《太上日月混元经》

I first collated several obvious variants or repetitions in the Jing (scripture/classic) so as not to mistake suspected erroneous characters for technical terms, then rendered the text into vernacular following the original sequence while retaining the alchemical context. Qian, Kun, Kan, and Li (representing Heaven, Earth, Water, and Fire respectively), together with the mutual coordination of the hard and the soft, the four encompassing one another—this is called “Bingyue.” The numbers two, four, three, five, and one embody the Jing (essence) and Qi (vital energy) of Heaven and Earth; the number “two eights” corresponds with heavenly timing and they assemble within the ding. The ding symbolizes Heaven and Earth and also the Shen (spirit) chamber (used in alchemy as a metaphor for the locus where the medicinal ingredients condense and Jing and Qi are transformed). Qian and Kun constitute the Mingtang (Hall of Light, symbolizing the site of practice); the medicinal ingredients symbolize sun and moon as well as husband and wife, and are therefore also called ruler and minister.

The seasonal changes in the circulation of Yin-Yang determine that the fire phasing moves according to the hexagram lines, gradually aligning with the four seasons and corresponding to Yin-Yang transformations. The Five Phases (Wood, Fire, Earth, Metal, Water) overcome one another yet also convert into one another as the generating and nourishing side. Spring and autumn are clearly distinguished, and xing and de (symbolizing the forces of restraint and generation) operate simultaneously.

Therefore Huangzhong (one of the twelve pitch-pipes) corresponds to the zi month, with yang Qi circulating from the left as far as si; Ruibin (one of the twelve pitch-pipes) corresponds to the wu month, with yin Qi circulating from the right as far as hai. Counting from one to nine, the cycle ends and begins anew. When the fire’s force rises, the infant-like medicinal substance utters a mournful cry, surging up and down as if repeatedly seeking to fly away. The practitioner must remain cautious and alert, unremitting in vigilance, careful in both movement and stillness.

If the ruler is arrogant and the ministers fawning, rewards and punishments unjust, the Xuanji (symbolizing the order of celestial movements) loses accuracy, cold and heat miss their times, and disasters ensue. If the ruler is sagely and the ministers upright, Heaven and Earth are clear and tranquil, sun and moon bright, the Qi of the Dao (the Way) flourishes, and the world enjoys peace. When cold and heat each follow their laws and the pivot of the Northern Dipper accords with the seasonal nodes, the Five Phases, the Bagua (Eight Trigrams), and all affairs obtain their proper order; the zhu-liang weights of the medicinal ingredients are suitably matched, hard and soft are harmonized, and fire phasing and seasonal timing will not err.

The mysterious radiance manifests in five colors, changing unpredictably, lightly drifting and dispersing, its form surpassing bright white snow; it also resembles interlocking frost arranged like fish scales, stalactites forming flowers, or precipitous yet exquisite bronze pillars. When Yin and Yang are properly matched they dwell together in peace: clouds arise with the dragon, wind is born with the tiger, just as shadow follows form and echo answers sound. Water’s nature moistens downward, fire’s Qi rises upward; within Heaven and Earth, Kan and Li as water and fire stand opposite, which is originally the natural state.

The hun is settled, the po condenses, the breath penetrates like autumn frost; the person dwells in a hazy chaotic state, unable to distinguish north from south. At this time one arrays Yin and Yang, numbering from one to nine: first it appears white, then turns yellow; red and black intermingle, the color gradually becoming purple and shining brilliantly. After nine transformations the Qi of pure yang takes form, the Qi of the five directions is sufficient, the medicinal ingredients return to thick earth, and finally the reverted elixir (the elixir achieved through refinement) is completed.

The medicinal ingredients are refined into metal and stone and fired for a year. Those whose aspiration is to cultivate the Dao ingest the golden sand, undergoing nine reversions, and in an instant transformation occurs like wind racing and mist dispersing. The medicinal power pervades the hundred bones, nine orifices, four limbs, and five viscera of the whole body, sweeping away dark Qi and establishing pure yang Qi; it is also like ice and snow melting, returning to a profound and mysterious realm. How can those ignorant of this Dao understand how not to go astray when they encounter the opportunity?

If one already possesses the innate root of awakening to the Dao, one will naturally accord with the truth; those of steadfast aspiration may perhaps eventually attain some realization. If one’s nature is benighted and mind dull, harboring doubt and unwilling to believe, it is probably because accumulated obstructions are too deep, and one will ultimately never hear the principle within. The clearly evident principle must not be deceived or slandered. If students of the Dao can comprehend it, may they remember my intent.