中文 · EN

《参同契阐幽》Vol. 3

Start reading →Report an error / feedback

Zangwai Daoshu 藏外道書 Vol. 3 / 5 25,000 characters

About this page. The original text of 《参同契阐幽》 Vol. 3 (Zangwai Daoshu 藏外道書, 5 volumes) is shown in Classical Chinese as transmitted in the Godners/DaoZang edition. An English interpretation of the 1 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English

Back to 《参同契阐幽》
Reading modes explained
  • Horizontal: ordinary left-to-right reading; the interpretation can be shown.
  • Scroll: vertical text running right to left; the wheel scrolls sideways (no interpretation in this mode).
  • Wheel: columns of vertical text turn around a drum; use the wheel, drag or arrow keys, or auto-play.
  • Pages: about 200 characters per page; use the buttons, swipe or arrow keys.

Source textInterpretation

六十卦周一段即运毂正轴，处中制外之说也。余可类推，然亦彷佛其大略而已。 动静应时章第十七 君子居其室，出其言善，则千里之外应之。谓万乘之主，处九重之室，发号出令，顺阴阳节。藏器俟时，勿违卦月。屯以子申，蒙居其室，出其言善，则千里之外应之。谓万乘之主，处九重之室，发号出令，顺阴阳节。藏器俟时，勿违卦月。屯以子申，蒙用寅戍。余六十卦，各自有日。聊陈两象，未能究悉。立义设刑，当仁施德，逆之者凶，顺之者吉。按历法令，至诚专密。谨候日辰，审查消息。纤芥不正，悔吝为贼。二至改度，乖错委曲。隆冬大暑，盛夏霜雪。二分纵横，不应漏刻。水旱相伐，风雨不节，蝗虫涌沸，群异旁出。天见其怪，山崩地裂。孝子用心，感动皇极。近出己口，远流殊域。或以招祸，或以致福，或兴太平，或造兵革。四者之来，由乎胸臆。动静有常，奉其绳墨。四时顺宜，与炁相得。刚柔断矣，不相涉入。五行守界，不妄盈缩。易行周流，屈伸反复。 此章言火候之一动一静不可失。动静有常，奉其绳墨。四时顺宜，与炁相得。刚柔断矣，不相涉入。五行守界，不妄盈缩。易行周流，屈伸反复。 此章言火候之一动一静不可失其时节也。 君子居其室，出其言善，则千里之外应之。谓万乘之主，处九重之室，发号出令，顺阴阳节。藏器俟时，勿违卦月。屯以子申，蒙用寅戍。余六十卦，各自有日。聊陈两象，未能究悉。立义设刑，当仁施德，逆之者凶，顺之者吉。 此节言动静不失其时，为火候之准则也。盖作丹之要全在周天火候，火候之要全在一动一静。上章言六十卦周张布为舆，已见火候之节度与人君御政同一枢机矣。枢机之发纤毫不可苟且。故复譬之以“君子居其室，出其言善，则千里之外应之”，此易大传原文也。魏公因而诠释之，谓万乘之主即本来天君，九重之室即中宫神室，天君既处密室之中，静则寂然不动，洗心退藏；动则感诠释之，谓万乘之主即本来天君，九重之室即中宫神室，天君既处密室之中，静则寂然不动，洗心退藏；动则感而遂通，发号出令；无非顺一阴一阳之节，观天道而执天行耳。当其阳极阴生，是为月窟，其卦属姤，其月在午；及其阴极阳生，是为天根，其卦在属复，其月在子；时不可先，则当静以待之；时不可失，则当动以迎之；故曰“藏器俟时，勿违卦月”。静极而动，万化萌生，屯之象也；屯卦内体纳子，外体纳申；水生在申，取萌生之义。故曰“屯以子申”。即上篇所谓“春夏据内体，从子到辰巳”也。动极而静，万化敛藏，蒙之象也；蒙卦内体纳寅，外体纳戍；火库在戍，取敛藏之义。故曰“蒙用寅戍”。即上篇所谓“秋冬当外用，自午讫戍亥”也。两体纳戍；火库在戍，取敛藏之义。故曰“蒙用寅戍”。即上篇所谓“秋冬当外用，自午讫戍亥”也。两卦反复，一昼一夜，便分冬夏二至，其余六十卦各有昼夜反对，在人引而伸之耳。故曰“聊陈两象，未能究悉”。二至既定，中分两弦，上弦用春分，本属卯木，然德中有刑，反为肃杀之义。故曰“立义设刑”。下弦应秋分，本属酉金，然刑中有德，反为温和之仁。故曰“当仁施德”。即上篇所谓“赏罚应春秋”，当沐浴之时也。夫子午之一寒一暑，卯酉之一故曰“当仁施德”。即上篇所谓“赏罚应春秋”，当沐浴之时也。夫子午之一寒一暑，卯酉之一杀一生，阴阳大分，纤毫不可差错。苟合其节，则外火内符自然相应，如人主端拱九重，一出令而千里之外皆应，否则千里之外皆违矣。故曰“逆之者凶，顺之者吉”。 按历法令，至诚专密。谨候日辰，审查消息。纤芥不正，悔吝为贼。二至改度，乖错委曲。隆冬大暑，盛夏霜雪。二分纵横，不应漏刻。水旱相伐，风雨不节，蝗虫涌沸，群异旁出。天见其怪，山崩地裂。孝子用心，感动皇极。近出己口，远流殊域。或以招祸，或以致福，或兴太平，或造兵革。四者之来，由乎胸臆。 孝子用心，感动皇极。近出己口，远流殊域。或以招祸，或以致福，或兴太平，或造兵革。四者之来，由乎胸臆。 此节正言火候之节度，逆来则凶而顺则吉也。火候之一静一动，如法令之不可违；学道者但当按行而涉历之，凡进退往来于二至二分界限处，立心务要至诚，用意务要专密，谨候其升降之日辰，审查其寒温之消息，《入药镜》所谓“但至诚，法自然”是也。若于法令稍违，仅仅纤芥不正，便悔吝交至，贼害丹鼎矣。何以征之？假如冬至一阳初生，法当进火，然须养潜龙之萌，火不可过炎；夏至一阴初降，法当退火，然须防履霜之渐，火不可过冷；倘或乖戾委屈，改其常度，不当炎而过炎，则隆冬返为大暑；不当冷而过冷，则盛夏返为霜雪矣，然须防履霜之渐，火不可过冷；倘或乖戾委屈，改其常度，不当炎而过炎，则隆冬返为大暑；不当冷而过冷，则盛夏返为霜雪矣。至于春秋二分，阴阳各半，水火均平，到此便当沐浴，洗心涤虑，调燮中和，鼎中真炁方得凝聚。若用意不专，纵横四驰，便于漏刻不应；水若过盛，则为水灾；火若过盛，则为旱灾；而盲风怪雨不中其节矣；不特此也，倘漏刻不应，小则螟蝗立起，玉炉与金鼎沸腾；大则山川崩裂，金虎共木龙驰走；以上皆所谓“逆之者凶”也。皆因心君放驰，神室无主，遂感召灾变；若此修道之士倘能回光内守，须臾不离方吋，若孝子之事父母，视无形而听无声，如此用心，自然感动皇极；皇极者，天中之真宰，即吾身天谷元神也。先天元神，寂然不动，本无去来向背，但后天一念才动，吉凶祸福旋即感通，譬孝子之事父母，形骸极；皇极者，天中之真宰，即吾身天谷元神也。先天元神，寂然不动，本无去来向背，但后天一念才动，吉凶祸福旋即感通，譬孝子之事父母，形骸虽隔，方吋潜通，虽在千里之外，屙（kē病）痒疾痛无不相关，岂非“近出己口，远流殊域”乎？此则漏刻皆应，灾变不干；即所谓“顺之者吉”也。可见只是一感通之机，或逆之而召祸，或顺之而致福，或端拱而获太平之庆，或躁动而酿兵革之灾；吉凶悔吝之端，岂不由居室者之胸臆耶？盖逆则凶，顺则吉，吉凶相对，悔吝介乎其中；虽然吉一而已，凶悔吝居其三，可不慎乎？ 动静有常，奉其绳墨。四时顺宜，与炁相得。刚柔断矣，不相涉入。五行守界，不妄盈缩。易行周流，屈伸反复。 此节结言动静有一，可不慎乎？ 动静有常，奉其绳墨。四时顺宜，与炁相得。刚柔断矣，不相涉入。五行守界，不妄盈缩。易行周流，屈伸反复。 此节结言动静有一定之时，不可失其准也。盖丹道之动静与造化同；动极而静，入于杳冥，则当虚己以待时；静极而动，出于恍惚，则当用意以采取；若当静而参之以动，或当动而参之以静，即属矫揉造作，失其常道矣。故曰“动静有常，奉其绳墨”。既知动静之常，时当二至，便该进火退符；时当二分，便该温养沐浴；各得其宜，方与四，失其常道矣。故曰“动静有常，奉其绳墨”。既知动静之常，时当二至，便该进火退符；时当二分，便该温养沐浴；各得其宜，方与四时之正气相应。故曰“四时顺宜，与炁相得”。刚属武文，柔属文火；身心未合之际，当用武火以锻炼之，不可稍涉于柔；神炁既调之时，当用文火以固济之，不可稍涉于刚；故曰“刚柔断矣，不相涉入”。金丹之要，全在和合四象，攒簇五行；四象环布，土德居中，东西南北，各有疆界，不可过，不可不及。故曰“五行守界，不妄盈缩”。有阴阳之炁即有刚柔之质，有刚柔之质即有动静之时，此吾身中真易也。真易周流一身，屈伸反复，无不合宜，即如人君一发号质即有动静之时，此吾身中真易也。真易周流一身，屈伸反复，无不合宜，即如人君一发号出令，而千里之外皆应者矣。 此章详言火候节度，与上篇首章屯蒙早晚，春秋寒暑等句互相发明。上篇举其大概，故有得而无失；此处详其纤微，故得失并列，俾（bǐ使）学道者知所法戒耳！ 坎离交媾章第十八 晦朔之间，合符行中。混沌鸿蒙，牝牡相从。滋液润泽，施化流通。天地神明，不可度量。利用安身，隐形而藏。始于东北，箕斗之乡。旋而右转，呕轮吐萌。潜潭见象，发散精光。昂毕之上，震为出征。阳炁造端，初九潜龙。阳以三立，阴以八通。三日震动，八日兑行。九二见龙，和平有明。三五德就，干体乃成。九三夕惕，亏折神符。盛衰渐革，终还其初。巽继其统，固济操持。九四或跃，进退道危。艮主进止，不得踰时。二十三日，典守弦期。九五飞龙，终还其初。巽继其统，固济操持。九四或跃，进退道危。艮主进止，不得踰时。二十三日，典守弦期。九五飞龙，天位加喜（嘉）。六五坤承，结括终始。韫（yùn见“韫”收藏，蕴藏，包含）养众子，世为类母。上九亢龙，战德于野。用九翩翩，为道规矩。阳数已讫，讫则复起。推情合性，转而相与。循环璇玑，升降上下。周流六爻，难以察睹（dǔ古同“睹”）。故无常位，为易宗祖。 此章言坎离交而产药，应一月之悔朔弦望。乃小周天之火候也。 晦朔之间，合符行中。混沌鸿蒙，牝牡相从。滋液润泽，施化流通。天地神明，不可度量。利用安身，隐形而藏。 此节言晦朔之交，日月会合，为大药之根本也。造化之妙，动静相生，循环无端；然不翕聚则不能发散，节言晦朔之交，日月会合，为大药之根本也。造化之妙，动静相生，循环无端；然不翕聚则不能发散，不蛰藏则不能生育，故以元会计之，有贞而后有元；以一岁计之，有冬而后有春；以一日计之，有亥而后有子；以一月计之，必有晦而后有朔；此终则有始之象也。何以谓之晦朔？月本无光，受日魂以为光，至三十之夕，光尽体伏，故谓之晦；此时日与月并行于黄道，日月合符，正在晦朔中间；吾身日精月光，一南一北，赖真意以追挕（shè古同“摄”）之，方交会于中黄神室，水火既济，正在虚危中间，虚极静笃，神明自生，即一刻中真晦朔也。故曰“晦朔之间，合符行中”。造化之日月以魂魄相包，吾身之日月以精光相感，当神归炁穴之时，不睹不闻，无天无地，璇玑一时停轮，复返混沌，。造化之日月以魂魄相包，吾身之日月以精光相感，当神归炁穴之时，不睹不闻，无天无地，璇玑一时停轮，复返混沌，再入鸿蒙，即此混混沌沌之中，真阴真阳自相配合。故曰“混沌鸿蒙，牝牡相从”。元牝相交中有真种，元炁絪缊，杳冥恍惚，正犹日魂施精，月魄受化，自然精炁潜通。故曰“滋液润泽，施化流通”。方其日月合符之际，天气降入地中，神风静默，山海藏云，一点神明包在混沌窍内，无可觅处。此即一念不起，鬼神莫知境界。故曰“天地神明，不可度量”。天入地中，阳包阴内，归根复命，深藏若虚，不啻龙蛇之蛰九州岛，珠玉之隐川泽。知境界。故曰“天地神明，不可度量”。天入地中，阳包阴内，归根复命，深藏若虚，不啻龙蛇之蛰九州岛，珠玉之隐川泽。谭景升曰“得灏（hà广大）炁之门，所以归其根；知元神之囊，所以韬其光”，此之谓也。故曰“利用安身，隐形而藏”。 始于东北，箕斗之乡。旋而右转，呕轮吐萌。潜潭见象，发散精光。昂毕之上，震为出征。阳炁造端，初九潜龙。 此节言艮之一阳反而为震也。人知月至晦日乃失其明，不知实始于下弦，下弦属艮，后天艮位居东北，于十二辰当丑寅之间，于二十八宿当箕斗之度；盖天道左旋主顺行，顺起于子中；地炁右旋主逆行，逆起于丑寅之间；欲知天道主顺，当以一岁次序观之，一岁之序，自北而东，以讫于南，自南而西，以讫于北，从子到丑，从丑于丑寅之间；欲知天道主顺，当以一岁次序观之，一岁之序，自北而东，以讫于南，自南而西，以讫于北，从子到丑，从丑到寅，出乎震而成乎艮，后天顺行之五行也。欲知地炁主逆，当以一月纳甲征之，纳甲之运，子当右转，却行以至于未申，自北转西，自西转南，是为上弦之炁，其象为得朋；午乃东旋，逆行以至于寅丑，自南转东，自东转北，是为下弦之炁，其象为丧朋；两弦交会，正当晦朔中间，剥在艮而复在震，先天逆用之五行也。金丹之道全用先天，纳甲与天上太阴同体，太阴真水生于午，自十六一阴之巽，至二十三二阴之艮，阴来剥阳，仅存硕果；又自东转北，正值丑寅之交，箕体，太阴真水生于午，自十六一阴之巽，至二十三二阴之艮，阴来剥阳，仅存硕果；又自东转北，正值丑寅之交，箕水斗木二宿度上，旋入乙癸，艮之一阳尽丧而为坤，在吾身为神入炁中，万化归根。即所云“午乃东旋，东北桑朋”之象也。此时阴极阳生，太阳真火即生于子，盖阳无剥尽之理，日月撢持正在北方虚危之地，交会既毕，渐渐自北转西，月魄到此微露阳光，谓之“旋而右转，呕轮吐萌”。一点真火隐然沉在北海中，谓之“潜潭见象，发散精光”；待精光渐渐逼露，一日二日以至三日，正值未申之交，昂日毕月二宿度上，庚方之上昏见一钩如仰盂之状，坤中一阳才出而为震，在身中为铅正值未申之交，昂日毕月二宿度上，庚方之上昏见一钩如仰盂之状，坤中一阳才出而为震，在身中为铅鼎初温，药苗新嫩，即所云“子当右转，西南得朋”之象也。阳炁虽然发生，但造端托始，火力尚微，正应干卦“初九潜龙”之象；到此只宜温养子珠，不得遽用猛火；此节言日月合璧，产出金丹大药，即系活子时作用；尹真人云“欲求大药为丹本，须认身中活子时”，正此义也。晦朔之间，坎离交而成干，干为真金，故称金丹，所以金丹火候专应干卦六阳。 阳以三立，阴以八通。三日震动，八日兑行。九二见龙，和平有明。 此言二阳之进而为兑也，三为少阳之位，属震；八为少阴之数，属兑；震卦阴中含阳，故曰“阳以三立”；兑卦阳中带阴，故曰“阴以八通”；初三月出庚方，有震动之象；初八上弦，月见丁阴之数，属兑；震卦阴中含阳，故曰“阳以三立”；兑卦阳中带阴，故曰“阴以八通”；初三月出庚方，有震动之象；初八上弦，月见丁方，有兑行之象；月到上弦，鼎中金精始旺，龙德正中，故又为“九二见龙，和平有明”之象；然震之一阳才动于二阴之下，兑之一阴已行于二阳之上，德中有刑，生中带杀，此沐浴之时也。 三五德就，干体乃成。九三夕惕，亏折神符。盛衰渐革，终还其初。 此言三阳到干，阳极而阴生也。月至望日，三五之德始圆乃成干体，此时药已升鼎，九三夕惕，亏折神符。盛衰渐革，终还其初。 此言三阳到干，阳极而阴生也。月至望日，三五之德始圆乃成干体，此时药已升鼎，金精盛满，光彻太虚；然盛极而衰，当防亏折，故有“九三夕惕”之象，正当终日干干之时，干道渐渐变革，巽之一阴已来受符，阳之终即阴之初，此守城之时也。 巽继其统，固济操持。九四或跃，进退道危。 此言一阴之退而为巽也。干体既纯，阳火过盛，当继之以阴符，全赖巽体一阴为之固济操持，收敛阳炁；此时干四之或跃已变为坤四之括囊，盖金丹火候只取干中三阳，三阳退处便是三阴，进极而退，当防其道途之危，此虑险之时也。 艮主进止，不得踰时。二十三日，典守弦期。九五飞龙，天位加喜。 此言二阴之退而为艮也。一阳在上，硕果独存，阳之向进者到此截然而止，此时水火均平，鼎中阳炁渐渐凝聚而为艮也。一阳在上，硕果独存，阳之向进者到此截然而止，此时水火均平，鼎中阳炁渐渐凝聚，渐渐归藏，时不可踰，恰当二十三日，典守下弦之期，干五之飞龙在天变为坤五之黄裳元吉，刑中有德，杀中带生，故有“天位加喜”之象，此亦沐浴之时也。 六五坤承，结括终始。韫养众子，世为类母。上九亢龙，战德于野。 此言纯阴返坤，阴极而阳生也。六五二字虽似专指坤卦第五爻，实则一月弦望晦朔之统会也。盖八卦纳甲，乾坤括始终，包罗六子在内，六子皆赖干父以资始，赖坤母以代终，一月之造化统体三阴三阳，月为太阴，水体纯黑无光，特感受太阳金精寄体生光，一阳生于赖坤母以代终，一月之造化统体三阴三阳，月为太阴，水体纯黑无光，特感受太阳金精寄体生光，一阳生于震，自朔到望，乃是干之寄体；一阴生于巽，自望到晦，方是坤之本体；究竟彻始彻终，一点阳光总属太阳干精，特借坤中阴魄为之承载摄受耳。干父之精全赖坤母之体包承而结括之；自坤之初爻到五爻，一月之候恰好完足，故曰“六五坤承，结括终始”。六子总不出乾坤范围，但三男三女各从其类，阳魂总是日光，属之乎干；阴魄总是月精，属之乎坤；然三阴皆统体于干者，干元统天之旨也，父道也；三阳皆寄体于坤者，坤元承天之旨也，母道也；所以干之世在上九称宗庙爻，实为六子之父；坤之世在上六称宗庙爻，实为六子之母；此以坤之承顺乎干者言之，故曰“韫养众子，世为类母”。金丹大药其初原从世在上六称宗庙爻，实为六子之母；此以坤之承顺乎干者言之，故曰“韫养众子，世为类母”。金丹大药其初原从坤炉中产出，方得上升干鼎，升而复降，落在黄庭，养火之功仍在坤炉，以静待一阳之复，彻始彻终，俱有母道；然则干之上九变尽则为坤之上六矣。不知阳无剥尽之理，硕果在上，巍然不动；此则京氏火珠林易取上爻为宗庙，不变之义也。所以坤上六爻辞曰“龙战于野，其血元黄”，野战之龙即干上九之亢龙也。阴极而阳与之战，一战后，方得和合；坤为无极之乡，故称于野。后天干居西北至阴之地，故又曰战于干，元属干，黄属坤，得此一战，元黄始交，中孕阳精便成震体，所以震为元黄；地中有雷，一阳初动，劈破鸿蒙，转为朔旦之复矣！ 用九翩翩，为道规矩。阳数黄始交，中孕阳精便成震体，所以震为元黄；地中有雷，一阳初动，劈破鸿蒙，转为朔旦之复矣！ 用九翩翩，为道规矩。阳数已讫，讫则复起。推情合性，转而相与。循环璇玑，升降上下。周流六爻，难以察睹。故无常位，为易宗祖。 此节言坎离二用，循环不穷，为通章结尾。干三坤六合而成九，干之用九得以兼坤，坤之用六不得兼干；观上文三阳三阴皆统于干，而坤特包承其间；可见举干九则坤六在其中矣。况金丹大道本诸干性，干乃纯阳，必炼以九转而始就。故曰“用九翩翩，为道规矩”。干属太阳，阳穷于九，则坤六在其中矣。况金丹大道本诸干性，干乃纯阳，必炼以九转而始就。故曰“用九翩翩，为道规矩”。干属太阳，阳穷于九，化为少阴，先天之干一转作后天之离九；一既为九，九复为一，本来无首无尾；故曰“阳数已讫，讫则复起”；即后面所谓“一九之数，终而复始”也。坎中有金精，精在于西；离中有木性，性在于东；东西间隔，相会无因，全赖斗柄斡旋其间，金情自来归性；故曰“推情合性，转而相与”。古人设璇玑玉衡，所以象周天之运旋；只此性情二物，出日入月，一上一下，一升一降，经之为南北，纬之斯为东西；南北以子午为经，东西以卯酉为纬，若璇玑之循环运旋，莫测周天之运旋；只此性情二物，出日入月，一上一下，一升一降，经之为南北，纬之斯为东西；南北以子午为经，东西以卯酉为纬，若璇玑之循环运旋，莫测其端；此即卯酉周天之作用也。故曰“循环璇玑，升降上下”。自震到干，自巽到坤，三阳三阴自相消息，中间不见坎离爻位；然日往月来，月来日往，其间进退消息，莫非坎离妙用，实无可见者。故曰“周流六爻，难以察睹”。一日一月，把握乾坤，周流六虚，是谓无体之易，即此无体之易统乎天心，无可见者。故曰“周流六爻，难以察睹”。一日一月，把握乾坤，周流六虚，是谓无体之易，即此无体之易统乎天心，为六十四卦三百八十四爻之所从出，岂非无常位而为易之宗祖者乎？干元统天配成九转，故用九为道之规矩；日月为易，本无方体，故金丹为易之宗祖，互言之也。 此章专言金丹作用，其初晦朔交会，取坎填离，情来归性，乃产一阳，是为金丹之基，既而庚方药生，从坤到干，上升下降，配成三阳，是为金丹之用，所谓小周天火候是也。此系《参同契》中要紧关键，然必合下章观之方尽其妙。 乾坤，既而庚方药生，从坤到干，上升下降，配成三阳，是为金丹之用，所谓小周天火候是也。此系《参同契》中要紧关键，然必合下章观之方尽其妙。 乾坤交媾章第十九 朔旦为复，阳气始通。出入无疾，立表微刚。黄锺建子，兆乃滋彰。播施柔暖，黎蒸得常。临炉施条，开路生光。光曜渐进，日以益长。丑之大吕，结正低昂。仰以成泰，刚柔并隆。阴阳交接，小往大来。辐辏于寅，进而趋时。渐历大壮，侠列卯门。榆荚堕落，还归本根。刑德相负，昼夜始分。夬阴以退，阳升而前。洗濯（zhuó）羽翮，振索宿尘。干健盛明，广被四邻。阳终于巳，中而相干。姤始纪序，履霜最先。井底寒泉，午为甤宾。宾阳升而前。洗濯（zhuó）羽翮，振索宿尘。干健盛明，广被四邻。阳终于巳，中而相干。姤始纪序，履霜最先。井底寒泉，午为甤宾。宾伏于阴，阴为主人。遁世去位，收敛其精。怀德俟时，栖迟昧冥。否塞不通，萌者不生。阴伸阳屈，毁伤姓名。观其权量，察仲秋情。任畜微稚，老枯复荣。荠麦萌蘗，因冒以生。剥烂肢体，消减其形。化炁既竭，亡失至神。道穷则反，归乎坤元。恒顺地理，承天布宣。元（玄）幽远眇，隔阂相连。应度育种，阴阳之元。廖廓恍惚，莫知其端。先迷失轨，后为主君。无平不陂，道之自然。变易更盛，消息相因。终坤始复，如循连环。帝王乘御，千载常存。 此章言乾坤交而结丹，应一岁之六阳六阴，乃大周天之火候也。 朔旦为复，阳气始通。出入无疾，立表微刚。黄锺建子，兆乃滋彰。播，千载常存。 此章言乾坤交而结丹，应一岁之六阳六阴，乃大周天之火候也。 朔旦为复，阳气始通。出入无疾，立表微刚。黄锺建子，兆乃滋彰。播施柔暖，黎蒸得常。 此节言一阳之动而为复乃还丹之初基也。前章言坎离会合方产大药，是活子时作用，所谓一日内十二时，意所到皆可为者也；大药一产，即用先天纳甲阳升阴降火候，谓之小周天；直待一周既毕，正子时到，方用大周天火候；何谓正子时？自震到干，动极而静；自巽到坤，静极复动；致虚而至于极，守静而至于笃；一点真阳深藏九地，是为亥子之交；迨时至机动，无中生有，忽然夜半雷声震开地户，从混沌中剖出天地之心，方应冬至朔旦；故曰“朔旦为复，阳炁始通”。所谓“一阳初动处，万物未生时”，此吾身中正子时也。一阳初复户，从混沌中剖出天地之心，方应冬至朔旦；故曰“朔旦为复，阳炁始通”。所谓“一阳初动处，万物未生时”，此吾身中正子时也。一阳初复，其气尚微，此时当温养潜龙，不可遽然进火；先王以至日闭关，内不放出，外不放入，皆所以炼为表卫，护此微阳。故曰“出入无疾，立表微刚”。阳炁虽微，其机已不可遏，于十二律正应黄锺，于十二辰正应斗柄建子，皆萌动孳长，从微至着之象。故曰“黄锺建子，兆乃滋彰”。阳火在下，铅鼎温温，自然冲融柔暖。群阴之中，全赖此一点阳精为之主宰。故曰“播施柔暖，黎蒸得常”。黎蒸在卦为五阴，在人为周身精炁；得常者，在卦为，铅鼎温温，自然冲融柔暖。群阴之中，全赖此一点阳精为之主宰。故曰“播施柔暖，黎蒸得常”。黎蒸在卦为五阴，在人为周身精炁；得常者，在卦为一阳，在人为一点阳精主持万化之象。此言一阳来复，立大丹之基也。 临炉施条，开路生光。光耀渐进，日以益长。丑之大吕，结正低昂。 此言二阳之进而为临也。进到二阳，炉中火炁渐渐条畅，从此开通道路，生发光明，光耀渐渐向进，而日冕益以长矣。维时斗柄建丑，律应大吕，先低后昂，亦进火之象。 仰以成泰，刚柔并隆。阴阳交接，小往大来。辐辏于寅，进而趋时。 此言三阳之进而为泰也。三阳仰而向上，正当人生于寅，开物之会，木德方旺，火生在寅，阴此言三阳之进而为泰也。三阳仰而向上，正当人生于寅，开物之会，木德方旺，火生在寅，阴阳均平。故曰“刚柔并隆”。此时天炁下降，地炁上升，小往大来，阴阳交接，亟当发火以应之；且正月，律应太簇，故有辐辏趋时之象。 渐历大壮，侠列卯门。榆荚堕落，还归本根。刑德相负，昼夜始分。 此言四阳之进而为大壮也。日出东方卯位，卯为太阳之门，在一岁为春分，二月建卯，律应夹锺，故曰“侠列卯门”。进火到四阳，生炁方盛，然木中胎金，生中带杀，故榆荚堕而归根，有德返为刑之象；春分昼夜始平，水火各半，是为上弦沐浴之时。 夬阴以退，阳升而前。洗濯羽翮，振索宿尘。 此言五阳之进而为夬也。五阳上升，一阴将尽，势必决而去之。三月建辰，律应阴以退，阳升而前。洗濯羽翮，振索宿尘。 此言五阳之进而为夬也。五阳上升，一阴将尽，势必决而去之。三月建辰，律应姑洗，有“洗濯羽翮，振索宿尘”之象。如大鹏将徙南溟，则振翮激水扶摇而上，河车到此不敢停留，过此则运入昆仑峰顶矣。 干健盛明，广被四邻。阳终于巳，中而相干。 此言六阳之纯而为干也。四月建巳，律应仲吕；此时阳升到顶，九天之上，火光徧彻，金液滂流，故有“干健盛明，广被四邻”之象。然阳极于巳，一阴旋生，阴来干阳，故曰“中而相干”。就六阳而论，则以巳为终局；就终坤始复而论，则又以干为中天；各取其义也。 姤始纪序，履霜最先。井底寒泉，午为甤宾。宾伏于阴，阴为主人。 此言一阴之退而为姤终坤始复而论，则又以干为中天；各取其义也。 姤始纪序，履霜最先。井底寒泉，午为甤宾。宾伏于阴，阴为主人。 此言一阴之退而为姤也。六阳到干，阳极阴生，便当退火进水，巽之一阴却入而为主；阳火极盛之时，鼎中已伏阴水，正犹盛夏建午之月，井底反生寒泉，履霜之戒，所以系坤初爻也。阴入为主，阳返为宾，姤之月窟正与复之天根相对；午月，律应甤宾，亦主宾互换之象。 遁世去位，收敛其精。怀德俟时，栖迟昧冥。 此言二阴之退而为遁也。六月建未，律应林种，二阴浸长，阳气渐渐收敛入鼎，如贤者之遁世，潜处山林；故曰“怀德俟时，栖迟昧冥”。 否塞不通，萌者不生。阴伸阳屈，毁伤姓名。 此言三阴之退而为否也。此时渐渐收敛入鼎，如贤者之遁世，潜处山林；故曰“怀德俟时，栖迟昧冥”。 否塞不通，萌者不生。阴伸阳屈，毁伤姓名。 此言三阴之退而为否也。此时阳归于天，阴归于地，二气不交，万物不生；七月建申，律中夷则，夷者，伤也；水生在申，能侵灭阳火，故有“阴伸阳屈，毁伤姓名”之象。 观其权量，察仲秋情。任畜微稚，老枯复荣。荠麦萌蘗，因冒以生。 此言四阴之退而为观也。月出西方酉位，在一岁为秋分，律应南吕；金炁肃杀，草木尽凋，然金中胎木，杀中带生，所以物之老者转稚，枯者复荣，。荠 此言四阴之退而为观也。月出西方酉位，在一岁为秋分，律应南吕；金炁肃杀，草木尽凋，然金中胎木，杀中带生，所以物之老者转稚，枯者复荣，。荠麦之萌蘗遂因之以生，有刑返为德之象。秋分昼夜始平，水火各半，是为下弦沐浴之时。月令中秋，同度量，平权衡，故开首曰“观其权量”。 剥烂肢体，消减其形。化炁既竭，亡失至神。 此言五阴之退而为剥也。九月建戍，律应无射；阴来剥阳，阳炁消灭无余，如草木之肢体剥烂无余，惟有顶上硕果巍然独存，故曰“剥烂肢体，消减其形”。戍为闭物之会，由变而化，神炁内守，若存若亡，故曰“化炁既竭，亡失至神”。要知形非真灭也，以剥落之极而若消灭耳；神非真亡也，以归藏之极而若亡失耳内守，若存若亡，故曰“化炁既竭，亡失至神”。要知形非真灭也，以剥落之极而若消灭耳；神非真亡也，以归藏之极而若亡失耳；即是六阴返坤之象。 道穷则返，归乎坤元。恒顺地理，承天布宣。元幽远渺，隔阂相连。应度育种，阴阳之元。廖廓恍惚，莫知其端。先迷失轨，后为主君。 此言六阴之返而为坤，终则复始也。十月纯阴建亥，律应应锺，乃造化闭塞之候，吾身归根复命之时也。盖人以干元为性，坤元为命；有生以后，一身内外皆阴，故以坤元为立命之基，月纯阴建亥，律应应锺，乃造化闭塞之候，吾身归根复命之时也。盖人以干元为性，坤元为命；有生以后，一身内外皆阴，故以坤元为立命之基，起初一阳之复，原从纯坤中透出干元，积至六阳之干，命乃全归乎性矣。既而一阴之姤又从纯干中返到坤元，积至六阴之坤，性又全归乎命矣。故曰“道穷则返，归乎坤元”。性既归命，元神潜归炁中，寂然不动，内蕴大药，正犹时至穷冬，万物无不蛰藏，天炁降入地中，地炁从而顺承之，藏用之，终即是显仁之始，一点天机生生不穷；故曰“恒顺地理，承天布宣”。天之极上处，距地之极下处八万四千里，上极元穹，下极幽冥，似乎远渺而不相接，然日光月精同类相亲，如磁石吸铁，一毫不相隔阂；故曰“元幽远渺，隔阂相连”。天中日光与地中月精，一阴一阳及时交会，呼吸含育，滋生真种，便是先天干元祖炁。故曰“应度育种，阴阳阂相连”。天中日光与地中月精，一阴一阳及时交会，呼吸含育，滋生真种，便是先天干元祖炁。故曰“应度育种，阴阳之元”。元牝初交，大药将产，正当亥子中间，一动一静之间，为天地人至妙之机关，虽有圣哲，莫能窥测，所谓“恍惚阴阳生变化，絪缊天地乍回旋。中间些子好光景，安得工夫着语言”是也。故曰“廖廓恍惚，莫知其端”。其初混沌未分，天心在中，元黄莫辨，故曰“先迷失轨”；既而鸿蒙初剖，天根一动，万化自归，故曰“后为主君”；即坤彖辞“先迷后得主”之义也。此时一阳复生，又转为初九之震矣。 无平不陂，道之自然。变易更盛，消；即坤彖辞“先迷后得主”之义也。此时一阳复生，又转为初九之震矣。 无平不陂，道之自然。变易更盛，消息相因。终坤始复，如循连环。帝王乘御，千载常存。 此节言动静相生，循环无端，为通章结尾。六阳升而进火，六阴降而退符，动极生静，静极生动，皆天道自然之运。故曰“无平不陂，道之自然”。阴阳反复，见交易变易之理；阳盛则阴必衰，阴消则阳必息；故曰“变易更盛，消息相因”。动静无端，终始无极，晦之终即朔之始，亥之终即子之始，坤之终即复之始，迎之不见其首，随之不见其尾，故曰“终坤始复，如循连环”。火之终即子之始，坤之终即复之始，迎之不见其首，随之不见其尾，故曰“终坤始复，如循连环”。火候之妙，上准造化，下准人身，内可治心，外可治世，帝王乘此道以御世，则历数千年可永；丹士得此道以炼心，则法身千劫长存；故曰“帝王乘御，千载常存”。此系中篇御政末章，故结到帝王御世，正与上篇末章明堂布政相应。 此章详言大周天火候，与上章首尾相足；盖坎离一交方产大药，大药既产，方可采取，采取入炉，方可煅炼；上章说采取之候，此章才说煅炼之候；其采取也，须识活子时作用，直待晦朔之交，两弦合精，庚方月现，水中生金，恍惚杳冥，然后觅元珠于罔象之中，运真火于无为之内，至于月圆丹结，是谓金丹；其煅炼也，须识正子时作用，直待亥子中间一阳初动，水中起火，方用闭任开督之法，吹之以巽风，鼓之以槖钥子时作用，直待亥子中间一阳初动，水中起火，方用闭任开督之法，吹之以巽风，鼓之以槖钥，趂（古同“趁”）此火力壮盛，驾动河车，满载金液，自太元关逆流上天谷穴；交会之际，百脉归元，九关彻底，金精贯顶，银浪滔天，景象不可殚述；交会既毕，阳极阴生，即忙开关退火，徐徐降下重楼，此时正要防危虑险，涤虑洗心，直到送归土釜而止；谓之“乾坤交媾罢，一点落黄庭”。丹既入鼎，须用卯酉周天火候才得凝聚，圣胎已结，更须温养，再加乳哺之功，及乎胎完炁足，婴儿移居上田，先天元神变化而出，自然形神俱妙，与道合真，是谓九转金液还丹；然此两般作用，一内一外，有天渊之别，从上圣师口口相传，不着于文，魏公亦不敢尽泄天机，姑以一月之弦望晦朔喻金丹一刻之用，以一岁之六阴六阳喻还丹九转之功，自有真正火候秘在其中，学道遇师之士，自当得以一月之弦望晦朔喻金丹一刻之用，以一岁之六阴六阳喻还丹九转之功，自有真正火候秘在其中，学道遇师之士，自当得意而忘象矣。 中篇 此卷专言养性而御政伏食已寓其中，义同上篇。 性命归元章第二十 将欲养性，延命却期。审思后末，当虑其先。人所禀躯，体本一无。元精云布，因炁托初。阴阳为度，魂魄所居。阳神日魂，阴神月魄。魂之与魄，互为室宅。性主处内，立置鄞鄂。情主营外，筑为城郭。城郭完全，人民乃安。爰斯之时，情合乾坤。干动而直，炁布精流；坤静而翕，为道舍庐。刚施而退，柔化以滋。九还七返，八归六居。男白女赤，金火相拘。则水定火，五行之初。上善若水舍庐。刚施而退，柔化以滋。九还七返，八归六居。男白女赤，金火相拘。则水定火，五行之初。上善若水，清而无瑕。道之形象，真一难图。变而分布，各自独居。类如鸡子，白黑相符，纵横一寸，以为始初。四肢五藏，筋骨乃俱。弥历十月，脱出其胞。骨弱可卷，肉滑若饴。 此章言性命同出一源，立命正所以养性也。 将欲养性，延命却期。审思后末，当虑其先。人所禀躯，体本一无。元精云布，因炁托初。阴阳为度，魂魄所居。 此节言养性之功，当彻究性命根源也。何谓性？一灵廓彻，圆同太虚，即资始之干元也；何谓命？一炁絪缊，主持万化，即资生之坤元也；此是先天性命，在父母未生以前，原是浑成一物，本无污染，不假修证；一落有生以后，太极中分，性成命立两者，便当兼修；前，原是浑成一物，本无污染，不假修证；一落有生以后，太极中分，性成命立两者，便当兼修；然性本无去无来，命却有修有短，若接命不住，则一灵倏然长往矣。修道之士要做养性功夫，必须从命宗下手。故曰“将欲养性，延命却期”。何谓却期？凡人之命各有定期，其来不能却，其去亦不能却，惟大修行人主张由我，不受造化陶冶；命既立住，真性在其中矣。人若不知本来真性末从何归，了性是末后大事，不知欲要反终，先当原始；必须反复穷究，思我这点真性，未生以前从何而来？既生以后凭何而立？便知了命之不可缓矣。故曰“审思后末，当虑其先”。最后受胎之时，不过秉父精母血，包罗凝聚，结成幻躯，此乃有形之体，非真体也。我之真体。故曰“审思后末，当虑其先”。最后受胎之时，不过秉父精母血，包罗凝聚，结成幻躯，此乃有形之体，非真体也。我之真体本同太虚，光光净净，本来原无一物；故曰“人所禀躯，体本一无”。及至十月胎圆，太虚中一点元精，如云行雨施，倏然依附，直入中宫神室，作我主人。于是劈开祖窍， 地一声，天命之性遂分为一阴一阳矣。盖后天造化之气，若非先天元精，则无主而不能灵；先天元精若非后天造化之气，则无所依而不能立；可见性命两者本不相离。故曰“元精云布，因炁托初”。后天之造化既分一阴一阳，阳之神为魂，魂主轻清，属东天造化之气，则无所依而不能立；可见性命两者本不相离。故曰“元精云布，因炁托初”。后天之造化既分一阴一阳，阳之神为魂，魂主轻清，属东方木液；阴之神为魄，魄主重滞，属西方金精；两者分居坎离匡廓之内。故曰“阴阳为度，魂魄所居”。盖命之在人既属后天造化，便夹带情识在内，只因本来真性搀入无始以来业根，生灭与不生灭和合而成八识，识之幽微者为想，想之流浪者为情，情生智隔，想变体殊，颠倒真性，枉入轮回矣！所以学人欲了性者当先了命。 阳神日魂，阴神月魄。魂之与魄，互为室宅。性主处内，立置鄞鄂。情主体殊，颠倒真性，枉入轮回矣！所以学人欲了性者当先了命。 阳神日魂，阴神月魄。魂之与魄，互为室宅。性主处内，立置鄞鄂。情主处外，筑为城郭。城郭完全，人民乃安。 此节正言后天立命之功。后天一魂一魄分属坎离，盖以太阳在卯，故离中日魂为阳之神；太阴在酉，故坎中月魄为阴之神；两者体虽各居，然离己日光正是月中玉兔，日魂返作阴神矣；坎戊月精正是日中金乌，月魄返为阳神矣。故曰“魂之与魄，互为室宅”。后天两物虽分性命，其实祖性全寄于命；盖一落阴阳，莫非命也。且命元更转为情，盖阴阳之变合，莫非情也。惟其性寄于命，故离中元精坎中元炁总谓之命；惟其命转为情，故日中木魂月中金魄总谓之情；只有祖窍中一点元神方是本来真性，元神为君，安一点于窍内，来去总不出门；岂非“性主情；只有祖窍中一点元神方是本来真性，元神为君，安一点于窍内，来去总不出门；岂非“性主处内，立置鄞鄂”乎？精气为臣，严立堤防，前后左右，遏绝奸邪；岂非“情主处外，筑为城郭”乎？堤防既固，主人优游于密室之中，不动不摇，不惊不怖；故曰“城郭完全，人民乃安”。始而处内之性已足制情，既而营外之情自来归性；宾主互参，君臣道合，此为坎离交会，金丹初基，立命正所以养性也。 爰斯之时，情合乾坤。干动而直，炁布精流；坤静而翕，为道舍庐。刚施而退，柔化以滋。 此节言后天返为先天也。后天坎离即是先天乾坤，只因乾坤一破，性转为情，从此情上用事，随声逐色，不能还元；至于两物会合，城郭完而鄞鄂立，则情来归性，离中之此情上用事，随声逐色，不能还元；至于两物会合，城郭完而鄞鄂立，则情来归性，离中之阴复还于坤，坎中之阳复还于干矣。故曰“爰斯之时，情合乾坤”。干性至健，静则专而动则直，一点元神为精气之主宰，至刚至直而不可御。故曰“干动而直，炁布精流”。此言元神之立为鄞鄂，即所谓干元资始者也；坤性至顺，动则辟而静则翕，干中真炁流布，坤乃顺而承之，一点元神絪缊化醇，韫养在中黄土釜。故曰“坤静而翕，为道舍庐”。此言元神之本来胞胎，即所谓坤元资生者也。干父刚而主施，不过施得一点真气；坤母柔而主化，须在中宫时时滋育，方得成胎。故曰“刚施而退，柔化以滋”。此言坎离会合，产出先天元神，即金主化，须在中宫时时滋育，方得成胎。故曰“刚施而退，柔化以滋”。此言坎离会合，产出先天元神，即金丹妙用也。 九还七返，八归六居。男白女赤，金火相拘。则水定火，五行之初。 此节言四象五行混而为一炁也。坎离既复为乾坤，则后天之四象五行无不返本归原矣。何以言之？天一生水，地六成之，北方之精也。地二生火，天七成之，南方之神也。天三生木，地八成之，东方之魂也。地四生金，天九成之，西方之魄也。水火木金为四象，并中央戊己土为五行。究竟所谓四象七成之，南方之神也。天三生木，地八成之，东方之魂也。地四生金，天九成之，西方之魄也。水火木金为四象，并中央戊己土为五行。究竟所谓四象五行，只是坎离两物，坎卦从坤而出，北方之水属阴，本数得六，加以天一之阳，便合成七数；离卦从干而出，南方之火属阳，本数得七，加以地二之阴，便合成九数；今者北方之坎返而归干，南方之离还而归坤，岂非“九还七返”之象乎？北方之一归于南方之七，共得八数；南方之二归于北方之六，亦得八数；而独云居者，盖北方之一既归于南，止存水之成数，居其所而不迁，恰好六数矣。岂非“八归六居” 之象乎？又须知四象原是两物，既然九还七返，自然八归六居矣。故《迁，恰好六数矣。岂非“八归六居” 之象乎？又须知四象原是两物，既然九还七返，自然八归六居矣。故《悟真篇》单言还返，益见造化之妙；二与七併配，成西方之金，色转为白；一与六併配，成南方之火，色转为赤；白属金，赤属火，取西方之金，炼以南方之火，故曰“男白女赤，金火相拘”。天一之水从干宫而出，原是太阳真火；地二之火从坤宫而出，原是太阴真水；直到一返一还，方得以水归水，以火归火，复其原初本体，故曰“则水定火，五行之初”。前云金火，此又何以云水火？盖后天造化之妙，只是一坎一离，而千变万化各异其名，以言乎坎离本位，则曰水火；以言乎两弦之炁，则曰金水；以言乎甲庚之用，则曰金木；以言乎伏炼之功，则曰金火；颠倒取用，不可穷诘，究只是水火二物，后天水火虽分二水火；以言乎两弦之炁，则曰金水；以言乎甲庚之用，则曰金木；以言乎伏炼之功，则曰金火；颠倒取用，不可穷诘，究只是水火二物，后天水火虽分二物，究只是先天一炁；坎离既已复为乾坤，即此便是九还七返。八归六居而化作先天一炁矣。 上善若水，清而无瑕。道之形象，真一难图。变而分布，各自独居。 此节言先天一炁为大丹之基也。盖道本虚无，始生一炁，只此一炁，鸿蒙未分，便是先天真一之水，非后天有形之水也。学道之士若能摄情归性，併两归一，才复得先天真水，水源至清至洁，此时身心打成一片，不染不杂，自然表里洞彻，有如万顷水壶，故曰“上善若水，清而无得先天真水，水源至清至洁，此时身心打成一片，不染不杂，自然表里洞彻，有如万顷水壶，故曰“上善若水，清而无瑕”。大道离相离名，本无形象，及其生出一炁，似乎可得而形容矣。然此真一之炁，杳冥恍惚，形于无形，象于无象，非一切意识可以卜度揣摩而得。故曰“道之形象，真一难图”。真一之水便是中宫一点鄞鄂，所谓太一含真炁也。合之为一炁，分之则为两物，又分之则为四象五行，交会之时，五行变化全在中央，既而木仍在东，金仍在西，火仍在南，水仍在北，各居其所矣。故曰“变而分布，各自独居”。此段言真一之水实为丹基。《入药镜》所云“水乡铅，只一味”是也。学者若知攒五合四，会两归一之旨，鄞鄂成而圣胎结矣。 类如鸡子，白黑相符，纵横一寸，言真一之水实为丹基。《入药镜》所云“水乡铅，只一味”是也。学者若知攒五合四，会两归一之旨，鄞鄂成而圣胎结矣。 类如鸡子，白黑相符，纵横一寸，以为始初。四肢五脏，筋骨乃俱。弥历十月，脱出其胞。骨弱可卷，肉滑若饴。 此节特显法身之形象也。圣胎初凝，一点元神潜藏神室，混混沌沌，元黄未剖，黑白未分，有如鸡子之状，故曰“类如鸡子，白黑相符”。神室中间方圆恰好径吋，法身隐于其中优游充长，与赤子原初在母腹中一般造化，故曰“纵横一寸，以为始初”。温养真胎，必须从微至着，始而成象，继而成形，四肢五脏併筋络骨节之类，件件完备，具般造化，故曰“纵横一寸，以为始初”。温养真胎，必须从微至着，始而成象，继而成形，四肢五脏併筋络骨节之类，件件完备，具体而微，故曰“四肢五脏，筋骨乃俱”。须知四象五行包络法身，便如四肢五脏，法身渐渐坚凝，便如筋骨，非真有形象也。温养既足，至于十月胎完，赤子从坤炉中跃然而出，上升干鼎，从此重安炉鼎，再造乾坤，别有一番造化；我之法身才得通天彻地，混合太虚，故曰“弥历十月，脱出其胞”。而有骨弱可卷，肉滑如干鼎，从此重安炉鼎，再造乾坤，别有一番造化；我之法身才得通天彻地，混合太虚，故曰“弥历十月，脱出其胞”。而有骨弱可卷，肉滑如饴之象矣。此段言法身形象与母胎中生身受炁之初同一造化，但顺则生人，逆则成丹，有圣与凡之别耳。 此章是养性第一关键，与上篇两窍互用章相应。 二炁感化章第二十一 阳燧以取火，非日不生光。方诸非星月，安能得水浆？二炁玄且远，感化尚相通，何况近存身？切在于心胸。阴阳配日月，水火为效征。 此章言水火两弦之炁以同类相感也。上章言魂之与魄互为室宅，即水火两物也。金丹之道以日月为体，以水火为用；体则互藏，用则交入；日月非水火，体无所施；水火非日月，用无所出，近取诸身，远取诸物，莫不皆然。阳燧是火珠，形如铜镜，其体中实，象坎中一阳，此物秉太阳火精，故世人用以取火，然必向，莫不皆然。阳燧是火珠，形如铜镜，其体中实，象坎中一阳，此物秉太阳火精，故世人用以取火，然必向日中取之，才能得火，只因这点真阳，原是日魂之光，日为光之所聚，阳燧为光之所招，以火取火，安得不灵？故曰“阳燧以取火，非日不生光”。方诸是蚌珠，其体中虚，象离中一阴，此物秉太阴水精，故世人用以取水，然必向月下取之，才能得水，只因这点真阴，原是月魄之精，月为精之所藏，方诸为精之所摄，以水取水，安得不应？故曰“方诸非星月，安能得水浆”。此即坎离互用之旨也。天上之日月与世间之水火，相去不知几万里，可谓元且远矣，然而隔阂潜通，如磁吸铁，正以同类易亲，故二炁自离互用之旨也。天上之日月与世间之水火，相去不知几万里，可谓元且远矣，然而隔阂潜通，如磁吸铁，正以同类易亲，故二炁自为感化而相通也。远取诸物，无情者尚且相感，如此矧（shěn况且/亦），近取诸身，有情之真水真火切在方吋之间，至虚至灵，一呼即应，两弦真炁有不相感化者乎？所以离中真水往而流戊，坎中真火来而就己，假法象而采太阴之精，立鼎器以聚太阳之炁，自然同类相从，结成鄞鄂。盖真阴真阳互藏其宅，便是吾身之日月；日光月精相胥为用，便是吾身之水火；其间采取感召全仗中黄真意，即吾身阳燧方诸之妙用也。故。盖真阴真阳互藏其宅，便是吾身之日月；日光月精相胥为用，便是吾身之水火；其间采取感召全仗中黄真意，即吾身阳燧方诸之妙用也。故曰“阴阳配日月，水火为效征”。 此章专言二物相感，同气相求，发明大易性情宗旨。盖寂然不动，性之体也；感而遂通，情之用也。离之情常在于北，坎之情常在于南，此日月之所以合璧，而水火之所以交也。离中真水复归于北，坎中真火复归于南，此乾坤之所以还元，而鄞鄂之所以立也。周易上经首乾坤，取其定位以立体也。下经首咸恒，取其交感以致用也。泽上山下，其卦为咸，孔子翼之曰“二气感应以相与”，又曰“天地感而万物化生”，可见天地间只此二气，顺而相感。泽上山下，其卦为咸，孔子翼之曰“二气感应以相与”，又曰“天地感而万物化生”，可见天地间只此二气，顺而相感则生物，逆而相感则成丹，况兑艮二体正应上下两弦，即兑艮交感之用以还乾坤不易之体，岂不犹阳燧方诸之相取者乎？噫！此人人具足之真易也。 关键三宝章第二十二章明从旧（疑为“章名从旧”四字） 耳目口三宝，闭塞勿发通。真人潜深渊，浮游守规中。旋曲以视听，开阖皆合同，为己之枢辖，动静不竭穷。离炁纳荣卫，坎乃不用聪，兑合不以谈，希言顺鸿蒙。三者既关键，缓体处空房。委志归虚无，无念以为常。证难以推移，心专不纵横，寝寐神相抱，觉悟候存亡，希言顺鸿蒙。三者既关键，缓体处空房。委志归虚无，无念以为常。证难以推移，心专不纵横，寝寐神相抱，觉悟候存亡。颜色浸以润，骨节益坚强。辟却众阴邪，然后立正阳。修之不辍休，庶炁云雨行。淫淫若春泽，液液若解氷，从头流达足，究竟复上升，往来洞无极，怫怫被谷中。反者道之验，弱者德之柄。耘锄宿污秽，细微得调畅。浊者清之路，昏久则昭明。 此章言关键三宝，内真外应，乃养性之要功也。 耳目口三宝，闭塞勿发通。真人潜深渊，浮游守规中。 此节统言关键三宝之要道也。修道之要功也。 耳目口三宝，闭塞勿发通。真人潜深渊，浮游守规中。 此节统言关键三宝之要道也。修道之士有内三宝有外三宝，元精元气元神内三宝也，耳目口外三宝也；欲得内三宝还真，全在外三宝不漏，《阴符经》所谓“九窍之邪，在乎三要”是也。下手之初必须屏聪黜明，谨闭兑口，真元方不外漏，故曰“耳目口三宝，闭塞勿发通”。外窍不漏，元神内存，前后会合，中间有一无位真人潜藏深渊之中，深渊乃北极太渊，天心之所居，即元关一窍也。元关在天地之间，上下四方之正中，虚悬一穴，其大无外，其小无内，谓之规中，中有主宰，谓之真人，守而勿失，谓之抱一，然其妙诀全在不动不怠，勿助勿忘，有浮游之象，故曰，其大无外，其小无内，谓之规中，中有主宰，谓之真人，守而勿失，谓之抱一，然其妙诀全在不动不怠，勿助勿忘，有浮游之象，故曰“真人潜深渊，浮游守规中”。此四句乃养性之要功，一章之纲领也。 旋曲以视听，开阖皆合同，为己之枢辖，动静不竭穷。离炁纳荣卫，坎乃不用聪，兑合不以谈，希言顺鸿蒙。 此节详言三宝关键功夫。坎属水，是为元门；离属火，是为牝户；兑为口，内应方吋；学人入室之时，当收视返听，转顺为逆，其门户之一开一阖，皆与元牝内窍相应。故曰“旋户；兑为口，内应方吋；学人入室之时，当收视返听，转顺为逆，其门户之一开一阖，皆与元牝内窍相应。故曰“旋曲以视听，开阖皆合同”。坎中纳戊，离中纳己，戊土属阳主动，离土属阴主静；离中一阴体虽静，而实则易动，憧憬往来，不可禁止，惟赖坎中真阳出而钤（qián见“钤”）制之，若门之有枢，车之有辖，庶乎一开一阖，动静各有其时，而元炁不致耗竭矣。故曰“为己之枢辖，动静不竭穷”。元窍中先天祖炁本来鸿蒙未剖，惜乎前发乎离，以泄其明；后发乎坎，以泄其聪；中发乎兑，以开其门；三者俱散而不收，先天之炁所存者，几何哉？必也默默垂帘，频频逆听，则坎离之炁不泄矣。故曰“离炁纳荣卫，坎乃不用聪”。括蘘哉？必也默默垂帘，频频逆听，则坎离之炁不泄矣。故曰“离炁纳荣卫，坎乃不用聪”。括蘘内守，混沌忘言，则兑口之炁不泄矣。故曰“兑合不以谈，希言顺鸿蒙”。即所谓“耳目口三宝，闭塞勿发通”者也。此中秘密全在“口”字，此“口”是元关一窍，吞吐乾坤，因天机不可尽泄，姑取兑象，非世人饮食之口也，必须真师指示方知其妙。 三者既关键，缓体处空房。委志归虚无，无念以为常。证难以推移，心专不纵横。寝寐神相抱，觉悟候存亡。 此人饮食之口也，必须真师指示方知其妙。 三者既关键，缓体处空房。委志归虚无，无念以为常。证难以推移，心专不纵横。寝寐神相抱，觉悟候存亡。 此节详言潜渊守中功夫。耳目口三者既已关键严密，一毫不泄，则我之真人自然不扰不杂，优游于深渊之中，此中空空洞洞，别无一物，有若空房然，故曰“三者既关键，缓体处空房”。先天一炁原从虚无中来，必委致其志，虚以待之，至于六根大定，一念不生，方得相应；然所谓无念只是常应常静，不出规中，非同木石之蠢然也。无念之念是为正念，正念时时现前，方可致先天一炁而有得药之时，故曰“委志归虚无，无念以为常”。此事人人具足，本不难取证，有如时时现前，方可致先天一炁而有得药之时，故曰“委志归虚无，无念以为常”。此事人人具足，本不难取证，有如立竿见影；世人取证之难，正以心志不专，时刻推移，纵横百出，遂望洋而返耳；倘入室之时，心志专一，推移不动，绝无纵横之病，则可以得之于一息矣，有何难证之道乎？故曰“证难以推移，心专不纵横”。此心既不动移，十二时中，行住坐卧不离规中，即到寝寐之时，向晦晏息，一点元神自然与元炁相抱，如炉中种火相似，犹恐或致昏沉，必须常觉常悟，冥心内照，察规中之消即到寝寐之时，向晦晏息，一点元神自然与元炁相抱，如炉中种火相似，犹恐或致昏沉，必须常觉常悟，冥心内照，察规中之消息，候真种之存亡，故曰“寝寐神相抱，觉悟候存亡”，如此用心，何虑金丹不结？真人不现？此即“真人潜深渊，浮游守规中”之节度也。 颜色浸以润，骨节益坚强。辟却众阴邪，然后立正阳。修之不辍休，庶炁云雨行。淫淫若春泽，液液象解氷，从头流达足，究竟复上升，往来洞无极，怫怫被谷中。 此节言结丹之证验也。凡人之形神本不相离，真种一得，表里俱应，上升，往来洞无极，怫怫被谷中。 此节言结丹之证验也。凡人之形神本不相离，真种一得，表里俱应，自然颜色润泽，骨节坚强，辟除后天阴邪之物，建立先天正阳之炁；盖一身内外莫非阴邪，先天阳炁一到，阴邪自然存留不住，更能行之不辍，其效如神，周身九窍八脉三百六十骨节，八万四千毛孔，总是太和元炁流转，但见如云之行，如雨之施，如泽之润，如氷之解，从昆仑顶上降而到足，复从涌泉穴底升而到头，彻头彻底往来于空洞无涯之中，不相隔碍；盖天地间山川土石俱窒塞而不通，惟有洞天虚谷，窍窍相通，人身亦然，肌肉骨节俱窒碍而不通，惟有元窍虚谷，脉脉相通，与造化之洞天相似，元炁往来，洞然无极，正往来于虚谷之中也。故曰“往来洞无极，怫怫被谷中”。然，肌肉骨节俱窒碍而不通，惟有元窍虚谷，脉脉相通，与造化之洞天相似，元炁往来，洞然无极，正往来于虚谷之中也。故曰“往来洞无极，怫怫被谷中”。此与上篇“黄中渐通理，润泽达肌肤”相似，俱金丹自然之验。 反者道之验，弱者德之柄。耘锄宿污秽，细微得调畅。浊者清之路，昏久则昭明。 此结言金丹之超出常情也。何谓反？常道用顺，丹道用逆，颠倒元牝，抱一无离，方得归根复命，岂非“反者道之验”乎？何谓弱？坚强者死之徒，柔弱者生之徒，专炁致柔，能如婴儿，自然把柄在手，岂非“弱者德之柄”乎？且辟却阴邪，则身中一切宿秽悉耘锄而去尽矣。正阳既立，则元炁透入，细微悉调畅而无间矣。至能如婴儿，自然把柄在手，岂非“弱者德之柄”乎？且辟却阴邪，则身中一切宿秽悉耘锄而去尽矣。正阳既立，则元炁透入，细微悉调畅而无间矣。至于金丹始结，脉住炁停，复返混沌，重入胞胎，似乎昏而且浊，此吾身大死之时也。久之绝后再苏（sū同“苏”），亲证本来面目，自然纯清绝点，慧性圆通，大地乾坤俱作水晶宫阙矣。故曰“浊者清之路，昏久则昭明”。前段言形之妙，此段言神之妙，形神俱妙方能与道合真。 此章专言关键三宝，乃是守中抱一，养性第一步功夫。与上篇炼己立基章相应。 附录： 抱一子曰：“耳不听则坎水内澄，目不睹则离火内营，口不言则兑金不鸣，三者既闭，则真人优游于其中。” 又曰：“抱一子曰：“耳不听则坎水内澄，目不睹则离火内营，口不言则兑金不鸣，三者既闭，则真人优游于其中。” 又曰：“七门既返，殆若忘生，百脉俱沉，形气消尽，力弱不支，昏浊如醉，此乃道之验，德之柄也。昏者明之基，浊者清之源，自兹以往，圆明洞照，虚彻灵通，莫不自昏浊始矣。” 俞玉吾曰：“反者反复也，修丹效验在乎虚极静笃，与天地冥合，然后元炁从一阳而来复；弱者柔弱也，修丹把柄在乎持其志，无暴其气，如婴儿之柔弱，庶几可以返本还原。” 傍门无功章第二十三章名从旧 世人好小术，不审道浅深。弃正从邪径，欲速阏（è义“壅塞”）不通。犹盲不任杖，聋者听宫商，没水捕雉兔，登山索鱼龙，。弃正从邪径，欲速阏（è义“壅塞”）不通。犹盲不任杖，聋者听宫商，没水捕雉兔，登山索鱼龙，植麦欲获黍，运规以求方。竭力劳精神，终年不见功。欲知伏食法，至约而不繁。 此章决言旁门之无功也。学道者先要知，道之与术天源迥别，性命全修，复归无极，谓之大道；一机一诀，自救不了，谓之小术。金丹大道难遇易成，一切旁门小术易遇难成，奈何世间愚民胸中茅塞，既不辨浅深，眼孔模糊，又不识邪正，往往背明投暗，弃正从邪，本求欲速见功，反致阏绝不通，永断入道之路，岂不哀哉？不知先天性命超出形器之表，却妄认后天精炁，身中摸索，茫往背明投暗，弃正从邪，本求欲速见功，反致阏绝不通，永断入道之路，岂不哀哉？不知先天性命超出形器之表，却妄认后天精炁，身中摸索，茫无影响，随人颠倒，毫无决择，此犹盲者之无拄杖，聋者之听宫商也。不悟先天阴阳，自家同类之物，却猜做世间男女，向外采取，流于淫邪，伤生败德，莫此为甚；此犹入水而捕雉兔，登山而索鱼龙也。不思先天铅汞，本来无质无形，却去烧茅弄火，干汞点铜，诳惑凡愚，败身亡家，此犹种麦而转思获稻，运规而妄意求方也。此等旁门，费尽一生精力，穷年卒岁，到老无成，却谤祖师妄语，不知金丹伏食之法，至简至要，有作以原其始，无为以要其终，与天地造化同一功用。虽愚昧小人得之，立跻圣位，岂可与旁门小术同日而论哉？以为举旁门之非，特识其大略耳，究而论之，禅家有九十六，岂可与旁门小术同日而论哉？以为举旁门之非，特识其大略耳，究而论之，禅家有九十六种外道，元教有三千六百旁门，千差万别，不可殚述，所以正阳祖师有正道歌，翠虚真人有罗浮吟，以至李清庵之九品说，陈观吾之判惑歌，皆历数旁门外道之差，以觉悟世人聋瞽（gǔ瞎），惜乎世人不悟，仍旧谬种传流，有增无减，良可悲也。以上仅标大略，要当摘取诸真言句，另为指迷一书，与同志共参之。 中篇 此卷专言伏食，而御政养性已寓其中，义同上篇。 流珠金华章第二十四 太阳流珠，常欲去人言句，另为指迷一书，与同志共参之。 中篇 此卷专言伏食，而御政养性已寓其中，义同上篇。 流珠金华章第二十四 太阳流珠，常欲去人。卒得金华，转而相因，化为白液，凝而至坚。金华先倡，有倾之间，解化为水，马齿瓓玕，阳乃往和，情性自然。迫促时阴，拘畜禁门，慈母养育，孝子报恩，严父施令，教勅子孙。五行错王，相据以生，火性销金，金伐木荣。三五为一，天地至精，可以口诀，难以书传。子当右转，午乃东旋，卯酉界隔，主客二名。龙呼于虎，虎吸龙精，两相饮食，俱使合併，遂相衔咽（xian yan），咀嚼相吞。荧惑守西，太白经天，杀气所临，何有不倾。狸犬守鼠，鸟雀畏鹯（zhān），各得其性，何敢有声？ 此章言木性金情自相交会，以成伏食之功也。 太阳流珠，常欲去人。卒得金华，转而相因，化为白液，凝而至坚。 此节言两物之性情合而成也。 太阳流珠，常欲去人。卒得金华，转而相因，化为白液，凝而至坚。 此节言两物之性情合而成金丹也。先天之体为性命，乾坤是也；后天之用为性情，坎离是也；自乾坤破为坎离，性情之用着而性命之体隐，顺之则成凡矣。惟坎离复交为乾坤，因性情之用以还性命之体，逆之则成圣矣。至于后天坎离中又分体用，以真阴真阳为体，体属水火；以两弦之气为用，用属金木；不可不辨。干属太阳真性，本来寂然不动，只因交入坤中一阴，性转为情，遂成离中木汞，自此阴精用事，离光顺流向为用，用属金木；不可不辨。干属太阳真性，本来寂然不动，只因交入坤中一阴，性转为情，遂成离中木汞，自此阴精用事，离光顺流向外，恍惚不定，有流珠之象；干既成离，其中一阳走入坤宫，坤属太阴元命，既得干中一阳，命转作性，遂成坎中金铅，此点金炁精华，只在坎水中潜藏，杳冥不测，有金华之象。离中灵物刻刻流转，本易走而难捉，捉之愈急，去之愈速，赖得坎中一点真铅逆转以制之，真汞一见真铅，才不飞走。故曰“太阳流珠，常欲去人。卒得金华，转而相因”。铅入汞中，汞赖铅之拘钤（qián），铅亦得汞之变化，两物会入黄房，合成一炁，其炁先液而后凝，故曰“化为白液，凝而至坚”。白相因”。铅入汞中，汞赖铅之拘钤（qián），铅亦得汞之变化，两物会入黄房，合成一炁，其炁先液而后凝，故曰“化为白液，凝而至坚”。白者金色，至坚者金性也。盖金来归性，已结而成丹矣。此通章之纲领也。 金华先倡，有倾之间，解化为水，马齿瓓玕，阳乃往和，情性自然。 此节言两物交併自相倡和也。坎男主倡，离女主和，坎中一阳，本自难于出炉，及其时至而出也。只在一弹指间，故曰“金华先倡，有倾之间”；水中生金，金中复能化水，盖金华之液即真一之水也。絪缊活动，无质生质，渐渐坚凝，有若马齿瓓玕之状，故曰“解化为水，马齿瓓玕”。坎中之金液既升，离中之木复能化水，盖金华之液即真一之水也。絪缊活动，无质生质，渐渐坚凝，有若马齿瓓玕之状，故曰“解化为水，马齿瓓玕”。坎中之金液既升，离中之木液乃从而和之，一东一西，间隔已久，幸得真意勾引相会黄房，木性爱金，金情恋木，一倡一和，出于性情之自然，非人力可强而致，故曰“阳乃往和，情性自然”。阳即上文太阳流珠，以其外阳内阴，易于逐物流走，主和而不主倡，惟与金华之真阳相匹为夫妇，方不流走，此时已转为真阴，故有妇道颠倒之妙，不可不知。 迫促时阴，拘畜禁门，慈母养育，孝子报恩，严父施令，教勅子孙。 此节言拘制两物会中宫而产真种也。坎中之金华既升，离中之流珠即降，两弦之炁相交只在一时，时不可失，当以真意迫促之，两物相交，正当虚危中间，此时宜禁闭地户，翕聚真炁，不可一毫泄漏，故曰“迫促时阴，拘畜禁门”时，时不可失，当以真意迫促之，两物相交，正当虚危中间，此时宜禁闭地户，翕聚真炁，不可一毫泄漏，故曰“迫促时阴，拘畜禁门”；真种既归土釜，全赖中宫坤母为之温养哺育，始而母去顾子，如雌鸡之伏卵，时时相抱，既而子来恋母，若慈鸟之反哺，刻刻不离，故曰“慈母养育，孝子报恩”；真种既存中宫，外面最要严谨堤防，牢镇八门，环匝关闭，不可一毫放松，譬如子当幼小之时，养育固愿慈母，教勅全仗严父，故曰“严父施令，教勅子孙”。慈母喻文火，在神室中温养；严父喻武火，在门户间堤防；孝子喻真种，即金华流珠两物所结成者。自迫促时阴至此，俱属金丹作用，只在一刻中。，在门户间堤防；孝子喻真种，即金华流珠两物所结成者。自迫促时阴至此，俱属金丹作用，只在一刻中。 五行错王，相据以生，火性销金，金伐木荣。三五为一，天地至精，可以口诀，难以书传。 此节言作丹之时，五行颠倒之妙也。常道之五行俱从顺生，如金生水，木生火之类，顺流无制，必至精炁耗散，去死不远，生机转作杀机，所谓生者死之根也。丹道之五行全用逆转，如流珠本是木龙，却从离火中取出；金华本是金虎，却从坎水中取出；水火互藏，金木颠倒，方得归根复命，劫劫长存，杀机转作生机，所谓死者生之根也；故曰“五行错王，相据以生”。错王者，即子南午北，互为纲纪之意；相据者，即龙西虎东，建纬卯酉之意；以常道言之，金在矿中，无由自出，木带阴气，岂能滋生？必先用南方木中之火，去煅北方水中之金，销矿存金，金华道言之，金在矿中，无由自出，木带阴气，岂能滋生？必先用南方木中之火，去煅北方水中之金，销矿存金，金华始得发露，旋用西方水中之金，来制东方火中之木，伐去阴气，木液方得滋荣；故曰“火性销金，金伐木荣”。此即“五行错王，相据以生”之旨也。东三南二合成一五，北一西四合成一五，中央戊己真土自成一五，是谓“三五混，南北併，东西攒簇于中土之内”。是之谓“一三五合而为一，乃造化至精至妙之理”。把握乾坤，包括河洛，其间作用必须真师口口相授，岂能笔之于书哉？故曰“三五为一，天地至精，可以口诀，难以书传”。此段言颠倒二物，则五行复归于一。末篇法象章云：“本之但二物兮，末乃为三五，三五併为一兮，都集归一所”。印证甚明。 子当右转，午乃东旋，卯酉末篇法象章云：“本之但二物兮，末乃为三五，三五併为一兮，都集归一所”。印证甚明。 子当右转，午乃东旋，卯酉界隔，主客二名。 此节言金木间隔，当加沐浴之功也。以常道五行言之，木生在亥，震木生于坎水，是谓“龙从水里出”；金生在巳，兑金产自离火，是为“虎向火中生”；丹道逆用则不然，从子右转到未，自北而西，以讫于南，中藏酉金，则金华产于坎中，而为上弦之气，所谓“虎向水中生”也；从午逆旋到丑，自南而东，以至于北，中藏卯木，则流珠取之离内，而为下弦之气，所谓“龙从火里出”也；但当子南午北，水火交入之时，一金一木界限其中，木性在东为主，金情在西为客，未免性情间隔，宾主乖违，此时须用沐浴之法，万缘尽空，一丝不挂，存真意于规中，和合金情木未免性情间隔，宾主乖违，此时须用沐浴之法，万缘尽空，一丝不挂，存真意于规中，和合金情木性。至于金返在东，转而为主，木返在西，转而为客，主客互易其名，两弦之气始合而为一矣。只此性情二物，自其相倡和而言，则为夫妇；自其相生而言，则为母子；自其相制而言，则为父子；自其互换而言，则又为主客；颠倒莫测，正见天地至精之理。 龙呼于虎，虎吸龙精，两相饮食，俱使合併，遂相衔咽（xian yan），咀嚼相吞。 此节言两物之相併也。五行相据，主客既已互换，则木龙反据酉位，而呼黑虎之气；金虎反据卯位，而
Interpretation

The sixty hexagrams are arranged in a cycle, like a wheel that turns around its hub and axle. This means that what is at the center directs and governs what lies outside. The rest can be understood in the same way, though this is only a general explanation.

Chapter Seventeen: Movement and Stillness Must Follow the Time

When a gentleman speaks fitting words indoors, people a thousand miles away respond. Here, the gentleman is likened to a ruler who commands ten thousand chariots, and the inner palace is likened to the inner spirit chamber—the central seat of body and mind in cultivation. A ruler who issues commands from the inner palace must follow the seasons of Yin-Yang change. A cultivator, too, must build strength and await the right moment, without going against the months associated with the hexagrams.

The Zhun hexagram corresponds to the earthly branches Zi and Shen; the Meng hexagram corresponds to Yin and Xu. Each of the other sixty hexagrams also corresponds to particular days and times. These two are given as examples; it is not possible to spell out every correspondence here. Establishing laws, granting rewards and punishments, practicing benevolence, and cultivating De must all accord with the right time. To go against the seasonal order brings misfortune; to follow it brings good fortune.

To act in accordance with the calendar, one must be single-minded, sincere, and cautious, attending to the days and observing the waxing and waning of Yin and Yang. Even the slightest error can bring regret and calamity. If the turning points of the winter and summer solstices are disturbed, winter may become scorching hot and summer may bring frost and snow. If the balance of Yin and Yang at the spring and autumn equinoxes is upset, the lengths of day and night will no longer match the season. Drought and flood, unruly winds and rain, locusts, strange occurrences, warnings in the heavens, and landslides and earthquakes were all regarded as signs of disorder.

A devoted child who cares wholeheartedly for their parents can move people far away. A person’s words and actions, too, can begin nearby and affect distant places. Thoughts and actions may bring calamity or good fortune, peace or war. These outcomes all have their roots in human intention.

Movement and stillness each have their proper measure and must follow established principles. Only when the four seasons proceed in order can one accord with the Qi of nature. Firmness and softness must be distinguished and not confused; the Five Phases must each remain in their proper place, without arbitrary increase or decrease. Change moves in an unending cycle, and contraction and extension each have their proper season.

This chapter says that the movement and stillness of the alchemical firing process must not miss their proper time. The author compares the process to a ruler’s issuing of commands: the ruler dwells in the inner palace, remaining still when stillness is called for and issuing commands when action is called for, always following the rhythm of Yin and Yang. “Concealing one’s vessel and waiting for the time” means waiting calmly when the moment has not yet arrived and acting promptly when it does.

When Yang Qi reaches its height and Yin Qi first begins to arise, this corresponds to the Gou hexagram and the month of Wu. When Yin Qi reaches its height and Yang Qi first begins to arise, it corresponds to the Fu hexagram and the month of Zi. One must neither act too soon nor miss the moment. Zhun symbolizes the sprouting of all things, while Meng symbolizes their gathering and concealment. Zhun corresponds to Zi and Shen, and Meng to Yin and Xu, expressing emergence and storage respectively. Each of the other sixty hexagrams also corresponds to particular days, months, and seasons.

The winter and summer solstices mark the turning points in the waxing and waning of Yin and Yang. At the spring and autumn equinoxes, Yin and Yang are equal; in cultivation, these moments correspond to bathing, or harmonizing the forces. When the advance and retreat of the firing process accord with the seasons, the inner and outer naturally respond to one another. When the proper measure is violated, cultivation goes astray, just as a ruler’s commands may go unanswered in distant places if they are issued at the wrong time.

The firing process must follow its principles, with single-minded attention to the days on which Yin and Yang wax and wane. At the winter solstice, Yang Qi first arises and the fire should be advanced, but the newly sprouted Yang must be nourished and not driven too hard. At the summer solstice, Yin Qi first arises and the fire should be withdrawn, but it must not be withdrawn too far. At the spring and autumn equinoxes, when Yin and Yang are balanced, the forces should be harmonized through bathing, so that the inner true Qi can settle and gather. If the fire is too strong or too weak, it is like scorching heat in winter or frost and snow in summer: the normal rhythm has been lost.

The scripture’s references to drought and flood, winds and rain, locusts, and upheavals of mountains and rivers illustrate the severe consequences of a disordered firing process. The author also likens the cultivator’s mind and spirit to a ruler: when the mind and spirit are scattered, the inner realm loses its master; when one keeps the body and mind focused, one is like a devoted child caring sincerely for a parent, able to bring the inner and outer into communication. Fortune and calamity, stability and disorder, all arise from thoughts and actions.

Movement and stillness must follow established principles. Advance the fire and withdraw the Fu at their appointed times; when it is time to warm and nourish or to bathe and harmonize, do so with equal precision. Firmness and softness each have their uses: use firmness in refining and softness in harmonizing and preserving. Do not mix them up. Each of the Five Phases has its proper bounds and must be neither excessive nor deficient. Yin and Yang Qi circulate and change within the body; their advances, retreats, contractions, and extensions must all be fitting.

Chapter Eighteen: The Union of Kan and Li

At the transition between the dark and new moons, the sun and moon come together. The cultivator, too, must bring the inner Yin and Yang together in the central palace. This moment is like the beginning of primordial chaos, when Yin and Yang join, nourish and generate life, and flow freely. The wondrous transformations between Heaven and Earth are hard to fathom; this is the time to care for the body and conceal one’s traces.

This chapter uses the moon’s course through a month—from dark moon to new moon and then toward fullness—to explain the union of Kan and Li and the firing process of the Lesser Celestial Circuit. Kan and Li are hexagram names from the Classic of Changes. In Neidan terminology, they often symbolize complementary yet interacting forces such as water and fire or Yin and Yang.

When the moon’s light disappears at the end of the month, this is called the “dark moon”; the first appearance of the new moon is called the “new moon.” The author holds that the sun and moon come together between these phases, just as the sun’s essence and the moon’s light within the body come together in the central spirit chamber under the guidance of true intention. At this time, body and mind settle into stillness, as if Heaven and Earth had not yet separated. Yin and Yang unite within primordial chaos, allowing true Qi to arise and circulate.

After the dark and new moons, the moon gradually shows its light in the northeast. The scripture describes changes in the moon and in Yang Qi through the directions of the constellations and through hexagram images. When Yang Qi first arises, it corresponds to the Zhen hexagram and to the “Hidden Dragon,” the first line of Qian. Its strength is still faint, so it should only be gently nourished, not urged with a fierce fire. Around the third and eighth days of the month, corresponding respectively to Zhen and Dui and to the “Dragon Appearing in the Field,” the second nine line of Qian, Yang Qi gradually grows and Yin and Yang move toward balance. At the full moon, Yang Qi reaches its height, corresponding to the three Yang lines of Qian. At this point, one must guard against a peak turning into decline.

After the full moon, Yin Qi gradually increases, and the firing process should be drawn in step by step. The scripture uses hexagrams such as Xun and Gen to describe Yin Qi’s waxing and waning, advance and retreat, and return to concealment. Around the twenty-third day, when the moon is in its last quarter, it is time to harmonize Yin and Yang. At the end of the month, Yin Qi reaches its height and Yang Qi is about to arise again, beginning the cycle anew.

The Qian and Kun hexagrams symbolize Yang and Yin respectively, and also govern the other six child hexagrams. The moon is Yin by nature, but it shines through the light it receives from the sun. The author uses this to explain that Yang Qi is carried by the Yin body, while Yin Qi also changes through Yang Qi. Yin and Yang depend on one another and cycle from beginning to end, forming the firing process over the course of a month.

“Use of the nine” means that after the Yang of Qian has run its course, it transforms and begins again. The Qi of Kan and Li rises and falls within the body, like the sun and moon and the Dipper’s handle as they circle in the heavens. Although the lines of the hexagrams do not show a fixed place for Kan and Li, the waxing and waning of Yin and Yang are at work throughout. This change has no fixed form, yet it is the source of the transformations described in the Classic of Changes.

This chapter mainly explains how the operation of the Golden Elixir corresponds to the moon’s phases over the course of a month: first, Kan and Li unite at the transition between the dark and new moons to produce the great medicine; then the firing process of the Lesser Celestial Circuit follows the phases of the moon, allowing Yang Qi to arise and grow before it gradually returns to concealment.

Chapter Nineteen: The Union of Qian and Kun

At dawn on the day of the new moon, the Fu hexagram corresponds to the beginning of Yang Qi’s free movement. Its coming and going is unobstructed, but the newly arising Yang is still very weak and must be carefully protected. The winter solstice falls in the month of Zi, when the Yellow Bell, one of the twelve pitch pipes, is in accord with it. The sprouting force of life gradually becomes visible. Warm Qi spreads, allowing all things to grow as they should.

In the month of Chou, corresponding to the Great Lü pitch pipe, Yang Qi continues to increase. In the month of Yin, Yin and Yang meet and firmness and softness advance together; Yang Qi then rises more quickly. The process continues through hexagrams such as Da Zhuang and Guai, as Yang Qi gradually strengthens. At the spring equinox, day and night are equal, making it an especially suitable time to harmonize the firing process. Yang Qi reaches its peak in the month of Si, after which Yin Qi begins to arise.

The Gou hexagram corresponds to the month of Wu. Although Yang Qi has reached its height, Yin Qi has already begun to sprout within it, like a cold spring at the bottom of a well in high summer. As Yin Qi grows, Yang Qi draws in and lies concealed. At the time symbolized by the Pi hexagram, Yin and Yang are blocked off from each other, and sprouts struggle to grow. At mid-autumn, Yin and Yang come back into balance, and even things that have withered may sprout again. Yin Qi then continues to grow as Yang Qi gradually falls away, until all returns to the Kun hexagram. When the Dao reaches its extreme, it turns back; Yin and Yang then nurture new life, and the cycle continues without end.

This chapter explains the firing process of the Greater Celestial Circuit through the changes of the six Yang and six Yin phases over the course of a year. The previous chapter described the union of Kan and Li and the gathering of the great medicine; this chapter describes the refining and circulation of the medicine in the furnace once it has been gathered.

At the winter solstice, Yang Qi first arises. Within the body, a trace of true Yang also sprouts after stillness reaches its limit. This is the “true Zi hour.” Since the newly arising Yang is weak, it should be gently nourished rather than met with an urgent advance of the fire. The saying that the ancient kings closed the passes at the winter solstice is used as a metaphor for protecting the new Yang: both inside and out must be kept still so that it does not dissipate.

Yang Qi then grows month by month. The Chou month corresponds to the Lin hexagram, as Yang Qi gradually extends; the Yin month corresponds to the Tai hexagram, as Yin and Yang meet; and the Mao month corresponds to the Da Zhuang hexagram, as Yang Qi grows stronger. At the spring equinox, however, Yin and Yang are balanced, making it a suitable time for bathing and harmonizing. The Chen month corresponds to the Guai hexagram, as Yang Qi rises and Yin Qi is about to retreat. By the Si month, all six Yang lines are complete and Yang Qi has reached its peak.

When Yang reaches its extreme, Yin arises. The Wu month corresponds to the Gou hexagram, as Yin Qi begins to enter. In cultivation, this is the time to shift from advancing the fire to withdrawing it and gathering in Yang Qi. Yin Qi then grows month by month, while Yang Qi gradually lies concealed. At the autumn equinox, Yin and Yang again come into balance, making it suitable for bathing at the last quarter of the moon. Yin Qi then continues to strengthen, Yang Qi draws in, and all ultimately returns to the Kun hexagram.

Kun represents the fullness of Yin Qi and the concealment of all things, but not the complete disappearance of life. At this time, primordial Qi lies hidden within, awaiting the return of Yang. Although the Yin and Yang of Heaven and Earth may seem far apart, they can meet in due time and nurture new life. Within the body, this is understood as Yin and Yang uniting to produce the true seed. These changes are subtle and hard to fathom, but they ultimately pass from primordial chaos to new growth and return to the Fu hexagram, where one Yang line first arises.

The alternation of Yin and Yang is the constant way of nature: what is level becomes slanted, what reaches its height moves toward decline, and what has waned begins to grow again. Kun ends and Fu begins, like a circle without end. The author holds that understanding this pattern can guide cultivation and serve as a metaphor for governing the world.

Chapter Twenty: Nature and Life Return to the Origin

If you wish to nourish your nature and lengthen your life, trace life back to its source and understand where it began. The human body took shape from Emptiness; primordial Jing condensed as Qi transformed, and changes in Yin and Yang gave souls and spirits their respective foundations.

This chapter says that nature and life share a single source, and that cultivating life is also the foundation for nourishing nature. Here, “nature” refers to innate, clear spiritual awareness, while “life” refers to the primordial Qi that sustains life and drives change. Before birth, nature and life are one undivided whole. After birth, they appear separately and must be cultivated together. Nature itself neither arises nor perishes, but life has a limited span. Thus Daoist practitioners begin by preserving life, then turn to nourishing nature.

The physical body is formed from the parents’ Jing and blood. It is a body with form, not the original true body. The scripture’s statement that “the body is originally from nothingness” means that life has its source in Emptiness. Primordial Jing takes shape through Qi, and Yin and Yang in turn transform into the hun and po souls. The hun belongs to Yang and is lighter and clearer; the po belongs to Yin and is denser and more settled.

The sun’s hun and the moon’s po each have their own foundations, yet also serve as one another’s dwelling places. Nature should abide within, while emotions and impulses move outward. When the inner mind and spirit are settled and outward feelings and perceptions are restrained, it is like a fortified city whose people can live in peace. The author likens the primordial spirit to a ruler and Jing and Qi to its officials: the primordial spirit stays within, while Jing and Qi guard the surrounding realm. Their union lays the foundation for the Golden Elixir.

When the inner and outer realms are settled, emotion can return to nature, and postcelestial Kan and Li return to Qian and Kun. Qian symbolizes strength and activity; Kun symbolizes receptivity and containment. After Yang Qi is sent forth, Yin Qi receives and nourishes it, and the process ultimately matures in the central palace.

The scripture uses the phrases “nine returns and seven reversals,” “eight returns and six abides,” and “the male is white, the female red” to explain how the Five Phases and Yin-Yang return to unity. Water, fire, wood, metal, and central Earth ultimately arise from the transformations of the two forces, Kan and Li. When metal and fire unite and water and fire return to their proper places, the scattered Five Phases return to their original state of a single Qi.

Primordial true unity Qi is pure and flawless, yet has no fixed form and is difficult to describe in words. United, it is one Qi; divided, it appears as Yin and Yang, the Four Images, and the Five Phases. When its transformations are complete, each returns to its proper place. The scripture compares the forming of the holy embryo to an egg: black and white are not yet distinguished, and all is one undivided whole. It gradually develops in the central palace, forming limbs, the five viscera, sinews, and bones; after ten months of nourishment, it emerges from the womb. This body is a metaphor for the “Dharma Body” formed through cultivation, not a claim that a second physical body literally grows. Following the natural course is how ordinary people are born; reversing Yin and Yang is used as a metaphor for forming the Golden Elixir.

Chapter Twenty-One: The Transformative Response of the Two Qi

Without sunlight, a yangsui—a device used in ancient times to make fire—cannot kindle a flame. Without starlight or moonlight, a fangzhu—a device used to collect water—cannot condense water. If two kinds of Qi, far apart in Heaven and Earth, can still respond to each other, how much more so those that are close together within body and mind? The key is the mind’s intention. Yin and Yang correspond to the sun and moon; water and fire are signs of their interaction.

This chapter describes how the two forces, water and fire, unite through sympathetic resonance between things of the same kind. The yangsui draws fire from sunlight, and the fangzhu draws water from moonlight. The author uses these ancient devices to illustrate the mutual response of Kan and Li: though the sun and moon are far away, they can still communicate with things that correspond to them; all the more should true water and true fire within the body and mind respond to one another.

In Neidan, the sun and moon symbolize the substance of Yin and Yang, while water and fire symbolize their function. During cultivation, the true water within Li returns to Kan, and the true fire within Kan returns to Li. The true intention of the central palace guides them so the two forces can unite. The mutual response of Yin and Yang in Heaven and Earth generates the myriad things; through this same interaction, the cultivator brings the scattered aspects of nature and life back into unity.

Chapter Twenty-Two: The Three Essential Treasures

The ears, eyes, and mouth are three important gateways. They should be restrained so that spirit does not dissipate outward. The True Person lies hidden deep within, resting securely in the center of the compass—a Neidan term for the empty and still center of body and mind.

Daoist practitioners have three inner treasures and three outer treasures. Primordial Jing, primordial Qi, and the primordial spirit are the inner treasures; the ears, eyes, and mouth are the outer treasures. To bring inner Jing, Qi, and spirit back to purity, one must restrain the ears and eyes, watch one’s speech, and avoid dissipation. Once the outer gateways are restrained, the primordial spirit can settle within.

The “center of the compass” refers to an inner center that is empty and still, without bounds, yet has a governing presence. The “True Person” there is the inner master. Guarding this place without contrived effort or careless distraction is the key to nourishing nature described in this chapter.

In cultivation, draw back the gaze and gather in the hearing, so that the opening and closing of the ears and eyes follow the inner rhythm. Let movement and stillness each have their time, and do not deplete primordial Qi. If the eyes, ears, and mouth are allowed to be led by external things, the spirit will scatter outward. Turning the gaze inward, listening within, speaking little, and guarding the inner realm can bring the mind and spirit to rest.

When the ears, eyes, and mouth are restrained, the body relaxes and the mind returns to Emptiness and stillness, remaining free of distracting thoughts. “No thought” here does not mean dullness or unconsciousness; it means that the mind does not chase after things outside and can rest calmly in the center. The cultivator should remain focused and unmoving, keeping to inner awareness in daily activities, whether walking, standing, sitting, or lying down. Even during sleep, one should keep spirit and Qi together and attend to changes in body and mind.

The scripture goes on to describe experiences of cultivation: the body gradually feels moist, the joints grow strong, Yin influences recede, and true Yang is established. With continued practice, one may feel Qi moving like clouds and rain or moistening like spring water, flowing from head to foot and then rising again through the body’s open channels. These are the author’s descriptions of the movement of inner Qi and changes in body and mind.

“Reversal is the evidence of the Dao” means that cultivation reverses the habitual outward dissipation of daily life and brings spirit back to its root. “Softness is the handle of De” means that gentleness and humility accord more closely with the Dao. At the beginning of cultivation, a person may feel dull and clouded; the author holds that this can be the starting point of clarity. Only with time does it become clear and transparent.

Baoyizi says: when the ears no longer listen outward, Kan water can become clear; when the eyes no longer look outward, Li fire can be kept within; when the mouth does not speak, Dui metal does not leak outward. When the three gateways are restrained, the True Person can dwell there in peace.

He also says that after the gateways are restrained, one may feel weak and drowsy, as if drunk. This can happen during cultivation: drowsiness can become the foundation of clarity, and turbidity the starting point of purification. Yu Yu’wu explains that “reversal” means turning back and returning, while “softness” means gentleness without force. Cultivation requires reaching the utmost in Emptiness and stillness, holding firm to the mind without reckless movement.

Chapter Twenty-Three: Side Paths Bring No Achievement

People in the world favor minor arts but do not distinguish the greater and lesser depths of the Dao. They abandon the true path for a crooked one, hoping for quick success, and end up blocking their own way. It is like a blind person going without a staff, a deaf person trying to hear music, diving into water to catch a hare, climbing a mountain to catch fish and dragons, sowing wheat but hoping to harvest millet, or using a compass to draw a square. They exhaust their strength and toil all year, yet achieve nothing. The method of taking and ingesting—the cultivation and refinement of the Golden Elixir—should be understood as concise and free of complication.

This chapter criticizes minor arts and side paths. The author distinguishes the Great Dao from lesser techniques: the Great Dao cultivates nature and life together and returns to the root, while lesser techniques rely on scattered methods and cannot resolve the problem at its source. Those who fail to distinguish the true from the false or the shallow from the deep, and simply seek quick success, stray from the path.

The author’s examples—a blind person without a staff, a deaf person listening to music, someone diving for a hare or fishing on a mountain—show what happens when a method does not suit its goal. Some people also misunderstand cultivation as a search for something outside themselves, or cling to physical substances and the firing process, wasting their strength and damaging their bodies. In the author’s view, the way of the Golden Elixir is simple and essential: it requires deliberate action to trace back to the beginning, then Wuwei to complete cultivation. It accords with the generation and transformation of Heaven and Earth and must not be confused with minor arts and side paths.

Chapter Twenty-Four: The Flowing Pearl and Golden Flower

The sun’s Flowing Pearl, a symbol of what lies within Li, is always inclined to flow outward. When it obtains the Golden Flower, a symbol of true Yang within Kan, the two depend on one another and transform into a white liquid that solidifies. The Golden Flower moves first and becomes water in an instant. Once a liquid as bright as a horse’s tooth appears, Yang Qi comes forward to unite with it, and their natures blend of themselves.

Seize the right moment to unite Yin and Yang and gather them within. The kind mother nurtures; the dutiful child repays her care. The stern father issues commands and teaches the children. The Five Phases move in an unusual sequence, restraining and generating one another: fire can refine metal, and metal can restrain wood, allowing wood to flourish. Three and five unite as one, a most subtle principle of Heaven and Earth that can only be taught orally and cannot be fully set down in writing.

The Zi position should turn to the right, and the Wu position should revolve eastward. Between Mao and You lie the two sides, host and guest. The Dragon calls to the Tiger; the Tiger draws in the Dragon’s essence. They unite with one another like beings who eat and drink together, finally joining, touching, swallowing, and chewing.

This chapter describes the union of wood nature and metal emotion, completing the process of taking in and cultivating the medicine. Qian and Kun symbolize innate nature and life, while Kan and Li symbolize acquired nature and emotion. When Qian and Kun divide into Kan and Li, the roots of nature and life become hidden, while the functions of nature and emotion come to the fore. Cultivation seeks to reunite Kan and Li and, through the functions of acquired nature and emotion, restore innate nature and life.

The wood mercury within Li is like a flowing pearl, easily scattered outward. The lead of Kan is like the Golden Flower: hidden and difficult to reveal. When the two meet, they restrain and transform one another. They first become liquid, then solidify, symbolizing the formation of the Golden Elixir.

The Golden Flower moves first, and the Flowing Pearl within Li responds. The golden liquid is like water and gradually gathers; the wood liquid follows. Guided by true intention, the two meet. They are not forced together, but unite in accordance with the body’s natural inner changes.

At the moment of union, the timing must be grasped, and true intention must gather the two forces without letting them leak away. After the true seed enters the central palace, it needs continued nourishment. The kind mother represents the civil fire, which nourishes gently; the stern father represents the martial fire, which guards strictly; the dutiful child represents the true seed formed after Yin and Yang unite.

“Unusual rulership of the Five Phases” means that the Five Phases do not follow their usual sequence of mutual generation but instead restrain one another and reverse toward the root. Wood, fire, metal, and water cross and interact, finally returning to the central true Earth, where three and five unite as one. These changes are considered so subtle that the scripture says they can be taught orally but cannot be conveyed through writing alone.

Zi, Wu, Mao, and You are important directions in the movement of Yin and Yang. Metal and wood are originally positioned to the west and east, like host and guest kept apart. In cultivation, they must be harmonized so that wood nature and metal emotion exchange places and become one. The Dragon and Tiger breathe in and out, receiving one another; this symbolizes the union and integration of the two forces.

Source text: Godners/DaoZang; Licence: Apache-2.0 · Report an error / feedback

← Vol. 2 Vol. 4 →