Wuzhen Pian - Translations

Translations

The Wuzhen pian has full and partial translations into English. Tenney L. Davis and Chao Yün-ts’ung, who collaborated on several groundbreaking studies of Daoist alchemy, published the first English version (1939). Thomas Cleary (1997) fully translated the text and Liu Yiming's commentary. Partial translations are given by Livia Kohn (1993:314-319) and Eva Wong (1997:87-94). Paul Crowe (2000) wrote a detailed study of the Wuzhen pian text and translated the first 16 poems. Fabrizio Pregadio (2009) translates the first 16 poems, with annotations on individual verses and selections from Liu Yiming's commentary.

Louis Komjathy (2004:7-9) uses Cleary's version to illustrate the importance of "linguistic competency" in translating Daoist texts. Komjathy describes the Wuzhen pian's content as "so highly symbolic that it is all but impenetrable without commentaries or oral instructions." For instance, the Chinese original of the third stanza is written in four paired heptasyllabic verses:

學仙須是學天仙、
惟有金丹最的端。
二物會時情性合、
五行全處龍虎蟠。
本因戊己為媒娉、
遂使夫妻鎮合歡。
只候功成朝北闕、
九霞光裏駕祥鸞。

The first translation is by Davis and Chao.

If you are learning to be a hsien (immortal), you should learn to be a heavenly hsien. The most accurate means (for this purpose) is chin tan (gold medicine). The two things, when put into contact with each other, will indicate harmonious properties. The Tiger and the Dragon locate at the places where the wu hsing 五行 (five elements) are perfected. I desire to send wu ssu 戊巳 as a matchmaker to make them husband and wife and to bring them into a union from which real happiness will arise. Wait for the success of the compounding, and you will return to see the north gate of the Imperial palace. You will be able to ride on a phoenix's back, to fly high into the cloud and the light of the sky. (1939:103-104)

Cleary idiosyncratically translates in capital letters to distinguish the text from his translation (1987:29-32) of Liu's commentary:

IF YOU ARE GOING TO STUDY IMMORTALITY, YOU SHOULD STUDY CELESTIAL IMMORTALITY; ONLY THE GOLD ELIXIR IS WORTHWHILE. WHEN THE TWO THINGS JOIN, SENSE AND ESSENCE MERGE; WHEN THE FIVE ELEMENTS ARE COMPLETE, THE TIGER AND DRAGON INTERTWINE. STARTING WITH HEAVEN-EARTH AND EARTH-EARTH AS GO-BETWEENS, FINALLY HUSBAND AND WIFE CONJOIN HAPPILY. JUST WAIT FOR THE ACHIEVEMENT TO BE COMPLETED TO PAY COURT TO THE NORTH PALACE GATE; IN THE LIGHT OF NINEFOLD MIST YOU RIDE A FLYING PHOENIX. (1987:28)

Komjathy criticizes both the style and language of Cleary’s translation, noting, "Except for punctuation, Cleary’s format gives the reader little indication that he or she is reading poetry." He also says, "Cleary’s translation choices for various technical terms deviate from more standard renderings, and thus without knowledge of Chinese and the Chinese text one cannot easily identify the relevant correlates." One example concerns two Celestial stems.

Cleary translates the most technical section of this stanza, line five, as “Starting with Heaven-Earth and Earth-Earth as go-betweens.” With no annotation, the reader wonders what Chinese phrases Cleary is translating. An educated reader’s initial guess might be Yijing hexagrams. As it turns out, the Chinese text has the characters wu 戊 and ji 己, the fifth and sixth of the ten Celestial Stems (tiangan 天干), respectively. Cleary does not provide an explanation for or introduction to such choices, although Understanding Reality, unlike his later publications, contains a glossary of terms. (2004:8)

He suggests a "more accurate and technical translation":

study immortality, you should study celestial immortality (tianxian);
This alone is the most superior doctrine of the Golden Elixir (jindan).
When the two things meet, the emotions (qing) and innate nature (xing) are joined;
The Five Phases (wuxing) completely settle, Tiger and Dragon entwine.
From the beginning, wu and ji are taken as the matchmaker,
Thus causing husband and wife to be protected in commingled bliss.
Simply wait until the practice (gong) is completed, face towards the Northern Tower (beique);
Amidst the illumination of nine vapors, you mount an auspicious phoenix. (2004:8)

Komjathy (2004:8-9) concludes, "Although Cleary’s translation has certain deficiencies, he seems intent on staying close to the text and rendering it in a way that generally respects the work’s complexity."

Compare how Paul Crowe translates this same stanza:

study immortality then it must be celestial immortality,
alone is the most superior doctrine of the golden elixir.
When the two things come together emotions and inner nature coalesce,
the dragon and tiger entwine where the five phases become complete.
From the beginning rely upon jueji to be the matchmaker;
then cause the husband and wife to be calm and joyous.
Simply wait until the work is completed pay court to the Northern Palace;
amidst the brightness in nine rose-coloured clouds ride the auspicious luan bird. (1997:40-41)

For translating the thorny wuji expression, Crowe notes, "Wu 戊 and ji 己 refer to the fifth and sixth of the ten celestial stems (tiangan 天干) which, in combination, correspond to the earth phase which occupies the central position."

There is also a poetic translation by Richard Bertschinger (2004) which is being updated on-line (2009- ). It includes his commentary based upon classical sources. Here is his translation of the same stanza with commentary:

"A Study of Fairyhood must be
A Study of natural Fairyhood
Since the Golden Elixir itself
Is quite evidently unique.
As the Two Materials assemble,
What you feel and what you are unite -
The Cycle of Five coiling entirely
Together as Dragon and Tiger:

At their Origin they rely on the Soil,
There as Go-between,
Enabling Husband and Wife
To protect their happy home together,
Awaiting only the Task's completion -
Dawn at the Northern Gate,
Nine Times layered clouds with Red Rays of light,
We hold back our fabulous Luan..."

Reality is all around us... all around in the natural world. The tender dusk; the beautiful dawn; an unfolding flower; the soaking mist; a snowfall; the moon rise, all is evidently unique. Two Materials are involved in this delicate dance of living water and flame - the central lines of Kan (water) and Li (fire); the one source essence (yuan jing), the other source spirit (yuan shen). As what we feel and are within meld, body and mind are one, tumbling Dragon and Tiger - Wood and Fire, Gold and Water amixed. Praise be to the Soil! Dear Kun-mother, match-maker, breasted woman, Dark Female! She stands as go-between, protecting our happy home. The Elixir born, dawn breaks at the Northern Gate of Kan, the sun rises on a chilly dawn - its first warm rays bless our cold bodies; the clouds ablaze, the sandals on our feet strong. Hold back your fabulous steeds . . . it does not bode well to release too soon."

And finally, here is how Fabrizio Pregadio (2009: 23) translates the same verses:

If you study immortality,
you should study celestial immortality:
only the Golden Elixir
is the highest principle.
When the two things meet,
emotions and nature join one another;
where the five agents are whole,
Dragon and Tiger coil.

Rely in the first place on wu and ji
that act as go-betweens,
then let husband and wife
join together and rejoice.
Just wait until your work is achieved
to have audience at the Northern Portal,
and in the radiance of a ninefold mist
you will ride a soaring phoenix.

In his notes, Pregadio remarks that the imagery of the final four verses is similar to the one found in a passage of the Zhouyi cantong qi (see also the French Wikipedia page):

With the Way completed and Virtue fulfilled,
withdraw, stay concealed, and wait for your time.
The Great One will send forth his summons,
and you move your abode to the Central Land.
Your work concluded, you ascend on high
to obtain the Register and receive the Chart.

The last line of the Cantong qi passage refers to receiving consecration as an Immortal.