《周易参同契分章注(陈致虚)》Vol. 3

Water is the source from which different colors, such as blue and green, can be produced. Leather can be boiled down to make glue, while qu and nie—fermenting agents used in brewing—can be transformed into wine. When materials belong to the same kind, the work is easy to accomplish; when they differ, it is difficult to achieve refinement. The subtlety of this method lies in carefully and clearly grasping its principles. It is no deception: its truth can be passed down for millions of generations and remain clear and verifiable.

Its principles shine like stars spread across the Milky Way and stand out like rivers flowing into the sea. Think the matter through until you know it thoroughly, examining it repeatedly from every angle, above and below. Study it hundreds or thousands of times, and the written words will gradually reveal their order; after ten thousand readings, you may come to understand them. At times, the divine may offer a person insight, and the human mind may suddenly awaken to understanding. Investigate where things begin and trace their connections, and you will surely find a way in. In studying the Dao, do not cling to fixed preconceptions; pass it on to those who are wise and worthy.

Shangyangzi said: “The Great Dao of the sages is vast enough to encompass Heaven and Earth, yet subtle enough to penetrate even the finest speck of dust. The ancients said, ‘The Great Dao is boundless in its vastness, yet it can reach the utmost subtlety; its realm is supremely lofty, yet it accords with the ordinary way.’ The Dao is a treasure hidden by Heaven. It is not set down plainly on bamboo slips or silk; it can only be passed on by word of mouth. The sages had no choice but to use various metaphors to offer guidance to later generations.

“When the Yellow Emperor questioned Qibo, he once said, ‘When Jing and Qi are insufficient, replenish them with food; when the body is insufficient, replenish it with Qi.’ These words already reveal the core principle of the Golden Elixir, the condensation of Jing and Qi sought through Daoist Neidan practice. Later, King Wen elaborated the trigrams based on Fuxi’s Changes and said, ‘In the southwest, one finds a companion,’ also hinting at the method of replenishing Qi. Confucius said, ‘Like sounds respond to one another; like Qi seeks like Qi,’ further explaining how Qi of the same kind resonates. Laozi said, ‘The gate of the mysterious female is called the root of Heaven and Earth,’ pointing directly to the gateway for replenishing Qi. The Seal of the Unity of the Three (Zhouyi Cantong Qi) explains in detail the ingredients, the cauldron and furnace, the proportions, and the timing of the fire. It also describes how Metal and Qi work together, and uses the image of a perfected person plunging into the depths. Its account is clear and concrete. The second part uses many images as metaphors; the teachings passed down by sages through the ages are all in agreement. Thus, the Great Elixir of Nine Returns, refined from liquid gold, ultimately comes down to replenishing that one Qi.

“Yet Yin is replenished by means of Yang, and Yang by means of Yin. This rests on the Qi of the Taiji and is explained through the name ‘Golden Elixir.’ What are Metal and Elixir? At their beginning, the Qian trigram, which symbolizes Heaven and Yang, is called Metal; the Kun trigram, which symbolizes Earth and Yin, is called Elixir. When the original Taiji Qi of Qian and Kun meet, Qi transforms and forms the Elixir. Qian Metal spreads through Kun; as it circulates, Metal is stored in the Dui trigram. Dui belongs to Metal, and Metal generates Water; when Water first arises, the Elixir is already present. The Elixir lies in the tiger’s domain, hence the saying, ‘The tiger is born in the water.’ The tiger belongs to the West. To refine the Elixir, one must first subdue the dragon. The dragon belongs to the Wood of the East, and its transformations appear in the Li trigram. Li contains Yin Fire, hence the saying, ‘The dragon emerges from within the fire.’

“The dragon dwells in the eastern Cang Heaven of the Nine Qi, governed by the Azure Emperor, and becomes the ruler of all things. The tiger dwells in the western Su Heaven of the Seven Qi; the White Emperor gathers its Qi, bringing about transformation and nurturing the myriad things. East and West lie very far apart. The Immortal Master, author of the Seal of the Unity of the Three, used Heaven and Earth to represent Li and Kan, and the golden cauldron to represent the mysterious channel. He used the River Drum and the Star Ji to represent their joining, and the advance and retreat of the sun’s shadow to represent the Qian dragon. ‘The emperor looks down’ represents sudden realization; ‘the pivot’ and ‘harmful Qi’ represent gathering and sealing. The female and male represent Zi and Wu; entering and leaving represent Yin and Shen. Mount Zeng represents a hidden, hard-to-see gate, while Zhaoyao represents a door elusive and difficult to fathom. The White Tiger is Metal; the Vermilion Bird is Metal within Fire. The net represents beginning the work of refining the Elixir; the boiling cauldron represents the furnace and vessel. The cauldron’s bubbling and surging signify vigorous Qi; its continual accumulation signifies that the ingredients are abundant. Langgan jade and stalactites depict the form the Elixir takes when it first congeals. Their intermingling and mutual support signify the union of Yin and Yang. The Azure Dragon dwelling in the Fang lunar mansion represents entering the chamber to refine the Elixir and completing the work. The White Tiger dwelling in the Mao lunar mansion represents obtaining the medicine and returning it to the furnace. The Vermilion Bird dwelling in the Zhang lunar mansion represents Shen and Qi having joined.

“The two ingredients are lead and mercury. ‘Three and five’ means the gathering of the Five Phases. ‘One’ refers to the Water of the Kan trigram; ‘two’ refers to the furnace of the Li trigram. First white, then yellow: white represents Metal, yellow represents Earth. Red and black run through the inside and outside: red represents Fire, black the substance of lead. When the Five Phases are complete and Yin and Yang meet, this is called one cauldron, no larger than a millet grain. The scripture says, ‘The Primordial Beginning suspended a precious pearl, as large as a millet grain, within the empty mystery.’ This is what it refers to.

“All this results from the natural resonance of Yin and Yang in the transformations of creation. It is neither a false or deviant teaching nor a heterodox method of sexual alchemy or other improper arts. ‘The vapors of mountains and marshes mingle’ is a metaphor for the Golden Elixir forming as the Qi of Yin and Yang steams and transforms one another. Earth drying and hardening into dust is a metaphor for true Qi entering the cauldron and congealing into the Elixir. To dye something yellow, one uses cork tree bark; to dye it green, one uses orchid. Boiling hide can make glue, and fermenting grain can make wine. These metaphors explain that, once liquid gold is obtained, it can be refined into the returned Elixir.

“‘Work is easily done with things of the same kind’ means that Qian and Kun are of one kind, and Kun and Dui are of one kind; when Yin and Yang are harmonized, the refining is easy. ‘With no seed, skill cannot succeed’ means that using things that do not match makes success difficult. For example, Dui takes Xun as its seed, and Yin takes the female as its seed; if the two are mismatched, transformation cannot be achieved. This subtle art is explained plainly and in detail. It is certainly no empty claim.

“This book and the Dao it contains have been passed down from generation to generation. They are like the stars in the sky, visible to all, and like rivers flowing into the sea: they do not come from different sources. Even across countless ages, they do not depart from this Dao. One should study the text carefully and ponder it repeatedly. Once it is thoroughly familiar, perhaps one may receive guidance from the spirits, or come to understanding from within.

“When sages and worthies write a book, its ending often echoes its beginning. The opening chapter of this book’s first part says, ‘Qian and Kun are the gateways of the Changes.’ Its final chapter says, ‘Search for the beginnings and follow the traces, and you will surely find the gateway.’ Thus it speaks from beginning to end. The Way of Heaven is impartial and is continually transmitted to the worthy; those who study the Dao should reflect on this with care.”

“Make it round in threes and fives, one inch and one fraction”: this describes the dimensions and form of the alchemical furnace, the vessel used for refining elixirs. The furnace body is circular, and its dimensions are set according to measures such as “three and five” and “one fraction.” Continuing from the preceding discussion of models drawn from the natural order of Heaven and Earth, this passage explains that the furnace’s form, too, follows established principles. The author holds that these lines connect in meaning with the passages before and after them, and that their balanced phrasing and rhyme make them a coherent unit. They should therefore remain in their original order here, rather than being moved arbitrarily to a later passage.

The commentary explains in detail what “three, five, and one” mean. This book discusses three and five several times: Chapter 11 says, “Three and five are in harmony”; Chapter 24 says, “Three, five, and one—the utmost essence of Heaven and Earth”; Chapter 26 says, “When three and five do not interact, the firm and yielding separate”; and Chapter 32 says, “At root there are only two things, but in the end they become three and five.” This chapter places “three, five, and one” at the beginning so that readers can fully understand the principle: the furnace and vessels used in alchemy contain the mystery of three and five; the medicinal substances hold the pure essence of one inch; and the timing of the fire must be precisely right. Here, “rounded” means mature and fully understood. If one thoroughly grasps the essential meaning of three, five, and one, one can refine the Great Elixir. People of the world do not understand this teaching and fixate only on the dimensions of the furnace and vessels; their understanding is shallow.

Confucius said, “Three and five transform through one another, interweaving and combining their numbers. Those who understand transformation can bring forth the patterns of Heaven and Earth; those who exhaust the principles of number can determine the forms of all things under Heaven.” The Wuzhen Pian also says, “Three, five, and one are just three words; throughout the ages, very few have truly understood them. The three of the East and the two of the South combine to make five; the one of the North and the four of the West also combine to make five. Wu and Ji occupy the center, where the generating number is five; when the three families meet, they form an infant. The infant is a mass of essence containing true Qi (vital energy), and only those who have attained the Way can enter the mysteries of the sacred path.”

The numbers of Yin and Yang take Qi (the vital breath and force that make up all things) as their basis, while the Five Phases (Wood, Fire, Earth, Metal, and Water) arise according to number. The East belongs to green, with a Qi number of nine, symbolizing the Origin and the virtue of benevolence. Wood’s generating number is three; it belongs to Yang and symbolizes Jing (essence). The scripture says, “Through transformation, it becomes the Azure Dragon,” referring to Yang Wood. The South belongs to red, with a Qi number of two, symbolizing fluency and the virtue of ritual propriety. Fire’s generating number is two; it belongs to Yin and symbolizes blood. The scripture says, “Cinnabar flows as the father of mercury,” referring to Yin Fire. Yang Wood gives rise to Yin Fire. The Li trigram is Yang containing Yin and symbolizes the middle daughter. Thus, the Li daughter takes Zhen Wood as her father; Wood and Fire accompany one another, and their generating numbers, three and two, combine to make five. This is “mercury within cinnabar,” and it also symbolizes “I” and the cauldron. This is what the Perfected Person Ziyang means when he says, “The Golden Cauldron seeks to retain the mercury within cinnabar.”

The West belongs to white, with a Qi number of seven, symbolizing fluency and the virtue of righteousness. Metal’s generating number is four; it belongs to Yin and symbolizes liquid. The scripture says, “The female Yin is reddish-yellow gold,” referring to Yin Metal. The North belongs to black, with a Qi number of five, symbolizing steadfastness and the virtue of wisdom. Water’s generating number is one; it belongs to Yang and symbolizes Qi. The scripture says, “The male Yang is emerald-black water,” referring to Yang Water. Yin Metal gives rise to Yang Water. The Kan trigram is Yin containing Yang and symbolizes the middle son. Thus, the Kan son takes Dui Metal as his mother; Metal and Water dwell together, and their generating numbers, four and one, combine to make five. This is “Metal within Water,” and it also symbolizes “the other” and the vessel. This is what the Perfected Person Ziyang means when he says, “First lower the silver within the water of the Jade Pool.”

The Center belongs to yellow, and its Qi is Ji, symbolizing Shen (spirit); Earth’s generating number is five, and Wu represents the virtue of trustworthiness. Laozi says, “In the midst of darkness and depth there is essence; this essence is real and true, and within it is trustworthiness.” Wu and Ji unite to form a gui-shaped figure. When the subtle essence of the two fives combines and condenses, the Golden Elixir takes shape. This is called “three, five, and one,” and it is also the furnace and vessels. Three, five, and one add up to nine, returning to the original number of nine belonging to the green Qi of the East. This is called the “Great Elixir of Ninefold Return.”

“Four and eight for the mouth, two inches for the lips” refers to the numerical values implied by “mouth” and “lips”: four plus eight makes twelve, and adding two gives fourteen, or twice seven. The commentator matches fourteen to the moon at its first quarter and calls the full moon pure Yang. In the language of Neidan (internal alchemy), only when Yang Qi is fully present can the Golden Essence of one Yang arise within the crucible. Here, “crucible” is a symbolic vessel used in alchemical practice.

The commentator further explains that the “mouth” and “lips” are the gateway where Metal Qi joins, symbolizing the crucible’s opening and rim. This passage concerns the hidden meaning of the “seven reversals”; it does not instruct the reader to measure the crucible literally. The Great Golden Elixir of liquid metal—a Neidan term for the elixir attained through cultivation—takes Qian and Kun, that is, Heaven and Earth, as its crucible. To measure its size would be to measure Heaven and Earth, so where could one even begin?

In the alchemical image, Heaven and Earth serve as the furnace and Yin-Yang as the fire; this is called furnace fire. The human body is also like a small cosmos, so the body can serve as the furnace, with Jing (essence) and Qi (the subtle vital energy within the body) as the fire. This does not refer to a Waidan (external alchemy) furnace and crucible made from metals or minerals.

“Long one foot two inches, with even thickness” means one foot and two inches long, with uniform thickness.

“An inch and two” refers to the twelve months of the year. “Long” means that this is so year after year: each year has twelve months. “Thick” means excessive, while “thin” means insufficient. Practitioners should understand that the year has twelve months, and each month has a moment when Metal and Water generate one another. If the alchemical vessel—the equipment used for refining the elixir—is too thick, the firing process may go too far; if it is too thin, the fire may grow weak. “Even” means to regulate and control, while “adjusting and tending” means carefully observing and grasping the right moment.

The sages of antiquity compressed the changes of the year’s seventy-two seasonal periods into a single day. Within each two-hour period, they divided the time into six periods, each with three markers, and used only the time needed for one marker. This is called “marker timing.” Only by grasping the proper degree of heat, whether strong or weak, and making adjustments with perfect precision can one refine the great elixir.

The abdomen aligns with the third; sit and await warmth.

“Abdomen” refers to the interior of the alchemical vessel. “Align” means to correspond with the moon’s light. “Three” refers to the third day of each month. “Sit” means to wait in stillness; “arrive” means to come; “warmth” refers to the stirring of Yang Qi.

“To align with the moon’s light” means that the moon in the sky is called the Great Yin. On the third day of each month, a sliver of Yang light first appears, symbolizing the Zhen trigram, the sign in the Classic of Changes that represents Yang Qi beginning to arise. The Zhen trigram symbolizes faint Yang Qi positioned above two Yin lines. The alchemical vessel has a similar transformation: the human vessel is called Lesser Yin. On the night of the third day of each month, a sliver of Yang Qi emerges in the direction represented by Ren and Gui, symbolizing the Fu hexagram, in which a single Yang line first arises beneath five Yin lines.

“Sit and await warmth” means that after obtaining the alchemical vessel, the practitioner sits quietly on the night of the third day and waits for the fire to arrive, until the inside of the vessel is neither cold nor dry but gently warm. This indicates that Yang Qi is about to stir, and one should then promptly begin refining the elixir.

Yin is above, and Yang operates below.

The “Yin” here is the water in the crucible, and “Yang” is the fire within it. During alchemical cultivation, water is placed above and fire below, bringing water and fire into mutual harmony. In the imagery of the trigrams of Heaven and Earth, this is “Yin above, Yang below,” corresponding to the Tai hexagram, “Earth above Heaven.” When the Perfected Ziyang says, “Let the other take the place of host, while I take the place of guest,” he is referring to the same idea.

Use martial fire at the beginning and end, and civil fire in the middle. The beginning is seventy, the end thirty; these must be apportioned evenly.

The text says that martial fire is used at the beginning, during the refinement of the self—that is, cultivating one’s nature and building up one’s practice. Martial fire is also used at the closing stage, when the elixir is gently nourished. In between, the elixir is refined with the civil fire of one fu. The “seventy at the beginning” refers to refining the self and building up one’s practice, which is the most difficult part. The “three tens at the end” refers to the nourishing stage, which also calls for particular care. Seventy and thirty, together with two hundred and sixty, make three hundred and sixty, the complete number symbolizing one circuit of Heaven. By analogy with a year of three hundred and sixty days, seven parts of the time are devoted to refining the self and three to nourishing the elixir. If the elixir is to be nourished for one year, one must first refine the self for three years.

In actual alchemical practice, however, the civil fire is needed for only half an hour; this is called “one fu.” This interval is not included in the seventy, thirty, and two hundred and sixty, and students should reflect on the distinction carefully. “Beginning,” “end,” “final stage,” and “initial stage” refer to the phases at the start and close. The civil-fire refinement of the elixir in the middle is separate and does not belong to this allocation of time. People often take seventy and thirty to mean that civil fire accounts for three parts and martial fire for seven, but they have missed the hidden instruction in the alchemical classics, which cannot conveniently be stated outright. Once they understand that “one fu” marks the moment when the elixir is obtained, the meaning of using civil fire in the middle becomes clear.

The Yin fire appears white; the yellow sprout is lead. The two “sevens” come together to aid the cultivator.

Regulate the spirit of the brain and bring it to rest. Set the “mysterious ascent” in motion—the rise of subtle Qi—and let the “child,” a term for the substance or Neidan in alchemical practice, abide securely at the center. It circulates within the body without ever leaving it, gradually growing to maturity and becoming more refined in its nature. At last, it returns to unity and to the primordial state. Let the parts relate to one another like ruler and minister, with mutual respect and harmony.

The path to fulfillment demands arduous cultivation. Guard it carefully; do not fall into confusion or dullness. The road of practice is long and deep. If you understand its principles, you can unite Heaven and Earth, Yin and Yang. With a “knife-point measure”—a tiny amount of the substance, also a name for the medicine produced through alchemy—transform and purify the hun and po souls. Then you may attain long life and dwell in the realm of immortals. Those who love the Dao should seek its root, examine the Five Phases (Wood, Fire, Earth, Metal, Water), and carefully determine the measure of the substances. Reflect earnestly on these principles; there is no need for much discussion. Keep them hidden and hold fast to them; do not lightly transmit them in writing.

The commentary says: This passage is expressed plainly and is easy to understand. Its meaning is that those who have obtained the substance must not become lax or neglect their practice, nor may they leave off cultivation even for a moment. They must earnestly and continually admonish themselves. Every sentence is clear, so no further explanation is needed. Once the Elixir has been refined, the “infant”—a metaphor in Neidan cultivation for the newly formed Elixir—gradually grows, and one may continue cultivating the practices that extend beyond the nine years.

Ride a white crane and travel in a carriage scaled with dragons. Roam through the Great Void, pay homage to the immortal lords, enter the registers of the celestial realm, and receive the title of perfected person.

The commentary says that this passage concerns what happens after the Elixir has been refined and the merits of cultivation brought to completion. Yet when one’s merits are deep, the resulting effects are too numerous to describe in full. The Supreme Dao—the highest principle—is cherished by Heaven. People with deep innate capacities and keen wisdom can, through diligent and unwavering practice and the dual cultivation of nature and life (xingming shuangxiu), bring both body and spirit to a wondrous state and ultimately unite with the Dao in truth, with deep merits and complete cultivation.

The commentary also says that these words of praise are like accounts of practitioners meeting immortal lords and being honored as perfected beings. Anyone can achieve such merits and attain freedom. Do not give up because the undertaking is difficult, or refuse to practice because you believe your karmic affinity is shallow. Laozi, Zhang Daoling, and Ge Xuan were all human beings; none descended from Heaven. Shakyamuni and Bodhidharma were also human beings; neither emerged from beneath the earth. With firm resolve and courage, the task becomes easy to accomplish. Those who aspire to cultivate the Dao should reflect deeply and persevere.

Chapter Thirty-Four: Supplementing What Was Omitted

The Cantong qi previously set out its main ideas only in outline and did not gather its subject matter into a unified account. Its discussion ranged widely, its finer points were not fully developed, and as a result some things were left out and the presentation was not sufficiently clear. The material is now compiled again to fill those gaps, clarify what is profound and difficult to understand, and link related ideas so that the meaning and direction of each passage accord with one another. This section is therefore added and titled “Three Things Compared” (Sanxianglei), referring to three categories of things considered in relation to one another. In this way, the nature and principles embodied in the Zhouyi can be fully revealed.

The text then pairs the Five Phases with directions, stages of heating, and ingredients, explaining that each has its corresponding match. Yi, Ding, Ji, Xin, and Gui are respectively paired with “floating right,” “gentle fire,” “the completed substance,” “worldly silver,” and “true lead.” It also uses “three Wood, two Fire, five Earth, four Metal, and one Water” to mark the numbers of the Five Phases. Jia, Bing, Wu, Geng, and Ren are respectively paired with “sinking left,” “martial fire,” “the Wu medicine,” “worldly gold,” and “true mercury,” and the text says that these positions and substances correspond to one another. Here, “gentle fire” and “martial fire” are alchemical terms for different stages of heating during refinement; “true lead” and “true mercury” are names for ingredients in Neidan (internal alchemy).

The Yin-Yang qualities described in the Cantong qi (Token for Joining the Three) each follow a definite pattern. Through careful examination and comparison, the ways of the Yellow Emperor and Laozi can be understood and put into practice. The methods of the alchemical furnace and fire, too, have a sound basis. Though these three paths differ, they all arise from one and the same way. Branches, stems, flowers, leaves, and finally fruit may take different forms, yet their source remains in the root and trunk; they have never lost their original nature. Every statement here has been made after careful examination and contains no error.

This is like the depth of midwinter, when bamboo and trees are battered and damaged. At such a time, one should support the Yang energy and quietly await the moment when merchants and travelers come and go; the ruler, too, should keep hidden and make no display. In keeping with the season, one should keep silent. The Way of Heaven is vast and boundless; the Great Mystery, profound and subtle, has no form. It is empty and still, without sound, beyond sight and difficult to describe in words. Misunderstanding it will tangle the threads of the matter, and one’s own words may turn back and bring harm. These four images and principles are explained separately so that those who come later, still in the dark, may gain some understanding.

Note: This chapter adds what was omitted earlier. It preserves oral instructions—the essentials passed on in cultivation—but keeps them concealed. At this point, the commentator should understand the meaning of “obtaining the qilin”: to stop writing here and avoid revealing the deeper teaching. The text itself warns, “Keep silent; there is no need to speak,” and also says, “The words one speaks may bring harm upon oneself.” These two statements point, in different ways, to the teaching’s profound intent.

This book brings great liberation and great spiritual powers. Whoever hears it will be safe from harm by snakes and tigers; whoever recites it will ward off epidemics and dysentery; whoever understands it will not be seized by the underworld; and whoever cultivates in accordance with it will enjoy bliss like that of heaven. It is said that wherever this book is kept, golden light continually shines through the air, and white light arises in the void. Anyone who sees it will have their life extended by thirty-six years. The blessings gained by making offerings to this book and accepting it with faith are boundless—how much greater, then, are those gained through steadfast cultivation and diligent practice?

Self-Account to Open the Following Chapter, Chapter Thirty-Five: A personal account that opens the following chapter, the thirty-fifth.

I am an ordinary man from Kuaiji, in the region of present-day Shaoxing, Zhejiang, and a frail recluse dwelling in a secluded valley. I cherish simplicity and have no love for power or splendor. I live in a remote, humble place, care little for fame and profit, and hold fast to quiet contentment, hoping for peace and ease. At leisure in my seclusion, I wrote this text to sing the praises of the Yijing (Zhouyi), explain the teachings left by the three sages Fuxi, King Wen, and Confucius, examine their meaning, and bring them together in a unified account.

My aim is to accord with principle and make the spirit clear; to let wondrous transformations proceed unhindered and bring peace and harmony to the Four Seas. Set these principles as the basis for the calendar, and they may be followed from generation to generation; use them to govern affairs, and action need not become complicated. They can also guide people in nourishing their inner nature, following the natural Way described by the Yellow Emperor and Laozi, cultivating profound De (Virtue), and returning to the root and original source. This purpose runs through the text from beginning to end.

The Dao is within my heart and never apart from me. Hold fast to the One, the root of the Dao, and do not let it slip away, and it can endure for a long time. This should be joined with ingesting elixirs—a method of cultivation that seeks longevity by refining and taking them—and arranged according to the relations of Yin and Yang, male and female. One should cast aside Wudu and abandon the Eight Minerals, the mineral substances used in ancient alchemy. Only by handling the ingredients with care can things be brought to completion; these ingredients are also prized by the world.

I set out three principles, linking their branches and trunks to one another. Though they bear different names, they all issue from a single source. This is not merely a piling up of phrases or a pursuit of parallel wording; there is, I believe, genuine truth here, and close study reveals much to appreciate. To spin out empty falsehoods would only bring needless blame. So I named this text the Cantong qi, “The Seal of the Three in Accord,” allowing readers a glimpse of its main ideas. Its wording is concise and its meaning far-reaching; later generations should honor it.

I follow the times and avoid calamity, dwelling among the mountains and forests and roaming through vast, remote reaches, with ghosts and spirits as my neighbors. I transform my body and become an immortal, returning to stillness and silence. Even after a hundred generations, I can still roam among humankind, spread my wings, and fly in every direction.

When Shang Tang faced hardship, floods and droughts came one after another. The trees’ branches and leaves withered and yellowed, losing their luxuriant beauty. When people of good fortune support and sustain one another, they can live long and secure lives.

In his commentary, Shangyangzi further clarifies this meaning and offers a verse:

Cultivate steadily and you may attain long life; once attained, it is no longer constrained by the limits of kalpas and years. The Dao is mysterious and subtle, beyond thought and speech; the Reverted Elixir, formed through Neidan cultivation, does not change at will. Take Fire as its pattern and Metal as its substance; use Earth to control Water, bringing forth a state of perfect harmony. In the first stage of subduing and refining, take sixteen ounces, and ingest it in keeping with the seasons of the waxing and waning moons, so that the substance being cultivated is continually harmonized, returns to its root, and reverts to its origin. Plants and herbs are not of the same kind as the substances used in Neidan, so herbal medicines are unsuitable for this cultivation; metals and stones, too, should all be set aside. Use care in practice and investigate the principles of creation and transformation, while worldly people prize only Lead.

Only with a tranquil mind can one attain true cultivation; one must also persevere diligently and seek to accord with nature. The Highest Sages cherish this precious Golden Scripture, accumulate merit, and form broad ties of affinity. Use Qi to refine and nourish the Qi of the Mysterious Origin, so that the Way of the Most High may prolong life and preserve Jing. Mount Daoli rises steep and lofty, while the Nurturing Emperor holds and commands the Qi of the Highest Mystery. In the Muddy Pellet Palace, the head’s upper Dantian in Daoist inner cultivation, divine light shines; a red radiance blazes forth, flying in the eight directions and reaching the Great Luo Heaven.

Cultivate the Dao in stillness and purity, diligently seeking the natural Way; the Highest Sages cherish the Golden Scripture, accumulate merit, and form ties of affinity. Use Qi to refine and nourish the Qi of the Mysterious Origin, prolonging the Jing and lifespan of the Way of the Most High. Mount Daoli rises high, and the Nurturing Emperor holds and commands the Highest Mystery; divine light shines in the Muddy Pellet Palace, and red radiance surges forth, flying in the eight directions. The Great Luo Heaven is linked to Jade Capital, where phoenixes of cinnabar wheel and dance. The Cavern Chapters, Daoist scriptures, shake the Nine Capitals, and ghosts and demons bow their heads in confession. Willow branches scatter sweet dew, as the true Way is laid out and proclaimed. Vast spiritual Qi fills the Brahma realm of the Primordial Beginning; through the kalpas of ages, it has been proclaimed by the Golden Mouth.

After purification and abstinence, reciting it once can accumulate merit and help the chronically ill recover. Reciting it seven or nine times can turn the movement of Heaven and Earth back upon itself; reciting it a hundred or a thousand times can bring one’s name before the Jade Emperor. Reciting it ten thousand times without interruption can make a Golden Lotus bloom in fire. One’s name is entered in the Formless Realm, and one is granted the qualification to deliver the myriad worlds. Golden Youths scatter heavenly flowers, while Jade Maidens preside over the jade banquet; spiritual winds echo in the heights, and Brahma Qi fills the fields of numinous fungi. The Five Elders record one’s merits, while the four quarters jointly verify the celestial court’s documents. Radiant clouds shelter the feathered canopy, and purple smoke drifts through the Great Clarity realm. After the distant Longhan kalpa, Heaven weighs one’s merit and raises one to the realm of Yingxian. Ten thousand measures of golden light shine brilliantly, continuing without end through countless kalpas. At last, one becomes an immortal of sublime attainment in the assembly of the Nine Suns of Divine Empyrean.