Tiān Yuán Dòng Jí Shēng Huà Wú Qíong Miǎo Miǎo Yì Jié Hùn Dùn Zhī
regarding Heaven, the Primary Cavity (Yuan Dong) and the First Principle (Ji)
concerning Initial Life-Transformation (Sheng Hua).
Inexhaustible are the trifling and slightness of
a Hundred million calamities (Yi Jie),
Chaos (Hun Dun) was at the Center (Zhong),
But instead of rising upward from there,
Wú Fù Shén Xià Fù Qì Fēng Zé Dòng Xū Xū Jí Biàn Xuán Xuán Shēng
the gods did not return,
instead, they descended to restore the Air (Qi),
so that the wind began to dry out what was moist and wet.
Down below this was the Cavity of Void-Emptiness (Dong Xu).
Void-Emptiness (Xu) and the First Principle (Ji) can Transform (Hua)
the Profundity (Xuan Xuan) of Life (Sheng)
Wéi Shén Shén Bó Qì Zhēn Qì Wéi Shén Zǐ Shén Wéi Qì Mŭ Shén Qì Hé
because of the gods.
However, the gods also noticed that thin and spare was the [present] Qi,
but the Endowed-At-Birth True Qi (Zhen Qi- Prenatal Qi),
was strong in the spirit of those still young.
This is because their Spirit (Shen) is due to the Qi
[given them by] their mother.
Furthermore, this Qi Spirit is harmonious with
Yī Wàn Biàn Kĕ Qŭ Wàn Biàn Wàn Huà Jīn Gāng Chéng Tiān Gāng Fēng Wéi
Qì Fēng Dòng
the Ten Thousand Transformations (Yi Wan Bian).
For it is possible to achieve the Ten Thousand Transformations (Wan Bian),
through the Ten Thousand Conversions of Gold (Wan Hua Jin).
Then it becomes possible to ride a chariot to Heaven
on a Strong and Indomitable Wind (Gang Feng),
because Air (Qi) as Wind stirs up movement.
Wéi Shén Dòng Shēng Zhī Shí Fàn Qì Wéi Shēn Shén Biàn Qì Huà Sān Jiè
This is because the Divine Spirit (Shen), when is shaken produces Life (Sheng).
Such a thing is also known by the Buddhists [due to their very name
meaning 'Wind Sighing in the Trees'] concerning the Qi
because it is to the Body that the
Divine-Metamorphosis Transformation Action
of the Qi (Shen Bian Qi Hua) transcends