《圆峤内篇》Vol. 1

Overview of Yuan Qiao Nei Pian

This book is one volume in the collected works of Patriarch Li Hanxu (Qing-dynasty master of internal alchemy, style name Xichan), belonging to the Yuan Qiao Nei Pian series. Its main text is Dao Qiao Tan (Talk on the Dao-Cavity)—devoted to the theory and method of the “dao qiao” (mysterious pass, spirit gate, and related terms: the place where spirit and qi meet and where one gathers the medicine and forms the elixir).

Notes for Readers and Prefaces

Dao Qiao Tan: Notes for Readers sets out what one should know before reading. Zhang’s Preface is by Master Zhang.

Chapter Summaries in Plain Language

Chapter 1, “Admonitory Letters to Fellow Practitioners,” collects cautionary letters to companions on the path.

Chapter 2, “Questions and Answers on Opening the Passes,” discusses “opening the passes”—opening the cavities and starting serious practice.

Chapter 3, “Collected Explanations of Postnatal Work,” gathers explanations of postnatal cultivation (the human body, breath, thought, and related arts).

Chapter 4, “Foundation-Building and Refining the Self,” treats laying the foundation and refining the self (purifying body and mind).

Chapters 5 and 6, “Nourishing the Self and Refining the Self,” cover nourishing and refining oneself—sustaining and transforming one’s own substance.

Chapter 7, “Order of Postnatal Practice,” lays out the sequence of postnatal steps.

Chapter 8, “Inner and Outer Medicines,” explains inner medicine and outer medicine (spirit and qi within, and the “medicinal” materials used in gathering and refining).

Chapter 9, “Correspondences among Medicines,” maps how the various “medicines” relate to one another.

Chapter 10, “Mutual Nourishment of the Three Grades,” shows how upper, middle, and lower grades support each other.

Chapter 11, “Five Barriers in Cultivation,” describes five checkpoints one must pass in practice.

Chapter 12, “Levels of Producing the Medicine,” treats the stages at which “producing the medicine” occurs (qi and elixir-like substance generated in practice).

Chapter 13, “Levels of the Medicines,” distinguishes how “medicine” appears at each phase of the path.

Chapter 14, “Two Kinds of Cinnabar,” discusses two types of “cinnabar” (in inner alchemy, often figures for lead and mercury, jing, qi, and shen, and the like).

Chapter 15, “Spirit, Qi, Nature, and Life,” clarifies the relations among shen, qi, xing (nature), and ming (life).

Chapter 16, “Direct Pointing to the Pre-Natal,” points straight at pre-natal reality (before activation, the original authentic state).

Chapter 17, “Treatise on Spirit, Qi, and Essence,” argues the roles of shen, qi, and jing (essence).

Chapter 18, “Further Discussion of Essence, Qi, and Spirit,” continues the analysis of jing, qi, and shen.

Chapter 19, “Nature and Life in Forward and Reverse Cultivation,” contrasts forward and reverse work on xing and ming.

Chapter 20, “The Single Cavity of the Mysterious Pass,” focuses on this one crucial cavity—the mysterious pass (xuan guan).

Chapter 21, “The Mysterious Pass Again,” revisits xuan guan.

Chapter 22, “Method of the Two Orifices,” explains two orifices (for example upper and lower dantian, or the paired “qian-kun” cavities) and how to use them.

Chapter 23, “The Mysterious Female as Root,” takes xuan pin (from the Daodejing: “The valley spirit does not die; this is called the mysterious female”) as the foundation of practice.

Chapter 24, “Direct Pointing via the Character ‘Middle,’” uses the word “middle (zhong)” to point at the essential method.

Chapter 25, “Plain Statement on the Medicines,” states plainly what the “medicines” are and how they are applied.

Chapter 26, “Discriminating Lead and Mercury,” distinguishes lead and mercury (often emblems for jing, qi, shen, or kan and li in inner alchemy).

Chapter 27, “Plain Talk on Cauldron and Vessel,” speaks directly of cauldron and vessel (the body and dantian as the furnace).

Chapter 28, “Qian, Kun, Li, and Kan,” treats these trigrams as images of body-mind and fire-water.

Chapter 29, “Subtle Uses of Gathering and Refining,” covers fine points of gathering the medicine and refining it.

Chapter 30, “Fine Meaning of the River Cart,” explains the river cart (he che)—qi circulating along the governor and conception vessels and related paths.

Chapter 31, “Treatise on the True Heart,” discusses the true heart—the heart not obscured by delusive emotion.

Chapter 32, “Plain Words on Heart and Spirit,” speaks plainly of heart and shen.

Chapter 33, “Subtle Uses of Spirit and Breath,” treats the pairing of shen with breath (xi)—ordinary breathing and embryonic breath (taixi).

Chapter 34, “Further Discussion of Spirit and Breath,” expands on shen and xi.

Chapter 35, “Subtle Uses of Qi and Breath,” addresses the interplay of qi and breath.

Chapter 36, “Subtle Uses of Spirit and Intention,” treats shen and intention (yi).

Chapter 37, “Further Discussion of Spirit and Intention,” continues that theme.

Chapter 38, “On All Contending for Immortality,” reflects on how people strive for long life without decay.

Chapter 39, “On Achievement, Fame, and Withdrawal of the Body,” discusses “when the work is done, fame is complete, the body withdraws”—linked to retirement from the world, returning the elixir, and “shedding the body” in inner-alchemical interpretation.

Taken as a whole, the work moves from postnatal foundation, refining and nourishing the self through medicines, cauldron and vessel, the mysterious pass, lead and mercury, and the river cart, then to spirit and breath, spirit and intention, and forward versus reverse work on nature and life. It is a systematic treatise on internal alchemy centered on the dao qiao.

Overview of Chapter 40 of Yuanqiao Neipian and the Attached Bibliography

The passage you have is not a body of text that can be translated sentence by sentence. It is the title of Chapter 40 of Yuanqiao Neipiao, followed by a string of volume titles, section names, biographical notes, and catalogue entries. What follows is a plain-language account of what each block is about and how they relate to one another.

Chapter 40: On Cultivating Immortality and Buddhism Together

The chapter title means that the path of cultivating immortality (xiuxian) and the path of Buddhist practice can be discussed as one road and one set of heart-methods. In Qing-era Neidan (internal alchemy) tradition, the alchemist’s refining of essence into Qi (Jing), Qi into spirit (Shen), is often set alongside Buddhist dhyana (meditation) and seeing one’s true nature (mingxin jianxing), stressing heart and breath in mutual support and dual cultivation of nature and life (xingming shuangxiu)—rather than choosing one side and rejecting the other.

Volume 2: Sanche Mizhi (Secret Instructions on the Three Chariots)

The “three chariots” (san che) is a common Neidan metaphor: three modes of “river chariot” (heche) circulation—usually the movement of Qi at different levels along the governing and conception vessels or in the microcosmic orbit. The work is attributed or transmitted by Li Hanxu (Li Hanxu zhenren).

The table of contents typically includes:

• Notes for Readers and Biography of Li Hanxu zhenren: how to read the book and the author’s life.
• First / Second / Third River Chariot: three sections on three modes or stages of circulation and refinement.
• Method of Gathering the Heart (shouxin fa) (including cue phrases, initial practice, and miscellany): first settle the heart and keep intention from wandering, then discuss regulating breath and moving Qi—the general primer of Neidan.
• Volume 3: Post-heaven Sequential Exposition, Scripture of the End of the Text: strings together post-heaven body, breath, and essence-Qi in one thread, closing at “end of text.”
• Volume 4: Xuntu Lu (Record of Following the Path) (including Nine Layers of Refining the Heart, Dao Discourse): step-by-step records “along the path”; refining the heart in nine layers, each layer treating heart-mind work.

The same catalogue appears twice in the passage—likely repetition from layout or editing; both point to the same structure of Sanche Mizhi.

Volume 5: Commentaries on the Thirteen Scriptures of the Supreme Lord

This is a collected commentary on many short classics. Prefaces often name Chunyang xiansheng (the Lu Dongbin legendary line) and Donglai Zhengyi; the main titles include:

“Collected critiques from various schools” means the editor gathered many voices, not a single school’s original work alone.

Volume 6: Daoist Sentiment Poetry and Miscellaneous Writings

• Daoqing poems (twenty-four pieces): cultivation and exhortation in the daoqing genre.
• Daoqing self-expression on the method of gathering the heart: echoes Volume 2’s “gathering the heart,” using verse for release and self-encouragement.
• The end lists Dingguan Jing, Wuchu Jing, and others again, overlapping Volume 5—appendix or re-listed catalogue within the same series, Volume 6.

Summary: The whole passage is Chapter 40 of Yuanqiao Neipian plus a bibliography of Li Hanxu-line Neidan (Sanche, gathering the heart, nine layers of refining the heart), commentaries on the Thirteen Scriptures of the Supreme Lord, and daoqing poetry. Plain-language translation of the scriptures themselves would require the main text paragraphs of each work, not these catalogue lines alone.

Fanghu Waishi (External History of the Square Gourd) is the collective title for works by Lu Qianxu of the Eastern School— a major figure in Eastern neidan (internal alchemy). Yuanjiao Neipian (Inner Chapters of Mount Yuanjiao) is the collective title for works by Li Hanxu, patriarch of the Western School of neidan. From this pairing, the Eastern and Western schools came to stand side by side, and the line of transmission linking East and West was fixed. Lu Qianxu, styled Xixing and also known as Chang Geng, was called “Xixing” (Western Star); Li Hanxu, also named Xiyue, styled Tuanyang, was called “Xiyue” (Western Moon). One star and one moon facing each other, their light interwoven—is that mere chance?

Yet in the Daoist community, many know that Fanghu Waishi still circulates, while few know that Yuanjiao Neipian was once printed as well. Why? There is no special reason beyond this: later generations of the Western School who edited and published texts failed to grasp the intent behind the patriarch Li’s books and did not assemble them systematically. Individual pieces were often given separate titles; over time the overall title Yuanjiao Neipian was entirely submerged, and the work as a whole became hard to recover.

The late Chen Yingning— a generation’s master and former president of the China Daoist Association— wrote abundantly and thought deeply, yet even he regretted what might be called “riding an ox while still looking for an ox”: having what one seeks yet still searching outward. He lamented that works such as Daoqiao Tan, Sanche Mizhi, and Yuanjiao Neipian had never been formally published, and that even manuscript copies could not be found. The noted scholar Li Daoshan, in his Brief Biography of the Realized Li Hanxu, likewise said that the patriarch Li, “obeying the command of the Three Realized Ones,” authored Commentaries on the Thirteen Scriptures of the Most High, Exposition of the Scripture of the Old Immortal of the Great Cavern, two commentaries on Wugenshu, and other works, most of which were printed; yet Yuanjiao Neipian, Sanche Mizhi, and Daoqiao Tan— all three— were never published, and he too sighed over this. They had not yet seen the deeper point that the two collections answer each other— external book and internal book, Eastern composition and Western composition in mutual correspondence— two sides of one whole, as necessity requires.

I searched my mind and pored over the classics, yet still could not quite make the account hold together: if there was a complete title arranged in internal–external symmetry, how could one suppose that so grand a work left no trace and never appeared in print? In desperation I studied Huanxu Mizhi (Secret Aims of Huanxu)—one volume in the Eastern Cultivation Library—again and again. By chance, in its “Preface to the Commentary on the Thirteen Supreme Scriptures,” I read closely and finally grasped the key.

That preface was written by a “Three Recluses of Mount Shu,” who did not give their real names. It says that one day, visiting a Daoist temple, they saw several fascicles of Yuan Qiao Wai Shi (Unofficial History of Yuan Qiao)—originally intended to stand beside the Eastern patriarch’s Fanghu Wai Shi (Unofficial History of Fanghu), hence the shared “unofficial history” label; later it was reorganized into internal and external counterparts, with the inner portion so titled, both parts belonging to one and the same book. Inside was Commentary on the Thirteen Scriptures, with the exegesis on the Daodejing the most thorough; at the end was appended Nine Layers Along the Path. Though only a few words, they were enough to glimpse the thread and dissolve the puzzle. I then consulted the “Preface by Master Chunyang,” which states: “Master Huanxu is a talent of immortals…”—and at once I understood. He applied his full powers to compose Yuan Qiao Wai Shi, deliberately to face Lu’s (Lu Sixing’s) Fanghu Wai Shi. Thus where Lu had Xuanfu Lun (Discourse on the Mysterious Skin), this work has Daoqiao Tan (Talk on the Apertures of the Dao); where Lu had Jiuzheng Pian (Seeking Correction), this has Xuntu Shuo (Discourse on Following the Path). And finest of all, the commentary on the Daode—worthy to be a lamp for ten thousand generations—is titled Donglai Zhengyi (Right Meaning from the East), on a par with Lu’s Nan Hua Fu Mo (Supplementary Ink to the Zhuangzi).” Reading this, I could not help but slap the table in admiration; at last the truth was clear. I therefore assembled Patriarch Li’s (Master Huanxu’s) writings into one collection and gave it the correct title Yuan Qiao Neipian (Inner Chapters of Yuan Qiao), fulfilling Patriarch Li’s long-cherished wish.

Some say that the Western Patriarch Li Xiyue was the Eastern Patriarch Lu Xixing returning to the human world. In materials Li Xiyue wrote for others in the Chuangan Lu (Record of Spirit Communication), he openly acknowledged this himself and did not shy away from it. Thus history can turn in cycles, human nature can appear again—much like a recording played back again and again. When you read the poems of the three perfected persons in the Donglai Zhengyi, can you not find them strange and marvelous? Among them, Lu Xixing’s poem says: “One pouring can open the depths of the Dao; look again—purple qi comes from the east. Playing zither and flute, a true man of renown; expounding dharma and scripture, a great debater’s gift. I dwell on Fanghu and roam the great sea; you ascend Yuanyao and tower over Penglai. Today we sit together by the river pavilion, reciting the Nanhua and laughing at our own dullness.” Is this praise of Li? Self-praise? Two people? One person? The ancient Buddha manifests in countless forms; Zhuangzi’s “splitting the coffin” also happened once or twice or thrice. At the time it shattered the courage of the Tian clan; where is the Chu king’s descendant now? I wish to act like those three recluses, wearing only this one commentary on the Daode and the single essay Jiuceng (Nine Layers), singing long songs in high cliffs and deep valleys until the tone outlasts the stream clouds, forgetting even my surname and age—thus I write this preface.

The Celestial Music Master Chen Yuzhao inscribed this beneath Mount Miaofeng in the landscape.

Volume One: Daqiao Tan (Talk on the Opening of the Dao)

Composed by Li Hanxu, the Hermit of Changyi

Collated by Chen Yingning of the Wanjiang region

Notice to Readers of Daqiao Tan

1. The author of this book was surnamed Li, given name Xiyue, style names Hanxu and Tuanyang. He was a native of Leshan in Sichuan and attained the Dao in the bingchen year of the Xianfeng reign of the Qing (1856).

Two

China’s path of cultivation has long been divided into Southern and Northern schools. The Southern school traces to Zhang Boduan (Zhang Ziyang) of Tiantai in Zhejiang; the Northern school to Wang Chongyang on Zhongnan Mountain in Shaanxi. In the Jiajing era of the Ming dynasty, Lu Qianxu (Lu Xixing) wrote Fanghu Waishi (Unofficial History from the Square Jar), expounding the aims of the Mystic Gate at length; people called this the Eastern school. The author of this book, Li Hanxu, was widely regarded as the Western school. The Western line passed its teaching from generation to generation with a nine-character formula: “The Western Way is open; the great river flows east; sea and sky are one.”

Three

Zhang Boduan learned the elixir way in Chengdu from an extraordinary person, but did not record that person’s name. At the same time there was Wang Chongxi, who received the Golden Elixir oral formulas from Liu Haichan (disciple of Zhengyang Zhenren Zhongli Quan, and fellow disciple of Lü Dongbin). Chongxi once said that among Daoists under heaven, none truly mastered the Way—only Zhang Pingshu (i.e., Zhang Boduan) understood it. Lu Yanfu inferred from this that Ziyang also received transmission in Liu Haichan’s line. On examination: Haichan was a disciple of Zhengyang Zhenren Zhongli Quan and shared the same lineage as Patriarch Lü (Lü Dongbin). Wang Chongyang’s collected writings also state: “Zhengyang is the ancestor; Chunyang is the master; Haichan is the uncle-master.” From this one sees that the Southern and Northern schools originally shared one source. Further, the Ming figure Lu Qianxu claimed to have met Patriarch Lü at the Beihai Caotang and heard the subtlety of the Way in person; the Qing figure Li Hanxu likewise met Patriarch Lü at a meditation hall on Mount Emei and was secretly given the benyin (the core oral formulas of the elixir way). Thus the Southern, Northern, Eastern, and Western schools can all be regarded as transmissions in Patriarch Lü’s line.

Four

Northern-school practice stresses qingjing (stillness and purity). Among the Seven Perfect Ones of Quanzhen, Liu Chuxuan (Patriarch Liu) was famous for cultivating amid brothels; one does not hear of him practicing dry sitting in the manner associated with Changchun Zhenren Qiu Chuji. The Southern school, by contrast, entrusted its oral formulas secretly as benyin (the core sound-meaning and mnemonic lines). (Having noted above that all four schools look to Patriarch Lü as ancestor, this section contrasts Northern and Southern styles of practice: the North emphasizes qingjing; the South emphasizes transmission of the oral formulas.)

Four

The Northern school (Quanzhen lineage) stresses “purity and stillness” (qingjing) in practice. Patriarch Liu, one of the Seven Perfected, was famous for cultivating even in brothels; one does not hear that he practiced dry sitting in seclusion like Qiu Chuji, the Eternal Spring true person. The Southern lineage’s oral formulas stress yin-yang, yet the Fifth Patriarch Bai Yuchuan left home in youth and spent his life wandering to study with teachers; one does not hear that he returned to lay life and took a wife, as Chan master Daoguang did. Essays on the same Way read pure and steady in Lu Qianxu’s hand, but heavy and tangled in Li Hanxu’s. On the same essential teaching of the “single-person primordial elixir,” Lu presents it as simple, Li as arduous. From this one sees: the Dao is one, yet methods may differ in skill; the method may belong to one path, yet oral instructions need not be equally concise or elaborate—it all depends on the student’s ability to merge and penetrate the teaching, not on imposing limits on oneself.

Five

(This repeats the closing thought of the previous section: the Dao is the same; methods differ in craft; formulas differ in brevity and complexity; students should integrate the teaching and not confine themselves.)

Zhang Ziyang attained the Dao in the Xining reign of Emperor Shenzong of Song—about eight hundred thirty-some years before the founding of the Republic (1912). Wang Chongyang attained the Dao in the Dading reign of Emperor Shizong of Jin—about seven hundred forty-some years before the Republic. Lu Qianxu attained the Dao in the Longqing reign of Emperor Muzong of Ming—about three hundred forty-some years before the Republic. Li Hanxu attained the Dao in the Xianfeng reign of the Qing—about sixty-some years before the Republic.

Six

Li Hanxu wrote Commentaries on the Thirteen Scriptures of the Supreme Lord, Commentaries on the Daoist Sentiments of the Rootless Tree, and compiled the Complete Works of Sanfeng—books that have long circulated in the world. Only Discourse on the Orifices of the Dao, Secret Purpose of the Three Chariots, and Inner Chapters of Round Mount Yuan were never published; no manuscript of Inner Chapters of Round Mount Yuan has come to light either. These two titles—Discourse on the Orifices of the Dao and Secret Purpose of the Three Chariots—are now printed first to satisfy the longing of fellow seekers of the Way.

This book is a manuscript copy long preserved in the Mao Fuchu household of Fujian. Deng Yu’ang of Liancheng in Fujian brought it personally to Shanghai and asked Ning to collate it for publication. The costs of composition, printing, binding, and paper were settled in consultation with those involved in carving and printing Daoist scriptures, with Deng Yu’ang and Zhang Zhuming paying in advance. That readers can see the work at all owes much to Mao, Deng, and Zhang.

Passages corrected in Ning’s own hand amount to only a few dozen characters, all mistakes from repeated copying over the years. They affect whether the wording reads smoothly, not whether the teaching is right or wrong, and are minor; no separate collation notes were added, so as not to use too much space.

Mr. Deng once asked Ning to pull out the main points for readers’ convenience. My feeling is that terms common in alchemical scriptures (danjing)—such as Li and Kan, mercury and lead—are borrowed names: they may mean heart and kidneys, shen and qi, even male and female, according to how deeply the reader enters the text. To nail each name to one fixed thing is to invite endless dispute among those who read it differently. That would narrow what the book can do and work against making it widely available, so I did not do it.

The crowning insight of this book lies in the two characters bijiā—“the other side.”

Chapter 3 says: “If you wish to nourish the mercury on your own side, you must use the true lead from the other side.” Chapter 5 adds: “Inwardly refining the self means using the other side’s lead to nourish your own side’s mercury; inwardly nurturing the self likewise means using the other side’s lead to nourish your own side’s mercury.” Chapter 8 states: “The lead here is not the lead of the returned elixir (huandan); it is the true fire from the other side.” Chapter 10 says: “Once root primordial qi (yuanqi) leaks away, jing, qi, and shen all sink to the post-heaven level. What cannot be obtained within yourself must be sought on the other side.” Chapter 17 says: “Primordial essence (yuanjing) is in my household; true essence (zhenjing) is on the other side.” Chapter 18 says: “Those of a higher-de (shangde) constitution are richly endowed from birth and need not seek on the other side; hence it is called the celestial origin (tianyuan).” Chapter 25 says: “I move a trace of yin-fire essence and plant it within the other side.” Chapter 29 also says: “Gathering and refining means gathering the yang lead from the other side and refining the child-pearl qi on one’s own side.”

These passages on bijiā are already quite detailed, yet how to interpret the two characters still admits much debate. If bijiā meant qi in the kidneys, then refining only the spirit in the heart would be wrong; if it meant the great void outside the body, refining only the spirit in the heart would still be wrong; if it meant a partner of the opposite sex in the same human category, then solitary seated cultivation by oneself alone would also be wrong. Readers must apply their minds at these most recondite points before everything can be made to cohere.

Time and Place

In the twenty-sixth year of the Republic of China (1937), the year dingchou, in mid-spring—the day traditionally celebrated as the birthday of the hundred flowers.

Recorded by Chen Yingning of Anhui, at Zhongmiaoju in the western suburbs of Shanghai.

Preface by Zhang (written by the Zhang family)

My uncle, Master Jingchuan, was fond of alchemical refinement, ingesting elixirs, cinnabar, and similar arts; at first he only wished to use them to nourish qi and cultivate his nature. As his study of the Dao deepened, he felt all the more that he ought to strive vigorously. Of every book connected with this path, there was none he did not cherish and keep. Some were printed editions, some handwritten copies—many kinds—all for his daily diversion and delight.

In the last month of spring in the xinwei year (1931), he suddenly reached the end of his life. He gave my elder brother Bochun a special charge: “What I have loved in my daily life is just these few works on the Dao. After I die, you must preserve them well for me. In ten years someone will come to take them; do not be stingy and refuse to give them up. Before that deadline, do not neglect to practice because you think it is still early. This is my final wish—do not forget it!”

Though I was still a child, I heard these words with my own ears.

After my elder brother passed away, my younger brother Zhongkuan was airing out books; some worm-eaten spots had not yet been noticed. A servant happened to see them and planned to recopy the work as a master copy for the future. The task had only just begun when my friend Liu Xuanfu came to visit. When he saw the book he asked, “Are you also studying the Way and its principles?” I told him what had happened. He said, “That is an excellent plan. I have long loved this book myself, but no one has ever corrected my mistakes for me. Today, seeing your uncle’s old edition—all refined by cutting through complexity to reach simplicity and by drawing out what is hidden to make it clear—I read it with such pleasure that I could not put it down. May I borrow it to make a copy? I would also like to copy an extra volume to share your labor—what do you think?”

I had meant to keep the matter to myself, but then I recalled what my uncle had said: when someone comes to take the book, one should still hand it over in full as requested; how much more when he only asks to borrow it for copying, and even offers to copy an extra copy as a gift—why withhold it out of stinginess?

This volume is the one he copied. That the book could be preserved thereafter—is that not Xuanfu’s merit? If Xuanfu truly completes his study—is that not something to be verified ten years hence? My uncle began the undertaking; my friend brought it to completion, so that I enjoyed the benefit without effort—truly too easy a gain. I therefore set down this note to record how it began and ended.

Respectfully preface by Zhang Rizhang of Meigao

If good men and good women resolve to print and circulate these two works, Discourse on the Orifices of the Dao and Secret Purpose of the Three Chariots, then even if they cannot cultivate in this life, Fuyou Dijun (Chunyang Patriarch Lü Dongbin) and Shanjiao Zhenjun will surely guide them in many ways—gently instructing them to leave the household life, enter the Way, escape the bitter sea of samsara, and ascend the immortal ranks. If someone can read these two books, exhaust their subtle meaning, and reflect and practice accordingly, the two patriarchs will lift them up in secret; one need not wait until the next life. Even if one cannot attain the rank of Great Lu Golden Immortal, one will surely be spared the suffering of rebirth. Whoever prints and gives these books to others, pointing seekers on the right path and keeping them from side gates and demonic byways, will see nine generations of ancestors ascend to heaven, and descendants generation after generation will not produce profligate offspring.

Zhang Rizhang of Meigao adds this note again.

Chapter One: Admonition to Fellow Practitioners

Late at night I sit in meditation; stillness appears of itself. Between rope bed and bamboo couch, at the fifth watch I sit cross-legged; when sitting is done I rise again, easy and at ease. Then I wrote down what I understood at that moment, by lamplight, and said to my fellow practitioners:

At night the qi is clear; when breath is regulated, shen is settled. When it is time to regulate breath, regulate it—then you will not fall into stubborn emptiness (taking hollow stillness as the ultimate and cultivating dead silence). When it is time to gather shen, gather it—yet not like clinging (deadly holding to a single state). At this time, neither forgetting nor forcing—forgetting yet also preserving. Silent yet able to awaken; awakened yet able to be round; round yet able to be bright. Water clarifies of itself, fire arises of itself, shen merges of itself, qi unites of itself, wind stands straight of itself, the chariot runs of itself—drawing draws, advancing advances, adding adds, retreating retreats. Only because the subtle point is grasped alone do all things operate as the heart wills; dull sinking leaves of itself, scattered mind returns of itself. Can this fail to be joyful?

Some people hide from the lamplight and curl up, forcing themselves to stay drowsy—I cannot see it; it all depends on whether you can govern yourselves.

Some people pace around the table, playing at being wide awake—I will not call it out; it all depends on whether you are deceiving yourselves.

Some people close their eyes while thoughts churn—I have no way to know; it all depends on whether you can clear them on your own.

Growing heavy and nodding off during clear-night practice means you are not diligent enough in this work.

Letting the mind scatter during clear-night practice means you are not single-minded enough in this work.

Neither diligent nor focused, you fall short of what the patriarchs hoped for you.

The Way I teach is most subtle and deep; those who fall into these faults should change course and set things right.

Chapter 2: Questions and Answers on Opening the Passes

Several fellow practitioners asked Tuanyangzi: “When you speak of wu (emptiness; the meaning of non-being and non-action), you make it wonderfully clear and easy to grasp…”

(The scripture does not continue here; the following text is missing.)

Several friends asked Tuan Yangzi: “Your teaching on the method of wu (non-being) is clear, correct, and easy to grasp—it opens the way for beginners. Yet we are puzzled: some in the Sun Tao lineage say that opening the gates and expanding the orifices should come before zhuji (establishing the foundation). Qianxu Weng, on the other hand, holds that the ancient immortals never spoke of it in their instructions, yet people talk of it today. He also said: there is no need to add snake feet, and fine steed bones are beyond price. The calamity of the Great Dao is brought about by such people. If opening the gates and expanding the orifices is treated as a base art, you belong to the same school—please explain the reason.”

Tuan Yangzi said: “Alas! What Qianxu Weng meant was not to despise opening the gates and expanding the orifices in itself, but to lament the misfortune of those who have lost innate primordial stillness and therefore must resort to such minor techniques. In an age of lower de (virtue), one cannot practice wuwei (non-action), and so one must use the method of chaqiu (deliberate seeking and examination). A tongzi—one whose primordial yang is intact—has not yet broken the prenatal state; through quiet nurturing alone one may attain the taixian (embryonic immortal, an inner elixir formed naturally from jing, qi, and shen), without taking the path of huanfan (return and reversal of essence and qi through the gates). Why then force passage through the gates? Hence he regarded this as a calamity of the Great Dao—the same sigh as when the Supreme One said, ‘When the Great Dao is abandoned, there is ren and yi (benevolence and righteousness).’

Yet we who take guiding others as our work—how can all our disciples be pure tongzi? Thus opening the gates and expanding the orifices serves to open the mysterious gate and clear the path; huanyuan fanben (returning to the origin and restoring the root) aids those of the same kind and replenishes the true body. For those who begin the Way in midlife, as long as there is a proper method of concentrating the spirit and regulating the breath, when qi stirs at yinqiao (near the perineum), one draws it into the ding (the dantian, the energy center). Neither forget nor force. When postnatal qi arises, regulate and cook it again—the true mechanism will activate on its own. Ride that movement and guide it; there is no need to force the gates open—they open by themselves; no need to force the orifices to expand—they expand by themselves. When true qi rises once to niban (the mud pill at the crown), the path of the heche (the celestial carriage—the route of essence and qi ascending the governor vessel) is open. All of this must follow nature.

In the moment when movement has just begun but stillness remains, kindle a subtle fire to push past weilü (the coccyx), flow upward against the current to tiangu (the heavenly valley at the head), and naturally refine essence into qi, filling the sangong (the three palaces—the upper, middle, and lower dantian). After that one also obtains wondrous medicine from without, captures and governs one’s own true qi, and causes them to merge and congeal without scattering. Then they cherish each other like a dragon nurturing a pearl or a hen brooding an egg—warm breath unbroken—both settling together in the space of huangting (the yellow court, the middle dantian), forming a vermilion tangerine. Only then is it called neidan (internal alchemy). Thus the first watch of the work is complete: the subtle art of extending life is gained, and the way of the whole form is fully prepared.”

A friend who heard this was delighted and said: “Your words, Master Wei, almost left us unsure which path to cultivate and where to go. We may not be very bright, but please let us go back and practice as you say.”

Chapter 3: Collected Explanations on Post-Heaven Methods

From ancient times to the present, teachings on post-heaven methods (as opposed to “pre-heaven”—the graded work done on ordinary body, mind, and essence-qi) have mostly described only two layers: foundation building (zhuji) and refining the self (lianji). Master Tao Cuncun also said: “If cultivators do not open the passes (kaiguan)—the openings through which qi runs in the body—and rush to talk about foundation building and refining the self, it is like scratching an itch through a boot: useless for real practice.” He therefore split post-heaven work into four stages in order: opening passes, foundation building, obtaining the medicine, and refining the self. I fear readers will doubt too much, so I write this clarification: the ancients’ two divisions are the outline of post-heaven work; the modern four stages are its steps. Opening passes clears the road for foundation building; obtaining the medicine supplies what foundation building needs; refining the self completes what foundation building requires. The four links still fold into two lines, and the two lines return to one.

The ancients said: “Fine links and sequence cannot be transmitted except by a true teacher, and cannot be spoken rashly except by a person of virtue.” Foundation building and refining the self are not the highest Neidan (internal alchemy) methods, yet their steps are still many—and they go beyond what Master Tao named alone. Cantong qi says: “Those of lower virtue practice it; their exertion does not cease.”—“Does not cease” shows how many stages there are. What one hears differs, what one reads differs; the key is that the student integrates and understands for themselves.

True man Sun Jiaoluan said: “Those who cultivate the body must first use the dingqi (cauldron vessel)”—the inner-alchemy image of the vessel where union and refining take place—“to open the passes.” He also said: “The dingqi are the Spirit Father and Spirit Mother (lingfu, lingmu).” Why call the Spirit Father and Spirit Mother “dingqi”? Because the “parents” that can give birth to immortals and buddhas are not the same as ordinary paternal essence and maternal blood; hence the post-heaven pair used in practice is called Spirit Father and Spirit Mother. Spirit Father and Spirit Mother follow reverse union and coupling (ni lai jiaogou)—reversing essence-qi with refining as the root; ordinary father and mother follow the forward path of begetting and nurturing. The rule of reversal cannot be abandoned from beginning to end.

Once the dingqi are established, spirit and qi intercourse; when spirit and qi intercourse, accumulation gradually thickens; when accumulation is thick, surging force grows vigorous; when surging force is vigorous, the passes open; when the passes open, the path of reverse circulation is cleared, and the road of the He Che (River Cart)—the inner-alchemy term for essence-qi moving along routes such as the Ren and Du vessels, like a cart on a track—is open. But running the River Cart is not the same as opening passes: opening passes uses post-heaven true qi (zhenqi); the River Cart uses post-heaven Metal and Water (jinshui)—water and metal as images for kidney water, lung metal, and other post-heaven essence-qi. When practice reaches the River Cart stage, daily foundation building and refining the self can hardly be told apart—they are one substance in fact.

The Qianxu treatise explains that as Qi (vital energy) circulates and infuses within the body, practice deepens over time until it grows steady and refined. Qi fills the upper, middle, and lower Dantian (energy centers); above and below connect, and body and mind settle into peace. One should constantly let Qi surge through the joints and reach the whole body; then Jing (essence) naturally becomes full, and the valley spirit—the original, root spirituality—naturally stays preserved and nourished.

I often gather the whole approach under the name “post-heaven learning”: the single method of “nourishing the self.” If you read these plain explanations carefully and follow their step-by-step sequence, you will have a clear path for extending life and guarding the body.

What does “nourishing the self” mean? The Cantong Qi (Token for the Agreement of the Three) says: “Internally nourish the self; be quiet and abide in emptiness.” That is the key to post-heaven cultivation. “Self” (ji) is one’s own nature—the Yuanshen (original spirit). “Within” is the inner realm—emptiness (xuwu). Inside that emptiness, stay constantly still and constantly at ease; only when you are settled can thought be clear, and only when you are still can you respond to things without confusion.

To still the spirit, however, you must first regulate the breath with measure. One exhalation and one inhalation count as one breath. Follow what is natural, but do not drift or simply “let nature take its course.” Zhuangzi says: “The breathing of the true person reaches the heels.” “Heels” here means breath linking without a break, fine and continuous as if always there; Qi runs through Yongquan (the vital point at the sole of the foot), coming and going without ceasing. My master said: “Use inner breath to follow outer breath, outer breath to follow inner breath, and each breath to follow the next in unbroken succession.” That is the subtlety of “reaching the heels”: when you breathe out inwardly, you breathe in outwardly; when you breathe in inwardly, you breathe out outwardly—the two breaths oppose yet complete each other. Opening and closing have their proper measure; a natural delight arises on its own, without forcing.

The ancients said: “If you ask where to begin laying the foundation, first clarify the bellows (tuoyue) and the pass of mystery (xuanguan).” Understand inner breath, and you understand the bellows. Alchemists say: “Exhalation does not leave the throat; inhalation returns to the root (di).” That is inner breath. With mouth-and-nose breathing alone, how could exhalation stay below the throat and inhalation gather at the root?

Once breath regulation is properly settled, one must next gather the spirit (ning shen). Gathering the spirit means the heart is still and unmoved, turning inward to observe one’s own body. Yet gathering the spirit and regulating the breath are not two separate tasks: as soon as you regulate breath, the spirit returns to its place; when the spirit is in place, inner awareness and inner illumination arise; with awareness and illumination, qi is generated; once qi is generated, it is quietly gathered within. The Golden Cauldron (jinding)—the “vessel” of inner refinement—gradually fills; Yuan and Huang unite (yuanhuang jiaogou) as yin and yang true qi merge within; true qi surges to the heart, then is led to Weilü (weilü) near the tailbone, passes the Three Passes (sanguan)—the three barrier points along the governing vessel—in one rush; the Ox and Maiden path (niunü lu) opens, and the Milky Way (yinhe)—the flow of the governing and conception vessels or the microcosmic circuit—can be drawn and circulated.

Yet the way of nourishing the self (yang ji) encompasses much: it includes regulating breath, gathering spirit, gathering qi, and rushing the passes, as well as laying the foundation (zhuji) and refining the self (lian ji). Shangyangzi said: “Treasuring essence and enriching qi is nourishing the self; facing situations while forgetting emotional attachment is refining the self.” Nourishing the self is inner support for refining the self; refining the self is, beyond nourishing the self, cutting off external entanglements and refining away emotional fixation. To refine the self without nourishing it makes the elixir foundation hard to complete; to nourish the self without refining it leaves mercury nature (gong xing)—the mind-spirit and spiritual nature—unstable. Taken together, nourishing the self and refining the self are ultimately one matter and one path.

To warm and nourish one’s own “self-mercury” (the inner essence and Original Spirit), one must rely on “true lead from the other”—meaning the innate primordial qi stored in the post-heaven body: the “golden water” phase when qi is present but not yet solidified, the very moment of first emergence.

When true lead first arises, it steams and stirs between the left and right kidneys; then the “river chariot” (He che) lifts, running from the tailbone gate (Weilu) up to the heavenly valley (Tiangu). Sweet dew pours down into the Yellow Court (Huangting), sprinkling the three palaces, using lead to restrain mercury. When qi turns to liquid, one withdraws along the yin tally—the flowing pearl will not scatter outward. When liquid turns back to qi, one advances the yang fire, and the river chariot moves again. At the same time one refines nature and steadies the mind: outwardly leaving dust and clamor, inwardly practicing “great hermit in the marketplace” and “blending light with the common world,” until body and mind are both settled and inner mercury gradually congeals. Only then may one seek eight taels of pre-heaven to match half a jin of post-heaven—only then can one speak of the path of returning the elixir (Huandan).

Chapter 4: Laying the Foundation and Refining the Self

Laying the foundation (Zhuji) and refining the self (Lianji) are one yet two; the distinction must be clear. There are also small foundation-laying and great foundation-laying, outer refining of the self and inner refining of the self—they must not be confused.

Small foundation-laying: Gather primordial yang into the inner cauldron, maintain embryonic breathing in unbroken softness, then generate the post-heaven medicine and perform the work of jade refinement. The Sun–Tao line’s saying—“When small foundation is complete, one may seek the medicine; when inner medicine has congealed, one may refine the self”—refers to this.

Great foundation-laying: Nourish the spirit pearl until outer lead is born, golden water melts and flows, and one diligently runs the circuit of heaven (Zhoutian) to complete the work of fulfilling nature (Jinxing). What the Jijie (Collected Explanations) calls opening the pass to pave the road of foundation-laying, using “obtaining the medicine” to supply what foundation needs, and using “refining the self” to finish foundation’s business—refers to this.

Inner refining of the self: The river chariot, jade fluid, and the like—what the Cantong qi (Zhouyi Cantong qi) means by “inwardly to nourish the self.”

Outer refining of the self: The ten thousand images are empty, not a speck of dust clings—what the ancients called “great hermit in the marketplace”: refining the mind in daily life, not treating “refining the self” as the act that completes foundation-laying.

Plain-Language Explanation

Inner cultivation of the self refers to the work of the “river char” (the circulation of essence and qi along routes such as the Governing and Conception vessels) and “jade fluid” (the clear, nourishing essence that forms in the mouth or within the body)—in other words, the regimen in Cantong qi (The Kinship of the Three) described as “nurturing oneself from within.” Outer cultivation of the self means that in daily encounters with the world, the myriad phenomena are empty and the mind is not stained by circumstances—what the ancients called “facing the realm yet able to forget attachment.”

The key point is this: inner cultivation is the great foundation-building; great foundation-building is nurturing the self; nurturing the self in turn supports inner cultivation, and inner cultivation still must be paired with outer cultivation. Various schools’ elixir classics often weave together numerical meanings such as “three-five”; the wording differs, but what they point to is often the same thing. So I say: foundation-building and refining the self can be spoken of as one matter, or as two matters. I hope students will reflect deeply and see how they connect.

As noted earlier, nurturing the self (yangji) assists refining the self (lianji) within the body, while refining the self means clearing away every kind of disturbance other than nurturing the self. They are separated here only for clarity—not because they are unrelated. Naturally there are also points of difference.

Outer refining of the self is practice taken up when facing the outer world and its situations; it truly differs from inner refining of the self, and from outer nurturing of the self as well. Why? Outer refining is refining one’s own mind so that the mind settles. When the mind is settled, the body is settled; when the body is settled, sensual desire cannot shake you and profit cannot delude you. Then the true mercury (in neidan, the primal spirit or numinous nature in the heart) can be kept intact and the foundation of the elixir (dān jī, the basis on which the pill can form) can stand firm.

Inner refining of the self, on the other hand, overlaps with inner nurturing of the self. The “refining the self” spoken of in elixir scriptures is like cooking mercury until it becomes cinnabar. Master Tao said: “Refining the self is not empty refining.” Shangyangzi said: “Cultivating the elixir is easy; refining the self is hardest.” Here “self” means the mercury of one’s own body—the true fire. You must first refine this true fire and tame this true dragon so it obeys your command and no longer runs wild; only then can you subdue the White Tiger (in neidan, often a metaphor for emotional consciousness, desire, or the lead breath) and obtain true gold precious as a treasure. So inner refining of the self always involves concrete practice. That kind of practiced refining is inner refining—and it is also inner nurturing.

Inner refining uses the other’s lead to refine one’s own mercury, so the two restrain each other yet also generate each other. Inner nurturing likewise uses the other’s lead to nourish one’s own mercury, so the two support each other and guard each other. Hence the sense in which they are “the same.”

Chapter Six: Nurturing the Self and Refining the Self

(This chapter transmits the heart teaching of the Western School [Xipai], which replaces the term “laying the foundation” [zhuji] with “nurturing the self”; the names differ, but the principle is the same.)

Yang ji (nurturing the self) and lian ji (refining the self) are one continuous line of practice. Yang ji is guarding essence and qi and filling zhen qi (true vital energy)—that is zhuji (laying the foundation). Lian ji is letting go of emotional entanglement in the midst of situations—that is liaoxing (realizing nature). Lian ji must be built on yang ji; yet yang ji cannot be separated from lian ji either. When essence and qi are what you nurture, the ji (self-as-earth) grows steadily firmer—the word for “foundation” is built from “earth,” so zhuji is yang ji. When situations are what you temper yourself against, the heart-ji (self-as-mind) grows ever clearer and does not die—the word for “nature” is built from “heart,” so liaoxing must start with lian ji.

Yang ji depends on essence and qi, but essence must be kept inward and qi must be taken in from outside. Firm inward guarding always uses the ji self; holding and welcoming what comes from outside also always uses the ji self.

The work of yang ji further takes anjing (stillness and quiet) as its power. For those who yang ji, I distinguish two threads: ziyang (self-nurturing) on one side, xiangyang (mutual nurturing of essence and qi) on the other. Xiangyang nurtures essence and qi; ziyang nurtures stillness.

Lian ji unfolds within situations, yet feeling must thin from within and the field of circumstance must empty from without. When you are lightly detached within, the ji self has its joy; when you are empty and unburdened toward the outside, the ji self has something to rest in.

The work of lian ji again requires both movement and stillness. For those who lian ji, I distinguish two parts: nei lian (inner refining) and wai lian (outer refining). Wai lian is heguang hunsu (harmonizing your light and blending with the world); nei lian is peng gong cheng sha (cooking mercury into cinnabar—the inner alchemical transmutation).

A verse says: If you want to know the true path of cultivation, first complete these two stretches of practice. Only when yang ji and lian ji are explained clearly is it time to read the immortals’ books.

A jing (scripture) says: “The inner heart should be alive; the outer heart should be dead.” To keep the inner heart alive, you must yang ji from within; to let the outer heart die, you must lian ji from without. That is what I mean by “inner yang ji, outer lian ji.”

After the foundation stage (zhuji) is complete, cultivation proceeds by working with the post-heaven (houtian). Post-heaven, however, divides into what can be used and what cannot. What cannot be used is post-heaven that has sunk into extreme yin turbidity; in the strict sense it is not post-heaven at all, and need not be discussed here. What follows explains only the usable side, in order: first, post-heaven; second, pre-heaven (xiantian) within post-heaven; third, pre-heaven; fourth, pre-heaven within pre-heaven.

Post-heaven here means the qi in the yinqiao vessel—the root from which the human body generates life. The moment it stirs, it is primordial essence (yuan jing). Through the method of “knocking bamboo to summon it,” the practitioner leads it into the inner cauldron (neiding); then refining essence to transform qi (lian jing hua qi) and opening the gates and orifices follow naturally. This qi rushes through the five viscera, permeates the hundred bones, travels the meridians, and finally returns to the dantian. One then concentrates the spirit (shen), regulates the breath, and quietly waits for the qi to mobilize. When it does, the ears seem to fill with a subtle ringing; a thread of qi shoots upward—that is “pre-heaven within post-heaven.” Gather it with the “sword” method, harmonize it with the “qin” method, circulate it with the river chariot (heche), and seal it in the huangting (central yellow court)—this is the practice of “jade fluid refining the self” (yuye lian ji). When this grows pure and steady over time, body and mind settle; only then can one enter the chamber and approach the furnace to seek true pre-heaven.

That pre-heaven is the primordial ancestral qi (yuanshi zu qi). First one must set up furnace and cauldron (lu ding) with kindred materials—true yin and true yang—each weighed eight taels. Borrowing the true qi in the cauldron as a ritual image, one turns it according to the weekly cycle (zhou xing) to draw pre-heaven forth, then seizes it at once. In less than half a quarter-hour it can coalesce into a single grain lodged in the cauldron, called the lead mother (qian mu), also termed the external elixir (waidan).

Pre-Heaven and Returning the Elixir

Pre-heaven (xiantian) practice means drawing forth yang qi from “lead”—as if light shows through behind a curtain. To gather this utmost true yang, and to subdue and command one’s own jing-qi, is what is meant by “gold returns to the beginning of nature—only then can it be called returning the elixir (huandan).” When gold (true yang) comes back to the root of one’s original nature, that counts as huandan.

After that one must warm and nourish, consolidate and stabilize, and day by day turn the full yin-as-talisman, yang-as-fire regimen of firing times (yinfu yanghuo)—nurturing and regulating the breath—until jing-qi turns into the quality of golden liquid (jinye). Swallowing it so it returns into the inner viscera and the five organs is called golden liquid huandan (jinye huandan). Once taken, it forms the sacred embryo (shengtai)—the “embryo” condensed from the inner elixir; when the ten months of work are complete, the yang spirit (yangshen) appears, the five phases can no longer bind it, and one may verify the rank of true immortal (zhenxian).

Higher still is refining spirit and returning to emptiness (lianshen huanxu), associated with “nine years facing the wall (mianbi jiunian).” Facing the wall is not literally sitting against a wall in dead silence; it is having in the heart a cliff ten thousand ren high, with the red dust of the world unable to reach one. The nine years stand for the work of the nine revolutions (jiuzhuan); when the nine revolutions are deep enough, one may manifest countless billions of transformation bodies.

Chapter 8: The Two Medicines, Internal and External

The internal medicine is what is used to complete nature (liao xing)—to illuminate the mind and see one’s nature, and to fulfill original nature.

The external medicine is what is used to complete life (liao ming)—to extend and nourish the foundation of life, and to fulfill form and qi.

This passage explains the sequence in neidan (internal alchemy) practice—what to cultivate first and what serves as “medicine”—using metaphors of mercury, lead, inner medicine, and outer medicine.

I. The post-heaven level: cultivating inner and outer medicine

Those who study the Dao and seek to “fully realize nature and establish life” (jin xing zhi ming—refining nature to completion and securing the foundation of life) must first cultivate inner medicine and also cultivate outer medicine. Here, inner medicine is likened to “half a pound of mercury”; outer medicine to “eight ounces of lead.” One must further use outer medicine first to capture and subdue inner medicine: outer medicine refers to qi in the kidneys; inner medicine to essence in the heart. At this stage, the work of the post-heaven realm—everything after birth, cultivated through intentional work with essence and qi—is complete.

II. Establishing life from nature: inner medicine sows outer medicine; outer first, then inner

If one is to establish life from nature (xing), one must first use inner medicine to plant outer medicine. Here inner medicine is “mercury from cinnabar” (zhuli gong—mercury like that in vermilion, standing for true yang in the heart); outer medicine is “lead in water” (shuizhong qian—lead sunk in the water of Kan, standing for true yin in the kidneys). In order, one again cultivates outer medicine first, then inner medicine: outer medicine is “the mother-qi of the elixir” (danmu qi—the root qi that begets the pill); inner medicine is “the sage’s embryo” (shengren tai—the concentrated true essence in practice that is like a sacred fetus). The pre-heaven (xiantian) dimension—the root and original nature before birth—is thus clarified.

III. Medicine and elixir: the inner–outer distinction

But one must understand: when inner and outer are both used, which is ultimately medicine and which is elixir?

• Inner elixir (neidan): true mercury, jitu (spleen earth, the central palace), associated with the gate of the Li trigram (heart, fire); long refinement cooks it into miaoling sha (subtle spirit-sand—the refined, sand-like inner pill).
• Outer elixir (waidan): true lead, wutu (earth of the trigrams, often linked to Kan), hidden in the door of the Kan trigram (kidneys, water); long refinement brings forth meijinhua (golden flower—the blossoming essence of metal).

In sum: in the post-heaven work one uses kidney, heart, essence, and qi; in the pre-heaven work one uses Kan–Li lead and mercury and the “sage’s embryo.” Inner and outer medicines work together so that medicine and formed elixir can be distinguished clearly, and practice can proceed toward the full roundness of nature and life together.

Those who wish to practice Neidan (internal alchemy) must first use “lead” to control “mercury.” Here, “lead” is not the kind of lead spoken of in huandan (returning the elixir) discourse, but refers to true fire from bijia—the “other house” (what lies outside the self, or what is gathered from a partner or from heaven and earth).

Those who wish to refine Waidan (external alchemy) must first use “mercury” to meet “mercury.” Here, “lead” is not the kind of lead spoken of in jiedan (forming the elixir) discourse, but is xiantian yiqi (pre-heaven primordial qi).

Thus jiedan and huandan are two distinct processes.

Jie means to congeal or gather: one takes qi from the other house and condenses it into qi of one’s own house. The work of creation takes place in the houtian ding (post-heaven cauldron); one must follow the zhoutian huohou (celestial circuit firing schedule) for it to succeed.

Huan means to return or restore: one gathers metal from the Dui palace and returns it to metal in the Qian palace. Creation occurs in the xiantian ding (pre-heaven cauldron); tonglei yinyang (yin and yang of the same kind) must unite before accomplishment is possible.

Jiedan completes Neidan; huandan draws on methods of Waidan. Internal elixir is yindan (yin elixir)—in symbolic terms, mercury is “yin within yang.” External elixir is yangdan (yang elixir)—in symbolic terms, lead is “yang within yin.” Diyuan (earth element) corresponds to external alchemy and stresses benefiting the world and helping others; renyuan (human element) corresponds to internal alchemy and stresses one’s own nature and life.

One must also distinguish: Neidan is neiyao (inner medicine). Jinye huandan (golden fluid returning elixir) is also called inner medicine because creation happens within the body. Waidan is waiyao (outer medicine). Jindan (golden elixir) is also called outer medicine because creation happens outside the body or between furnace and cauldron. The above describes how dadan (the great elixir) embraces both inner and outer approaches.

Another distinction must be clear: outer elixir refers to “outer medicine.” Yet in practice there is also the case where true outer elixir has not yet been achieved but one already speaks of outer medicine—for example “great Kan-Li union and the river chariot turning,” turning qi into liquid that descends to the Yellow Chamber (the dantian region)—this too is called outer medicine, but at that point outer elixir is not yet complete.

Inner elixir refers to “inner medicine.” Likewise there are situations where inner elixir is not yet achieved but one already calls it inner medicine—for example “laying the foundation of the pre-heaven base,” liquefying in the Crimson Palace (the heart) so liquid flows back to the Primordial Sea (lower dantian), then liquid turning back into qi—this too is inner medicine, but inner elixir is also not yet complete. These are questions of what stage outer and inner medicines are in when inner and outer are cultivated together in quiet work. The distinctions among inner elixir, outer elixir, and medicinals are set out here for students of the Way to consult.

Chapter Nine: Similarities of the Medicinals

Pre-heaven and post-heaven learning often use medicinals that seem very alike in kind, differing mainly in scale. The parallels are listed below.

Post-heaven Kan and Li build the elixir foundation; pre-heaven Kan and Li establish the elixir foundation (the root of elixir science).

Post-heaven lead and mercury form the “small knot elixir”; pre-heaven lead and mercury complete the “great returning elixir.”

Three years refining the self is for fully realizing nature; nine years facing the wall is for completing life.

Post-heaven Kan and Li: primordial spirit and primordial qi unite to build the elixir foundation and produce the small medicine.

Pre-heaven Kan and Li: true yin and true yang unite to establish the elixir foundation (the elixir mother) and produce the great medicine.

Post-heaven lead and mercury: the golden cauldron’s firing produces the medicinal—this medicinal is outer lead; the river chariot’s turning refines and gathers the flowing pearl—the pearl is inner mercury. Lead and mercury mutually bind and fix each other, forming the small knot elixir.

Pre-heaven lead and mercury: same-kind yin and yang become wu earth—wu earth is outer lead; adjusting fire phases to harmonize with ji earth—ji earth is inner mercury. When lead and mercury meet, the great elixir is restored and completed.

While lesser elixir (the body’s first stage of “elixir” work) is being refined, one often feels warmth and a gentle haze in the belly, like a light tipsiness after a little wine. Then, with the turning of the circuit (Qi moving through the channels in step with the hours such as zi and wu), one gathers and condenses bit by bit, letting lead (in the metaphor, yin substance and essence) sink and hide within mercury (yang substance and spirit)—and thus yin sand is formed (the more yin, nature-nurturing layer of the work).

After great elixir (the higher stage of Neidan) has fused into one, the “furnace” within (Dantian and the body as a whole) stays ruddy, bright, and full of Qi for a long time. With outer-furnace talisman fire (supporting timing and rhythm—sometimes also outer aids such as regulated breathing and focused intent), applied with steady increase and decrease, neither too tight nor too loose, lead dries and mercury shows—and yang sand is refined (the more yang, life-nurturing layer).

Those who refine the self and complete nature (Xing) focus on nurturing yin sand: inwardly cherish essence and fill true Qi; outwardly face the “mirror” (reflect on the mind) and forget attachment, not being pulled by circumstances—so body and mind can both stand firm. The scripture’s “three years” is not literally thirty-six months; it is a figure for “three months without lapse” (roughly three months without break or betraying the key points)—meaning sustained practice without interruption over a stretch of time.

Those who face the wall and complete life (Ming) focus on nurturing yang sand: they must bring form and spirit both to a subtle state, rely on true teaching, and shatter fixation on “empty void” (or merge with emptiness without obstruction)—only then can change be limitless. The “nine years” likewise is not a fixed nine-year count; it means “nine revolutions of the great return”—turning the work again and again until the stage of great return (returning to the root and recovering truth).

Note: Lead, mercury, yin sand, yang sand, furnace, and talisman fire are common Neidan (internal alchemy) images for essence, spirit, yin-yang firing, and states of body and mind; they should not be read as chemical lead and mercury. The original passage has a repetitive, somewhat disordered middle (the same ideas twice, with “refining the self” mixed with “facing the furnace and talisman fire”); the reading above straightens it along two lines—refining the self, facing the mirror, forgetting attachment, and wall-facing, completing life.

The Heart Seal Scripture says: “The three superior medicines are Shen, Qi, and Jing.” These are the most precious treasures in cultivation. The three continually generate and nourish one another; what follows is a clear account for those who study the Way.

The path of reverse cultivation (returning from the post-heaven to the pre-heaven, refining upward from below) is: Jing transforms into Qi, and Qi in turn transforms into Shen. The path of forward cultivation (following the natural order of life’s depletion) is the opposite: Shen gives rise to Qi, and Qi gives rise to Jing.

Someone may ask: why “take in reverse”? Because once the original root (the pre-heaven foundation) leaks away, Jing, Qi, and Shen all fall into the post-heaven realm—into the body, desires, and daily expenditure. If one cannot seek return to the root within oneself and must seek outside the body, that is already a “reverse” way of taking.

Jing transforming into Qi: at this stage Jing lies at Yinqiao (the pass at the perineal region). Only when it is refined by moving upward in reverse into Zifu (the cinnabar field in the brain region) does it become Qi. Qi transforming into Shen: at this stage Qi is at the Yang furnace (the place of dantian firing). Only when it is refined by moving upward in reverse into Huangting (the central palace, the focus of mind-intent) does it become Shen.

Although reverse cultivation begins from Jing, forward cultivation must begin from Shen; the two need each other and do not contradict.

To reverse-cultivate primordial Jing, one must first Ning Shen (concentrate the spirit so the mind is single and Shen does not scatter). When Shen is concentrated, Qi gathers; when Qi gathers, Jing is produced. When Shen and Qi unite, “heavenly Jing” arises naturally. This Jing is the Water of the One Heaven (water transformed from pre-heaven unified Qi), in the Kan trigram it is Ren (Ren water); it is also called mother Qi, and also external Jing—students must take mother Qi as the root in refining and must not confuse the order of stages.

Practitioners use “mother qi” to nurture “child qi” and use external essence to nourish internal essence—this is called “applying effort among kindred kinds”: among what belongs together, each side passes and replenishes the other. Here, child qi means the qi of the heart; internal essence means the heart’s essence. Postnatal cultivation works from outside inward, so one first refines the “outer medicine,” then turns back to seek the “inner medicine.”

There is also the principle of “spirit transforming into essence, essence transforming into qi”: fluid formed from the fluids in the Crimson Palace (the heart palace) flows down to the Origin Sea (the lower dantian); the fluid again becomes qi, and then one turns the River Chariot (the microcosmic circuit). There is likewise the principle of “qi giving rise to essence, essence giving rise to spirit”—what is meant by white clouds ascending to court and sweet dew descending, and by drawing yang from within Kan to supplement yin in Li, is exactly this.

Immortal Tao (in the tradition associated with Tao Hongjing) said: “If you only know the inner and not the outer, you cannot truly open the passes; if you only gather the outer and not the inner, you cannot secure the root.” Whoever can take in these two lines understands how essence, qi, and spirit mutually nourish one another.

Chapter Eleven: The Five Passes of Cultivation Practice

Elixir methods often divide practice into three passes: refining essence, refining qi, and refining spirit. But if one pursues cultivation to its depth, the actual barriers are not limited to these three levels. (The original text here appears incomplete and does not continue with the specific content of the “five passes.”)

The elixir method (danfa) divides the refining of Jing (essence), the refining of Qi (vital energy), and the refining of Shen (spirit) into three passes; yet if one investigates the entire cultivation process thoroughly, in reality it is not limited to these three, and if the levels are not complete one will suffer from the fault of skipping stages and rushing ahead. First, as for the initial pass of refining Jing, one must rely on the cauldron-vessel (dingqi—the body-mind cauldron used in cultivation) to cause Yuanhuang (Heaven and Earth, Yin-Yang) to unite, and transform the Golden Crow (a metaphor for true Yang and heart-fire) so that it ascends—this is Jing transforming into Qi. In the second pass, refining Qi, one must understand Ziwu (the ascent and descent of Yin-Yang and the timing of the firing process), draw out the true Yang within Kan (the kidneys, Water), and use it to replenish the true Yin within Li (the heart, Fire)—this is Qi transforming into Shen. The transformations of Qi and Shen both have such methods in foundation building and returning the elixir (huandan), only the medicinal substances and cauldron-vessel used differ in size.

As for refining Shen, there are three passes: first, refining Shen to complete nature; second, refining Shen to complete life; third, refining Shen to return to emptiness. Refining Shen to complete nature is the work of refining the self with Jade Liquid (yuye—cultivating nature through the Jade Liquid return elixir): lead comes to subdue mercury, forming the elixir foundation; within, true fire is continuous and unbroken; without, one follows Ziwu to add and subtract, gradually gathering and congealing, and thus cooking and refining mercury to form Yin sand. Refining Shen to complete life is the work of refining the form with Golden Liquid (jinye—cultivating life through the Golden Liquid return elixir): lead returns to control mercury, forming the embryo-infant (the sacred embryo); within, true fire blazes and remains ever red; without, one applies Yin-Yang, daily increasing and decreasing, and thus dries mercury to form Yang sand; this is also called refining Shen to return to form. Refining Shen to return to emptiness is a step higher, the matter of joining with the Dao and becoming true: one moves Shen to the upper chamber (the upper Dantian), sits upright with hands folded and deeply stills the mind, directly seeking to become one body with the Great Void (Taixu), illuminating the great thousand worlds everywhere. In this way the Dharmakaya is perfected, the sharira radiance intermingles, and one can divide the body and function in application, filling all around without exhaustion—what is called sons and grandsons, hundreds of thousands and millions of transformations. At this point, acting in time to establish merit, one’s body returns to the Three Pure Ones (Sanqing), the highest divine realm of Daoism, and one’s Dao transcends the nine generations of ancestors. As for the levels of producing the medicine, the medicine has three layers: at first, emerging from nonbeing into being; next, entering nonbeing from being; finally, producing being from nonbeing. The so-called emerging from nonbeing into being refers to postnatal lead-fire; although it is generated from the outside, it still belongs to the stage of emerging from nonbeing into being among the levels of producing the medicine.

Medicine Levels in the Yuanjiao Neipian (Plain Interpretation)

In Neidan (internal alchemy), “medicine” (yao) can be understood on three levels, each matching a different fire phase and stage of practice.

First level: from “nothing” giving rise to “something.”

This is like post-heaven “lead fire” (qian huo): though stirred from outside the body and the external world, there is as yet no fixed form—only metal qi (jin qi) just beginning to stir, seeming to exist and yet not quite there.

Second level: from “something” returning into “nothing.”

Like directing the fire toward the “western direction” (the Dui position, where metal qi gathers): though planted and refined within the body, one must enter a state of utmost emptiness and utmost void—the kind of “hollow yang” (dong yang) in the Kun body, where void is pregnant with life.

Third level: from “nothing” again manifesting “something.”

On the same principle as “expelling toward the Dui direction”: pre-heaven unified qi (xian tian yi qi) appears from emptiness; without shape, wondrous form arises; without substance, spiritual substance is born. Through two phases of gathering and refining and four phases of harmonizing and combining, the Golden Elixir can form and the sacred embryo (sheng tai) can coalesce; when nurturing is complete, the Yang spirit (yang shen) appears.

Students often confuse “producing something from nothing” with “bringing something forth from nothing”; in fact the two differ enormously, which is why they are explained together here.

Another account: three levels of “outer medicine” and “inner medicine” (from foundation-building to embryo formation):

Beginning: Use outer medicine to restrain and tame inner medicine—foundation-building and refining the self (zhuji, lian ji); here “outer medicine” means the aids and sequence used when refining the small medicine and transforming essence into qi (lian jing hua qi).

Middle: Use inner medicine to nurture and refine outer medicine—the Qian-Kun cauldron and vessel, and the matching of fire phases; here “inner medicine” is the key to sowing true mercury and applying essence to form the embryo.

End: Unite ingestion of outer and inner medicine—welcoming lead to control mercury, “seeing the child through the mother”; here “outer medicine” is the great medicine: grasping it in one moment is like great intoxication; holding it long brings longevity; harmonizing and consolidating yields the sacred embryo; when nurturing is full one attains sagehood—the moment the great adept’s work is done.

Questions for Tuanyang (Q&A)

Someone asked Tuanyang: “The True Person Shangyang said: ‘Internal medicine completes xing (nature) to form the elixir; external medicine completes ming (life) to return the elixir.’ Does that mean practitioners should first cultivate internal medicine and then external medicine? Yet Yingchanzi also said, ‘Learning the Way must begin with external medicine and only then reach internal medicine’—how are we to understand that?”

Tuanyang replied: You are lumping together post-heaven external medicine and pre-heaven external medicine under one name, “external medicine.” In fact, post-heaven external medicine belongs to the phase before gui (when essence stirs and one gathers the medicine in the firing schedule), while pre-heaven external medicine belongs to the phase after gui. The names are the same; the substance is not. Clinging to words and freezing metaphors in place—without oral transmission from a master—is a common failing among learners. What follows therefore strings the matter together on three levels to make it clear.

Chapter Fourteen: Two Kinds of Elixir Sand (Dansha)

Post-heaven practice: Using lead to fix mercury, one refines elixir sand. This sand is the treasure of the “seven returns,” utterly pure and without admixture; it corresponds to the Lesser Returning Elixir (xiao huandan)—the achievement of the small heavenly circuit and the first stage of returning essence to nourish qi.

Pre-heaven practice: Drawing off lead and adding mercury, one refines elixir sand. This sand is the supreme treasure of the “nine revolutions,” with golden light enveloping the body; it corresponds to the Greater Returning Elixir (da huandan)—the higher attainment of returning to emptiness and uniting with the Dao.

Chapter Fifteen: Shen, Qi, Ming, and Xing

(Only the chapter title appears in this excerpt.) In neidan, shen (spirit—awareness and numinous clarity), qi (vital energy—true qi and breath), ming (life—body and essential qi), and xing (nature—innate disposition and true nature) are often named together; when the text is fully developed, it usually explains how the four cooperate in practice. Here the scripture gives no main body under this heading, so this note stays at the level of the title.

What is cultivated in the post-heaven phase is Shen and Qi (spirit and vital energy); what is cultivated in the pre-heaven phase is Xing and Ming (nature and life). Xing–Ming and Shen–Qi look alike in wording yet differ greatly in practice, which is why the Ruyao Jing (Mirror for Compounding Medicine) says: “It is Xing and Ming, not Shen and Qi; the lead of the watery realm is but one flavor.” That line deserves careful reflection. Once a student sees this distinction clearly, they should use Shen and Qi for post-heaven work and Xing and Ming for pre-heaven work.

Why is this so? So-called Ming (life) is what Xing (nature) endows; Xing and Ming were originally two faces of one reality—this is the heart-method of establishing Ming. The Wuzhen Pian (Understanding Reality) says: “Different names, one source—few know it; grasping both mysteries is the key mechanism.” That is: naming it Ming or Xing is naming the same source; naming it lead or mercury is also naming the same source. Hence “the lead of the watery realm is but one flavor”—that single flavor is the flavor of lead rooted in mercury.

The Daode Jing speaks of “desireless, to observe the subtle; with desire, to observe the aperture.” Observing the subtle and observing the aperture are both extremely deep pivot-points. One should observe the subtle in utmost stillness and lack of desire—this is the work of stabilizing Xing. When the moment ripens and the qi-current stirs, the primordial True One Qi that comes from emptiness truly has an “aperture.” Though the names differ, both stem from Taiji (Supreme Ultimate); they are one source. Observing the subtle in nothingness gains one layer of Xuan (mystery); observing the aperture in being gains another layer of Xuan. Mystery upon mystery—Xing is here, and Ming is here too.

Plain-Language Explanation

Nature (xing) takes root in Heaven’s mandate (tianming); life-mandate (ming), in turn, takes root in completing one’s nature (jin xing)—bringing innate nature to full expression and carrying it through to the end. Heaven uses Qi to form the myriad things and at the same time endows them with Li (principle, the governing pattern). Hence we say that human nature is given through mandate, and call this “what Heaven mandates is called nature.” Human beings use Li to devise and complete things, and only then does Qi arise and flourish. Hence we say that life-mandate is established through nature, and call this “completing nature to fulfill life-mandate.”

At the level of Heaven, Li appears from within Qi; at the level of the Dao, Qi flows forth from Li. When Li emerges from Qi, Qi is what matters most—here Qi is the dense, transforming breath that condenses into richness and fullness; when a person receives this Qi and forms a body, Li has something to rest in, so this Qi deserves esteem. When Qi flows from Li, Qi is all the more to be valued—here Qi is primordial true-oneness Qi (yuanshi zhenyi zhi qi), the earliest and purest unitary breath; Yin receives the light of Yang, lead hides lead within lead, and again one sees the first stir of Yang being born—so this Qi is especially to be treasured.

The way of Golden Elixir (jindan) and returning the elixir (huandan)—the method of refining essence into a golden, fluid elixir that restores the original true state—cannot succeed without that lead-Qi (in internal alchemy, the fundamental yang of true Yang, the root yang within the body); those who understand treat it as a supreme treasure.

Pre-heaven (xiantian) refers to what lies above post-heaven (houtian)—the state after birth when ordinary form and breath hold sway—the primordial source at the very beginning; it is precisely the root of the way of returning the elixir. Likewise, without that lead-Qi nothing can be generated; those who recognize it should hold it as precious.

Xiantian (Prior Heaven) refers to the source and primordial beginning that transcends the postnatal realm—the earliest of beginnings. In essence, it is an honorific name for One Qi: that most fundamental “qi” from before heaven and earth were divided.

When scriptures speak of Prior Heaven qi, they often distinguish three situations; and the name Xiantian itself carries two layers of meaning.

First layer: prior to and issuing from Heaven

What is earlier than “Heaven,” what existed before heaven and earth separated—the Prior Heaven that gives birth to Heaven and Earth. This qi is wrapped in the body of Hongmeng (primordial chaos); at first it is called Taiwu (Great Non-Being). Before heaven and earth had parted, it was already there—this is “prior to and issuing from Heaven,” hence Xiantian. This is the first kind.

Second layer: originating from Heaven as source

What takes Heaven as its starting point and is used to beget humans and the myriad things is another Prior Heaven. This qi bears the image of yinyun (yin and yang not yet split, blended as one), hidden within Taixu (the Great Void). Before people and things had appeared, it was already there—this is “originating from Heaven as source,” also called Xiantian. This is the second kind.

Third: the Prior Heaven that begets immortals and buddhas

The imagery of the two kinds above comes together here: qi arises from emptiness and non-being, also called Taiyi (Supreme One); the Golden Elixir (the foundation on which internal alchemy rests) is accomplished by borrowing this, and it is also called ancestor, origin, and embodiment of truth. It can be set alongside the two types “prior to Heaven” and “originating from Heaven,” so it too is grouped under the name Xiantian. This is the third kind.

In alchemical scriptures through the ages, when “the Prior Heaven that begets Heaven and Earth” and “the Prior Heaven that begets humans and things” are explained separately, that is mostly metaphor to make the point clear: what truly matters is the Prior Heaven of begetting immortals and buddhas.

Someone asked: How did heaven and earth come to be?

Tuanyang replied: The root of what is “prior to heaven and earth” (xiantian) is what Taiji (the Supreme Ultimate) gives rise to. What the scripture means when it says, “There was something undifferentiated, born before heaven and earth; its name is not known, so we force a name and call it Dao (the Way)” is exactly this. It is the ancestor of the ten thousand phenomena and the root of the Yin-Yang two modes; it has no form, no image, no sound, and no scent. At first it was dark and unclear, and the Five Phases were not yet in play. Later it was vague and indistinct, and one qi (vital energy) moved of itself. When clear and turbid separated and the dark and the yellow were distinct, Qian and Kun each took their place, and only then did heaven and earth part and appear.

Someone also asked how people are born and how the myriad things are made. Tuanyang replied: This “xiantian” is ruled by Heaven and Earth. One becomes three; three return to one. That “one” is qi—the pre-heaven single qi; that “three” is jing, qi, and shen. Heaven and Earth forge and generate all sentient beings—none of this is apart from this “three-in-one” structure.

Speaking of jing, it is the jing of “two-five”—two means yin and yang, five means the Five Phases; together they mean the jing transformed from yin-yang and Five Phases coupling; speaking of qi, it is yin-yang dual qi; speaking of shen, it is the shen of empty void. The shen of empty void and yin-yang qi intercourse with each other; the jing of two-five and yin-yang qi jointly generate. Qi has numinosity—numinosity therefore becomes shen; qi has subtlety—subtlety therefore becomes jing. What coils above in Heaven and reaches below on Earth is qi, and the spirit of Heaven and Earth dwells within it.

Humans receive life by inheriting this qi—it is “Heaven-origin qi.” Yet this qi has clear and turbid, hard and soft: those who get hard qi become male, soft qi female; clear qi gives intelligent nature, turbid qi dull nature. Before father and mother have united, this qi abides in yu mu—the deep, silent, unissued realm. At the moment of union and conception, this qi descends to jue chu—the first stir of life. When essence-blood blends and the fetal origin is complete, this qi is already whole within the womb. Then there is not yet separate “shen”—qi serves as shen; not yet separate “jing”—qi serves as jing—qi wraps solidly: that is jing. This is primordial qi, primordial jing, primordial shen—the pre-heaven of human birth.

If a youth meets a clear master and obtains the formula, guarding this in pure cultivation, one may also hope for the non-action celestial immortal. Beyond this there are true qi, true shen, and true jing—the “xiantian” of our inner elixir practice. If students do not recognize the true mechanism, they have nowhere to start—how then can they find the supreme treasure? As for xiantian, some is visible yet not cultivable; some must be cultivated using true jing, true qi, and true shen—you must distinguish birth-xiantian from elixir-xiantian so as not to mistake one for the other.

What is called pre-heaven (xiantian) is that layer which “if you try to observe it as something ordinary, you cannot see it; if you truly apply the methods of cultivation, it is not something you can grasp the way post-heaven can be grasped.” Those who refine the elixir attain emptiness and guard stillness (zhixu shoujing—emptying the heart and quieting thoughts), and borrow the false to cultivate the true (jie jia xiu zhen—using this visible body to refine the invisible real). They work from nothing to bring forth something—this is where effort is applied.

At this stage, the sequence of three, two, one divides and reunites entirely of its own accord.

Three: Shen (spirit) is “spirit that is not [ordinary] spirit”—not the kind of spirit involved in daily thinking; Jing (essence) is “essence at the utmost degree of refinement”—not the essence lost in sexual union; Qi is True One Qi (zhenyi zhi qi)—one qi that is not the same as breath-qi.

Two: The “spirit that is not spirit” is marvelous in its spirit; it is likened to dragon nature (long xing—the side of nature and shen). “Essence at the utmost refinement” is essence upon essence; it is likened to tiger essence (hu jing—the side of life and jing).

One: As for True One Qi, it is the true lead (zhen qian) used to complete life (liao ming)—dragon and tiger, emotion and nature, are merged into one place and beaten into a single mass; this is called the Elixir Mother (dan mu—the mother that gives birth to the elixir). Once you obtain this True One and warm-nourish and ingest it, the Three Corpses (san shi) and Five Thieves (wu zei—the “thieves” that ruin essence and qi within the body) all flee; within the sixty-six palaces (liuliu gong—the orifices and halls of the body) it is as if spring warmth fills every corner. How can this be mentioned in the same breath as the breath, essence, and spirit received at birth? How can it compare to the post-heaven set of qi, essence, and spirit?

Post-heaven (houtian) refers to breath-qi, thinking-spirit, and union-essence—three things that can be heard and seen, measured and inferred. They are what one uses day to day after the body is born; hence they are called post-heaven.

In the womb, there is only a trace of primordial qi (yuanqi); there is no breathing through mouth and nose. When the ten months are full and one leaves the mother’s belly, mouth and nose open and one takes in the harmony of heaven and earth from outside—breath-qi arises from this. Then thinking-spirit (silü zhi shen) enters along with this qi, lodges in the bodily form like a spirit seizing a dwelling. This spirit is the seed of samsara (lunhui) through kalpas: it arrives first at birth and leaves first at death, discarding the old to seek the new without a moment’s rest. When a newborn cries at birth, that too implicitly contains this thinking-spirit of samsara that enters with the breath, lodges in the house and seizes the dwelling—as above, the same principle.

When an infant first enters the world, it cries at once—perhaps silently voicing the suffering of samsara. As it grows, shishen (the acquired mind of discrimination and calculation) takes charge; desire and emotion entangle, yuanqi (the root of life one is born with) drains day by day, and even the breath never rests for a moment—truly pitiable. Then there is what is called postnatal essence: it is not brought at birth nor taken at death. Only because yuanqi in the body gradually fills, after about fifteen years yang reaches its peak and yin begins to grow (yáng jí yīn shēng); as yin rises and yang wanes, the originally undivided qi turns into the stirrings of commingling (jiāogǎn—the union of yin and yang in sexual arousal or union). Where there is commingling and response, there is essence; without commingling and response, there is no essence—this essence is forced out by desire and refined from blood and qi. There is also seminal emission in dreams from arousal or union in sleep; that always means blood and qi are not stable and the kidney aperture (where essence is stored) cannot hold. This is essence of commingling. I want those who study the Dao to take only the prenatal (the original nature untouched by desire), not the postnatal—only then can the supreme medicine (the fundamental elixir of practice) be found. Even if one only lays the foundation and refines the self and dares not yet seek the highest grade, one must still refine yuan jing into yuanqi, and refine yuanqi to produce true lead (a neidan term for the root substance transformed from primordial qi), treating it as “prenatal within the postnatal,” supplementing the postnatal half-pound and eight ounces—one may still pursue that supreme prenatal.

The Heart Seal Scripture (Xinyin Jing) says: “The supreme medicines come in three grades—they are Shen (spirit), Qi (vital energy), and Jing (essence).” These are the three things that matter most in Neidan (internal alchemy) practice. What is meant here by “supreme grade” is original Shen, original Qi, and original Jing (yuan shen, yuan qi, yuan jing), as well as true Jing, true Qi, and true Shen (zhen jing, zhen qi, zhen shen).

What does “yuan” (original) mean? It refers to the innate (xiantian)—what you are born with before later desires and discursive thinking wear you down.

What does “zhen” (true) mean? It likewise points to that innate side, only with extra stress on its genuineness and freedom from admixture—not something fabricated in the acquired (houtian) life.

The “yuan” within the innate comes from the first opening of heaven and earth and the first forming of the human body—like that heaven-yuan (tian yuan) still present in a child (the innate single breath of an infant before yuan yang is broken and before the acquired has mixed in).

The “zhen” within the innate must be realized on the Great Dao—what ordinary people can actually work on is mostly the human-yuan (ren yuan) path on this track (true Jing, true Qi, and true Shen refined within the body by turning the acquired back toward the innate).

So the text goes on to ask: if one cannot obtain and hold tian yuan (the innate root endowed at birth) as the basis for practice, must one start only from ren yuan (seeking inward in the acquired body—refining Jing into Qi, Qi into Shen)?—This is highlighting that the highest path relies on the innate, while most people begin from human-yuan effort; yet the aim remains the same: to return to the truth of the innate.

When someone asks, “What does Heavenly Origin (tianyuan) mean?” it can be understood this way: Heaven and Earth, through Yin–Yang and the Five Phases, give rise to the myriad things; when Qi gathers, a physical form appears, and the same underlying pattern is also bestowed upon the human body. The single breath of Qi that brings a person into being is primordial Qi (yuanqi). Before the parents have united, yuanqi abides in that still, formless realm; at the instant of conception, it descends upon the very first point of the embryo. What the Confucian classic means by “Heaven begat the teeming people, each thing with its constant norm” is precisely this. This Qi is extremely numinous; within that numinosity is spirit (shen)—that spirit is the Original Spirit (yuanshen). This Qi is extremely pure; purity pushed to the utmost becomes essence (jing)—that essence is Original Essence (yuanjing).

Before the fetus has taken shape, there is only yuanqi inside, not yet the post-heaven Qi of breathing through mouth and nose. When the ten months are complete and the form is fully present, with mouth and nose already formed, the infant follows the mother’s respiration, drawing in from outside the great harmonious Qi of Heaven and Earth, while at the same time the yin spirit of the cycle of rebirth enters along with that breathing. Thus post-heaven spirit and Qi are both complete, and the child gives its first cry at birth. At that moment the mouth cannot yet speak nor the eyes yet smile; there is no knowing and no conscious intent. Yuanqi remains an undifferentiated whole—without thought, without worry—and the yin spirit has no opening to act. Yuanqi is nourished and grows through mutual support with yuanshen. By the mid-teens, when spirit and Qi are fully ample, yang reaches its peak and yin is generated; then arises the post-heaven essence of sexual union. When the fire of desire flares, the yin spirit begins to run unchecked.

Therefore a person still in pristine youth, of superior virtue (shangde), who by karmic affinity meets an enlightened teacher, may still rely on this body of Heavenly Origin, cultivate in clarity and stillness, and have hope of attaining the rank of a non-action (wuwei) celestial immortal. If one waits until the post-heaven faculties are in full play and desire has already stirred before cultivating, the seat of the pre-heaven has already been surrendered.

Some may ask: if cultivating the path of Heavenly Origin (Tianyuan) is so straightforward, why not take a child disciple into the mountains, attain the fruit directly on the spot, and have the child become an immortal then and there? The author replies: A good question! Heaven and Earth create human beings so that people may embody the Dao of Heaven and practice the De of Heaven. Therefore, those who inwardly guard and realize truth do not prevent them from also “becoming fully human” in the world, extending the work of creation on a grander scale; otherwise, though the immortal path might flourish, the human way would surely decline. Hence, after explaining the forward mode of generating life, the text again treats the reverse mode of attaining immortality. This is the great path of Human Origin (Renyuan): it completes all things in a curved, unobtrusive way without omitting any, and encompasses heaven and earth without overstepping bounds. The crux lies solely in whether a person can recognize these three—Jing (essence), Qi (vital energy), and Shen (spirit).

Another asks: “How do Original Spirit (Yuanshen) and True Spirit (Zhenshen) differ?” Answer: Original Spirit is murky, chaotic, and dim without light; True Spirit is clear and bright. The former hides in chaos and has not yet shone forth; only after refinement can it be put to use. Confucians speak of “stillness and peace” leading to “deliberation and attainment”; Buddhists emphasize deep entry into prajna; Daoists speak of Taiding (supreme stillness) giving rise to wisdom—what they call True Spirit is round knowing and round insight. Therefore even a child disciple must still cultivate in purity, and ordinary people all the more must add quiet refinement before they can hope to approach and employ the True Spirit of the perfected person.

Again one asks: “What about Original Essence (Yuanjing) and True Essence (Zhenjing)?” Answer: Original Essence is “in our house”; True Essence is “in the other house.” What is in our house is the undifferentiated Qi in the Crimson Palace (the heart center), which over time condenses into spiritual fluid; what is in the other house is the robust Qi in the Flower Pond (the lower dantian region)—what the Awakening to Reality (Wuzhen Pian) calls the “chief scripture.” On the fifteenth of the eighth month, when metal Qi is full and the water tide rises, it matches the neidan (internal alchemy) moment known as the “two-part true trust” (er fen zhen xin). If the student recognizes this essence and draws it in with a single breath, in an instant one may gain the rank of heavenly immortal—it is no ordinary thing.

Someone asked: “What is the difference between yuanqi (original qi) and zhenqi (true qi)?”

Answer: Yuanqi is the qi that a person receives from heaven in childhood and that forms the physical body; it grows longer and fuller with age. Zhenqi is not like that. It arises from primordial yuan beginning, generated from emptiness, and must be passed mouth-to-ear from a true master. One must first set up “qian and kun” (Heaven and Earth) as the cauldron and vessel, harmonize the true dragon and true tiger, and unite true yin and true yang. In about half a watch-period, this congeals into “qianmu” (the lead mother); when yang qi is born within the lead, that is zhenqi. Thus Heaven uses yuanqi to generate the ten thousand things, while the Dao uses zhenqi to accomplish immortals and buddhas. Among human methods of refining qi, those said to “seize the creative and transforming power of Heaven and Earth” are by no means easy.

When someone heard Tuanyangzi explain the principle of “refining qi in the human element and seizing the creative transformation of Heaven and Earth,” they came to ask: What exactly is the difference between the heavenly element and the human element? Tuanyangzi said: Sit properly, and I will tell you.

“The mandate of Heaven is called nature” means that the pattern of nature appears from within qi—this belongs to the heavenly element (tian yuan). “Fully realizing nature in order to reach fate” means that qi in turn moves according to principle—this belongs to the human element (ren yuan). Upper virtue (shang de) upholds Wuwei (non-action): it does not deliberately seek and inspect, and follows the path of clarity and stillness (qingjing)—this is called the heavenly element. Lower virtue (xia de) must act, apply effort without ceasing, and follows the path of return and reversion (returning essence to nourish the brain, restoring the root and returning to origin)—this is called the human element.

Those endowed with upper virtue receive a thick endowment from Heaven at birth, yet they still must practice clarity and stillness: they must refine primordial qi (yuan qi) and primordial spirit (yuan shen) until they are utterly clear and empty, and transform them into true equal and right awakening—only then can they fully realize the principle of the heavenly element. Thus the heavenly element is not something that people of upper virtue “already possess from birth without cultivation.” We say upper virtue is close to the heavenly element only because the “old self” has not been depleted and was originally near the heavenly element.

Those endowed with lower virtue have much to borrow from the postnatal realm, so one first teaches the subtle doctrine of return and reversion: one must refine yin elixir (yin dan) and yang elixir (yang dan) into one mass, one whole, then refine them into great void (tai wu) and great emptiness (tai xu)—only then can one complete the way of the human element. Thus the human element is not a body that people of lower virtue “already possess without refining.” We say lower virtue uses the method of the human element only because “from self, there is radiance” (refining brilliance from within oneself)—hence the name method of the human element.

The substance of upper virtue is that nature and life are endowed together; the wonderful function of lower virtue is that nature and life are cultivated to completion together. The crux in both cases is to take one qi (yi qi) as the smelting furnace: a person who obtains primordial true-one qi (yuanshi zhenyi zhi qi) can become an immortal, just as Heaven bestows Yin-Yang and Five Phases (wuxing) qi to form a human being. Neidan (internal alchemy) can “seize the creative transformation of Heaven and Earth” because it shares the same principle as the Way of Heaven.

Chapter Eighteen: Further Discussion of Jing, Qi, and Shen

In the body of upper virtue, Jing (essence), Qi (vital energy), and Shen (spirit) are all called “yuan (primordial), because what is received from Heaven is substantial; there is no need to take from “the other side” (external seeking)—hence the name heavenly element. In what lower virtue undertakes, Jing, Qi, and Shen are all called “zhen (true), because they are taken from and used in accord with the Way of Heaven, sharing its principle.

The Embodiment of Upper De (Shangde): At the level of “upper De (Shangde),” Jing (essence), Qi (vital energy), and Shen (spirit) may all be called “Yuan” (origin), because what one receives from Heaven is ample and there is no need to seek from external schools—hence the term Heavenly Yuan (Tianyuan).

Matters of Lower De (Xiade): At the level of “lower De (Xiade),” Jing, Qi, and Shen are more often called “Zhen” (true/refined), because what is taken from the human side is greater and one cannot rely on the body alone to be sufficient—hence Human Yuan (Renyuan). Even so, those who begin with lower De still have methods for gathering the Yuan and seeking the mechanism of the Yuan.

Returning from the Human to Heaven (the post-heaven phase): Gather Yuan-Jing to replenish Yuan-Qi, refine Yuan-Qi to nourish Yuan-Shen, refine Yuan-Shen to form true Shen—post-heaven cultivation (houtian gongfu) may be said to end at this point.

The pre-heaven phase: From true Shen generate true Qi, from true Qi seek true Jing, seize true Jing to form true lead—pre-heaven cultivation (xiantian gongfu) may be said to end at this point.

Having reached this, return to the root and restore the origin (fanben huanyuan), embrace the origin and guard the One (baoyuan shouyi)—what is practiced aligns broadly with what upper De follows.

Conclusion: To cultivate only lower De without entering the realm of Wuwei (non-action), or to hold only to upper De without probing the subtlety of Wuwei, neither path can assimilate the Heavenly Yuan or certify the rank of Heavenly Immortal (tianxian).

The Principle of Xing and Ming: Compliant and Reverse

Xing and Ming formed in the compliant way: Received from Heaven—“one encompasses two” (in this text’s wording, one Qi jointly covers principle and life, and similar formulations).

Xing and Ming formed in the reverse way: Brought about through human effort—“one merges two” (in reverse cultivation, what was scattered is restored to unity).

Note: Terms such as “the other’s house,” “one’s own house,” “Human Yuan,” and “Heavenly Yuan” are Neidan (internal alchemy) technical language; interpretations differ among lineages. Here the text is rendered according to the literal sense of the passage, without endorsing any single school’s definitive reading.

The Principle of Nature and Life: Compliance and Reversal

On the relation between nature (xing) and life (ming), there are broadly two paths: one follows the natural order, the other refines life by reversing that order.

Life Attained by Compliance

Life attained through compliance comes from what Heaven bestows: the “One” holds the “Two”—meaning principle (li) is realized through qi, qi and principle unite, and nature and life form one whole, complete and undivided. When Mencius says “form and color are what we call nature,” he means the same: the mandate of Heaven first gives this bodily form, and within that form lies nature itself; innate knowing and innate ability both reside in this body shaped by destiny. This is the path of following Heaven’s completion—recognizing life within nature.

Life Attained by Reversal

Life attained through reversal is what the practitioner forges through cultivation: the “One” merges with the “Two,” in the image of “using water to aid fire, water and fire meeting”—in internal alchemy (neidan), this often means kidney water and heart fire in mutual accommodation (jiji), with essence and qi transforming each other. Thus nature and life can endure. This is the path from “fully realizing nature” to “thereby completing life”—remaking life within nature.

The perfected person uses spirit-fire as seed and treats life as treasure: what is cultivated is the spirit within nature—where spirit is, life is; resonance and response all issue from the spirit-light within nature. From this we see: the person of higher virtue (shangde) quiets and stills to harmonize with life, also forging life within nature—the path of reversal. The perfected person uses spirit-fire as seed and life as treasure; where there is spirit in nature, there is life; feeling and calling forth all arise from spirit-light in nature. The person of higher virtue, in stillness, keeps the path of compliance and forms the immortal embryo (xiantai)—Heaven’s completion of the person. The person of lower virtue returns and cultivates the path of reversal, forming the sage embryo (shengtai)—the person aligning with Heaven. Those who study the Way should clearly distinguish this compliance and reversal, and the division between nature and life.

Chapter 22: The Method of the Two Orifices

The two orifices are the eyes. The eyes are the orifices of the spirit; the ears are the orifices of form. The spirit and form must not be separated. When the spirit and form are not separated, the spirit and form are one. When the spirit and form are one, the two orifices are one. When the two orifices are one, the spirit and form are united. When the spirit and form are united, the spirit and form are one. When the spirit and form are one, the spirit and form are united. When the spirit and form are united, the spirit and form are one. When the spirit and form are one, the spirit and17.1 Zhu Xi on the Golden Elixir

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the most excellent of the Dao.’ The Classic of Filial Piety in propriety fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in appropriateness manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in suitability terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in fitness fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in aptness manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in relevance terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in pertinence fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in applicability manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in utility terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in usefulness fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in value manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in worth terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in merit fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in excellence manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in superiority terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in preeminence fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in supremacy manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in paramountcy terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in primacy fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in first rank manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in top terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in highest fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in utmost manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in extreme terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in maximum fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in peak manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in summit terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in apex fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in zenith manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in acme terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in pinnacle fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in climax manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in culmination terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in completion fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in fulfillment manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in perfection terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in ideal fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in model manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in paradigm terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in exemplar fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in archetype manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in prototype terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in standard fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in criterion manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in measure terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in gauge fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in benchmark manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in touchstone terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in test fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in trial manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in proof terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in evidence fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in demonstration manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in illustration terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in example fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in instance manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in case terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in sample fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in specimen manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in type terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in kind fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in sort manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in category terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in class fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in group manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in set terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in collection fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in series manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in sequence terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in order fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in arrangement manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in organization terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in structure fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in system manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in framework terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in scheme fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in plan manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in design terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in pattern fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in model manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in template terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in mold fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in form manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in shape terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in figure fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in configuration manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in layout terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in format fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in style manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in mode terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in method fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in way manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in path terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in road fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in route manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in course terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in direction fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in orientation manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in bearing terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in heading fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in aim manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in goal terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in objective fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in purpose manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in intent terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in intention fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in meaning manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in significance terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in import fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in weight manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in gravity terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in seriousness fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in solemnity manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in gravity of matter terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in importance fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in consequence manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in moment terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in weightiness fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in heft manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in substance of matter terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in depth fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in profundity manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in deepness terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in abysmal fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in fathomless manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in bottomless terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in unfathomable fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in inscrutable manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in mysterious terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in arcane fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in esoteric manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in occult terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in secret fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in hidden manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in concealed terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in veiled fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in shrouded manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in obscured terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in cryptic fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in enigmatic manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in puzzling terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in baffling fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in perplexing manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in confusing terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in bewildering fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in mystifying manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in obscure terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in unclear fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in vague manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in ambiguous terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in equivocal fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in uncertain manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in doubtful terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in questionable fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in dubious manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in suspicious terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in mistrustful fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in skeptical manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in disbelieving terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in incredulous fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in unbelieving manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in doubting terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in wavering fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in hesitating manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in vacillating terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in fluctuating fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in oscillating manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in swinging terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in swaying fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in rocking manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in rolling terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in turning fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in revolving manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in rotating terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in spinning fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in whirling manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in swirling terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in eddying fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in circling manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in orbiting terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in cycling fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in recurring manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in repeating terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in iterative fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in reiterative manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in redundant terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in superfluous fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in excessive manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in overabundant terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in plentiful fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in abundant manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in copious terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in profuse fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in lavish manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in generous terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in bountiful fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in ample manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in sufficient terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in adequate fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in satisfactory manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in acceptable terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in passable fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in tolerable manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in bearable terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in endurable fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in sustainable manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in maintainable terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in supportable fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in defensible manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in justifiable terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in reasonable fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in rational manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in logical terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in sensible fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in sound manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in valid terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in legitimate fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in lawful manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in legal terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in licit fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in permitted manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in allowed terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in authorized fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in sanctioned manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in approved terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in endorsed fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in recommended manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in advised terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in suggested fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in proposed manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in offered terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in presented fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in given manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in granted terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in bestowed fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in conferred manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in imparted terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in transmitted fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in passed on manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in handed down terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in inherited fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in received manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in accepted terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in taken fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in adopted manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in embraced terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in welcomed fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in cherished manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in treasured terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in valued fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in prized manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in esteemed terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in respected fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in honored manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in revered terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in venerated fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in worshipped manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in adored terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in loved fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in beloved manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in dear terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in precious fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in invaluable manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in priceless terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in incomparable fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in matchless manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in peerless terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in unrivaled fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in unsurpassed manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in unequaled terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in unparalleled fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in unprecedented manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in unique terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in singular fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in sole manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in only terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in lone fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in solitary manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in alone terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in isolated fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in separate manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in distinct terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in different fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in divergent manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in disparate terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in unlike fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in contrary manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in opposite terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in reverse fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in inverse manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in inverted terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in upside-down fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in topsy-turvy manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in chaotic terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in disorderly fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in confused manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in muddled terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in jumbled fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in mixed-up manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in tangled terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in knotted fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in complicated manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in complex terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in intricate fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in elaborate manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in detailed terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in thorough fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in comprehensive manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in complete terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in full fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in entire manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in whole terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in total fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in absolute manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in utter terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in sheer fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in pure manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in unadulterated terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in unmixed fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in unalloyed manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in genuine terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in authentic fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in real manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in true terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in veritable fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in actual manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in factual terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in literal fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in strict manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in precise terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in exact fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in accurate manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in correct terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in right fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in proper manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in appropriate terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in suitable fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in fitting manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in apt terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in apposite fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in pertinent manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in relevant terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in applicable fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in practical manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in useful terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in beneficial fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in advantageous manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in profitable terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in gainful fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in rewarding manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in fruitful terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in productive fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in effective manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in efficacious terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in potent fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in powerful manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in strong terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in mighty fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in forceful manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in vigorous terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in energetic fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in dynamic manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in active terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in lively fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in vivacious manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in spirited terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in animated fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in vital manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in living terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in alive fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in quick manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in swift terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in fast fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in rapid manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in speedy terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in hasty fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in hurried manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in rushed terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in precipitate fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in headlong manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in reckless terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in rash fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in impulsive manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in spontaneous terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in natural fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in innate manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in inborn terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in inherent fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in intrinsic manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in internal terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in inner fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in interior manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in inside terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in within fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in inward manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in introspective terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in reflective fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in contemplative manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in meditative terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in thoughtful fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in pensive manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in musing terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in pondering fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in considering manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in deliberating terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in weighing fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in evaluating manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in assessing terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in judging fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in determining manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in deciding terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in resolving fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in settling manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in fixing terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in establishing fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in founding manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in instituting terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in initiating fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in beginning manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in starting terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in commencing fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in launching manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in opening terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in inaugurating fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in introducing manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in presenting terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in offering fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in providing manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in supplying terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in furnishing fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in equipping manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in outfitting terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in preparing fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in readying manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in arranging terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in organizing fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in ordering manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in sorting terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in classifying fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in categorizing manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in grouping terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in clustering fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in bunching manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in bundling terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in packing fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in wrapping manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in enclosing terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in surrounding fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in encircling manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in encompassing terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in embracing fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in hugging manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in holding terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in grasping fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in gripping manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in clutching terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in seizing fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in catching manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in capturing terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in trapping fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in snaring manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in entangling terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in ensnaring fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in entrapment manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in imprisonment terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in confinement fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in restriction manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in limitation terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in constraint fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in restraint manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in control terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in regulation fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in governance manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in management terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in administration fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in supervision manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in oversight terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in monitoring fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in watching manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in observing terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in viewing fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in seeing manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in looking terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in gazing fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in staring manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in peering terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in glancing fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in glimpsing manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in peeking terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in spying fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in espionage manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in surveillance terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in inspection fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in examination manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in scrutiny terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in analysis fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in study manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in research terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in investigation fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in inquiry manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in questioning terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in asking fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in seeking manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in searching terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in hunting fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in pursuing manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in chasing terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in following fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in tracking manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in trailing terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in stalking fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in shadowing manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in accompanying terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in escorting fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in guiding manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in leading terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in directing fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in steering manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in navigating terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in piloting fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in driving manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in propelling terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in pushing fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in pulling manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in drawing terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in attracting fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in magnetizing manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in alluring terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in enticing fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in tempting manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in seducing terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in luring fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in baiting manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in hooking terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in snagging fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in catching hold manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in securing terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in fastening fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in attaching manner says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in connecting terms says: ‘The Golden Elixir is the most excellent of the Dao.’ The Classic of Filial Piety in linking fashion says: ‘The Golden Elixir is the most excellent of the Dao.’ The *Classic of Filial Piety17.1 Zhu Xi on the Golden Elixir

Zhu Xi said: “The Supreme Ultimate (Taiji) has no form, yet the ten thousand things are born from it; it leaves no trace, yet the ten thousand transformations proceed through it. The Supreme Ultimate is not something made with intent, nor is it left undone through lack of intent. Hence it is said: ‘The Ultimateless (Wuji) and yet the Supreme Ultimate.’ In essence the Supreme Ultimate is originally without things; when movement settles into stillness, Yin and Yang arise; when stillness reaches its limit and movement begins, the Five Phases arise. The Five Phases are one Yin-Yang; Yin-Yang are one Supreme Ultimate; the Supreme Ultimate in origin is the Ultimateless. From the Dao one thing is born; one gives two, two gives three, three gives the ten thousand things. The Dao is the Supreme Ultimate; the one is Yang; the two is Yin; the three is the image formed when Yin and Yang unite. The ten thousand things are the turning of Yin-Yang and the Five Phases. Thus they can generate the ten thousand things and change beyond reckoning. The way of the Golden Elixir is precisely the way of the Supreme Ultimate. Refine Jing (essence) into Qi (vital energy), refine Qi into Shen (spirit), refine Shen back to emptiness, and in emptiness merge with the Dao. This is the substance and function of the Supreme Ultimate. In practice one should begin in stillness, seek the real within the empty, and draw being from non-being. Withdraw sight and reverse listening, concentrate spirit and gather Qi; when Qi is full and Shen vigorous, Water and Fire are in mutual benefit, Kan and Li mate, lead and mercury meet, dragon and tiger embrace—only then is the Golden Elixir obtained. The work of the Golden Elixir is neither outside nor apart from body and mind. Body and mind united, spirit and Qi blended—that is the Supreme Ultimate. What the Changes call ‘Change’ (Yi) has three senses: interchange, transformation, and simplicity. The Golden Elixir likewise has three: interchange, transformation, and simplicity. Interchange is the interchange of Qian and Kun; transformation is the transformation of Kan and Li; simplicity is returning to simplicity and recovering the true. Students of the Dao should exhaust principle and fulfill nature, and thereby reach life. Life means Jing, Qi, and Shen. To exhaust principle is to know the root of the Supreme Ultimate; to fulfill nature is to recover its substance; to reach life is to complete its function. These three are one, not three separate things.”

Zhu Xi also said: “The Qi of Heaven and Earth arises from emptiness and from that gives rise to the ten thousand things. The human body likewise arises from emptiness and from that gives rise to this single person. The original Qi of this body is the same original Qi of Heaven and Earth. Therefore those who cultivate the true must nourish this refined Qi of emptiness until it fills the whole body; only then can one transform form and transform Qi, go out with the spirit and merge with transformation. This is the root of the Golden Elixir.”

17.2 The Mysterious Pass Is Not a Fixed Point

The Mysterious Pass (Xuanguan) is not a fixed place on the body. If you treat the Yellow Court (Huangting), the Qi cavity (Qixue), or the Dantian (energy center) as the Mysterious Pass, that is the “dead” Mysterious Pass—mere names and fixed locations. The “living” Mysterious Pass appears when spirit and Qi unite in concentration: it is neither above nor below, neither inside nor outside; it cannot be pointed to with a finger or located by thought. Only when one is utterly still and empty, with self and world forgotten, does that single point of spirit-light suddenly show—fleeting yet real, empty yet not empty. That is the living Mysterious Pass. Ancient masters said “not the heart, not the kidneys” because they feared people would cling to form and miss the living gate. If you insist on a fixed spot, you fall into the dead gate and cannot enter the true work of Neidan (internal alchemy).

17.3 The Mysterious Pass and the Yellow Court, Qi Cavity, and Dantian

The Yellow Court, Qi cavity, and Dantian are all names used in teaching, each pointing to a region where Qi gathers or where spirit is anchored. They are not the same as the Mysterious Pass, yet they are not wholly unrelated. In the “dead” teaching, the Mysterious Pass is identified with one of these places so beginners have something to hold to. In the “living” teaching, when you concentrate spirit and gather Qi, the point where spirit and Qi first unite and light appears—that is the true Mysterious Pass. It may feel near the Yellow Court or near the Dantian, but it moves with the work and is not a dead dot on a diagram. Therefore you must distinguish the name from the reality: names are for instruction; the Pass is the living pivot of spirit and Qi.

17.4 How to Seek the Mysterious Pass

Seeking the Pass cannot be done by rushing or by straining. First still the mind; reduce thoughts until there is no deliberate thought. Gentle breath, even inhale and exhale; do not force the breath up or down. Let spirit and Qi naturally gather inward—this is “gathering Qi into the origin.” When the work deepens, there may be warmth, tingling, or a sense of a luminous point; do not seize it with the mind or it will slip away. Maintain quiet listening and reversed attention; day after day, without interruption, the spirit-light may suddenly flash—that first glimpse is meeting the Mysterious Pass. At first it is unstable, bright then dim; with continued sincere practice it steadies. This is not something to be bought with cleverness; it depends on gradual accumulation of merit and work.

17.5 Signs of Opening the Mysterious Pass

When the Pass opens, signs differ from person to person, but common themes appear: sudden inner brightness, as if a room were lit; body and mind suddenly light, worries dropping away; breath naturally long and slow; a sweet taste in the mouth or fragrance without source; a sense of the top and bottom of the body connected through one thread of Qi. These are rough signs, not to be clung to as goals. If you fix on signs, demons of obstruction arise—every unusual sensation becomes “opening the Pass,” and you lose the way. The true opening is quiet and deep: spirit and Qi are firmly united, the Mysterious Pass is always present, not a one-time fireworks display.

17.6 Mistakes in Opening the Mysterious Pass

Common errors: (1) Forcing Qi with the mind, making heat rush and the head tight—that injures Qi and is not the Pass. (2) Taking any vision or voice in meditation as the Pass—often deviation or illness. (3) Clinging to the Yellow Court, Dantian, or “not heart, not kidney” as a literal map and never entering the living gate. (4) Impatience, seeking quick results, so spirit scatters and the Pass never stabilizes. (5) Showing off experiences or teaching before the foundation is solid, which breaks the rule of secrecy and invites harm. Correct practice stays with quiet, emptiness, and gradual work.

17.7 The Mysterious Pass and Dual Cultivation of Nature and Life

Dual cultivation of nature and life (xingming shuangxiu) means neither neglecting spirit-nature nor neglecting the body’s Jing, Qi, and Shen. The Mysterious Pass is where nature and life meet: spirit (nature) and Qi (life) unite. Without the Pass, refining Jing and raising Qi lack a pivot; without nurturing nature, work on Qi easily becomes coarse force. Thus opening the Mysterious Pass is the hinge of dual cultivation—not two separate tasks, but one work with two aspects. Exhaust principle and fulfill nature at the level of mind; refine essence and transform Qi at the level of the body; both converge at the Pass.

17.8 The Mysterious Pass and Fire Phases

Fire phases (huohou) are the rhythm of intensity and ease in Neidan—when to “lift” and when to “rest,” matching natural breath and the cycle of gathering and releasing. The Mysterious Pass is the place where fire phases are applied: too strong and Qi scatters; too weak and spirit and Qi do not unite. In quiet sitting, fire is gentle; when spirit and Qi unite, fire may intensify slightly, then you must know when to stop and return to stillness. This is “secret fire” and “match the seasons”—not arbitrary imagination but response to the inner state. Without recognizing the Pass, fire phases float without root.

17.9 The Mysterious Pass and Kan–Li

Kan (☵) and Li (☲) in the body stand for Water and Fire, kidney and heart regions in symbolic terms—not merely anatomy. The Mysterious Pass is where Kan and Li meet and mate: Water rises, Fire descends, and in the middle they join. Many formulas say “lead and mercury,” “dragon and tiger”—all names for this interchange at the Pass. If you only work in the lower or upper body without the central union, it is not true Kan–Li interplay. The living Pass is that center of union.

17.10 The Mysterious Pass and Returning to Emptiness

Refining Shen back to emptiness and merging with the Dao is the upper reach of the work. The Mysterious Pass at first is the gate of joining spirit and Qi; at completion it is the gate through which form and spirit return to emptiness. When the Pass is stable, work can deepen from Qi to Shen, from Shen to emptiness; the same Pass that was the beginning becomes the passage of return. Thus ancient texts say the Pass is “the root of exit and entry of the ten thousand transformations.” Without the Pass, talk of returning to emptiness is empty talk.

Chapter Eighteen: On the Mysterious Pass Again

The Mysterious Pass is the most secret pivot in Neidan. It has countless names because what is seen differs: some call it the central pole, some the spirit valley, some the heavenly valley—each name catches one aspect. Do not argue over names and miss the one reality. The reality is: the place where spirit and Qi unite, neither empty nor solid, neither being nor non-being. First learn the dead names to enter the door; then drop fixation and seek the living Pass. The living Pass cannot be written in full in books; transmission is mouth-to-ear after the foundation is proven. What is written here only points with a finger—do not take the finger for the moon.

Chapter Nineteen: The Living and Dead Mysterious Pass

The dead Pass is a fixed idea—a dot on a chart, a name in a lesson. It helps beginners but can become a cage. The living Pass is the moment spirit and Qi actually unite in your practice; it has no fixed coordinates. Use the dead Pass as a raft; when you reach the other shore, leave the raft. Those who carry the map forever never swim. Signs of the living Pass: work deepens naturally, body and mind are at ease, breath and spirit respond without forcing. Signs of clinging to the dead Pass: every session is the same mechanical focus on a spot, no inner light, no deepening over years.

Chapter Twenty: The Mysterious Pass and the One Opening

“One opening” means the single gate through which all methods converge—not two or three secret holes. The ten thousand methods return to one quiet; the one quiet reveals one Pass. That Pass is the One Opening. Seeking many openings is a mistake; seeking one opening outside stillness and emptiness is also a mistake. In true stillness, the Opening is present; in scattered mind, no opening helps.

Chapter Twenty-One: On the Mysterious Pass Again

The Mysterious Pass is the spirit-light that appears when spirit and Qi mate. When you first see it, the light flickers without fixed measure; when you first enter it, it is dim and hard to grasp—because spirit and Qi have only just united and are not yet solid. When union is ripe and you do not leave that state, you recognize inside the Pass a place where self and other are forgotten and gods and ghosts cannot fathom it—leave it and you have nowhere to hide when impermanence comes. Muddy, pure, still and soaring—within it transformations are endless and cannot be named; no wonder the names are so many. Each person names it from what they see and labels it from what they use. Ancient immortals kept it secret and only transmitted it with ritual initiation; even when they hinted, they said no more than “not the heart, not the kidneys.” I say that still is not the Yellow Court, Qi cavity, or Dantian. I point again here; those who understand should keep it secret.

Chapter Twenty-Two: The Method of the Two Orifices

“The method of the two orifices” is a Neidan teaching about two gates—often discussed in relation to the eyes, ears, or paired openings through which spirit and Qi exit and enter—used to regulate the flow that supports the Mysterious Pass. Schools differ on which two orifices are meant and how they are used; the details belong to oral instruction tied to the living Pass, not to fixed anatomy alone.

Yuan Qiao Nei Pian · Chapter 22: The Method of the Two Apertures

In internal alchemy (neidan), the “single aperture” (yixue) that masters speak of is not the familiar names such as Huangting, the qi aperture, or the dantian. Within that one aperture there are in fact “two apertures” (liang kong). Even when a teacher gives a hint, they often stop at “not in the heart, not in the kidneys.” What follows makes that point clearer; those who grasp it should keep it to themselves.

This aperture is empty in the middle, yet at each end there is an opening that connects through—hence the name “two-aperture point” (liang kong xue). The oral teaching “mouth to mouth, aperture to aperture” refers to this state: it is where the Ren and Du vessels meet, where yin and yang qi join, and the pass through which the wu and tu—the traditional images for lunar and solar refined essences—rise and fall. Within the one aperture and its two openings lies a concrete practice; that practice is the most hidden and subtle of all.

What “Upper and Lower,” “Closing,” “Being and Non-being,” and “Naming” Refer To

“Upper” and “lower” stand for heaven and earth. “Closing” means a hidden mutual fit—joined without showing outward. “Being” (you) and “non-being” (wu) point to those subtle passways. “Naming” (cheng) means giving them names and descriptions.

Both above and below are hidden within these passways; seeming to exist yet as if not, all of it lies inside them.

How to Contemplate “Being” and “Non-being”

When a person reaches emptiness, guards stillness, and heaven and earth merge in obscurity, one can observe the subtle from the side of “being”: a miaoyou—something of subtle presence that cannot quite be named yet cannot go unnamed—so it is called “being,” the kind of realm meant by “in the deep dark there is essence; within it there is trust.”

One can also observe the aperture from the side of “non-being”: an aperture of emptiness that can be described yet never fully described—so it is called “non-being,” the state of “within it there is something, yet one returns to no-thing.”

“Non-being Offers Upward”

The “non-being” here is not empty nothingness, but primordial true lead—the “non-being” Laozi speaks of as “a form without form, an image without image; meeting it, you do not see its head; following it, you do not see its tail.”

In the elixir method, “offering upward with non-being” means turning “non-being” back into “being.”

Who Offers to Whom, and Where Spirit and Virtue Dwell

Who is doing the offering? Who is being offered to? When Shen (spirit) and De (virtue/power) reverently abide at rest, Qi naturally returns—and that return is the “offering.” The only worry is that above there is no spirit and virtue.

“Above” means above the Huangting (Yellow Court); “virtue” means the virtue of humility and softness. The Cantong qi says, “Reversal is the proof of the Dao; weakness is the handle of De”—in line with this.

The Dao, De, and Seeking Lead

Reaching emptiness relies on the Dao; seeking lead relies on De. De is youwei (deliberate action); the Dao is wuwei (non-action). This whole method must be understood.

The Two Orifices

What are called the “two orifices” are the gate of the Mysterious Female (Xuanpin)—the entryway of generation and transformation in Daoist teaching—and also the place where the Golden Elixir (Jindan) (the “medicine” refined within) arises and transforms. Within the “single cavity with two orifices,” if one knows and applies the method of zhuishe (pursuit and capture—gathering back and stabilizing scattered jing and qi), both gates will open together. Only then can “gold” return to xing (original nature, true nature), which counts as genuine huandan (returning the elixir—bringing outwardly dispersed jing-qi back to the central palace). Hence phrases like “the metal qi also depend on each other”—here xiangxu (mutual dependence) means dependence on this method of pursuit and capture.

Chapter 23: The Foundation of the Mysterious Female

Those who cultivate the mysterious Dao, whether in great or small elixir practice (different levels and scales of inner refinement), should first quietly nourish the Valley Spirit (Gushen) (in stillness, tending the single point of pre-heaven void-spirit) and establish the root.

Gushen is the name for the pre-heaven body of void-spirit—it is our inherent yuanxing (pre-heaven nature). Where is it to be nourished? The key lies in Xuanpin (the gate of heaven-and-earth, yin-yang union and generation). Master Shangyangzi said: “Xuanpin refers to two things; without these two, how could there be the ten thousand things?”—using “mysterious (xuan)” to stand for heaven and “female (pin)” for earth; this is already hinted at in the first hexagram Qian of the Yijing. From this we know that the orifice of Xuanpin is precisely the source of the shengsheng huahua (endless begetting and transformation) of the ten thousand things. Can those who enter the Dao fail to seek this source of generation and change? That source is the orifice of Xuanpin.

Someone cited Laozi’s words: “The valley spirit never dies; this is called the Mysterious Female (Xuan Pin).” If one also takes “valley spirit” (gu shen) to mean “mysterious transformation,” why is that?

Answer: One uses the empty void’s Mysterious Female to nurture the empty void’s valley spirit; therefore the Mysterious Female is called by the name “valley spirit”—this is naming from function. There is a further meaning: the Four Hundred Words on the Golden Elixir says: “This aperture is no ordinary aperture; Qian and Kun together complete it. It is named the acupoint of spirit and Qi; within it are the essences of Kan and Li.” Thus the Mysterious Female does not only nourish Shen (spirit); it also nourishes Qi. When spirit and Qi interact, the Mysterious Female appears; hence one must concentrate the spirit and gather Qi, let the two merge, and only then can the “Qian–Kun” circle be formed. Within this there is naturally the method of “inversion”: what condenses from above downward is Shen; when the noble body of the mysterious heaven adopts the humble posture of the female earth below, then upper and lower achieve mutual flourishing (jiaotai), and Qi and spirit harmonize. The Daodejing says “the meeting of all under heaven, the female of all under heaven”—this aperture lies in the center, hence “the meeting of all under heaven”; within it is the way of softness, hence “the female of all under heaven.” Speaking of the female way, the mysterious way is included as well, hence “Mysterious Female.” The Mysterious Female is one Qian and one Kun, one firm and one yielding. Without this, Shen is vigorous and Qi is also vigorous; they oppose each other and drift apart. Therefore it is said: the male below the female, spirit below Qi—inversion together, Yin and Yang coupling, spirit and Qi meeting—then the foundation is established. Otherwise Shen remains Shen and Qi remains Qi; without Qi, Shen has nothing to replenish it, and without Shen, Qi has no use in nourishing it—how then could one wish the original spirit to endure long?

If the spirit dwells only in the heart aperture (the Palace of Crimson, Jiangong)—the “court” where thought holds sway and daily sights and sounds are processed—every scrap of knowledge and every impression will stir and scatter the mind. Only when awareness is gathered and held in the Yellow Court (Huangting)—the central palace in the region of the dantian—can the ten thousand sounds fall silent and wandering thoughts be cleared away; that gathering is itself a practice of clarity and stillness.

Hence the Wuzhen Pian (Awakening to Reality) says: “If you would have the Valley Spirit live on undying, you must rely on the Mysterious Female (Xuanpin) to set your foundation. When true essence returns to the Golden Chamber, a single luminous pearl never leaves you.”

• Valley Spirit (Gu Shen): the most empty, most luminous point of “mercury nature” (corresponding to spirit and intent).
• True essence (Zhen Jing): the clearest, tenderest point of “lead disposition” (corresponding to essence and qi).
• Mysterious Female (Xuanpin): the root where yin and yang meet and the elixir forms; welcoming lead with mercury happens here—the place where the Golden Elixir (Jindan) is established.
• Golden Chamber (Huangjin Shi): the Yellow Chamber (Huangfang), where essence and qi are gathered back—“returning gold”—hence the name Golden Chamber.
• When gold (lead) and mercury unite, there arises a single luminous pearl—the Golden Elixir large as a grain of millet. Only when “gold returns to the root of nature” is it called returning the elixir (Huandan); once obtained it is forever obtained, hence “never leaves you.”

Earlier masters held that this poem by the Perfected Person of Purple Yang (Zhang Boduan) lays bare the true secret passed down through the ages, and that both pre-heaven (xiantian) and post-heaven (houtian) explanations apply. Here it is unpacked along the pre-heaven line; on the post-heaven path, one must still seek the Mysterious Female before foundation can be laid. For the Valley Spirit depends on the Mysterious Female to stand, and true essence depends on the Mysterious Female to return: the Mysterious Female nourishes the Valley Spirit, and the Valley Spirit nourishes true essence; spirit gains essence and thereby strengthens the root, essence gains spirit and thereby transforms into qi.

The Cantong Qi says: “Inwardly nourish yourself—in quiet, empty stillness”; it also says: “Nature presides within; establish and settle it in the central palace (Yin’e).” Thus the crux of self-cultivation is first to take stillness as the root for nourishing the Valley Spirit.

The Daodejing says: “When words are many, one easily falls into difficulty; better to hold to the middle way.” To recognize this “center” is the seed of becoming a sage, an immortal, or a buddha; not to recognize it is to have no place to begin in cultivation—and one step may land you in demonic obstruction.

What is the “center”? It is xuanguan (the pass gateway). In the Cantong qi, “movement and rest do not lose the center” and “floating and drifting, guard the compass center”—both speak of it. Tao Hongjing said: this “center” is not the geometric center of east, west, south, north, above, and below. Confucians point to the instant before joy, anger, sorrow, and delight have issued; Daoists point to where thought does not stir—that is xuanpin (the mysterious female); Buddhists point to “neither thinking good nor thinking evil—just at this moment”—that is the original face. That alone is the true “center.” Nourishing oneself, gathering spirit, entering the chamber and returning the elixir, all the way to shedding the shell and spiritual transformation—none of it can leave this “center.” So beginners must first recognize the “center”; only then is there a path upward.

Long ago, the Primordial Lord of the Beginning asked the Supreme Lord: “In cultivating the body, what is most essential—which chapter?” The Supreme Lord answered: “In sinking the root and firming the stem, guarding the center and embracing the One.” What follows expands on that line in brief.

When a student first applies effort, they must first steady body and mind and wrestle with sleep-demons: sai dui chui lian (blocking the openings and hanging the curtain—closing the mouth and lowering the eyelids), leaving behind all wild imaginings, and gathering the light back to illuminate the three points: huangting, qihai, and dantian. But even when returning the light to the three points, do not fix the mind dead on the three points, and do not let mind and spirit run wild upon them. Then spirit can dwell within, breathing becomes natural, self and other dissolve into one, traceless and still. The Daodejing’s “without desire, observe its wonder” is this state. In reaching emptiness and guarding stillness, when spirit congeals and qi merges, without intending it a realm may emerge from the compass center—large without outside, small without inside—and xuanguan appears. The Daodejing’s “with desire, observe its opening” is also this moment.

Re-examining the Cantong Qi, it says: “When the upper is closed, it is called you (having); when the lower is closed, it is called wu (non-having).”

My reading is that “upper” and “lower” here are both folded into “center” (zhong): Yin and Yang move back and forth within it; Kan and Li ascend and descend at the middle; upper and lower together settle in the center.

So: if it is “upper” with the lower closed, it is drawn tight like a clamp; in the vast void only primordial Qi (yuanqi) runs on its own—hence it is called wu. That is also the sense of “contemplating the subtle” (guan miao)—beholding what cannot be named.

If it is “lower” with the upper closed, it still lies hidden deep within and has not yet appeared; yet in the dark unknown there is Jing (essence), and within it there is trust and reality—hence it is called you. Longing and nurturing both dwell in the arcane subtle.

For this reason the “single aperture of the Mysterious Pass” (xuanguan yi qiao) is called by some the “subtle aperture of having and non-having,” by others the “upper-and-lower cauldron,” the “Yin–Yang vessel,” or the “Spirit–Qi cave.” The names differ, but all come from this one place and ultimately reduce to the center alone.

The master commented: “To study the Dao—first you must grasp miao (subtlety). Without miao, you can hardly see into the aperture; to see into the aperture, you must still wen Dao—hear the Dao.” Tuanyang and I faced each other and smiled in mutual understanding.

Chapter 25: The Medicine Plainly Declared

Medicine (yao) in this context refers to what Shangyangzi said: “This medicine comes from within the myriad things.” Medicine divides into lesser medicine and greater medicine, and the Dao likewise divides into pre-heaven (xiantian) and post-heaven (houtian). Post-heaven corresponds to lesser medicine, used for forming the elixir (jiedan); pre-heaven corresponds to greater medicine, used for returning the elixir (huandan)—restoring the pre-heaven state and completing the golden elixir. Post-heaven medicine has no form and no substance, yet it truly exists; pre-heaven medicine has both substance and function, yet in appearance it is “actually empty.” The method for obtaining post-heaven true lead is discarding Gui and taking Ren: seeking yang within yin, generating being from non-being. Wuzhen Pian says: “Can the three origins and the eight trigrams ever leave Ren?” The three origins are essence (jing), qi, and spirit (shen). Ren is generated from Tianyi (Heaven-One), standing before the zi position—it is the origin of one yang. Both Ren and Gui belong to Kan in the north, are water, and are yin; Ren water is yang within yin, Gui water is yin within yin. Ren and Gui are heavenly stems; Hai and Zi are earthly branches. To seek true lead, one must take the heavenly stems as primary and the earthly branches as secondary—Heaven precedes Earth. In sum, Ren stands for the very beginning, the start before thought and care, the moment before movement while still in stillness; Zi is when awareness has already arisen, the juncture when stillness is about to turn into movement. Gui belongs to yin and is not used; Hai has not yet left yin and is also not used. Seeking lesser medicine means acting within this window of timing.

Pre-heaven is different: born in Kun, planted in Qian—using the existent to seek the non-existent, using self to seek the other. When Qian metal enters Kun, it is called gold in Kun; when Kun becomes solid it becomes Kan, called gold in water. Kan sits in the north; Dui in the west adjoins it, so the intent may also be placed in Dui. One does not seek directly from Qian, because Qian is the place of sowing; not directly from Kun, because Kun is where the primal element is held; not directly from Kan, because though yang is in Kan, it is still hidden in water and the qi has not yet shown. One seeks solely from Dui because yang has already been produced in the lead and the metal qi has appeared—like the third day of the month when the moon rises in the geng direction. Hence Kan water is taken as the river source and Dui metal as the medicine—this is not literally another set of Qian, Kun, Kan, and Dui inside the body, but a metaphor for “using the existent to seek the non-existent, using self to seek the other.” I move a bit of the essence of yin fire and plant it in the other’s domain; then yang is generated within the lead. When that yang stirs, it is gathered back and planted again in my own Embryo Palace (pogong), and thus the true person is formed. Wuzhen Pian says: “Rely on the other’s Kun position to form the body; plant in Qian’s house, the palace of mutual stimulation”—that is the meaning. Planting in Qian is the first sowing; planting in Qian’s house is nurturing. If the two patriarchs Cui and Zhang were to rise again, they might also accept this reading. Planting lead to obtain lead—the mechanism works in this way. But the method of planting lead requires grasping the sequence of timing between Ding and Ren; only then do the substitute effects of Zhen and Dui come into play.

Second Section

My master’s oral formulas are also recorded here. The true pivot of the inner and outer “medicines” has now been laid bare. Whoever can read these words has fortune accumulated over many lifetimes; do not treat them lightly or with disrespect.

Chapter 26: Distinguishing Lead and Mercury

The spirit in the heart is called mercury-nature; the essence in the heart is called mercury-fluid. Gathering mercury-nature in the Huangting (the middle palace, the locus of intentional guarding) and congealing mercury-fluid in the Zifu (the upper dantian, the abode of brain marrow) — this is dragon-mercury, also called true mercury, neidan (internal elixir), or the yin elixir. In alchemical language it is termed the half-pound son of the post-heaven.

The qi in the body is called lead-essence; the jing in the body is called lead-flower. Discerning lead-essence in the Kan palace (lower burner, seat of kidney water) and gathering lead-flower at the Dui gate (the refining portal corresponding to the lungs, metal, and the Dui trigram) — this is tiger-lead, also called true lead, waidan (external elixir), or the yang elixir. It is also called the eight-tael mother of the pre-heaven.

Chapter 27: Direct Explanation of Cauldron and Vessel

In refining the elixir, Qian and Kun serve as cauldron and vessel; Kan and Li serve as medicinals. Filling Li with Kan, metal (true yang, elixir medicine) can return to its proper place. Broadly speaking, the Kun hexagram has six segments and its body is inherently empty; its position lies in utmost yin, where one yang returns. The Qian hexagram’s three lines are all solid and its body is wholly substantial; its position lies within flourishing yang, where one yin suddenly arises. Between heaven and earth, what is solid cannot hold things; only what is empty can receive. Therefore one borrows Kun’s emptiness to store what is real, and first places Qian’s substance into that emptiness.

When practice reaches this stage, one must still understand how metal (true yang, elixir medicine) is transferred, so as to distinguish whether the medicinals are mature or immature. Originally pre-heaven Qian metal lies hidden in the Kun position; at this time yin contains yang — though it seems there is one yang within Kan, it is like sunk at the bottom of water, concealed and not yet manifest. One must still first place Qian’s substance into Kun’s emptiness; only with this pairing is the path correct.

Previous Section (On Metal and Gathering the Medicine)

To reach this stage in cultivation, one must also understand how “Metal” shifts and transforms before one can tell whether the “medicine” is too mature or too tender.

Originally, innate Qian Metal lies hidden in the Kun position: at this point Yin harbors Yang within—though it resembles the “one” in the Kan trigram, it is like gold sunk at the bottom of water, concealed and not yet revealed. Only when “Metal in water” appears—like the moon rising in the Dui (west) position—is it Metal that can be used. Gathering it in the brief instant of the “one tally” is precisely when Qi is present but form has not yet solidified.

Taking from Dui is like taking from Kan; generating in Dui is like generating in Kun. But without the refined light of Qian the Father (Heaven, Yang), this great medicine cannot be produced. Here one must let him be host and oneself be guest: he floats upward while one sinks downward. Host and guest, float and sink—all are coordinated in the cauldron; only then does one see that setting up the cauldron and vessel: the subtle point lies in “emptiness.”

Master Tao (Tao Hongjing) said: “Inside cauldron and vessel there is originally nothing. In the period of ‘two-seven’ (fourteen days, or one full cycle), one resonates with the refined light of Qian the Father, and Yang Qi first stirs. Inside the Qian cauldron, too, there is originally nothing. At the moment of gathering, one draws in Kun the Mother’s Yang lead, and the Golden Elixir first congeals. It is all wrought from empty nothingness. The so-called cauldron and vessel are merely borrowed to hold and operate the process.” This is extremely subtle, so it is recorded here.

Chapter 28: Qian-Kun and Kan-Li

Innate heaven is Qian-Kun; acquired heaven is Kan-Li. Yet innate heaven is not only Qian-Kun—it also includes Kan-Li; acquired heaven is not only Kan-Li—it also includes Qian-Kun. Why?

Innate Qian-Kun: Before the pristine body is broken, within one embodies the Qian image with Yang firm, without one embodies the Kun image with Yin firm—hence they are called innate Qian-Kun.

Acquired Kan-Li: By middle age, primordial Yang has leaked; Kun wraps Qian Yang and becomes Kan, Qian wraps Kun Yin and becomes Li—hence they are called acquired Kan-Li.

What Roles Do Qian-Kun and Kan-Li Play in the Pre-Heaven and Post-Heaven?

In the Pre-Heaven (xiantian) state—the undifferentiated, original condition—Qian-Kun and Kan-Li are already present together. Here Qian-Kun serves as the dingqi (the “furnace and vessel” of inner alchemy: the frame that holds and refines), while Kan-Li serve as the yaowu (the “medicinal” ingredients that take part in transformation).

Once we enter the Post-Heaven (houtian) realm—the body and its everyday processes—the picture inverts: Kan-Li become the miaoyong (the practical skill, the method of adjusting the fire and adding or withdrawing), and through them one returns the condition to the original body of Qian-Kun (back to the Pre-Heaven structure).

Two Different Senses of “Pre-Heaven Kan-Li”

First: the method used in Post-Heaven self-refinement (lianji) is also often called Pre-Heaven Kan-Li. It refers to qu kan tian li (drawing yang from Kan to fill Li), by which one refines the Yuye Huandan (Jade Liquid Return to the Elixir)—an inner-cultivation “return to the elixir” attainment in the lianji and qi-transformation line of work.

Second: the method used in Pre-Heaven return to origin (huanyuan) likewise bears the name Pre-Heaven Kan-Li. It refers to qu kan hua li (Kan yang merges into Li to complete return to origin), yielding Jinye Huandan (Golden Liquid Return to the Elixir)—a higher stage of inner elixir achievement in the huanyuan line.

Thus “drawing from Kan” in both Pre-Heaven and Post-Heaven practice may be labeled “Pre-Heaven” in name; the difference often lies not in the wording but in whether it is truly “from another house, planted in our house”—whether one uses the genuine Pre-Heaven root and method recognized by one’s own lineage, or only borrows the name and the form.

Author’s Note (humble opinion)

Pre-Heaven Qian-Kun are the tianyuan yaowu (the “medicine” whose source is Heaven); just as Post-Heaven Kan-Li are the renyuan yaowu (the “medicine” that starts from the human body in its Post-Heaven state). A youth who receives the secret and meets a master may guard Qian-Kun in seated practice and attain the Dao; once one falls into Post-Heaven discourse and practice, Qian-Kun in name and appearance are recast as dingqi.

Gathering and Refining

Gathering and refining means: from the “other house” (external conditions, the object of practice) obtaining Yang Lead, then refining and transforming the Pearl-Child Qi within one’s own body.

Yang Lead is also called Earth Soul (Dipo). It lies hidden in the most yin place outside the body, hence the name “Earth Soul.” If one can obtain it during the refining-the-self stage, one can restrain the drifting nature of Mercury within the body, so that Mercury and Lead unite and turn into sand (the first inner form of the elixir). The Wondrous Realizations (Awakening to Reality) says: “Simply seize Earth Soul and capture sand and Mercury”—the crux is whether one knows how to gather and how to refine.

How to gather? Gathering is “gathering without gathering.”

How to refine? Refining is “refining without refining.”

What is gathering without gathering? When the dragon is at ease and the tiger is still (mind and breath are undisturbed, emotional thoughts do not arise), and one holds the feminine and does not act as the masculine (keeps to softness and does not rashly stir yang), then in the month of Establishing Zi (around the winter solstice, when the one yang first rises), as yang begins to ascend, Shen (spirit) rises with it and moves counter to the ordinary flow, entering the cauldron (ding); following the momentum, one draws it in—that is gathering without gathering.

What is refining without refining? Once what belongs to the other house has entered one’s body, the medicine is the fire; when the two long mingle, yin substance naturally transforms and yang grows accordingly, accumulating in the furnace (lu) and transforming on its own—that is refining without refining.

In this process one must concentrate Shen and wait, only then can one gather; one must regulate the breath and hold steady, only then can one refine. When Jing (essence) is exhausted and transformed into Qi, the belly is full, and only then can Neidan (internal elixir) form.

Chapter 30: Detailed Essentials of the River Chariot

The River Chariot (He Che) is the essential method for circulation after the medicine is obtained; it is not the sort of technique that relies on visualization, pressing acupoints, or forcibly moving Qi. It concerns the advance and retreat at midnight and noon (Zi and Wu), the opening and closing of yin and yang, and the ascent and descent inside and outside—the fire phases (huohou) of heaven and earth’s natural order, without forcing them by human effort.

From laying the foundation (zhuji) onward, once the Golden Cauldron (Jinding) is full, one adjusts inner breath and concentrates inner spirit; spirit and breath mutually rely, wind and fire interweave, and suddenly the numinous mechanism turns: advance and retreat, opening and closing, ascent and descent all move like the cycles of heaven and earth—this is the principle of the River Chariot.

Once the foundation stage of internal alchemy is complete and the Golden Cauldron within is full—the place where essence and Qi gather as if the vessel were already sufficient—you should regulate the breath inward and gather the spirit inward. Spirit and breath depend on each other; when “wind” (breath) and “fire” (primordial Yang) join, it is as if a spiritual sprout suddenly appears and the Qi truly begins to stir. That is when you should set the “River Chariot” in motion—the image of using mind-intent and inner Qi to drive essence along the circuit of the Governing and Conception vessels. Refine so that essence and Qi rise from below, turn from the back toward the front, ascend along the Governing Vessel, flow upward against the ordinary direction through the Celestial Valley (the region of the posterior crown and the Brain Gate), and return to the Central Palace (where the Dantian and the Yellow Court reside). These are the steps to follow after you have “obtained the medicine.”

Sadly, those who later lacked true transmission often fell into “stored visualization and forced circulation”—only imagining in the mind and mechanically pushing Qi upward. The comings and goings were empty; what good was that for real practice? Because so few could grasp this subtlety, masters found it hard to speak plainly. Here is an attempt: the secret lies in “keeping intention guarding within, while spirit steers without.”

As soon as those words are spoken, doubts multiply: is not the true spirit the same as true intention? How can you split them into two and have each manage its own task? And if one must preside within and also without, how can one person fill two roles? The doubt is understandable. Know this: when spirit keeps to the inner court, what matters is fixed concentration, not reckless circulation; once you “circulate,” you cannot avoid mobilizing intention. The subtlety of the “round of heaven” (the timing of essence and Qi circling the Governing and Conception vessels) is that outward movement seems effortless while the inner hand truly labors—so the inner hand must be borne by intention.

It is like someone sitting before a lamp: the shadow on the wall moves when the body moves. Or speech in the room and sound beyond the wall: when words go out, sound goes out. Intention is like the “body” and “speech” of spirit; spirit is like the “shadow” and “sound” of intention—they were never separate, never cut off. Thus when intention plans within, spirit naturally moves without: the two are still one; moving within is moving without. You need not deliberately watch over both; naturally they know each other. How so? True intention stays centered to adjust the breath; inner responds to outer, and from the start it knows there is an “inner.” When true intention flows through the passes and over the crown, there is again a faint mutual knowing: is that spirit or intention? Spirit is still this, intention is still this; inner answering outer and outer answering inner are one body with two faces—not two people splitting the work.

Chapter 30 (continued): Spirit and Intent Know Each Other

Does what people call “shen huan”—the return of Shen (spirit)—mean exactly this? Master Wu said: “There are two subtle purposes that open into each other,” and that is probably what he meant. I do not know how Shen and yi (intent) take on form and divide into places, or how inner and outer respond to each other; I only treat that not-knowing as real understanding. I simply follow my own yi and regulate what is within: when qi stirs here, qi rises there; when wind rises here, wind carries there. Here is yi, there is Shen—Shen and yi, separate yet not separate. It only feels as if the one who keeps watch within is managing household affairs, while the one who steers outward has already reached the heavenly pass—yet one cannot say why this “knowing each other in two places” has such a subtle purpose. Mysterious, mysterious—as if riding an immortal raft on the silver river (the Milky Way), facing the blue heaven at dawn, then returning to Huangting (the central inner chamber, the middle Dantian). The pivot turns freely, Shen and qi flow— utterly joyful. Day after day the cycle turns, morning after morning the exchange runs; qi rushes through the hundred joints and fills the three palaces (upper, middle, and lower Dantian). Then the “medicine” gained is not wasted in idleness, and true qi accumulates all the more. Alas! People miss the point of heche (the River Cart—the orbital carriage of true qi in circulation) and toil at empty “transport,” wasting heart and strength. Unless the true transmission is explained in detail, no matter how widely you search and copy, it is in vain.

Chapter 31: On True Heart

The way of the Golden Elixir depends on obtaining true Shen, true qi, and true Jing (essence)—only then can creation and transformation be completed. Yet without true heart (zhenxin), one cannot obtain these three either. What is called true heart is that first stirring before conscious thought has arisen, before human desire has joined, before yin influence has stained it.

The subtle path of self-cultivation lies in taking hold through ding (fixed stillness) and jing (quietude). If one who studies the Dao has not yet fully refined lianji (self-refinement—first correcting body and mind and subduing ingrained habits), effort at this step alone is usually what helps at all.

This is like the strategist’s “strike where they do not expect, hit where they are unprepared”—you must act before thoughts pile up and the heart has already stirred.

When the mind is occasionally clear and bright, seal the sanbao (Three Treasures—often the eyes, ears, and mouth, or essence, qi, and shen so they are not drained outward) at once and concentrate the spirit while regulating the breath: inner fantasies do not run outward, and outer conditions do not invade the heart. Desire has not yet risen; apply effort then and there is response.

Before shishen (the everyday, discriminating, calculating mind) busies itself, one can illumine the true shen; before turbid qi is stirred, one can nourish true qi; before jing is scattered through lust and dissipation, one can guard true jing. With single-minded guarding, reach utmost emptiness and hold fast to quietude (from the Daodejing: “attain the utmost of emptiness; hold firmly to stillness”), and one can even recognize xuanguan (the critical pass in neidan where spirit and qi meet in stillness).

This is the foremost meaning of xingming shuangxiu (dual cultivation of xing—spirit-nature—and ming—essence and qi). To apply the true heart thus—is that not subtle?

Wait until affairs, social obligations, even laughter, talk, food, and drink have already arisen, the machinations of the heart are touched, and you force restraint—the inner mind is already adrift and stray thoughts have come first. To stop when you can stop is luck at best; if stopping gives rise again and brushing away returns, the heart and will grow weary: useless effort, with what benefit for the Dao?