天遠近圖說　九天去地之數與星之大小
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Book 2 · 9 · The revolution of the nine heavens
九天旋轉圖說　自然之動、反掣之動
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Book 2 · 10 · The proper positions of the four agents
四行正位圖說　氣東、土西、火南、水北；木金子母同宮
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Book 2 · 11 · The coming and going of the four seasons (1)
四時往復圖說　四時即四氣輪轉流行而成（一）
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Book 2 · 12 · The coming and going of the four seasons (2)
四時往復圖說　木金二行補先天之所未盡（二）
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Book 2 · 13 · The seven regions dividing the earth
七洲分地圖說　七洲上應七政；五大界
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Book 2 · 14 · The four zones dividing the air
四際分空圖說　溫、濕、冷、熱四際；積陽之氣上升
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Book 2 · 15 · The One Thread overflowing
一貫洋溢圖說　真一直貫而洋溢
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卷三・圖說Book 3: the small world, the body and its natures
Book 3 · 1 · Volume Three: overview
概言　小世界所以顯著之由
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Book 3 · 2 · The origin of human life: the seed
人生元始圖說　元始品：種子
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Book 3 · 3 · The embryo's first transformation
胚胎初化圖說　孳生品：清濁初分
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Book 3 · 4 · The four roots become distinct
四本分著圖說　變化品：四色四液
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Book 3 · 5 · Inner and outer take separate form
表裏分形圖說　成形品：心天身地
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Book 3 · 6 · Inner and outer bodily apertures
內外體竅圖說　定質品：藏府與腦
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Book 3 · 7 · The living spirit becomes manifest
靈活顯用圖說　呈露品：性之六品
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Book 3 · 8 · Firmness becomes manifest
堅定顯著圖說　堅定先顯
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Book 3 · 9 · The manifestation of growth
發育顯著圖說　長性顯著
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Book 3 · 10 · The manifestation of perception (1)
知覺顯著圖說　活性顯著 (一)
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Book 3 · 11 · The manifestation of perception (2)
知覺顯著圖說　活性顯著 (二)
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Book 3 · 12 · The manifestation of the temperamental nature (1)
氣性顯著圖說　愛惡性顯著 (一)
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Book 3 · 13 · The manifestation of the temperamental nature (2)
氣性顯著圖說　愛惡性顯著 (二)
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Book 3 · 14 · The manifestation of the original nature
本性顯著圖說　本性顯著
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Book 3 · 15 · The manifestation of the successor nature (1)
繼性顯著圖說　繼性顯著 (一)
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Book 3 · 16 · The manifestation of the successor nature (2)
繼性顯著圖說　繼性顯著 (二)
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卷四・圖說Book 4: the heart, the Human Ultimate and the way back
Book 4 · 1 · Volume Four: Overview
概言　頓漸天人
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Book 4 · 2 · The meeting of heart and nature
心性會合圖說　心性互為用
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Book 4 · 3 · The seven grades of the heart and the virtues they store
心品藏德圖說　心有七品，品各藏德
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Book 4 · 4 · Descent and ascent, coming and return
升降來復圖說　大世界降升，小世界來復
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Book 4 · 5 · The complete perfection of the human ultimate (1)
人極大全圖說　人極大全（一）：妙之具與真光
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Book 4 · 6 · The complete perfection of the human ultimate (2)
人極大全圖說　人極大全（二）：燈具喻身心性德
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Book 4 · 7 · The flowing-forth of the root-suchness (1)
本然流行圖說　本然流行（一）：自外而內、自內而外
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Book 4 · 8 · The flowing-forth of the root-suchness (2)
本然流行圖說　本然流行（二）：以本然還本然
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Book 4 · 9 · The sage's work of real practice
聖功實踐圖說　禮、道、真：實踐之路
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Book 4 · 10 · Sages, worthies, the wise and the ignorant (opening, incomplete)
聖賢智愚圖說　聖賢智愚之分
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Book 4 · 11 · The layers of veiling and obstruction
障礙層次圖說　愚障於身，智障於心，賢障於性
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Book 4 · 12 · Doubt and belief as burdens on virtue
疑信累德圖說　身疑、心疑、性疑
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Book 4 · 13 · The branching of compliance and defiance
順逆分支圖說　顯順逆，所以顯真宰
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Book 4 · 14 · The stages of cultivation and advance
修進功程圖說　正身、清心、盡性
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Book 4 · 15 · The whole being returns to the Real
全體歸真圖說　以無所歸為歸
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卷五・圖說Book 5: the three Ones and the return to the Real
Book 5 · 1 · Volume Five: overview
概言　補之者美之，掃之者補之
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Book 5 · 2 · The three grades of the Real One
真一三品圖說　真一三品
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Book 5 · 3 · The three grades of the Numerical One
數一三品圖說　數一三品
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Book 5 · 4 · The three grades of the Embodied One
體一三品圖說　體一三品
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Book 5 · 5 · The common meaning of the three Ones
三一通義圖說　三一通義
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Book 5 · 6 · Spontaneous generation and transformation
自然生化圖說　自然生化
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Book 5 · 7 · Name and form depend on each other (1)
名相相依圖說　名相相依（一）
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Book 5 · 8 · Name and form depend on each other (2)
名相相依圖說　名相相依（二）
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Book 5 · 9 · All things are wholly beautiful (beginning)
萬物全美圖說　萬物全美
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Book 5 · 10 · Seeing the great within the small
小中見大圖說　微塵一念，全體所藏
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Book 5 · 11 · Seeing the small within the great
大中見小圖說　真一至小無內
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Book 5 · 12 · In one breath, the whole of time (1)
一息終古圖說　一息而終古之事業完（一）
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Book 5 · 13 · In one breath, the whole of time (2)
一息終古圖說　一息而終古之事業完（二）
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Book 5 · 14 · The whole of time is but one breath (1)
終古一息圖說　終古在主宰本量中不過一息（一）
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Book 5 · 15 · The whole of time is but one breath (2)
終古一息圖說　終古在主宰本量中不過一息（二）
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Book 5 · 16 · The Real One returns to the Real
真一還真圖說　以無所還為還
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The diagrams of the Root Classic

Liu Zhi follows the five chapters with ten diagrams (略, omitted, in the Wikisource text). Shown here from the public-domain CADAL scan; the English titles are AI translations.

最初無稱圖
The Very Beginning without designation
先天理化次第圖
Transformation by principle in the Former Heaven, in order
後天形化次第圖
Transformation by form in the Latter Heaven, in order
胎形變化次第圖
The embryo's transformations, in order
靈性顯著次第圖
The spiritual nature coming to light, in order
大世界造化循環圖
The cycle of creation in the great world
小世界原始返終圖
The small world: from the origin back to the end
天人分品圖
Heaven and human, rank by rank
天人合一圖
Heaven and human as one
天人渾化圖
Heaven and human undifferentiatedly transformed

Key terms in this text

Each term's Arabic or Persian counterpart carries its grounding: the text itself, a published scholar, or AI. Tap one to find it in the text.

Where Liu Zhi cites Jāmī

Liu Zhi marks his sources line by line. The 昭微經 is Jāmī's Lawāʾiḥ: his own book list pairs it with 勒瓦一合, the Persian title in Chinese letters. For six of the eleven tagged lines Murata, Chittick and Tu (2009) name the Gleam in their notes (green); four more are AI proposals (amber), and one has no confident match. Whinfield's flash numbers follow Chittick's Gleams up to 26; all are to be checked against the Persian.

Chapter 1 惟體運用，作為始出 Lawāʾiḥ, Flash 13
Murata derives the line from Gleam 13 (Whinfield's Flash XIII): the Real's reality is nothing but Being, from which every act proceeds. (An earlier AI proposal, Flash XXIV, is withdrawn.)
Murata et al. 2009, p. 154 n. 2 (Chinese Gleams, pp. 152–53)
Chapter 2 察形辨義，觀象悟理，先天後天，一貫而已 Lawāʾiḥ, Flash 25
Flash XXV: before manifestation the world is the Real, after it the Real is the world; one reality under two relations, as Former and Latter Heaven are threaded on one line. Murata gives no source for this line.
AI · plausible
Chapter 5 一者其體，數者其用 Lawāʾiḥ, Flash 25
Gleam 25 (Flash XXV): the one Essence admits no number in itself, and appears as many through its manifold self-disclosures. (The earlier AI proposal, Flash XVII, fits the next tagged line instead.)
Murata et al. 2009, p. 157 n. 28 (Chinese Gleams, pp. 184–85)
Chapter 5 一而三義 Lawāʾiḥ, Flash 17
Tagged 同上 (the same source). Gleam 17 (Flash XVII): the first self-disclosure is one unity that holds both the unconditioned and the conditioned aspects.
Murata et al. 2009, p. 157 n. 29 (Chinese Gleams, pp. 160–63)
Chapter 5 少不自然，即非本然 no confident match
No confident match. No flash says that what departs from the Essence's own requirement is not the Essence; Flashes XX and XXVII are only thematic likenesses. The line is tagged first to the Yanzhen jing (Nasafī's Maqṣad), which may be its real source.
Open question
Chapter 5 意識無恆，故曰皆朽 Lawāʾiḥ, Flash 18
Gleam 18 (Flash XVIII): take away the distinctions of individuals, species and genera and only the one Being remains; the many are imaginary. (The earlier AI proposal, Flash XXVI, is withdrawn.)
Murata et al. 2009, p. 157 n. 30 (Chinese Gleams, pp. 164–65; also the Ashiʿʿa, p. 9)
Chapter 5 着疑陷礙，見物皆幻 Lawāʾiḥ, Flash 2
Gleam 2 (Flash II): dispersion scatters the heart among many things, gathering turns it to the One; the dispersed eye sees the many.
Murata et al. 2009, p. 157 n. 31 (Chinese Gleams, p. 136)
Chapter 5 事何非實 Lawāʾiḥ, Flash 25
Gleam 25 (Flash XXV): one Entity alone is in all engendered things, and the cosmos is the Real's outward face. (The earlier AI proposal, Flash XXIX, is withdrawn.)
Murata et al. 2009, p. 157 n. 32 (Chinese Gleams, p. 184)
Chapter 5 物物純全，孰云偏駁 Lawāʾiḥ, Flash 27
Flash XXVII: Being as Being is pure good; evil and imperfection come from a lack, not from Being. Murata gives no source for this line.
AI · plausible
Chapter 5 物我歸真，真一還真 Lawāʾiḥ, Flash 25
The closing quatrain of Flash XXV: were the world gathered back into the Whole, the Real alone would remain. Close in thought, but the return of Unity to Absolute Being is not stated there. Murata gives no source.
AI · uncertain
Chapter 5 初為實理，今為實相，實有相見，種果全焉 Lawāʾiḥ, Flash 30
Flash XXX: the Real discloses itself twice, first inwardly in knowledge, then outwardly, making visible what the first held; as real principle becomes real guise, seed and fruit. Murata gives no source.
AI · plausible

Connections

查密氏Jāmī, named in Book 1lineage
In the explanation of the undifferentiated Great Function (Book 1 · 4) Liu Zhi quotes 'Mr Chami', Jāmī, by name on knowing and power: the same author whose Lawāʾiḥ he turned into Chinese.
Murata, JMIAS 36 (2004)
真一三品Wang Daiyu's Real One, Numerical One and Embodied Onelineage
Book 5 opens with three diagrams of the three Ones, each in three grades (Book 5 · 2–4): the scheme Wang Daiyu laid out in the Great Learning of the Pure and Real half a century earlier, where each One has three 'witnesses'.
Murata, JMIAS 36 (2004)
大成全品Faṣṣ Ādam: the human who gathers all the namesresonance, not influence
Book 1 ends with the human as the rank of great completion, in whom the whole substance and great function come together. The nearest image in the library is Ibn ʿArabī's Adam, the polished mirror; a resonance, not a claimed source here.
AI
真一Plotinus, On the Good, or the One (Ennead VI.9)resonance, not influence
The Real One that holds 'the one and the numbers' and to which all returns, beside Plotinus's One before all number. A likeness in structure; no line of transmission is claimed here, though Jāmī's school inherited Neoplatonic ideas by other routes (Whinfield's preface to the Lawāʾiḥ argues for Plotinus's influence on Sufism).
AI
理 · 氣the Akbarian reality (ḥaqīqa) and being (wujūd)shared source
Murata's thesis: Liu Zhi states the Islamic teaching of the One Being (in Ibn ʿArabī's school, through Jāmī, Nasafī and Rāzī) in the terms of Neo-Confucian 'nature and principle'. The four Persian books he cites are the shared source.
Murata, JMIAS 36 (2004)
兩弧Quran 53:9, 'two bows' length'shared source
The two arcs that meet and fill the circle: the arc of descent and the arc of ascent. Murata calls this the only Quranic verse Liu Zhi cites in the book.
Murata, JMIAS 36 (2004)

Chinese: transcribed by AI (Claude) from the CADAL scans on Wikimedia Commons (public domain), checked against the zh.wikisource text (CC BY-SA); Books 1–5 also collated with the 1923 photoreprint (CADAL, Commons), and the Root Classic with the Chinese printed in Murata, Chittick and Tu (2009); punctuation is editorial. Books 1–5 keep the notes of Hei of Qingyuan (清源黑氏, Hei Mingfeng), a later commentator, apart from Liu Zhi's text. Arabic: Nūr al-Ḥaqq (Ma Lianyuan), al-Laṭāʾif, as printed in Murata, Chittick and Tu, The Sage Learning of Liu Zhi (2009), pp. 103–153 (public domain text; taken from the book's text layer and checked against the page images by AI, page by page; not yet proofread by a person). Characters: Unihan (Unicode licence), cjk-decomp (Apache-2.0), the Kangxi Dictionary (public domain) via Wikisource (CC BY-SA). The English and the term mappings marked AI were written by AI (Claude). Murata's translations are in copyright and are cited, never reproduced. How this text was established.

Technical term

真一

zhēnyī · the Real One

Arabicالأحديةaḥadiyyaroot أ ح د
Arabicالواحد الحقّal-wāḥid al-ḥaqqroot و ح د

Murata 2004S. Murata, "The Unity of Being in Liu Chih's 'Islamic Neoconfucianism'", Journal of the Muhyiddin Ibn Arabi Society 36 (2004)
The first of the 'three ones': the undivided nature of substance and function in the One Being. Murata discusses aḥadiyya (exclusive unity of the Essence) in the same article, without equating the two.
AI · plausible
Tianfang xingli 5 cites the Zhaowei jing (= Lawāʾiḥ) for 體用渾然是名真一; in the Lawāʾiḥ the corresponding level is aḥadiyya (Whinfield's notes gloss 'Aḥadiyyat'). Pairing proposed, to be checked against the Persian.

This term in the text: 3×

真

zhēn

10 strokes

real, actual, true, genuine Unihan

Radical 目 (Kangxi no. 109: eye) + 5 strokes

Components, one above the other cjk-decomp

十ten, tenth
具tool, implement

Kangxi Dictionary (1716)康熙字典 · Wikisource page 805 (scan)

同眞。俗字。

Which points to 眞:

〔古文〕𡙊《唐韻》側鄰切《集韻》《韻會》《正韻》之人切，𠀤軫平聲。《說文》仙人變形而登天也。《司馬子坐忘樞翼篇》鍊形爲氣，名曰眞人。又《玉篇》不虛假也。《韻會》實也。僞之反也。《正韻》神也，淳也，精也，正也。《莊子·漁父篇》眞者，精誠之至也。《前漢·宣帝詔》使眞僞毋相亂。《後漢·馬援傳》帝王自有眞也。又《南齊書·顧歡傳》佛號正眞，眞會無生。《天隱子神解篇》本一性而言，謂之眞如。又《舊唐書·明皇紀》莊子文子列子庚桑子所著書，改爲眞經。又天曰眞宰。《莊子·齊物論》若有眞宰，而特不得朕。又天眞，天乙，始生之眞元也。《黃帝素問》有上古天眞論。又畫像曰寫眞。《張君房麗情集》蒲女崔徽寫眞，寄裴敬中。又星名。《晉書·天文志》京房風角集星章，妖星，一曰眞若。歲星所生也。又茶名。《博物志》飲眞茶，令人少眠。任昉云：眞，香茗，出巴東。又香名。《洪芻香譜》降眞香，生南海諸山。又金名。《本草·釋名》陶弘景曰：仙方名金爲太眞。又玉名。《抱朴子僊藥篇》𤣥眞…

This character in the text: 18×

Readings are modern Mandarin (Unihan), not the Nanjing pronunciation of Liu Zhi's day. Senses from Unihan and the Kangxi Dictionary are general, not the sense in this passage: for that, see the English and the term card.

卷首・本經The Root Classic

Chapter 1 · The macrocosm: the order in which creation flows

Chapter 2 · Heaven, earth, humans and things, each with its own capacity

Chapter 3 · The microcosm: how body and nature come to light

Chapter 4 · What body, heart, nature and mandate hold in the microcosm

Chapter 5 · How the two worlds part and meet, and heaven and human undifferentiatedly transformed

卷一・圖說Book 1: the diagrams explained

Book 1 · 1 · Overview

Book 1 · 2 · The Very Beginning without designation

Book 1 · 3 · The Real Substance without attachment

Book 1 · 4 · The Great Function undifferentiated

Book 1 · 5 · Substance and Function begin to divide

Book 1 · 6 · The Real Principle flowing forth

Book 1 · 7 · The first division of nature and principle (1)

Book 1 · 8 · The first division of nature and principle (2)

Book 1 · 9 · Vital energy manifest, principle hidden

Book 1 · 10 · The first division of yin and yang

Book 1 · 11 · The four images begin to take form

Book 1 · 12 · Heaven and earth settle into place

Book 1 · 13 · The myriad things begin to be born

Book 1 · 14 · The rank of great completion

卷二・圖說Book 2: the great world, its heavens and elements

Book 2 · 1 · Overview of Volume Two

Book 2 · 2 · The fourteen grades of nature in the Former Heaven

Book 2 · 3 · Knowing-and-ability in the grades of nature

Book 2 · 4 · The fourteen layers of form and vessel in the Latter Heaven

Book 2 · 5 · The functions of the layers of form and vessel (1)

Book 2 · 6 · The functions of the layers of form and vessel (2)

Book 2 · 7 · How principle and image belong together

Book 2 · 8 · The distances of the nine heavens

Book 2 · 9 · The revolution of the nine heavens

Book 2 · 10 · The proper positions of the four agents

Book 2 · 11 · The coming and going of the four seasons (1)

Book 2 · 12 · The coming and going of the four seasons (2)

Book 2 · 13 · The seven regions dividing the earth

Book 2 · 14 · The four zones dividing the air

Book 2 · 15 · The One Thread overflowing

卷三・圖說Book 3: the small world, the body and its natures

Book 3 · 1 · Volume Three: overview

Book 3 · 2 · The origin of human life: the seed

Book 3 · 3 · The embryo's first transformation

Book 3 · 4 · The four roots become distinct

Book 3 · 5 · Inner and outer take separate form

Book 3 · 6 · Inner and outer bodily apertures

Book 3 · 7 · The living spirit becomes manifest

Book 3 · 8 · Firmness becomes manifest

Book 3 · 9 · The manifestation of growth

Book 3 · 10 · The manifestation of perception (1)

Book 3 · 11 · The manifestation of perception (2)

Book 3 · 12 · The manifestation of the temperamental nature (1)

Book 3 · 13 · The manifestation of the temperamental nature (2)

Book 3 · 14 · The manifestation of the original nature

Book 3 · 15 · The manifestation of the successor nature (1)

Book 3 · 16 · The manifestation of the successor nature (2)

卷四・圖說Book 4: the heart, the Human Ultimate and the way back

Book 4 · 1 · Volume Four: Overview

Book 4 · 2 · The meeting of heart and nature

Book 4 · 3 · The seven grades of the heart and the virtues they store

Book 4 · 4 · Descent and ascent, coming and return

Book 4 · 5 · The complete perfection of the human ultimate (1)

Book 4 · 6 · The complete perfection of the human ultimate (2)

Book 4 · 7 · The flowing-forth of the root-suchness (1)

Book 4 · 8 · The flowing-forth of the root-suchness (2)

Book 4 · 9 · The sage's work of real practice

Book 4 · 10 · Sages, worthies, the wise and the ignorant (opening, incomplete)

Book 4 · 11 · The layers of veiling and obstruction

Book 4 · 12 · Doubt and belief as burdens on virtue

Book 4 · 13 · The branching of compliance and defiance

Book 4 · 14 · The stages of cultivation and advance

Book 4 · 15 · The whole being returns to the Real

卷五・圖說Book 5: the three Ones and the return to the Real

Book 5 · 1 · Volume Five: overview

Book 5 · 2 · The three grades of the Real One

Book 5 · 3 · The three grades of the Numerical One

Book 5 · 4 · The three grades of the Embodied One

Book 5 · 5 · The common meaning of the three Ones

Book 5 · 6 · Spontaneous generation and transformation

Book 5 · 7 · Name and form depend on each other (1)

Book 5 · 8 · Name and form depend on each other (2)

Book 5 · 9 · All things are wholly beautiful (beginning)