--- title: "崔公入藥鏡註解 – English Interpretation | Daozang" url: "https://daozang.app/en/text/KR5a0136/" canonical: "https://daozang.app/en/text/KR5a0136/" lang: "en" edition: - "Source: Kanripo (Kyoto University)" - "Daozang section: 洞真部" - "Kanripo ID: KR5a0136" - "Base edition (Kanripo): 正統道藏・涵芬樓版 (HFL)" - "Witness (Kanripo): 正統道藏・涵芬樓版 (HFL)" - "Size: 1 volume · 6,030 characters" source: "Kanripo 漢籍リポジトリ（京都大学）" license: "CC BY-SA 4.0" --- # 《崔公入藥鏡註解》 Dongzhen 洞真部 · 1 volumes · 6,030 characters ## About this edition - **Source**: Kanripo (Kyoto University) - **Daozang section**: 洞真部 - **Kanripo ID**: [`KR5a0136`](https://github.com/kanripo/KR5a0136) - **Base edition (Kanripo)**: 正統道藏・涵芬樓版 (`HFL`) - **Witness (Kanripo)**: 正統道藏・涵芬樓版 (`HFL`) - **Size**: 1 volume · 6,030 characters ## Vol. 1 崔公入藥鏡註解序成五 神仙之學豈凡夫俗子之可聞必是大根大 器决烈丈夫明眼高士之可爲也且夫學者 爲者何事外則窮天地施化之理内則明身 心運用之機然雖如是宣尼若不遇老子親 授故無猶龍之歎瞿曇不是古聖再來豈有 出世之見所以學者如牛毛達者如麟角此 無他在乎得傳與不得傳耳神仙之學不過 修鍊性命返本還源而已採先天一炁以爲 丹母運後天之氣以行火候以火煉性則金 神不壞以火鍊其命則道氣長存换盡陰濁 之軀變成純陽之體神化自在應運無窮豈 不奇哉余見其今之學仙者紛紛之多及至 與其辯論眞訣人各偏執一見不合先師正 傳之道觀其崔公入藥鏡八十二句言簡而 意盡貫穿諸丹經之骨髓予不愧管窺之見 遂將吾師所授口訣每四句下添一註脚剖 露玄機作人天眼目後之來者與我同志試 留心玩誦斷斷有神告心悟之效無疑也或 者有云吾註不足爲信而崔公之言當以爲實依而行之信而從之運鍊一身則學仙之能事畢矣脩江混然子序崔公入藥鏡注解 混然子注先天炁後天炁得之者常似醉 先天炁者乃元始祖炁也此祖炁在人身 天地之正中生門密户懸中高處天心是 也神仙修鍊止是採取先天一炁以爲丹 **Interpretation** "Commentary on Master Cui's Mirror for Compounding the Elixir" – A Vernacular Interpretation: The study of immortal cultivation is not something ordinary people can easily comprehend. It requires individuals of profound spiritual roots and unwavering determination, or those with exceptional insight and wisdom to practice. What exactly does a cultivator need to do? Externally, one must investigate the laws governing the movement of heaven and earth; internally, one must penetrate the mysteries of body and mind. Yet even so, just as Confucius (Xuanni) would never have uttered his "admiration for the dragon" without Laozi's personal guidance, or as Śākyamuni (Qutan) could hardly have attained transcendent wisdom unless he were an incarnation of ancient sages—so too are Daoist practitioners as numerous as hairs on an ox, while those who attain the Dao remain as rare as unicorn horns. The crucial difference lies in whether one receives authentic transmission. The essence of immortal cultivation lies in returning to the origin through the dual cultivation of nature and life (xingming shuangxiu): taking the primordial qi (the universe's fundamental energy) as the foundation of the elixir, while employing postnatal breath to regulate the firing process. Refining one's nature with true fire enables the spirit (shen) to become indestructible; refining life with true fire allows the Dao's energy to endure eternally. Transforming the turbid mortal body into a body of pure yang leads to the state of supernatural freedom and harmony with heaven and earth—is this not truly marvelous? Observing contemporary immortal seekers, though numerous, I find their discussions of true methods often fragmented and deviating from orthodox transmission. Master Cui's Mirror for Compounding the Elixir encapsulates the essence of numerous alchemical classics in just eighty-two concise lines. Presuming upon my limited understanding, I've appended commentary after every four lines based on oral instructions from my master, revealing their hidden mysteries to guide future practitioners. Readers who study this attentively will surely receive divine inspiration leading to enlightenment. Should anyone doubt my annotations, let them know Master Cui's original text is wholly trustworthy—by practicing accordingly and completing the transformation of nature and life, the great work of immortal cultivation will be accomplished. [Main Text Commentary] "Primordial qi, postnatal qi—those who obtain it remain perpetually as if intoxicated": Primordial qi is the universe's most fundamental energy (yuan shi zu qi), residing in the human body's central axis, deep within the dantian at the position called "Celestial Heart" (tianxin). The key to immortal cultivation lies in gathering this primordial qi as the foundation for the Golden Elixir (jindan). 母後天炁者乃一呼一吸一往一來内運 之炁也呼則接天根吸則接地根呼則龍 吟而雲起吸則虎嘯而風生綿綿若存歸 于祖炁内外混合結成還丹自覺丹田火 熾暢於四肢如癡如醉美在其中此所以 得之者常似醉也道德經云谷神不死是 謂玄牝玄牝之門是爲天地根綿綿若存 用之不勤易坤卦云黄中通理正位居體 美在其中而暢於四肢如斯之謂也日有合月有合窮戊己定庚甲 日月者太陽太陰也天有黄道爲度三百 六十五度四之一其運轉也一日一周日 月行乎其間往來上下迭爲出入此所以 分晝夜而定寒暑也當冬至之節一陽生 于復日從北行月從南行夏至之節一陰 生于姤日從南行月從北行日行一日一 度至三十度與太陰會月本無光借日之 光月行一日十二度有零至三十日行滿 周天之度每月晦朔與太陽同會所行之 官日月合壁晦象年終朔象歲首會而復 離離而復還月因日以受其明陽魂漸長 陰魄漸消至初八日夜陽半陰半爲上弦 至十五日夜與日對照爲望故圓圓滿之 極其理當虧于是陰魄漸長陽魂漸消至 二十三日夜陰半陽半爲下弦至三十日 夜爲晦又復與日同會此天之日有合月 有合也反求於身吾身一天地亦有日月 也以身爲乾坤以坎離爲藥物以日月運 **Interpretation** This scripture discusses the movement of "postnatal Qi" (Hou Tian Qi) in Daoist Neidan (internal alchemy) practice and its correspondence with celestial rhythms of the sun and moon. On cultivating postnatal Qi: Postnatal Qi refers to the vital energy circulating through respiration. During exhalation, one connects with the celestial root (Baihui point at the crown), while inhalation links with the earthly root (Yongquan point at the soles). Exhalation resembles a dragon's hum summoning clouds, inhalation mimics a tiger's roar stirring winds. The breath should flow continuously like unbroken silk, returning to the primordial ancestral Qi (the most fundamental life energy), blending internal and external energies to ultimately form the "returned elixir" (Huan Dan, the internal alchemical achievement). Advanced practitioners may experience warmth in the Dantian (energy center), limb comfort, and ecstatic trance states. The Daode Jing's reference to "the valley spirit never dying" describes this mystical cultivation state. On celestial movements: The ecliptic path governs the heavens - the sun advances one degree daily, while the moon travels over twelve degrees. Lunar-solar conjunctions occur during new moon (Shuo) and dark moon (Hui) phases. The moon's cyclical transformations are: - First quarter moon (8th day) - balanced Yin-Yang - Full moon (15th day) - Yang energy culmination - Third quarter moon (23rd day) - balanced Yin-Yang - Dark moon (30th day) - Yin energy culmination Practitioners should visualize the body as a microcosm: - The physical form symbolizes Qian-Kun (heaven-earth) - Kidney Qi (Kan) and heart Qi (Li) serve as alchemical ingredients - Yin-Yang energies must be regulated like celestial movements The crucial method involves balancing "Wu-Ji" (central spleen-earth) and "Geng-Jia" (metal-lung and wood-liver energies), representing essential Neidan techniques. (Note: The mentioned Fu and Gou hexagrams from the Yijing symbolize Yin-Yang transformations, used here as metaphors for internal energetic changes in alchemical practice.) 行爲火候百姓日用而不知豈知行之吾 身與天地日月無不同也當作丹之時運 日月之雙輪簇陰陽於一息日月歸鼎陰 陽構精烹之煉之結成聖胎此吾身日有 合月有合也了眞子曰玉池常滴陰陽髓 金鼎時烹日月精是也既明日月之合必 窮戊己之源戊已者中央土也水火分爲 上下木金列於東西木爲火母金爲水母 若非戊己之功水火不能既濟金木不得 歸併當施化之際是用戊土從坎起進之 以陽火己土從離降退之以陰符攝回四 象而同爐此戊己之功也既窮戊己之理 必定庚甲之方庚西方金也情也虎也甲 東方木也性也龍也言人之情好於馳騁 見物即逐如虎昌狂故每傷於性性被情 迷不能爲主如龍奔騰故二物間隔大修 行人制之不難遇此時正好下手施功須 仗黄婆媒合旋斗柄之機一息之間即得 金木歸併情性合一龍虎入鼎心虚湛然 此所以定庚甲也丹家妙用宜乎生甲生 庚學者不可不知也上鵲橋下鵲橋天應星地應潮 人身夾脊比天之銀河也銀河阻隔而有 靈鵲作橋故有鵲橋之說人之舌亦言鵲 橋也凡作丹之時以黄婆引嬰兒上昇泥 丸與姹女交會名曰上鵲橋也黄婆復徘 徊咲引嬰兒姹女同歸洞房必從泥丸而 降故曰下鵲橋也黄婆嬰兒姹女非眞有 **Interpretation** This scripture elucidates the core principles and practical methods of Daoist Neidan (internal alchemy) cultivation, interpreted in modern terms as follows: The crux of cultivation lies in mastering "fire timing" (the regulation of intention during practice) - something ordinary people employ daily without realizing it. In truth, the operational principles of the human body mirror those of heaven, earth, sun and moon. During alchemical practice, one must harmonize the body's Yin and Yang Qi like the celestial movements of sun and moon, allowing them to intermingle within the Dantian (the cauldron), where through refinement they coalesce into the "sacred embryo" (the nascent form of the internal elixir). The text mentions "Wu-Ji" representing the central earth element, which serves as the crucial mediator between metal, wood, water and fire. Just as metal generates water and wood generates fire, without the harmonizing function of central earth, Yin and Yang cannot achieve balance. Practitioners must guide Yang Qi (Wu earth) to ascend from the kidneys (Kan position) while directing Yin Qi (Ji earth) to descend from the heart (Li position), thereby returning the four manifestations to their origin. "Geng-Jia" respectively represent western metal (emotions and desires, symbolized as the tiger) and eastern wood (original nature, symbolized as the dragon). Ordinary people are often driven by desires, much like a rampaging tiger that harms one's fundamental nature. Cultivators must employ the "Yellow Matron" (symbolizing true intention) to harmonize emotions and nature, facilitating the union of dragon and tiger within the Dantian. The text's mention of the "Magpie Bridge" refers to crucial energetic passages: the upper bridge at the tongue (connecting the Conception and Governing vessels) and the lower bridge at the perineum. During practice, when true intention guides Jing (essence) and Qi upward to the Niwan (upper Dantian), this is called "ascending the Magpie Bridge"; its return to the lower Dantian is termed "descending the Magpie Bridge." The "Yellow Matron," "infant," and "maiden" are all metaphors representing true intention, kidney essence, and heart-mind respectively. Finally, the text emphasizes aligning practice with celestial timing - just as stars influence tides, the body's Qi and blood circulation follow natural rhythms. These cultivation terms are all metaphors describing the intrinsic energetic transformations within the human organism. 也乃譬喻之說無出乎身心意三者而已 默運之功内仗天罡斡運外用斗柄推遷 起火之時覺眞氣騰騰上昪如潮水之初 起直上逆流故曰天應星地應潮也丹經 云工夫容易藥非遥撥動天輪地應潮是 也起巽風運坤火入黄房成至寶 作丹之法乃鍊吾身中眞鉛眞汞也鉛遇 癸生之時便當鼓動巽風搧開爐鞴運動 坤官之火沉潜于下抽出坎中之陽去補 離中之陰成乾之象復歸坤位而止片餉 之間發火煅鍊鈆清汞潔結成空炁金胎 歷劫不壞此所以入黄房成至寶也度人 經云中理五炁混合百神十轉迴靈萬炁 齊仙蕭廷芝云大藥三般精氣神天然子 母互相親回風混合歸眞體煅鍊工夫日 日新是也水怕乾火怕寒差毫髮不成丹 修眞内鍊之要鼎中之水不可乾爐内之 火不可寒丹經所謂金鼎常留湯火煖玉 爐不要火教寒是也以外丹言之凡作丹 之時行武鍊文烹之功大要調和火力若 用之太過則火燥水濫不及則水乾火寒 務在行之停句一刻周天水火既濟鼎内 丹結自然而然也若差之毫髮不成丹矣 仙師云藥有老嫩火有斤兩學者不可不 知了眞子有云乎七返九還須識主工夫 毫髮不容差悟眞篇云大都全籍修持力 毫髮差殊不作丹是也鈆龍昇汞虎降驅二物勿縱放 **Interpretation** This passage elucidates several key points of Daoist Neidan (internal alchemy) practice: The metaphor "heaven responds to stars, earth responds to tides" is first explained: during cultivation, the internal transformative work relies on the power of the Celestial Stem (the Big Dipper) to propel the process, while its external manifestation resembles the upward surge of genuine Qi (vital energy) like an incoming tide. The alchemical scriptures state that the method itself isn't difficult—the crucial point lies in accurately harnessing the energies of heaven and earth. Next, it details the concrete method of elixir refinement: one must refine the body's true lead (original Jing/essence) and true mercury (original Shen/spirit). When the Gui-water (kidney essence) begins to generate, the practitioner must mobilize the breath (Xun-wind) and employ the fire of the Dantian (Kun-palace) to elevate the yang energy within the kidneys (yang within Kan) to supplement the yin of the heart (yin within Li). This creates the harmonious interaction of Yin-Yang, forming the Golden Elixir. This process requires repeated tempering to purify the Jing and Qi, ultimately coalescing into the immortal embryo of the Golden Elixir. The Scripture on Salvation (Duren Jing) describes this as harmonizing the Qi of the five organs and concentrating the hundred spirits. Thirdly, it emphasizes the critical importance of fire regulation: during elixir refinement, the water (Jing) in the cauldron must not dry up, nor should the fire (Shen) in the furnace grow too cold. Like boiling medicine, one must master the heat—too strong will scorch it dry, too weak proves ineffective. Precise control of breath and intention is essential to achieve the perfect balance of water and fire (Yin-Yang equilibrium), as the slightest deviation will prevent elixir formation. Finally, it explains the relationship between lead (original Jing) and mercury (original Shen): one must cause the original Jing to ascend while making the original Shen descend—the two mutually restrain yet must never separate. This resembles driving dragons and tigers—one must direct their movement without allowing them to run wild. This constitutes the pivotal factor determining success or failure in alchemical practice. 鈆者坎中一點眞陽謂之龍也汞者離中 一點眞陰謂之虎也凡作丹之時飛戊土 抽坎中之鈆木生火而炎上昪泥丸龍從 火裏出故曰鈆龍昇也用已土攝離中之 汞金生水而流下降丹田虎向水中生故 曰汞虎降也擒捉之功非加武火之力則 鈆龍不昇非用文火之力則汞虎不降一 息周流妙在堅剛著力擒龍虎入鼎烹鍊 化爲王漿故曰驅二物勿縱放也張紫陽 云西山白虎性猖狂東海青龍不可當兩 手捉來令死鬥鍊成一塊紫金霜是也産在坤種在乾但至誠法自然 張紫陽云要知産藥川源處只在西南是 本鄉此所以言吾身西南方乃坤位也人 腹爲坤人首爲乾坤居下爲爐乾居上爲 鼎金丹大藥産在坤種在乾凡作丹採藥 之時必從坤位發端沉潜尾穴温養見龍 當加武火逼逐眞陽之氣逆上乾官交姤 復還坤位而止猛烹極煅結成至寶故曰 産在坤種在乾其中復有先天産藥之時 觀心吸神握定不泄皆助火候之力古仙 往往秘而不言此最上機關人誰知之行 持之間唯在存誠野戰防危法天象地應 化自然故曰但至誠法自然也盗天地奪造化攢五行會八卦 提挈天地握定陰陽攢簇五行合會八卦 此神仙之學也天地者即乾坤也造化者 即陰陽也五行者金木水火土也八卦者 **Interpretation** This passage elucidates the core methodology of Daoist Neidan (internal alchemy) practice, using metaphorical language to describe the movement of Yin-Yang energies within the body. The text employs alchemical symbolism: "lead" represents the authentic Yang Qi (dragon) concealed in kidney water, while "mercury" signifies the genuine Yin Qi (tiger) contained within heart fire. During cultivation, practitioners mobilize the energy of the spleen (represented by Wu-Earth and Ji-Earth) to guide the kidney's Yang Qi upward to the Niwan Palace at the crown of the head (the dragon emerges from fire), while directing the heart's Yin fire downward to the lower Dantian (the tiger returns to water). This process requires the balanced application of "civil and martial fires": martial fire (intense mental focus) propels Yang Qi upward, while civil fire (gentle awareness) guides Yin Qi downward. The poetic verses of Zhang Ziyang (a renowned Song dynasty Neidan master) vividly depict this process: taming the fierce white tiger (Yin energy) and the unruly azure dragon (Yang energy) until they achieve equilibrium, ultimately refining the Golden Elixir. The crux of cultivation lies in the principle that energy originates in the lower Dantian (Kun position) and crystallizes in the upper Dantian (Qian position). The method involves: igniting Yang Qi from the lower Dantian, using martial fire to propel it upward along the Governing Vessel to the crown, then guiding it back downward to the Dantian in repeated cycles of refinement. Key principles emphasized include: 1. "Born in Kun, planted in Qian" – energy generates in the lower Dantian and consolidates in the upper Dantian 2. "Utmost sincerity follows natural law" – practice requires devout concentration aligned with cosmic principles 3. "Gathering the Five Phases, uniting the Eight Trigrams" – harmonizing the energies of the five organs (Five Phases) and integrating the body's Qi dynamics (Eight Trigrams) These represent secret transmission formulas from ancient alchemical masters, requiring sincere practice to fully comprehend. The entire process mirrors the natural patterns of Heaven-Earth interaction and the operations of Yin-Yang and the Five Phases, achieving union with the Dao through the purification and transformation of internal energies. 乾坤坎離震巽艮兊是也且夫天地之大 造化之深五行分布八卦環列以何術能 盗之奪之攢之會之盗者竊也奪者取也 攢者簇也會者合也此言丹家之法妙在 口傳凡作丹眞訣只在些兒消息待時至 氣化藥産神知便當閉風關塞艮户斡天 罡旋斗柄運符火之一息簇三千六百之 正炁回七十二候之要津顛倒五行會合 八卦總歸土釜牢固封閉須臾調燮火發 武鍊猛烹結成聖胎所以一刻工夫奪一 年之節候丹經云人心若與天心合顛倒 陰陽只片時此即一呼一吸能奪造化人 一日有一萬三千五百呼一萬三千五百 吸一呼一吸爲一息則一息之間潜奪天 運一萬三千五百年之數一年三百六十 日四百六十八萬息潜奪天運四百八十 六萬年之數於是换盡陰濁之軀變成純 陽之體神化自在聚則成形散則成風出 有入無隱顯莫測豈不奇哉水眞水火眞火水火交永不老 水居北方在卦爲坎在身爲腎火居南方 在卦爲離在身爲心水中藏火火中藏水 人心中一點眞液乃眞水也腎中一點眞 陽乃眞火也水火分於上下何由而交之 必假戊己眞土擒制逼逐得其眞火上昇 眞水下降同歸土釜水火既濟結成金丹 一炁純陽與天齊壽故曰水火交永不老 也水能流火能燄在身中自可驗 **Interpretation** This passage elucidates the core principles of Daoist Neidan (internal alchemy) practice, using the Bagua (Eight Trigrams) and Wuxing (Five Phases) to explain the mysteries of energy circulation within the human body. It begins with the fundamental laws governing heaven and earth. The eight trigrams—Qian (heaven), Kun (earth), Kan (water), Li (fire), Zhen (thunder), Xun (wind), Gen (mountain), and Dui (marsh)—combined with the Five Phases (Metal, Wood, Water, Fire, Earth), constitute the basic cosmic principles. The essence of alchemical practice lies in "stealing" celestial energies—where "stealing" implies subtle acquisition, "seizing" denotes active appropriation, "accumulating" means gathering, and "merging" refers to integration. These techniques require oral transmission from master to disciple through esoteric instructions. The concrete practice method involves: When internal Qi (vital energy) becomes active, one must immediately close sensory gates (blocking wind passages), collect the shen (spirit) by sealing the mountain gates, and circulate celestial energies like the Big Dipper's rotation. Through each inhalation and exhalation, one gathers the righteous energies of heaven and earth. By inverting the Five Phases and harmonizing the eight trigrams' energies, one ultimately condenses the "sacred embryo" within the Dantian (earth cauldron). Fifteen minutes of such practice yields effects equivalent to a year of natural cosmic cycles—embodying the principle that "when the human heart aligns with the celestial heart, the inversion of yin-yang occurs in moments." The human body undergoes 13,500 breath cycles daily, each secretly absorbing cosmic energies. Prolonged practice transforms the mundane physical form into pure yang substance, achieving mastery over materialization and dematerialization at will. Key emphasis is placed on the interplay of "true water" and "true fire": - True water corresponds to the northern Kan trigram, manifesting as the kidneys containing a spark of true yang (fire) - True fire corresponds to the southern Li trigram, manifesting as the heart containing droplets of true liquid (water) Though water and fire naturally separate, they require mediation through the central spleen earth (Wu-Ji) to make true fire ascend and true water descend, merging in the Dantian. This "water-fire harmony" generates the Golden Elixir, conferring longevity. The conclusion notes that water's fluidity and fire's combustibility manifest concretely within the body—practitioners can verify this through direct experience. Saliva represents water while Dantian warmth manifests fire; their spontaneous fusion demonstrates successful cultivation. 水在上故能流潤於下火在下故能炎燄 於上此天地水火昇降自然之理人身作 丹運用之時亦復如是故曰在身中自可 驗也是性命非神氣水鄉鈆只一味 性即神也命即氣也性命混合乃先天之 體也神氣運化乃後天之用也故曰是性 命非神氣也修鍊之士欲得其性靈命固 從下手之初必是採水鄉之鈆水鄉鈆者 坤因乾破而爲坎坎水中而有乾金金爲 水母母隱子胎一點眞陽居於此處遇身 中子時陽動之際急急採之紫陽所謂鈆 遇癸生須急採採時須以徘徊之意引火 逼金正所謂火逼金行顛倒轉自然鼎内 大丹凝只此一味爲大道之根雲房云生 我之門死我户幾箇惺惺幾箇悟夜來鐵 漢細尋思長生不死由人做指此一味直 欲世人於此尋之方是鍊丹之本丹經云 好把眞鈆著意尋華池一味水中金是也歸根竅復命關貫尾閭通泥丸 作丹妙用要明玄關一竅一性正位萬化 歸根復命之道必由三關而轉故曰歸根 竅復命關也當復命之時飛神海底存火 燻蒸精化爲氣撥動頂門關捩從尾閭徐 徐提起直上泥丸交姤鍊氣化爲神神居 泥丸爲本官則有萬神朝會故曰貫尾閭 通泥丸也火師汪眞君奥㫖云夾脊三關 透頂門啣花騎鹿走如雲捉花騎鹿踏雲 去霍地牛車前面迎黄庭經云子欲不死 **Interpretation** This passage from the *Annotations on Cui Gong's Mirror for Compounding the Medicine* explains the fundamental principles and methods of Daoist Neidan (internal alchemy) practice: Water must reside above to descend and nourish, while fire must remain below to ascend and blaze—this reflects the natural movement of water and fire within heaven and earth. The same principle applies to Neidan cultivation within the human body, where these phenomena can be personally verified. Here, the terms "nature and life" (xingming) do not refer to ordinary Shen (spirit) and Qi (vital energy). "Nature" (xing) denotes the primordial Yuanshen (original spirit, fundamental consciousness), while "life" (ming) signifies the primordial Yuanqi (vital life force). The union of nature and life represents the original state of being prior to manifestation, whereas the circulation of spirit and Qi pertains to their functional expressions in the conditioned world. Practitioners seeking to achieve "luminous spirit and stabilized vitality" must first gather the "lead from the watery region"—the primordial Yuanjing (essential essence) stored within the kidney water. The so-called "lead from the watery region" refers to how the Kun hexagram (pure yin) transforms into the Kan hexagram (kidney water) through the influence of the Qian hexagram (pure yang), with the Kan water containing the Qian metal (primordial essence). Like a mother carrying a fetus, this spark of true yang lies concealed here. When the body manifests signs of the "living midnight" (huo zishi, the stirring of primordial yang qi), one must immediately gather it. As Master Zhang Ziyang instructed, "When lead emerges with the gui-water, gather it urgently"—this requires using intention that is neither clinging nor neglecting to guide the fire (heart-mind) in urging the metal (essence) to move. This is the "fire forcing metal to move in reverse rotation," where heart-fire descends to illuminate kidney-water, causing the essence-qi to reverse course and ascend. Master Yunfang (Zhongli Quan) said: "The gate that gives me life is also the door to my death—how many are truly awake to this?" These lines point precisely to this "metal within water" (essence within the kidneys), the crucial element for longevity. As alchemical scriptures state: "Search diligently for this true lead—the single flavor of metal within the Hua Pool's water." This conveys the same meaning. The key to practice lies in comprehending the "mysterious pass single aperture" (xuan'guan yi qiao), the gateway where primordial qi manifests. The work of "returning to the root and restoring life" (guigen fuming) must be accomplished through the circulation through the three passes (tailbone, spine, and jade pillow). At the stage of restoring life, one must concentrate the spirit-intent at the "sea bottom" (perineum), using true fire to gently steam the essence until it transforms into qi. This qi is then gradually drawn up from the tailbone, ascending along the spine directly to the Muddy Pellet Palace (upper dantian), where the union of dragon and tiger refines qi into spirit. When the spirit resides in its original palace at the crown, the vision of "ten thousand spirits paying homage" appears. Hence the saying: "Pierce the tailbone to connect with the Muddy Pellet" (fully opening the governing vessel). The secret verse of Fire Master Wang Zhenjun states: "Penetrate the three spinal passes to reach the crown, riding flower-adorned deer through clouds," while the *Yellow Court Scripture* advises: "If you wish not to die"—both references point to this alchemical process. 修崑崙還元篇云悟道顯然明廓落閑閑 端坐運天關道德經云歸根曰靜靜曰復 命其說是已眞橐籥眞鼎爐無中有有中無 橐者虚器也鞴也籥者其管也竅也言人 晝夜一呼一吸之氣氣爲之風如爐鞴之 抽動風生于管爐火自炎乆乆心息相依 丹田如常温暖此吾身有眞橐籥也道德 經云天地之間其猶橐籥乎虚而不屈動 而愈出是也鼎者乾也性也爐者坤也命 也既鼓動吾身之橐籥必採藥物以入鼎 採藥之時加武火之功以性斡運於内以 命施化於外片餉之間乾坤合一神炁交 會結成還丹以爲聖胎故曰眞鼎爐也既 得還丹成象以文火温養虚心以守其性 實腹以養其命恍惚杳冥之中無中生有 有中生無此即靜極復動動極復靜故曰 無中有有中無也托黄婆媒姹女輕輕地默默舉 黄婆姹女皆强名也黄婆者坤土也即戊 己土也又言意也姹女兊金也兊爲少女 金隱水中凡作丹必托黄婆爲媒通姹女 之情以戊土藏火火逼金行當起火之初 受炁且柔要當撥轉頂門關捩從尾穴輕 輕地默默而舉須臾火力熾盛河車不可 暫停運入南官復還元位嫁與金公而作 老郎崔公苦口叮嚀以謂世人不達還丹 之㫖故喻托以黄婆媒於姹女直欲世人 曉此理也悟眞篇云姹女遊行自有方前 **Interpretation** This passage elucidates the essential principles of Daoist Neidan (internal alchemy) practice. It begins by emphasizing that the foundation of cultivation lies in returning to the original state of stillness, as stated in the *Dao De Jing*: "Returning to the root is called stillness; stillness is called returning to one's destiny." The text employs the metaphor of the "true bellows" (zhen tuoyue) to describe the human respiratory system: the "bellows" (tuo) represents the lungs as a windbox, while the "pipes" (yue) symbolize the airways. Just as inhalation and exhalation circulate Qi (vital energy) within the body, keeping the Dantian (energy center) warm, this mirrors the *Dao De Jing*'s observation: "Is not the space between heaven and earth like a bellows?" The "true cauldron and furnace" (zhen dinglu) refers to the core of alchemical practice: the cauldron symbolizes Qian (heaven, representing innate nature), while the furnace represents Kun (earth, representing life force). During cultivation, one must mobilize internal Qi (the bellows) to gather Jing (essence, the "medicine") into the cauldron. First, "martial fire" (intense mental focus) is used to fuse Shen (spirit) and Qi, forming the "returned elixir" (huandan, the internal elixir). Then, "civil fire" (gentle awareness) nurtures it, achieving the dynamic equilibrium of movement and stillness—the state of "presence within absence, absence within presence." The passage further illustrates with the allegory of the "yellow matron" (huangpo) and the "maiden" (chanü): the yellow matron signifies intentionality (associated with the central Earth phase), while the maiden represents kidney Jing (associated with the Metal phase). Practitioners must guide essence with awareness, gently raising it from the coccyx up the Governing Vessel to unite with the heart-mind. Master Cui employed this metaphor specifically to help ordinary people comprehend the process of refining the elixir, echoing the *Wuzhen Pian*'s teaching: "The maiden's journey follows its own course"—essence circulates along defined pathways. (Note: "Martial fire" denotes intense meditative focus; "civil fire" indicates gentle sustaining awareness; the "river chariot" refers to the circulation of essence through the Conception and Governing Vessels; the "Southern Palace" signifies the heart; and the "metal lord" represents the original spirit.) 行須短後須長歸來却入黄婆舍嫁箇金 公作老郎是也一日内十二時意所到皆可爲 意者性之用即眞土也一日之内十二時 辰有一年之節候自子時至辰巳六時屬 陽自午時至戌亥六時屬陰一陽來復身 中子時也一陰生姤身中午時也且夫水 火間于南北木金隔於東西此四象何由 而合必假意以通消息是以天地造化一 刻可奪一日之内十二時中無晝無夜念 兹在兹常惺惺地動念以行火息念以温 養火此所以意所到皆可爲也飮刀圭窺天巧辨朔望知昏曉 飲者宴也刀者水中金也圭者戊己眞土 也言作丹採藥之時必採水中之金金不 得自昇必假戊土化火逼逐金行度上泥 丸金至此化爲眞液如瓊漿甘露一滴落 于黄庭宴之味之津液甘美故曰飲刀圭 也窺者觀也言能觀天道運化之功遂執 天而行旋吾身斗柄之機一刻之間能奪 天地造化故曰窺天巧也陰符經所謂觀 天之道執天之行盡矣純陽詩曰縱横北 斗心機巧顛倒南辰膽氣雄是也辨朔望 者以一歲言之冬至爲朔夏至爲望以一 月言之初一爲朔十五曰爲望以一日言 之子時爲朔午時爲望以一時言之初一 刻爲朔正四刻爲望以六十四卦言之復 卦爲朔姤卦爲望以一身言之尾穴爲朔 泥丸爲望子官進火爲朔午位退符爲望 **Interpretation** This scripture elucidates the methods and principles of Daoist Neidan (internal alchemy) cultivation: During practice, one must seize the opportune moment, beginning with brief sessions that gradually extend until the energy settles in the "Yellow Matron" (referring to the middle Dantian). Like marrying off a daughter, this process refines the "Golden Duke" (the Jing-essence stored in the kidneys) into the "Aged Youth" (pure Yang Qi). All twelve two-hour periods (Shichen) of the day are suitable for cultivation, with the key lying in the application of intention. Intention arises from the heart-mind's nature, representing "True Earth" (the harmonizing Qi that balances Yin and Yang). The day divides into Yin-Yang phases: from Zi (11 PM-1 AM) to Si (9-11 AM) belongs to Yang, while Wu (11 AM-1 PM) to Hai (9-11 PM) pertains to Yin. The Zi hour corresponds to the body's nascent Yang energy, while Wu hour marks the birth of Yin. Water and fire (heart and kidneys) reside in north-south opposition, wood and metal (liver and lungs) separate east-west. To unite these Four Symbols (four energetic forces), one must employ intention as the mediating bridge. Heaven and Earth's creative moments pass fleetingly, so practitioners must maintain constant vigilance—activating the "fire" (propelling Jing-Qi circulation) during movement of intention, and gently nurturing (preserving energy) during stillness. "Drinking the knife and tablet" refers to ingesting the elixir: the knife symbolizes metal within water (kidney Jing-essence), while the tablet represents the genuine earth of Wu-Ji (the transformative Qi of spleen and stomach). During alchemical refinement, one gathers kidney Jing-essence, then through spleen-stomach transformation drives it upward to the Muddy Pellet Palace (upper Dantian at the crown), where it condenses into nectar-like true liquid descending into the Yellow Court (middle Dantian). "Observing heaven's ingenuity" means discerning the Dao's operational patterns, grasping the body's internal rotation of seven-starred energies like the Big Dipper, thereby seizing creation's pivotal opportunities. As Lü Dongbin's poetry states, one must master the profound mechanism of the Dipper's revolutions. Discerning the lunar phases (critical Yin-Yang transition points) operates on multiple levels: annually, the winter solstice marks Shuo (Yin's exhaustion and Yang's birth) while the summer solstice signifies Wang (Yang's culmination and Yin's emergence); monthly, the new moon is Shuo and the full moon Wang; daily, Zi hour is Shuo and Wu hour Wang; in practice, Qi activation at the coccyx (Weilü point) is Shuo while energy saturation at the crown is Wang; advancing the fire during Zi hour is Shuo, while withdrawing the tally during Wu hour is Wang. 既明此理又要知其曉昏昏者暮也曉者 朝也於卦有朝迍暮蒙之理一卦六爻顛 倒用之遂爲兩卦朝迍一陽生于下暮蒙 一陰生于上一陽一陰一進一退人身運 化與天地同也達此理者可以長生乆視 與鍾吕並駕同曰而語矣有何疑哉識浮沉明主客要聚會莫間隔 浮者汞也沉者鈆也離汞居上曰浮坎鈆 居下曰沉修丹之訣沉者必使其昇浮者 可使其降故曰識浮沉也既識浮沉須明 主客主者命也客者性也有身則有命有 命則有性性依命立命從性修是以命爲 性之母故爲主性爲命之子故爲客日逐 之間借身爲用仙師所謂讓他爲主我爲 賓是也既明主客以鈆汞而同爐主客而 同室綿綿若存於二六時中迴光返照打 成一片道滿太虚若夫時至氣化機動籟 鳴火從臍下而發水向頂中而生其妙自 有不期然而然者孔子所謂道也者不可 須臾離也可離非道也程子亦云常心要 在腔子裏虚靖天師曰神一出便收來神 返身中炁自回如此朝朝與暮暮自然赤 子産靈胎此所以要聚會莫間隔也採藥時調火功受氣吉防成凶 採藥時者乃身中一陽來復之時也於斯 時則當閉關行火之功妙在調燮停匀從 三關運轉一舉三時周流復位萬氣凝眞 當此之時獨受於我神之暢快喜慶難言 **Interpretation** This scripture expounds the core principles and practical methods of Daoist Neidan (internal alchemy) cultivation, focusing primarily on the transformations of Yin-Yang, the harmonization of lead and mercury, and the dual cultivation of nature and life (xingming shuangxiu). First, it explains the principle of Yin-Yang dynamics: A dull, drowsy state resembles dusk (mu), while a clear, awakened state resembles dawn (zhao). Just as the "Zhun" hexagram in the Yijing (Book of Changes) represents the initial emergence of Yang qi at dawn, the "Meng" hexagram symbolizes the first stirrings of Yin qi at dusk. When the six lines of a hexagram are inverted, they form another hexagram—this mirrors the ascent and descent of Yin-Yang energies in the human body, which follow the same patterns as the movements of heaven and earth. Those who grasp this principle can achieve longevity like the immortals Zhongli Quan and Lü Dongbin. The key to cultivation lies in: 1. "Recognizing floating and sinking": Mercury (representing the heart-mind) is light and floats upward, while lead (representing kidney essence, jing) is heavy and sinks downward. The secret of alchemy is to make the sinking lead rise and the floating mercury descend, achieving the harmonious interaction of Yin and Yang. 2. "Understanding host and guest": Life energy (ming) is the host, while innate nature (xing) is the guest. The body gives rise to life energy, and life energy gives rise to innate nature. In cultivation, one must "let life energy be the host and innate nature the guest," maintaining awareness in daily life. In actual practice, lead and mercury (essence, qi, and spirit) must blend within the furnace and cauldron of the Dantian (energy center), like host and guest sharing a room. One must maintain constant vigilance throughout the day to attain the state of unity between heaven and humanity. When cultivation reaches a certain stage, true fire (energy) will spontaneously arise below the navel, and sweet dew (saliva) will naturally descend from the crown of the head—these are wondrous states that occur naturally. As Confucius said, "The Dao cannot be left for even a moment," and Celestial Master Zhang Xujing (Tianshi) also advised, "When the spirit (shen) emerges, it must be drawn back." Practicing day and night in this way will naturally lead to the formation of the "spiritual embryo" (inner elixir, neidan). Regarding the timing for gathering the medicine (harvesting innate qi): One must seize the moment when Yang qi first emerges (such as during the zi hour, midnight), carefully regulating the breath. At this time, the senses should be closed (entering seclusion), allowing the true qi to circulate through the three passes (tailbone, spine, and jade pillow) before returning to the Dantian after completing a full cycle. This process brings indescribable joy, but one must exercise caution to avoid excessive excitement, which could disrupt progress. This scripture particularly emphasizes the importance of balancing Yin and Yang and cultivating both nature and life (xingming shuangxiu). Through breath regulation and mental concentration, one gathers innate qi to ultimately form the inner elixir. All processes must follow natural principles without force or contrivance. 故曰受炁吉也行火退符之間務在存誠 一念不可間斷設或纖毫差失遂成凶矣 密意防護不可不謹是用野戰防危故曰 防成凶也丹經云配合虎龍交姤處此時 如過小橋時是也或曰性靜無爲要坐便 坐要眠便眠何必辨採藥調火蓋不知有 造化者耳未足與議也火候足莫傷丹天地靈造化慳 鍊得黄牙滿鼎白雪漫天嬰兒成象故火 候足也火候既足只宜沐浴温養若不知 止足妄意行火反傷丹矣丹成之後天地 混合神炁自靈仙師所謂虚室生白神明 自來故曰天地靈也當此之時宜加寶愛 調息務在微細於靜定之中内不出外不 入形忘物忘心同太虚一炁純陽故造化 慳也初結胎看本命終脱胎看四正 祖劫天根居混沌之中乃爲結胎之所下 手之初鍊精化爲炁鍊氣化爲神鍊神化 爲虚鍊虚合道結爲聖胎初結胎之時常 於命蒂守之故曰初結胎看本命也十月 胎圓移神上居泥丸調神出殻直待功成 行滿上帝詔臨打破虚空眞人上舉駕紅 雲跨白鶴東西南北無所往而不可故曰 終脱胎看四正靜中吟云一朝功滿人不 知四面皆成夜光闕是也 此二句總結前八十句言大道金丹進火 退符奪造化之妙訣行之一身如空谷之 應聲陽燧之取火方諸之取水神通氣感 **Interpretation** This passage explains the key principles of Daoist Neidan (internal alchemy) practice in modern terms: On receiving Qi (primordial energy): During the processes of "advancing the fire" (active cultivation) and "retracting the tally" (concluding the session), practitioners must maintain absolute mental purity and single-minded focus. Even the slightest distraction or error could undo all previous efforts. One must be as vigilant as defending a fortress against breaches. On mastering the "fire times" (cultivation timing): At the critical moment when "dragon and tiger meet" (the harmonious interaction of Yin and Yang energies), extreme caution is required as if crossing a log bridge. Some mistakenly believe cultivation should follow personal whims—this reveals their ignorance of the subtle transformations involved. When the "fire times" reach completion: Miraculous signs will appear in the Dantian (energy center)—such as "yellow sprouts" (embryonic form of the Golden Elixir) and "white snow" (pure Yang energy)—resembling an infant taking form. At this stage, forceful striving should cease, transitioning to gentle nurturing. Continuing aggressively would damage the elixir. When the Golden Elixir matures, practitioners experience "illumination in the empty chamber" (a state of luminous clarity), demanding even greater reverence. On breath regulation: Breathing should become subtle, continuous, and prolonged, leading to deep stillness where one forgets both internal and external existence, merging body-mind with the Taiji (Supreme Ultimate). On "forming the embryo" (elixir crystallization) and "shedding the embryo" (spirit liberation): During initial elixir formation, guard the "life stem" (Dantian) like a fetus depends on its umbilical cord. After the ten-month (alchemical gestation) cycle completes, the primordial spirit ascends to the Niwan Palace (upper Dantian), ultimately capable of shattering emptiness and traversing all directions. As the verse says: "At accomplishment's peak, luminous pearls appear in all directions like night-brightening jewels." Final summary: These eighty lines contain the core secrets of the Golden Elixir path. During practice, bodily responses manifest as wondrously as valley echoes, sunlight focused through burning mirrors, or water gathered with moonlit dew collectors (ancient metaphors for natural resonance)—all depending on the vital communication between breath and the cosmic correspondence of Heaven and human. 何其速之如是故曰密密行句句應丹經 云視之不見聽不聞及至呼時又却應是 也 掛金索　一更端坐下手調元炁混沌無 言絶念存眞意呼吸綿綿配合居中位撥 轉些兒黍米藏天地　二更清淨心要常 虚守默默回光照見無中有趕退群魔振 地金獅吼頃刻功成便與天齊壽　三更 鷄叫冬至陽初動取坎填離直向泥丸送 火運周天爐内鈆投汞九轉丹成白雪飛 仙洞　四更安樂萬事都無想水滿華池 澆灌靈根長靜裏乾坤仙樂頻頻響道大 冲虚名掛黄金榜　五更月落漸覺東方 曉谷裏眞人已見分明了玉户鸞驂金頂 龍蟠繞打 **Interpretation** This commentary on *Cui Gong's Mirror for Entering the Medicine* elucidates the essential cultivation techniques for the five key watches (wugeng) in Daoist Neidan (internal alchemy) practice: First Watch (7-9 PM): Sit upright in meditation, regulating the primordial Qi (Yuanqi). Enter a state of undifferentiated thoughtlessness while maintaining true intention (zhenyi), with breathing long, fine, and gentle. At this stage, a millet-sized "dan embryo" forms within, containing the transformative power of heaven and earth. Second Watch (9-11 PM): Maintain a purified mind in empty tranquility. Through inward contemplation (huiguang), perceive the mystery of "being born from non-being." Disperse distracting thoughts (qunmo) with the unwavering determination of a golden lion's roar. When the practice matures, one may suddenly attain cosmic longevity. Third Watch (11 PM-1 AM): This period resembles the rooster heralding dawn or the first stirring of Yang energy at winter solstice. Through the method of "drawing from Kan to replenish Li" (extracting kidney-water to nourish heart-fire), elevate energy to the Niwan Palace (crown point). Circulate the celestial cycle's firing process, facilitating the fusion of "lead" (kidney Jing/essence) and "mercury" (heart Shen/spirit). After nine cyclical refinements, visions of swirling snowflakes appear, heralding imminent transcendence. Fourth Watch (1-3 AM): Enter the realm of peaceful bliss where all thoughts dissolve. The mouth fills with nourishing saliva (Huachi water), nurturing the spiritual root. In deep stillness, one hears celestial music resounding, attaining the state where "the Dao is empty yet inexhaustible," securing one's name on the register of immortals. Fifth Watch (3-5 AM): As the moon sets and dawn approaches the east, the true self (Yuanshen) manifests within. Jade phoenixes draw chariots at the Jade Portal (lower Dantian), while golden dragons coil around the Golden Summit (upper Dantian). Ultimately shattering the void's constraints, the practitioner radiates golden light in all directions. Note: Terms like "lead-mercury" and "Kan-Li" are Neidan metaphors representing vital substances—essence, spirit, kidney-water, and heart-fire respectively. The entire process refines Jing, Qi, and Shen through breath and mental discipline, culminating in spiritual and physical transcendence. 破虚空萬道金光皎崔公入藥鏡註解 --- 原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。 Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0. HTML version: https://daozang.app/en/text/KR5a0136/