《阴真君还丹歌注》

The upright qi (qi, vital energy) of the north is the "River Chariot" (heche). The north corresponds to the Black Emperor, the water deity of the north, whose position is supreme; in the human body it corresponds to the Yin qi of the lower origin. This upright qi belongs to water and also corresponds to a person's blood. The "River Chariot" refers to the qi of the north flowing back toward the south, where fire refines the water and transforms it into a dust-like state, which is then converted into the River Chariot, that is, the jing (essence) of the lower origin. The north is associated with black and with water, and in the body corresponds to the kidneys. The kidneys are the root of life; from them are differentiated the essences of sun and moon and the qi of emptiness and nothingness. When kidney qi is abundant, it gives rise to the "infant" (a figure symbolizing primordial qi or the infant of neidan, internal alchemy).

The qi of the east, of Jia and Yi, is called "Golden Sand." The east corresponds to the Azure Emperor, the wood deity of the east, and governs the liver; Jia and Yi belong to Wood and also correspond to the dantian (energy center) of the human body. The north belongs to water and the south to fire; fire is born from wood, and wood in turn is nourished by water, so vitality flourishes and shows a lush green color, which is why it is called Jia and Yi. As for "generating Golden Sand," it is like the countless grains of sand in the rivers of the world, some of which contain gold, which craftsmen can wash out and refine into yellow gold. By this account, the upper dantian (the head, as a site of internal alchemical cultivation) has a dwelling place called the "Jade Spring Cavern"; within this cavern is jade spring water, named the "Source of Purity and Stillness." The practitioner seeks out this water with concentrated effort, and it is called the "Divine Water of Great Merit and Virtue." This divine water is boundless; once gathered into the lower dantian, it will, after a long time, congeal into sand.

The two kinds of essential qi nourish one another and ultimately return to unity.

The so-called “two” refers to Yin-Yang. Heaven belongs to Yang, Earth to Yin; the left side belongs to Yang, the right side to Yin. Yin-Yang is like husband and wife. In the human body, the Dantian (energy center) belongs to Yang, while the lower parts belong to Yin. When Yin and Yang contain and nourish each other, it is like the cycling of the four seasons and the circulation of the Five Phases (Wood, Fire, Earth, Metal, Water), and also like Heaven and Earth mutually responding, allowing all things to grow naturally. When the sun contains the moon, it naturally becomes luminous; when the moon contains the sun, it naturally produces the stars. When the husband is harmonious with the wife, they can give birth to sons and daughters. Now, following the method of cultivation, one takes the divine water of great merit from the upper Dantian (the upper energy center) and, after cultivation, sends it into the Jade Chamber of the Lower Origin (the place of cultivation in the lower Dantian), so that it is stored and transformed there.

The Vermilion Bird (the southern divine bird, here referring to fire) regulates and nourishes, and can generate the Golden Flower (the essence in Neidan internal alchemy).

The Vermilion Bird is fire: on earth it corresponds to the Bing-Ding Fire of the south, in heaven it corresponds to the Yinghuo star (Mars), and in the human body it corresponds to the heart. The generation and gathering of heart-fire is controlled by the person; when great it can fill Heaven and Earth, when small it is as minute as a hair’s breadth. Control it and it will cease; indulge it and it will become wild. The classics call this fire the “Bright Fire.”

Regulating the fire timing is like firing clay into roof tiles, which will not decay even after thousands of years; or like wood burned into charcoal and buried in the earth, which can still be preserved after thousands of years. The cultivator subdues the heart-fire, takes water from the Jade Spring of the upper Dantian (a cultivation term symbolizing semen or bodily fluids within the body), refines it with heart-fire, and then sends it into the lower Dantian, where it coagulates at the Pass of the Jade Prison (a pass in the lower Dantian). The Pass of the Jade Prison has another method of Yin elixir cultivation; by cultivating according to this, another soul will naturally arise. After a long time, the color and luster will naturally appear and congeal into form, called the “Golden Pool.”

The Great Elixir Formula says: “Metal father, Wood mother” refers to true lead and true mercury. Lead contains the five colors and belongs to northern Water; within Water there is Metal, and Metal can further form dikes, therefore it is called “Golden Flower.”

The Golden Flower can produce the treasures between Heaven and Earth,

The so-called “Golden Flower” is like the gold sand in the waters of the Han River, growing naturally in the water. When a person seeks the elixir in the water, this means that the elixir resides in the chamber of Jing (essence) in the lower part of the human body. After prolonged cultivation, the Jing in the water transforms into grains of golden dust and naturally condenses into a pearl. This is called “fire emerging from water.”

There is another method of cultivation: retain the Jing of the lower body and circulate it with the fire of the heart, causing it to rise to the Upper Origin (the upper region of the human body), where it naturally condenses into a pearl residing in the Niwan Palace (the inner palace of the head). This is called “water emerging from fire.” Therefore the Huangting Jing (Yellow Court Scripture) says: “The waters of the Jade Clarity Pool irrigate the numinous root; if one can cultivate with sincere effort, one may preserve life for a long time.”

If a person comprehends these words, they have truly understood the Dao (the Way).

Those who can comprehend them are few. People do not believe in the Dao because the Dao is called emptiness and nothingness. The scriptures say: “The great Dao is not the Dao of ordinary speech.” The Dao is like empty void, with nothing upon which one can rely. A secret formula says: “Fish are in the water yet cannot see the water; people dwell in the Dao yet cannot see the Dao. Dragons cannot see mountain rocks; ghosts cannot see the soil.” Are these words spoken at random?

The so-called true Dao is the finest essence of the human body. A person’s Jing-Qi (essence and vital energy) is often lost through sexual union with a woman; after union, sons and daughters are born whose appearance, bodily form, and expression resemble their parents, and whose innate nature is similar as well. If one condenses the Jing-Qi and retains it within oneself, then takes the water of the Upper Origin and unites it with the lower Dantian (energy center) to refine the elixir, this is called a precious treasure. Therefore the Yinfu Jing (Classic of the Hidden Talisman) says: “Yin and Yang push each other and naturally come into harmony.” If a person comprehends these words, they have understood the true Dao.

The zi hour belongs to the Tiger, the mao hour belongs to the Dragon; the Dragon is the precious treasure. Therefore the Yinfu Jing says: “Yin and Yang push each other and naturally come into harmony.” If a person comprehends these words, they have understood the true Dao.

The zi hour is called the Tiger, the mao hour is called the Dragon. Dragon and Tiger generate each other and naturally unite as one.

These two sentences discuss two complementary functions. The so-called “Zi tiger” belongs to Yin; Yin belongs to the female, and the female in turn belongs to Water, so it is called Northern Ren-Gui, which is the direction of Water. The Huangdi Jue (Yellow Emperor’s Formula) calls it “black lead”: it can subdue mercury, causing the mercury to congeal into sand. If someone obtains the true method of the Dao (the Way), they can take it into the Yang Dantian (energy center; the site of the internal elixir spoken of in cultivation) and use it after the Zi hour and before the Wu hour.

The dragon belongs to Wood, and Wood corresponds to the East; the oral formula says that it is mercury. Mercury belongs to Fire and is also called quicksilver. Another account calls it “green quicksilver”: if medicinal substances are used to subdue it so that it can endure fire refining, it becomes a treasure of the world. In terms of the human body, it refers to Jing (essence). The oral formula says: “Use Yin to refine Yang, and the true nature can endure forever.” This method must be carried out during a time period that belongs to Yin.

The Discourse on the Elixir says: “When Yang becomes active, it cannot be subdued by Yang; when Yin Qi (vital energy) kills and diminishes, it cannot be subdued by Yin.” If one can nourish and regulate it until it becomes settled and obedient, then Yin recedes and Yang grows. This is like quicksilver being subdued through fire refining and ultimately becoming a treasure. After Yang mercury is subdued by Yin qi, it becomes settled and unmoving, and thus becomes a treasure of the body. Therefore the scripture says: “Nourish the numinous branch so that it no longer withers; close and secure the Gate of Life, preserving the Jade Capital.” Here “numinous branch,” “Gate of Life,” and “Jade Capital” are all bodily coded terms used in Neidan (internal alchemy) cultivation.

Gathering and concentrating the saliva on the tongue is to be done after the Zi hour and before the Wu hour. The water gathered from the Jade Spring on the tongue is also called “Yang mercury”; that which is gathered while containing and taking in Yin qi is lead-water, called the “paired dragon and tiger.” Therefore the Tianfeng Shangjing says: “Before the Wu hour, gather the water of the Jade Spring on the tongue, also called Yang mercury; the lead-water gathered while containing Yin qi is called the paired dragon and tiger.” The scripture further says: “Beneath the Initial Azure, the two things of moon and sun combine; coming forth from the Jade Pool, they enter the Golden Chamber. Everyone possesses it; on no account lose it. If one can obtain it, all things can be accomplished.” Could this possibly be something obtained from outside the body?

The dragon dwells in the Zhen position (the East), corresponding to eight; the number of the tiger originally arises from the first palace.

This refers to cultivation from the new moon to the full moon: gathering the saliva and thereby practicing the Dao can increase the hun soul. From the full moon to the dark moon, one should swallow and take in the saliva, thereby increasing the po soul. Males begin to grow teeth at the age of eight and are in their prime at sixteen; those under ten who can cultivate authenticity according to this method are the best. For the rest who cultivate, what they obtain is mostly corpse liberation (what Daoism calls the transformation of the physical remains, departing the bodily form to become an immortal).

There are fixed days for gathering and refining, and fixed hours for taking and using…

In superior methods of cultivation, one should avoid practicing on the hui day, wang day, and shuo day (respectively the last day of the lunar month, the full moon, and the first day of the month). Those who follow inferior methods must wait until the moon in the heavens is full and the Shen (spirit) and Qi (vital energy) within the body have filled the entire person before drawing upon the Qi of the sun and moon. The timing must accord with the hours, generally after the zi hour and before the wu hour; the mao hour is also acceptable.

Yin Qi must be drawn back to the Upper Niwan Palace (the cultivation site in the head). Therefore the scripture says: “Irrigate and nourish the wondrous branches, and they will never wither again.” Even without applying Jing (essence) and Qi, fullness can be restored. Each day one lets it return to the state of the “pearl,” constantly dwelling in the Great Emptiness: empty, seeking nothing and doing nothing; yet within emptiness there is still something. What is called “emptiness” refers to Yin Qi circulating and rising, returning into the Niwan Palace. One then takes the water of the Jade Pool (the saliva in the mouth) and pours it into the Golden Chamber of the Lower Dantian (energy center) (the cultivation site within the lower Dantian). Whence its source comes, people do not know; where it goes and how its directions are arranged are likewise hard to describe, for each contains wondrous transformations. After a long time it naturally congeals into a precious pearl. That a person can thereby live forever without dying is precisely this principle. Therefore the scripture says: “The Great Dao (the Way) is formless.”

If people of the world, when cultivating, do not know how to gather it, once the timing and the fire go wrong, all their various efforts will be wasted.

Sometimes one encounters the taboos of heaven and earth, not knowing how they should be arranged or in which direction to proceed. At other times one may find the yin portal (the yin gate, referring to the pass or orifice spoken of in cultivation) remaining unopened. If one forces the matter according to subjective intention, this instead causes injury and makes a person age rapidly. Therefore it is said: “When one attains the One, it is after Kunlun; even should the tongue be cut out, do not neglect the Dao.” This means that the time of attaining the Dao (the Way) comes after Kunlun (here referring to the inner region of the human head); even if one suffers the calamity of having the tongue cut out, one must not forget the Great Dao. If one recklessly divulges the oral formulas to people of the world, there will certainly be bleeding and even premature death. These method texts (oral formulas of cultivation) are not something ordinary people can receive.

The related writings are transmitted in the Taiyi Palace (the palace that enshrines or symbolizes the Taiyi deity). The scriptures say that Taiyi has a lord, often regarded as residing in the scene within the heart, difficult to conceive; no one can see it, nor can it be measured. If it is leaked to people of the world, there will certainly be bleeding and even premature death. These method texts are not something ordinary people can receive.

That which occupies the human head is called Kunlun; it is the upper palace chamber and also the dwelling place of the Shen (spirits). Each location within it has its own residence. From the neck upward to the head, the ancients spoke of nine palaces, and the spirits of each palace have names. These matters are recorded in the Taiyi Shangsuo Ling, and there are also essential oral formulas. Downward to the palace chambers of the navel, there are a further three palaces. In accordance with the twelve palaces mentioned earlier, each palace has towers and terraces. Therefore the Neijing Jing says: “Within the body there are twelve layers of storied towers,” referring precisely to this. The Dantian (energy center) likewise has twelve towers, corresponding to the twelve double-hours, and according to this one circulates the methods of cultivation.

The Great Dao is utterly divine and utterly sagely; the methods of cultivation are in fact extremely simple.

Those of wisdom will seek the two medicines within the body (metaphors employed in Neidan [internal alchemy] cultivation). Although they may not necessarily know their limits, the Shen (spirits) within the body know them. It is merely that people are often bewildered by superficial splendor and do not understand the transformations involved. Therefore it is said that knowing the way of long life is like being separated from worldly people by ten thousand mountains. From this it may be known that people of the world find it difficult to comprehend these matters. To seek within the palaces, one ought to seek from the twelve palaces of one’s own body; only then can one know that the ding vessel of the Great Dao (the alchemical cauldron used as metaphor, referring to the body and mind upon which cultivation relies) lies in a sacred place.

One should first seek the ding vessel from the palace chambers within the body.

This method is not lightly transmitted, nor may one casually leak heavenly secrets. Therefore the Dao Jing says: “When gold and jade fill the hall, they cannot be kept for long; wealth and honor with arrogance will instead invite calamity upon oneself.” Human life in the world is subject to the influences of heaven, earth, and human affairs; if one only draws near to arrogance, luxury, wealth and honor, and does not seek the ding vessel within oneself, …

This method must not be transmitted casually, nor may its heavenly secrets be openly divulged. Hence the Daojing (scripture) says: "When gold and jade fill the hall, no one is able to guard them; when wealth and rank breed arrogance, one only brings misfortune upon oneself." People often spend their whole lives pursuing wealth and rank, and so easily grow proud, extravagant, and complacent, never seeking the great Dao (the Way).

"To nourish body and mind and to master the fire phase, one must carefully examine Yin-Yang."

"Warm nourishing" (wenyang) means not allowing oneself to be swayed by joy and anger. "Fire phase" (huohou) means practicing in accordance with the heart-fire and the months of the four seasons, coordinated with specific numerical cycles; the exact method is transmitted orally. "Nourishing Yin and Yang" means discerning true Yin from true Yang and uniting the two kinds of Qi (vital energy) within the body, so as to perfect life. The commentary adds: "The two things are in truth one body."

"In arranging the furnace chamber, one must choose a suitable place."

"Arranging" means placing the water of true Qi from the upper part in the lower origin, and carrying the water of Yin Qi from the lower part to the upper origin, so that each returns to its proper place and the work of transformation can take effect. If the arrangement is improper, it may harm the body. "Furnace chamber" here takes the body and the mouth as the furnace. The phrase "电者，以官室为宠" is suspected to be corrupt; it is reproduced as in the original and cannot be satisfactorily explained. The commentary also mentions "the broken and unusable," meaning that something already used by others and damaged can no longer be used.

Concerning the arts of the bedchamber, the commentary lists the so-called "five grades" and explains the criteria for selection by build and age: one who is too fat or too thin is unsuitable. The "three conjunctions and five grades" refers to an age above fifteen and below twenty, which the commentary calls the moderate range. It further says that a person's Qi is no longer suitable for use after the age of twenty. One must be able to draw upon this Qi and unite it with "mercury" (gong) before it can be retained; otherwise, lacking restraint, the Qi will be stolen by ghosts and spirits. "Mercury" here is a term of alchemy. As for "choosing the place," the commentary explains it as knowing how to select the proper chamber and the proper time.

If the conditions are not suitable, one should not act rashly.

Those who wish to refine the “Yin Elixir,” if they do not follow what was previously described by taking the practitioner’s age into account and preparing the ding vessel and other implements, cannot succeed in producing the elixir treasure. If one borrows Qi (vital energy) for cultivation before reaching a suitable age, it may temporarily sustain the practice and serve to halt the breath and dispel demons, yet it yields no further benefit. To cultivate according to the proper method one must strictly observe the prescribed steps and numbers; even a youth can then refine the elixir treasure. Cultivating merely according to one’s own ideas will never succeed.

One must proceed in secrecy and guard with caution.

Those who wish to cultivate the Dao (the Way) should dwell in quiet seclusion. In leisure they perform Daoyin (the method of regulating body and Qi), knock the teeth to gather Shen (spirit), assume the grasping-firmly posture (tightly clenching both hands), sit peacefully in cultivation, and let no one else know of it. The way of guarding body and mind is to eat little, speak little, and not indulge joy or anger.

Keep the secret; do not leak the mysterious workings of heaven and earth.

Guarding means persisting in the complete set of practices from beginning to end. If one plans ten years of cultivation, one must remain concentrated throughout. Growing slack after long practice, or starting without finishing, is wasted effort and will never succeed.

The transformations of this medicine are wondrous beyond words.

The efficacy of taking the medicine in cultivation lies in not missing the opportune times over nine years. When accumulated Qi power reaches the measure of sixteen liang, meritorious practice is completed to three thousand and good deeds reach eight hundred, the formula is considered fully refined and success comes easily. Once accomplished, heaven cannot slay nor earth bury the practitioner; the efficacy is beyond description. A note states that although heaven and earth undergo change, the practitioner’s body remains firm. Attainment has three grades: the highest becomes a superior immortal, while the middle and lower obtain only shijie (as Daoism describes it, leaving the remains and transcending the physical form).

Yang True Sand:

The yin Jing (essence) of the lower yuan, following the method, condenses into sand. The Qi gathered at the yin time of the upper yuan, after sinking and congealing, likewise becomes sand and belongs to yang Qi.

Yin True Mercury:

The Qi of the upper yuan condenses into treasure. The Qi of the lower yuan enters the Kunlun Niwan (the cultivation site in the head), condenses into a pearl whose radiance is said to illuminate the three thousand great thousand worlds.

Worldly people seeking these things should not act rashly.

People of the world often collect the five metals and eight stones (the various minerals spoken of in elixir alchemy) together with all kinds of herbs and plants, and fire-refine them in the hope of obtaining the Great Reverted Elixir (an important elixir method in Daoist Neidan (internal alchemy)). Is this not a vain and reckless endeavor?

It is that which is formless and without substance that generates that which has form and substance—this is what the Reverted Elixir truly is (the elixir method of returning to the origin).

From the formless one enters the formed, and from the formed one returns to the formless; one condenses the formless Qi (vital energy), causing the Yin Qi to interact and respond with one another—this is the principle being described. The Great Elixir originally does not rely on external medicinal substances, but on the true Qi of the Five Phases (Wood, Fire, Earth, Metal, Water; the inner Jing (essence) and Qi corresponding to them).

Ordinary mercury and cinnabar need not be fussily manipulated.

People of the world take sandy silver for mercury and take vermilion copper and iron for cinnabar; if one seeks the Dao (the Way) by relying on these things, one will not succeed.

If one can encounter this oral formula, comprehend the words within it, cultivate according to this song and ingest the elixir, one can then achieve true immortality.

After encountering this song, one can set aside all those vain practices and instead gather in the heart-mind and Shen (spirit), cultivate in stillness, remain single-minded, never alter one’s original intention, and diligently advance one’s original aspiration. Having done these things, and then cultivating and ingesting according to the formula, it becomes possible to achieve true immortality.