《大还丹金虎白龙论》

The key to refining the Great Return Elixir (the elixir of returning to the original source in Daoist Neidan (internal alchemy) or elixir methods) lies in harmonizing the Yin-Yang represented by “Dragon and Tiger.” To make life long-lasting and form and Shen (spirit) stable, one must nourish Shen and Qi (vital energy) together with the hun and po. When the “Dragon” condenses in stillness and the “Tiger” transforms, Yin can return to Yang; when the “Tiger” secretly nourishes the “Dragon,” Yang can transform into treasure. When Shen and Qi blend, the po can return and transform into hun; when Qi is abundant and Shen is peaceful, hun and po unite, and one can attain the sagely realm.

Dragon and Tiger condense together to form the “fluid,” and the intermingling circulation of Shen and Qi becomes the “True.” This divine water is the “Flower Pool” (Huachi, the term for the elixir fluid in Neidan practice); when thoughts do not arise and distracting notions are forgotten, it is called “Embracing the One” (Baoyi, holding the mind-Shen and returning it to oneness). To have audience in the heavenly realm and ascend on a crane, one must ingest the numinous elixir that condenses the true po; to transcend the dusty world and live forever without dying, one must nourish Jing (essence) and hun. This is the secret of the Golden Elixir (Jindan), the wondrous gate of the immortals: it can transform Shen and spirit, change sinews and bones, gather and release the bodily form so that the body seems optional in coming and going; it can also manifest the true ling, coming and going freely, appearing at times and vanishing at others. Even if the world undergoes the transformation of seas into mulberry fields and the overturning of heaven and earth, the practitioner can still ascend into the Purple Palace (Zifu, the palaces of the immortal realm in Daoism) and roam the heavenly realms of Jade Clarity, Azure Empyrean, and Golden Towers.

This is the efficacy of the divine elixir and the power of returning to the root and restoring the origin. Worldly people, however, vainly refine the five metals and blend the eight stones, calling lead the Tiger and mercury the Dragon, wrongly taking the pairing of Yin-Yang and the harmonizing of water and fire as the Dao of the Golden Elixir. They praise the Three Yellows as sagely substances and boast of the divine efficacy of the Five Alums; this both violates principle and completely loses the original intent of the sages. They read the Jing (scriptures) seeking meaning and search for the source, yet arbitrarily establish rules and methods; without studying under a teacher, they claim to understand the mysteries. They weigh the names of medicinal substances, calculate the fire phases, construct eight-sided furnaces and three-layered altars, chant incantations to pray to spirits and sacrifice to heaven and earth. All of this is empty fabrication and cultivation contrary to principle; in the end, without realizing it, the body declines and the appearance withers, the countenance ages and the temples turn white, wasting years and mental energy in vain, with no possibility of refining the Return Elixir.

I have long sojourned among clouds and waters, having already abandoned ostentation, living in seclusion in mountain forests, concentrating on investigating the principles of the myriad things; cultivating Shen-Qi, returning to the original source, stilling thoughts and making the mind-Shen clear and quiet. I have examined the apertures of lead and mercury, deduced the profound meanings of the elixir Jing, thoroughly penetrated the golden writings of the Mysterious Cavern, and comprehended the jade secrets of the Three Pure Ones (Sanqing). Only thereby do I dare to discuss Dragon and Tiger and to control Yin-Yang, matching Metal and Wood to east and west, using Kan and Li (the trigrams representing water and fire in the Bagua (Eight Trigrams)) to determine north and south, melting and refining sun and moon to produce five-colored mysterious frost; gestating Qian and Kun to transform into flowing-light plain snow. The methods of the immortal families are not empty, and the principles of the sages are clearly visible.

Once I saw the mysteries therein and understood the essential purport, I wrote this preface, dividing it into two parts, titled Treatise on the Golden Tiger and White Dragon, to express my humble views and also hoping to share with fellow practitioners. If there are gentlemen who have transcended the dusty world, I respectfully invite them to read it with care.

The flowing radiance is like pure white snow. Could the elixir formulas of the immortals possibly be in error? The principles elucidated by the sages stand clearly revealed. Once someone has glimpsed the profound and subtle mysteries within and grasped their wondrous meaning, they compose this preface, divided into two parts and titled Treatise on the Golden Tiger and White Dragon, in order to set forth their modest views and in the hope of jointly investigating the matter with fellow practitioners of the Dao (the Way). Should there be any lofty scholars who have transcended the mundane world, I hope they will give it their careful attention.

Recognizing the Yellow Sprout (Huangya), Part One

What is called the Yellow Sprout is formed by the mutual interaction of Heaven and Earth’s Yin-Yang (yinyang), a product of natural creation. Yang contains the Yin po, Yin harbors the Yang hun; the Yang Qi (qi, vital energy) is numinous and active, its radiance brilliant; the Yin Qi is pure and genuine, its color like jade, translucent and luminous. Its unsullied white brilliance surpasses moonlight, while its rosy glow flashes forth like sunlight. Its whole body is covered with fine filaments resembling mane, and scales overlay it entirely; it grows in a Yang position yet secretly draws close to Yin.

It governs the Five Metals (the metallic substances spoken of in alchemy) and commands the Eight Stones (the mineral substances spoken of in alchemy). Those who understand it seem able to ascend into the heights in an instant; those who do not remain long confined in the dusty world. People use it every day without knowing its name, rushing about until their hair turns white yet accomplishing nothing.

Only when Heaven and Earth Yin-Yang interact does it begin to take form; the primordial Qi of creation originally arises at the northern portal. The sun and moon circulate, filling the hun and po; Yin and Yang conjoin, and thus Dragon and Tiger are formed. Superficially it appears born of Metal, yet who would have thought it also unites with Water? It is widely present in the mundane world, used by people daily, yet they do not know its name.

Recognizing Lead and Mercury, Part Two

In cultivating the “Great Medicine” (the Daoist term for the essence obtained through the practice of both Neidan (internal alchemy) and Waidan (external alchemy)), one must first clarify the true sources of lead and mercury; to combine and refine the Divine Elixir, one must also thoroughly understand the principles of Kan and Li (the trigrams of Water and Fire, which likewise symbolize Yin and Yang respectively).

Lead conceals the Yin Jing (essence) and is therefore called the “Tiger,” corresponding to the position of Kan; mercury generates the Yang Jing and is therefore called the “Dragon,” corresponding to the position of Li. The conjunction of sun and moon and their mutual circulation serve as the medium of alchemical transformation; Li symbolizes the woman and Kan the man, and their union constitutes the guiding principle of the elixir method for returning to the origin and restoring the primordial. Lead is produced by receiving the Qi (vital energy) of Xin Metal; though it appears coarse, it contains treasures within. Mercury is formed by receiving the Qi of Jia Wood; though it displays certain signs outwardly, it harbors the nature of Wood within. The lead referred to here is not ordinary worldly tin, nor is the mercury ordinary silver. Lead is the foundation of Heaven and Earth, mercury the numinous Qi of Yin-Yang: lead contains the Jing-Po of the sun, mercury absorbs the Hun-Qi of the moon. Thus the “True Lead” and “True Mercury” spoken of in the elixir Jing (scriptures) are not the metals encountered in everyday life.

The alchemist extracts the essentials of the Five Phases (Wood, Fire, Earth, Metal, Water), causing them to combine and congeal into gold; then gathers the essences of the two symbolic powers of sun and moon, rendering them clear and congealing them into liquid. When the sun wanes and the moon is full, the Hun-Qi sinks and the Yin Hun dissipates with it; when the moon wanes and the sun is full, the Hun-Qi recedes and the Yang Po likewise comes to an end.

When Yin-Yang interact and unite, it is as if the Dragon and Tiger become husband and wife; Water and Fire reverse and inter-refine, forging the elixir that symbolizes Heaven and Earth. Yang Qi is able to subdue the Po, and after circulation it naturally forms a golden substance; Yin transforms into Yang, and only after returning does it form a marvelous quality. When the Qi of Yin-Yang is abundant, one refines the cinnabar that transcends the dusty world; when the process of Water-Fire inter-refining is complete, one obtains the numinous liquid that enables one to ride the clouds.

From the red ding arises bright luminous Qi like morning clouds; from the pure white furnace gushes forth sparkling radiance like auspicious snow. The clear and vivid red light resembles the morning sun rising from Fusang; the cool and bright white light resembles the autumn moon reflecting upon a chilly inlet. On a clear mountain peak an immortal crane perches alone among the fragrant cassia branches; the Milky Way stretches across the sky, rainbow-like colors gather from afar, reflecting a verdant and gorgeous scene like a lotus.

When the elixir is ground, a fragrance is emitted; when it is pulverized, a translucent radiance circulates. Through transformation the elixir is refined into a treasure, and upon ingestion one is able to transcend and ascend to Heaven. Only a small quantity of the elixir is required to soar rapidly; the practitioner feathers into an immortal and freely roams the celestial palaces.

People of the world bustle about all day, as if there were never an end. A hundred years of human life is like a dream, and brief glory vanishes in an instant. People often fail to realize that when life draws to a close, time slips away as swiftly as a streak of light. If one can refine the medicinal substances into the immortal elixir and ingest it, one may then ascend; taking merely a tiny amount, one immediately rises and soars, transforming into an immortal and roaming the palaces of the immortals.

People of the world hurry about all day, a hundred years of life like a dream, glory gone in a flash. Yet they do not know there is a traveler of the cloud thoroughfares (one who comes and goes in the cloudy heavenly immortal realms) still competing for fame in the dusty world. If one wishes to retain the passing of time and roam the Grand Purity (the high heavenly immortal realm spoken of in Daoism), one must know that the numinous medicine can confer longevity. In refining the elixir one must extract the essence of the Yin-Yang of Heaven and Earth and thoroughly refine the Jing (essence) and Qi (vital energy) of Qian and Kun, of sun and moon.

Cause Yin and Yang to unite as in a marital pairing; make the dragon and tiger meet and interchange, swallowing and merging with each other. Subdue the Jing (essence) of the Red Emperor in the Li Palace (the Li position among the Bagua (Eight Trigrams), associated with fire) and attune to the fluid of the White Dragon in the Kan Door (the Kan position associated with water). The Yellow Sprout (a term in Neidan (internal alchemy) referring to the nascent essence of the elixir) is the foundation of all this; if one does not begin from the root, all other efforts are merely futile. Without encountering a true high adept who has attained the Dao (the Way), how could one ever learn this profound and mysterious art of elixir refinement?

The fire timing of elixir refinement must complete nine cycles of transmutation, and even after the elixir is formed one must wait a thousand days. Five-colored radiance rises from the furnace, and the substances in the cauldron vigorously transform, as if red dust-mists were billowing up. When the elixir is complete, ingesting a single pellet allows one to fly to the Heavenly River and leisurely enter the Three Pure Ones (Sanqing) (the three heavenly realms honored in Daoism). Riding cranes and mounting dragons, commanding ghosts and spirits, gazing back on the transformations of the human world from sea to mulberry fields, one feels it is merely like old affairs overturned again and again. Thenceforth one dwells long in the Azure Void Palace (celestial palaces of the heavenly realm) and eternally banquets with the assembled immortals in the golden halls.

The solar florescence and lunar soul unite; Wu and Ji (the heavenly stems of Earth, often used in alchemical arts to signify the central mediating force) are originally the sovereign. Metal and Wood stand arrayed east and west, Yin and Yang reside above and below. Increase and diminish according to sequence; advance and retreat must accord with the oral formulas and regulations. After ten months of gestation the elixir embryo matures, and one may lightly ride the white clouds away.

The Master's Visit

Everyone hopes to remain long in the Cinnabar Empyrean (the high skies of the immortal realm) and has also spoken at length of the mind of cultivation that leaves the dust and transcends the vulgar. Now do not grow weary of frequent visits; you have already arrived at my gate like an immortal crane amid the solitary clouds.

The Master's Exhortation

One must early recognize stillness and purity amid the busyness and not allow the mind to be enslaved by clever devices and worldly affairs. After flowers fade they will bloom again in due season; flowing water proceeds eastward and will never reverse its course. Spring hues quietly turn black hair white, and scenery secretly carries away the years of youth. One must know that worldly affairs inspire lament, and all manner of changes are like Zhuang Zhou dreaming of the butterfly, turning empty in the twinkling of an eye.

The original text concludes with “The Master's Bequest,” but no subsequent text is appended.

I now transmit to you, item by item, the essential instructions for entering the gate of the Real (Zhen). All the sages and worthies of old attained the Dao (the Way) through them. At yesterday's gathering of immortals on Penglai (the legendary immortal mountain in the eastern sea), your name was added to the register of long life.

Your teacher offered a word of admonition as he saw you off: the pine is firm and steadfast, the mountain stream flows clear. May you not linger in the dusty world asking after right and wrong, for such debates only stain the ears.

In the middle of the first ten days of winter in the second year of Guangqi (886 CE), Du Xidun, Master of the Seven Transverse Peaks, styled Yongyangzi, courtesy name Wangji, fled the chaos of the age and took refuge in the region of the Wen River. Whenever he reached Yanzhong, he kept company only with the reclusive high-minded man Nanyang Gonggong. This man revered the teachings of the Dao, was absorbed in profound principle, comprehended his true nature, and kept a calm and leisurely mind. As for rising above others and making a name for oneself, that could only await a kindred spirit. In the world, some make friends for the sake of fame and some for profit, but my friendship with you is for neither. Whenever we met, we spoke of the Dao for whole days, and said nothing beyond "the mystery of mysteries" (a phrase from the Daodejing, referring to the deep and subtle Dao). For this reason I have copied out my late teacher's oral instructions on the elixir and present them to you. Treasure and cherish them, and do not pass them on to those of shallow understanding. Matters of cultivation beyond the world, how could ordinary people be allowed to know them? If ordinary people learn of them, heavenly punishment will fall upon oneself. The immortal master said: those who revere and practice these teachings will have their names entered in the Mysterious Register (the roll of immortals); those who divulge them or treat them lightly will become lowly ghosts after death. He also said: calamity and fortune implicate nine generations of ancestors, but rising and falling rest upon one's own person alone. Now I swear by the green mountains and white clouds: please do not betray these words, I beg you, I beg you!