《神仙炼丹点铸三元宝照法》

Guigengzi (歸耕子) is a title taken by a frustrated scholar who never found success. From childhood I studied both the civil and martial arts, and I loved strange and unusual techniques. When I came of age, I traveled through the lands of Liang and Zheng, and then wandered around Mount Song and Mount Shaoshi. Once, while resting beneath a great tree, I met an old man of about eighty, with clear, bright features and a calm, unhurried bearing.

I bowed to him and sat beside him on a stone. We talked for a while, and he spoke at length about emptiness and transcendence beyond the dusty world. He said to me, "My home is not far. You are welcome to come and see it." I agreed and followed him. His dwelling was surrounded by ancient trees and tall bamboo, the path before the door was quiet and secluded, and there was no one else inside.

I then asked him about the Yellow Emperor's ascent to heaven, his war against Chiyou, and how he commanded Fenghou to cast iron mirrors. The old man asked me, "Have you heard of the art by which immortals refine elixirs and transform and cast the precious mirror of the Three Origins, Heaven, Earth, and Humanity?" I said, "I have never heard of it." So I knocked my head to the ground and bowed again, begging him to explain its hidden meaning so that I might be freed from the confusions of the mortal world.

The old man said, "Judging by your bone structure and temperament, you are not like ordinary people. I can pass this art on to you." He then took a document from his bag, written entirely in ancient seal script. He said, "This is not a task for you as an individual. It is for a Son of Heaven in an age of great peace. Only when an era arrives in which moral virtue (De) is pure and simple, in accord with the heart of Heaven and Earth, when the realm is secure, the four seas are at peace, and the common people sing songs of harmony, may the precious mirror be cast according to this method."

I received his instruction with reverence and bowed again with my head to the ground. At dawn the next morning, the old man said to me, "This is not a place where you can stay long. You should leave. After three ji (a ji being twelve years), we shall meet again." I took my leave, thanked him once more, and went on to Luoyang. I kept the document secretly on my person and did not dare pass it lightly to anyone unsuited to it.

Recorded by Guigengzi in the second month of spring, in the second year of the Tianfu era of the Tang (902 CE).

Guigengzi is what a scholar calls himself when he has not achieved his ambitions. From childhood I studied both the literary and martial arts, and I also loved strange and extraordinary techniques. After I came of age, I passed through Liang, traveled on to Zheng, and then wandered the region of Mount Song and Mount Shaoshi. Once, while resting beneath a great tree, I met an old man of about eighty, with clear, bright features and a calm, tranquil bearing. I bowed to him, sat down beside him on a rock, and we talked for a long while. He spoke at length about the Dao (the Way) of emptiness and non-being, and about transcending the mortal world. Then he said to me, "My dwelling is not far from here. You may come and see it."

I agreed and followed him. There I saw towering ancient trees and thick clusters of tall bamboo, with a quiet, secluded path winding through them, though there was no one else in the house. I then asked the old man about the Yellow Emperor's ascent to heaven, his campaign against Chiyou, and how he ordered Fengho to cast iron mirrors.

The old man asked me, "Have you heard of the method by which immortals refine elixirs (dan) and transform and cast the Precious Mirrors of the Three Origins of Heaven, Earth, and Humanity, the mirrors that correspond to Heaven, Earth, and Humankind?" I said, "I have never heard of it." So I kowtowed and bowed again, and begged the master to explain its hidden meaning so that he might dispel my worldly confusion. The old man said, "Judging by your bone structure and temperament, you are different from ordinary people. I can pass this method on to you." He then took the relevant documents from his satchel, written entirely in ancient seal script.

The old man said, "This task is not one for you to undertake as a private individual. It is for a sovereign of the Great Peace. Only in an age when virtue (De) is pure and simple, when it accords with the heart of Heaven and Earth, when the four seas are at peace, and when the common people sing songs of peace, may one cast the mirrors by this method." I received his instruction with reverence, and bowed to him with my forehead to the ground.

Early the next morning, the old man said to me, "This is not a place where you can stay long. It is time for you to leave. After three twelve-year cycles, we shall meet again." I took my leave and bowed again. I kept the documents secretly close to my body, and did not dare pass them lightly to anyone unsuitable.

Recorded by Guigengzi in the second month of spring, in the second year of Tianfu of the Tang dynasty.

The Shenxian wen (Writings of the Immortals) states: Within the Tianyuan Jiazi cycle (a chronological cycle that takes the jiazi year as its starting point), jiazi is the beginning of the sixty-year sexagenary sequence, when the Qi of yang fire is at its strongest. One takes its essence and refines it into the elixir Qi of the five metals, then casts the Heavenly Mirror (Tianzhao, a ritual implement used for protection and for averting calamity) in order to awe ghosts and spirits. The original phrase "song duan xian shou" is unclear in meaning and cannot be interpreted with certainty. The Heavenly Mirror is placed in the Mysterious Reflector (xuanjian, a recondite position of reflection) within the furnace. One takes the six wu days of the six decades of the current year, and uses the yang earth symbolized by Gouchen (a stellar deity) to fell the six jia yang wood symbolized by the Azure Dragon. It is then burned and refined with the six bing yang fire symbolized by the Vermilion Bird, until it becomes ash that gives off no smoke. After this, one takes the six geng yang metal symbolized by the White Tiger and the six ren yang water symbolized by the Black Tortoise (Xuanwu).

Next, an altar is built of yang earth, three feet high and divided into three tiers, round above and square below, with steps on all four sides. On the altar a clay furnace is built, eight feet and one inch high, with eight doors at its base, each six inches and four tenths wide. Above the furnace, a Heavenly Wheel is fashioned of iron, and upon it are installed the Six Jia and Six Ding spirits, the Sun Lord, the Moon Consort, and the True Lords of the Nine Luminaries (deities governing the sun, moon, and stars). Once the fire is lit, the refining is carried out in the midst of the flames, relying on the power of the fire dragon to complete the elixir vessel. The Heavenly Mirror is three inches thick, weighs seventy-two catties, and measures thirty-six inches across its face. On the inner layer of its reverse side is engraved an image of the residence of the Lord of the Ziwei Star (the Purple Tenuity enclosure), and on the outer layer the Twenty-Eight Lunar Mansions are arrayed.

Once it has been cast, if the five planets move irregularly, a comet appears, or there are frost, hail, incessant rain, or drought, one opens the Heavenly Mirror, observes fasting and purification, and prays with sincerity to strengthen its power and virtue (De), and the calamity will be dispelled.

The Method of Casting the Earth Mirror

The Earth Mirror is likewise three inches thick, weighs seventy-two catties, and measures thirty-six inches across its face. On the reverse are cast mountains and rivers, the Five Sacred Peaks, the Four Rivers (the four great rivers), the Bagua (Eight Trigrams), the Nine Provinces, and the Sixteen Spirits. When the fire is lit for casting, the work should be completed on a night when the Taiyin (here meaning the moon) is full. If there is an earthquake, a collapse of mountains or rivers, a plague of locusts or insects, crop failure, or blockage of bridges and roads, one opens the Earth Mirror, observes strict fasting and purification, prays with sincerity, and cultivates virtue (De) to strengthen its power, and the calamity will subside.

The Method of Casting the Human Mirror

The Human Mirror is also three inches thick, weighs seventy-two catties, and measures thirty-six inches across its face. On the reverse are cast the Wandering Pivot stars, the names and titles of the sixty jiazi spirits, the imperial titles of the Son of Heaven, and the Spirit Lord of one's Natal Destiny (the deity governing the year and fate of a person's birth). The closing phrase of the original, "zuo long zai zi mie," appears to be corrupt or incomplete, and its meaning cannot be interpreted with certainty.

The Method for Casting the "Human Mirror"

The Human Mirror is three cun thick, weighs seventy-two jin, and has a face thirty-six cun wide. Its back is cast with the Wandering Pivot Stars (constellations symbolizing the movement of the heavens), the names of the spirits of the sixty jiazi cycle, the honorific title of the emperor, the Spirit Lord of one's natal destiny (the deity who governs an individual's birth and fate), the Dragon on the left and the Tiger on the right, as well as the name of the dynasty, the star-field divisions, and the prefectures and towns under its jurisdiction. The casting must be done on a bingwu day, at noon, when the sun stands directly overhead.

Once the mirror is cast, if war has not yet subsided and the people are afflicted by plague, one should open the mirror, purify body and mind, and offer sincere prayers, and the calamity and pestilence will cease. On each day when the Qi of Yin-Yang shifts in its rising and descending, one should gather in the main hall the hanpin shulao (the senior officials and elders; the original wording here is doubtful), open the Human Mirror, and display it before the veranda. Its awesome radiance will shine forth, and treacherous ministers and rebels will all be struck with fear.

If the Human Mirror glows of its own accord at a time when it should not be opened, and its light shoots out from its case, then in whichever direction the light falls, rebellion and treachery are certain to arise there. At such a time one can take defensive measures so that the rebels cannot act, and in the end the peoples of all quarters will come to submit as guests, and the world will be at peace.

The Method for Transmuting the Five Metals with Elixir

The Writings of the Immortals (Shenxian wen) says: "The five metals are substances produced naturally. Before they have been transformed, they cannot yet become treasures. Only when they are transmuted with the Fire Dragon Elixir can they be made to penetrate the numinous Qi of Heaven and Earth."

The Fire Dragon Elixir originates in the fire position governed by the Vermilion Bird of the south. Through transformation, it enters the water position represented by ren and gui in the north. It passes through the changes of the Five Phases (Wood, Fire, Earth, Metal, Water) and holds within itself the five colors, so that its efficacy equals that of Heaven and Earth. Its Qi rises to become Heaven, and its substance descends to become Earth. For this reason it is regarded as the root of the supreme medicine. It is said that it scatters and flies off as soon as it meets fire, and so it is called the "Fire Dragon Elixir."

The Fire Dragon Elixir contains the number of the "Three Ones." Within it, male and female are mingled and not yet separated, and the clear and the turbid, the buoyant and the sinking, have not yet taken definite form. Therefore the practitioner should remain steadfast in hardship and wait for the right moment, understanding brightness while holding to obscurity, and allow the divine light to descend of its own accord. The sages kept this method secret. They did not set it down in writing, but transmitted it only by word of mouth.

The Method for Forging the Golden Cauldron to Nourish the Elixir

The Shenxian Wen (Writings of the Divine Immortals) says: The golden tripod (金鼎, jinding, the metal cauldron used for refining elixirs) corresponds above to the patterns of Heaven, takes its model below from the Earth, and in the middle answers to the common people. When the people flourish and the state is at peace, Heaven is clear and Earth is still, and only then can the myriad things grow. Hence it is said: if one acts ahead of Heaven's timing, Heaven does not oppose it; if one acts in accord with Heaven's timing, one is honoring the Dao (the Way) of Heaven. The principle becomes clear from this.

The height, measurements, and thickness of the tripod must all strictly follow the established standards. The tripod stands one chi and two cun high and weighs seventy-two jin, a number drawn from nine. Its inner circumference is one chi and five cun, its base is one and a half cun thick, its legs stand two and a half cun above the ground, and its body is one and a half cun thick. Inside, it holds three and a half sheng of material and is six cun deep; the lid is one cun thick, and the handles are one and a half cun high.

A tripod may have ten kinds of defects, and if it has any one of them, it cannot be used to refine elixirs. The first is impure metal; the second, casting at an unsuitable time; the third, uneven thickness; the fourth, a mold that has not dried thoroughly; the fifth, casting while the mold is left suspended; the sixth, pitting from air holes; the seventh, internal layering; the eighth, horizontal inclusions of foreign matter; the ninth, a wrinkled surface; and the tenth, height, size, or thickness that does not match the prescribed measurements. When such defects are present, the tripod is unsuited to refining the required medicines.

The method of nurturing the elixir in the furnace (炉养丹法, lu yang dan fa, the method of gently warming and nourishing the elixir over a furnace fire).

The furnace is the key structure in refining with the cauldron and furnace (dinglu). It holds the Qi of Wu and Ji (the Yin-Yang and Five Phases Qi associated with Earth and the central direction) and shuts out external pernicious Qi. Seen from above, it resembles a lotus platform; seen from the side, it resembles the Five Sacred Mountains. The altar has three tiers, round above and square below. The furnace has eight doors. Above it, a celestial wheel is forged from iron and arranged according to the Nine Stars and the Twenty-Eight Lunar Lodges. The Six Jia (a method of reckoning days and hours by the Heavenly Stems and Earthly Branches) move according to the double-hour, setting Zhengyi (Orthodox Unity, here referring to the Qi or method of Zhengyi) in motion. The whole is positioned by the Gang constellations, and the corresponding figures are cast in gold.

Next, sulfur, realgar, orpiment, and Pihuang (names of mineral medicines) are each treated with fire, one jin of each. These four yellow substances form the outer protective ring around the supreme medicine, and the methods of combining them with the elixir are all recorded in the oral formulae. Then one jin of cinnabar is treated with fire. One jin contains sixteen liang, and each liang contains twenty-four zhu. The scripture (Jing) then uses the degrees of the celestial circuit, the Heavenly Origin Jiazi count, and the motions of the sun and moon to explain the numerical principles of Bing-Ding, pure Yang, and pure Yin. It also says that one emissary advances one degree each day, which is the number of pure Yang. Another emissary moves by the month, advancing half a division each day and night, or thirteen degrees in a day, so that a month totals 365 degrees and one and a half divisions of the celestial circuit, which is the number of pure Yin. Yang Qi covers from the outside, and Yang Qi again condenses within.

The verse says: Through the sixty double-hours, run the fire of Bing and Ding, and at each one distinguish the Five Phases (Wood, Fire, Earth, Metal, Water) according to the hour. When Yang rises, follow the Way of Heaven in its turning; when Yin recedes, reckon by the positions of the stars. For the added alignment (calculating by matching the hour with the stellar position), take high noon, and when the Gang constellations have completed one circuit, the medicine is perfected.

Method of Fire Phasing

The Shenxian Wen (Writings of the Immortals) says that fire phasing begins on the winter solstice, when Yang Qi is first born, and increases and decreases in cycles following the order of the seventy-two pentads. Each day, a total of one liang and one and a half zhu should be added.

At the winter solstice, in the pentad when earthworms curl up, the Heavenly Origin Jiazi number is one, and five liang and seven and a half zhu of fire are added. In the pentad when elk antlers shed, the Human Origin Jiazi number is seven, and ten liang and fifteen zhu are added. In the pentad when spring waters stir, the Earthly Origin Jiazi number is four, and fifteen liang and twenty-two and a half zhu are added. At Minor Cold, in the pentad when wild geese head north, the Heavenly Origin Jiazi number is two, and twenty-one liang and six zhu are added. In the pentad when magpies begin to build nests, the Human Origin Jiazi number is eight, and twenty-six liang and thirteen zhu are added.

This is a table of the numbers used in casting elixir tripods or coins, arranged by solar term and seasonal phenomenon. "Heaven Origin, Earth Origin, and Human Origin" (Tianyuan, Diyuan, Renyuan) are the names of three classes of counting numbers, and "Jiazi" is used to mark each class of number. The "zhu" is an ancient unit of weight, with twenty-four zhu making one liang. Phrases such as "wild parrots begin to call" describe the seasonal changes of birds, beasts, and plants.

When the wild parrots begin to call, the Earth Origin Jiazi is five, corresponding to thirty-one liang and twenty-one zhu. At the Great Cold, when the parrots begin to brood, the Heaven Origin Jiazi is three, corresponding to thirty-seven liang and four and a half zhu. At the Awakening of Insects, when the birds grow active, the Human Origin Jiazi is nine, corresponding to forty-two liang, five zhu, and three; it is also recorded as forty-two liang and twelve zhu.

At the Great Cold, when the parrots begin to brood, the Heaven Origin Jiazi is three, corresponding to thirty-seven liang and four and a half zhu. At the Awakening of Insects, when the birds grow active, the Human Origin Jiazi is nine, corresponding to forty-two liang and twelve zhu. When the marshes freeze over again, the Earth Origin Jiazi is six, corresponding to forty-seven liang and nineteen and a half zhu. At the Beginning of Spring, when the east wind arrives and the ice begins to thaw, the Heaven Origin Jiazi is eight, corresponding to fifty-three liang and three zhu.

When the hibernating insects begin to stir, the Human Origin Jiazi is five, corresponding to fifty-eight liang and ten and a half zhu. When the fish rise to the underside of the ice, the Earth Origin Jiazi is two, corresponding to sixty-three liang and eighteen zhu. At Rain Water, when the otters set out their catch of fish, the Heaven Origin Jiazi is nine, corresponding to sixty-nine liang and one and a half zhu. When the wild geese and crows arrive, the Human Origin Jiazi is six, corresponding to seventy-four liang and nine zhu. When the plants and trees begin to sprout, the Earth Origin Jiazi is three, corresponding to seventy-nine liang and sixteen and a half zhu.

At the Awakening of Insects, when the peach blossoms open, the Heaven Origin Jiazi is one, corresponding to eighty-five liang. When the pigeons and partridges call, the Human Origin Jiazi is seven, corresponding to ninety liang and seven and a half zhu. When the hawk turns into a turtledove, the Earth Origin Jiazi is four, corresponding to ninety-five liang and fifteen zhu. At the Spring Equinox, when the dark bird (the black swallow) arrives, the Heaven Origin Jiazi is three, corresponding to one hundred and two liang and twenty-two and a half zhu. When thunder begins to sound, the Human Origin Jiazi is seven and a half zhu.

When the hawk turns into a turtledove, the Earth Origin Jiazi is four, corresponding to ninety-five liang and fifteen zhu. At the Spring Equinox, when the dark bird arrives, the Heaven Origin Jiazi is three, corresponding to one hundred and two liang and twenty-two and a half zhu. When thunder begins to sound, the Human Origin Jiazi is nine, corresponding to one hundred and six liang and six zhu. When lightning begins to appear, the Earth Origin Jiazi is six, corresponding to one hundred and eleven liang and thirteen and a half zhu.

At Clear and Bright, when the paulownia trees blossom, the Heaven Origin Jiazi is four, corresponding to one hundred and sixteen liang and twenty-one zhu. When the field mice turn into "jia" (as in the original; the creature meant is unclear), the Human Origin Jiazi is one, corresponding to one hundred and twenty-two liang and four and a half zhu.

Several numbers and seasonal phrases in the text appear to be corrupted or incomplete. The translation above follows the surviving wording literally, and the repeated entries are preserved as they appear in the original.

The rainbow begins to appear: Earth Origin (Diyuan) Jiazi sequence 7 (the Jiazi order within the Earth Origin system), 127 liang 12 zhu.

At the time of Grain Rain, duckweed begins to grow: Heaven Origin (Tianyuan) Jiazi sequence 5 (the Jiazi order within the Heaven Origin system), 132 liang 19½ zhu.

The turtledove begins to flap its wings: Human Origin (Renyuan) Jiazi sequence 2 (the Jiazi order within the Human Origin system), 138 liang 3 zhu.

The hoopoe alights on the mulberry tree: Earth Origin Jiazi sequence 8, 143 liang 10½ zhu.

At the time of the Beginning of Summer, the mole cricket begins to call: Heaven Origin Jiazi sequence 4, 148 liang 18 zhu.

Earthworms emerge, and the hoopoe alights on the mulberry tree: Earth Origin Jiazi sequence 8, 143 liang 10½ zhu.

At the time of the Beginning of Summer, the mole cricket begins to call: Heaven Origin Jiazi sequence 4, 148 liang 18 zhu.

Earthworms emerge: Human Origin Jiazi sequence 1, 154 liang 1½ zhu.

The wang gua (Chinese snake gourd) begins to grow: Earth Origin Jiazi sequence 6, 159 liang 9 zhu.

At the time of Lesser Fullness, bitter greens come into flower: Heaven Origin Jiazi sequence 5, 164 liang 16½ zhu.

The mi grass withers and dies: Human Origin Jiazi sequence 2, 169 liang 23 zhu.

The wheat enters its time of ripening: Earth Origin Jiazi sequence 8, 175 liang 7½ zhu.

At the time of Grain in Ear, the mantis begins to hatch: Heaven Origin Jiazi sequence 6, 180 liang 14 zhu.

The shrike begins to call: Human Origin Jiazi sequence 3, 185 liang 21½ zhu.

The mockingbird falls silent: Earth Origin Jiazi sequence 9, 191 liang 5 zhu.

At the time of the Summer Solstice, the deer shed their antlers: Heaven Origin Jiazi sequence 9, 185 liang 21½ zhu.

The cicada begins to sing: Human Origin Jiazi sequence 3, 180 liang 14 zhu.

Pinellia (banxia) begins to grow: Earth Origin Jiazi sequence 6, 175 liang 7½ zhu.

At the time of Lesser Heat, warm winds arrive: Heaven Origin Jiazi sequence 8, 169 liang 23 zhu.

The cricket moves into the spaces between the walls: Jiazi sequence 6, 175 liang 7½ zhu.

At the time of Lesser Heat, warm winds arrive: Heaven Origin Jiazi sequence 8, 169 liang 23 zhu.

Here, each solar term and seasonal sign is recorded together with its corresponding Origin, its Jiazi sequence number, and its weight. The "liang" and "zhu" are traditional units of weight; the scripture contains repeated entries, and they are reproduced above as they appear.

When the cricket begins to dwell within the walls, it is reckoned as the second position in the "Human Origin Jiazi" (Renyuan Jiazi), and the weight assigned to it is one hundred sixty-four liang and sixteen and a half zhu.

When the young hawk begins to learn to fly, it is reckoned as the fifth position in the "Earth Origin Jiazi" (Diyuan Jiazi), and the weight assigned to it is one hundred fifty-nine liang and nine zhu.

At Great Heat, rotting grass transforms into fireflies; it is reckoned as the seventh position in the "Heaven Origin Jiazi" (Tianyuan Jiazi), and the weight assigned to it is one hundred fifty-four liang and one and a half zhu.

When the soil is damp and the summer heat still lingers, it is reckoned as the first position in the "Human Origin Jiazi," and the weight assigned to it is one hundred forty-eight liang and eighteen zhu.

When the great rains arrive in their proper season, it is reckoned as the fourth position in the "Earth Origin Jiazi," and the weight assigned to it is one hundred forty-three liang and ten and a half zhu.

At the Beginning of Autumn, when the cool wind begins to blow, it is reckoned as the eleventh position in the "Heaven Origin Jiazi," and the weight assigned to it is one hundred thirty-eight liang and three zhu.

When the white dew descends, it is reckoned as the fifth position in the "Human Origin Jiazi," and the weight assigned to it is one hundred thirty-two liang and nineteen and a half zhu.

When the cold cicada sings, it is reckoned as the eighth position in the "Earth Origin Jiazi," and the weight assigned to it is one hundred twenty-seven liang and twelve zhu.

At the End of Heat, when the hawk begins to prey upon birds, it is reckoned as the fifteenth position in the "Heaven Origin Jiazi," and the weight assigned to it is one hundred thirty-two liang and nineteen and a half zhu.

When the cold cicada sings, it is reckoned as the eighth position in the "Earth Origin Jiazi," and the weight assigned to it is one hundred twenty-seven liang and twelve zhu.

At the End of Heat, when the hawk begins to prey upon birds, it is reckoned as the first position in the "Heaven Origin Jiazi," and the weight assigned to it is one hundred twenty-two liang and four and a half zhu.

When the heaven and earth begin to show the austere, withering air of autumn, it is reckoned as the fourth position in the "Human Origin Jiazi," and the weight assigned to it is one hundred sixteen liang and twenty-one zhu.

When the grain ripens, it is reckoned as the seventh position in the "Earth Origin Jiazi," and the weight assigned to it is one hundred eleven liang and thirteen and a half zhu.

At White Dew, when wild geese and crows arrive, it is reckoned as the ninth position in the "Heaven Origin Jiazi," and the weight assigned to it is one hundred six liang and six zhu.

When the swallow returns, it is reckoned as the third position in the "Human Origin Jiazi," and the weight assigned to it is one hundred liang and twenty-two and a half zhu. At this time, birds begin to store up food.

It is reckoned as the sixth position in the "Earth Origin Jiazi," and the weight assigned to it is ninety-five liang and fifteen zhu.

At the Autumn Equinox, when the thunder gradually fades, it is reckoned as the seventh position in the "Heaven Origin Jiazi," and the weight assigned to it is ninety liang and seven and a half zhu.

When hibernating insects begin to seal their burrows, it is reckoned as the first position in the "Human Origin Jiazi," and the weight assigned to it is eighty-five liang.

When the waters begin to dry up, it is reckoned as the fourth position in the "Earth Origin Jiazi," and the weight assigned to it is seventy-nine liang and sixteen zhu, with an additional five liang and fifteen zhu.

At the Autumn Equinox, when the thunder gradually fades, it is reckoned as the seventh position in the "Heaven Origin Jiazi," and the weight assigned to it is ninety liang and seven and a half zhu.

When hibernating insects begin to seal their burrows, it is reckoned as the first position in the "Human Origin Jiazi," and the weight assigned to it is eighty-five liang.

The "Human Origin Jiazi," "Earth Origin Jiazi," and "Heaven Origin Jiazi" in the text are numerological markers arranged according to different categories of origin and Jiazi ordinal numbers; "liang" and "zhu" are ancient units of weight. Several numbers and entries in the original are repeated, and some wording may contain errors, so the above follows the existing text as a direct translation.

The water begins to dry up. Earthly Origin (Diyuan), Jiazi 4: seventy-nine liang and sixteen and a half zhu.

At Cold Dew, wild geese and crows come to rest here. Heavenly Origin (Tianyuan), Jiazi 6: seventy-four liang and nine zhu.

Sparrows slip into the great waters and transform into clams. Human Origin (Renyuan), Jiazi 9: sixty-nine liang and one zhu.

Chrysanthemums open their yellow blossoms. Earthly Origin, Jiazi 3: sixty-three liang and eighteen zhu.

At Frost's Descent, jackals and wolves begin to hunt wild beasts and lay out their catch. Heavenly Origin, Jiazi 5: fifty-eight liang and ten and a half zhu.

The leaves of grasses and trees turn yellow and fall. Human Origin, Jiazi 8: fifty-three liang and three zhu.

Hibernating insects all bow their heads and hide away. Earthly Origin, Jiazi 2: sixty-seven liang and nineteen and a half zhu.

At the Beginning of Winter, water begins to freeze. Heavenly Origin, Jiazi 6: forty-two liang and twelve zhu.

The ground begins to freeze. Human Origin, Jiazi 9: thirty-seven liang and four and a half zhu.

Pheasants transform into shen (a kind of large clam, as the ancients believed). Earthly Origin, Jiazi 3: thirty-one liang and twenty-one zhu.

At Light Snow, rainbows hide away and no longer appear. Heavenly Origin, Jiazi 5: sixteen liang and thirteen and a half zhu.

The qi of Heaven rises and the qi of Earth descends. Human Origin, Jiazi 8: twenty-one liang and six zhu.

Closed off, it transforms into a shen. Earthly Origin, Jiazi 3: thirty-one liang and twenty-one zhu.

At Light Snow, rainbows hide away and no longer appear. Heavenly Origin, Jiazi 5: sixteen liang and thirteen and a half zhu.

The qi of Heaven rises and the qi of Earth descends. Human Origin, Jiazi 8: twenty-one liang and six zhu.

Heaven and Earth are sealed off, and winter takes form. Earthly Origin, Jiazi 2: fifteen liang and twenty-two and a half zhu.

At Heavy Snow, the gulls cease their calling. Heavenly Origin, Jiazi 4: ten liang and fifteen zhu.

Tigers begin to mate. Human Origin, Jiazi 7: five liang and seven and a half zhu.

The liting (a type of grass) sprouts. Earthly Origin, Jiazi 1: shouted out entirely [the original reads "喊尽," which is probably a textual corruption].

Ritual Method (Jifa)

The Writings of the Immortals (Shenxian wen) says: "Once the practice is accomplished, first make an offering to Heaven, then to the Spring Grotto (a cavern dwelling with a spring, or a place of cultivation). Divide what has been obtained into four portions. Of these, three are used as follows: one to light the Illumination of Heaven, one to light the Illumination of Earth, and one to light the Illumination of Humanity. The remaining portion is divided again into four parts. Three-fourths of it are used to light the Lesser Illumination, and one-fourth is used to give thanks to Heaven, Earth, and the Spring Grotto. With this, the ritual of offering is complete."

Ritual Method (Jifa)

The Shenxian wen (Text of the Divine Immortals) says: once cultivation has been accomplished, one first perfects the Qi of the Prior Heaven (xiantian zhi qi), and then enters the Spring Grotto (quandong) to continue the practice. The whole is divided into four-fourths in total, of which three parts are used up as follows. One part is used to kindle and refine the Heaven Illumination (tianzhao), one part to kindle and refine the Earth Illumination (dizhao), and one part to kindle and refine the Human Illumination (renzhao). The remainder is then divided again into four portions. One of these is offered in thanks to Heaven, Earth, and the Spring Grotto, in gratitude for the efficacious methods of the divine immortals that they have transmitted. Gold is then cast into a box, inscribed with the reign-year of the sovereign, and the offering is cast into it. The one remaining portion may be ingested, bringing Shen (spirit) and Qi into a state of harmonious tranquility, and thereby prolonging life and extending the years.

The terms "Heaven Illumination," "Earth Illumination," and "Human Illumination" are technical terms of alchemy (danshu) used in the scripture, while "Spring Grotto" refers to the cave dwelling or spring grotto associated with the practice. The original's division of quantities is rather terse, and the above follows its literal order of reading.