---
title: "Wuzhen Pian 紫陽真人悟真篇三註 – Vol. 1 | Daozang"
url: "https://daozang.app/en/text/KR5a0143/juan/1/"
canonical: "https://daozang.app/en/text/KR5a0143/juan/1/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《紫陽真人悟真篇三註》Vol. 1

Dongzhen 洞真部 · Vol. 1 / 4 · 9,912 characters

## Vol. 1 / 4

重刊道藏輯要

悟眞篇紫陽眞人張伯端著

紫賢眞人辥道光注

子野眞人陸　墅注

上陽子　陳致虛注

七言律詩(凡一十六首以象二八一斤之數)不求大道出迷途縱負賢才豈丈夫百𡻕光陰石火爍一生身世水泡浮只貪利祿求榮顯不顧形容暗悴枯試問堆金等山嶽無常買得不來無

道光曰難莫難於遇人易莫易於成道今也現宰官長者之

身結大道修丹之友煉一黍米於霎時之中立地成道此易

莫易於成道也然紆紫懷金門深似海有道之士望望然而

去之此難莫難於遇人也難莫難於遇人易莫易於成道今

也百錢掛杖四海一身夙植靈根親傳大道然龍虎之韁易

解刀圭之鎖難開得藥忘年煉鉛無計此又遇人之易而成

道之難也安有二事俱全哉正好密扣玄關千載一時十洲

三島者耶仙翁遊成都遇靑城丈人得金液還丹之妙道驚

嘆成藥之不難故作是詩結緣丹友其末章曰試問堆金等

山嶽無常買得不來無辭意迫切雖有拱璧以先駟馬不如

坐進此道仙翁遠矣高山流水落落知音

子野曰道不負人人自負道

**Interpretation**

This *Wuzhen Pian* (Awakening to Reality) was composed by the immortal Zhang Boduan (known as Ziyang Zhenren) and later annotated by three eminent Daoist masters: Xue Daoguang (Zixian Zhenren), Lu Shu (Ziye Zhenren), and Chen Zhixu (Shangyangzi). The opening section consists of sixteen seven-character regulated verses symbolizing the profound mystery of "two eights making one pound" (a Daoist alchemical term representing the harmonization of Yin and Yang).

The verses lament: Without seeking the Great Dao (the supreme truth of Daoism) to escape delusion, even the most talented cannot be considered truly great. A human lifespan of a hundred years is as fleeting as flint sparks, and worldly ups and downs as illusory as water bubbles. Those who chase fame and fortune while neglecting their withering vitality—tell me, can mountains of gold and silver bribe the messengers of death?

Xue Daoguang's commentary explains: Nothing is harder than encountering a true master, yet nothing easier than achieving the Dao. Some high officials befriend alchemical practitioners and may instantly refine a millet-sized Golden Elixir (representing the highest attainment in Neidan/internal alchemy)—this demonstrates how "achieving the Dao is easy." Yet the mansions of the powerful are like impenetrable seas that deter genuine cultivators, illustrating why "finding a master is hard."

Lu Shu's annotation adds: Some destitute individuals possess innate Daoist potential. Though they may receive authentic transmission, it's like easily untying the reins of the Dragon and Tiger (Yin-Yang) but struggling with the alchemical crucible's lock. Even with the elixir formula, they forget the required cultivation period; wishing to refine lead and mercury (Waidan/external alchemy materials) yet lacking proper methods—this shows how "encountering a master is easy but achieving the Dao hard." When do both advantages combine? Only when seizing the rare opportunity to penetrate the Mysterious Pass (crucial point in cultivation), like Zhang Boduan's legendary encounter in Chengdu with the Green City Sage who transmitted the Golden Liquid Returned Elixir (supreme alchemical method).

The rhetorical question "Ask yourself: can piled gold rival mountains?" delivers a stark warning: Jade treasures and fine steeds pale beside quiet meditation. Alas, Immortal Zhang has departed, leaving his wisdom as rare as the legendary "High Mountains and Flowing Waters" musical harmony. Lu Shu concludes: The Great Dao never fails people—it is people who fail the Dao.

上陽子曰從古聖賢尊道貴德何謂道先天一炁之造化也

何謂德積功累行以成聖也古之上士必先積德古之聖賢

必先聞道未有不聞道而稱聖未有不積德而曰賢旣曰賢

矣卻不精修妙道者則與凡流同歸泯滅而已矣是不得名

爲大丈夫百年榮顯光陰如電金玉堆裏難免無常且功如

韓信富過石崇愈危身以棄生但殉名而殉貨以自滅其軀

故經云道之眞可以治身其緒餘以爲國家其土苴以治天

下是以積德曰賢積財曰愚愚而且富故業重賢而且貧必

罪輕信夫天道好還者也仙翁憫世愚人貪財積業故作是

書首以此詩諷勸世人崇修至道也人生雖有百年期夀夭窮通豈預知昨日街頭方走馬今朝棺内已眠屍妻財抛下非君有罪業將行難自欺大藥不求爭得遇遇之不煉是愚癡

道光曰麟鳳不世出神仙不常見有能空夢幻泡影之身可

脫生老病死之苦爲人間希有之事道上逢師師邊得旨下

手速修猶太遲也仙翁作是詩末章且曰大藥不求爭得遇

遇之不煉是愚癡其叮嚀懇切如此吾儕未聞道者可卽求

師已遇人者豈容癡坐宜結一時之黍米守抱九載之空仙

心藏太虛神遊八極露紫雲之半面應仙試於玄都毋使許

君專美於晉代

子野曰知之非難行之惟難妙矣哉

**Interpretation**

This passage stresses the importance of cultivating the Dao and accumulating De. The true practitioners of ancient times, known as superior adepts, understood that they must first accumulate merit and virtue while also grasping the truth of the Great Dao. No one can become a sage without awakening to the Dao, and no one can be called worthy without cultivating De. Someone who claims to be worthy but does not practice sincerely will ultimately perish just like an ordinary person and can hardly be called a person of true stature.

A hundred years of life may seem filled with wealth and glory, yet it passes in an instant. Even a man of great achievement like Han Xin, or one as wealthy as Shi Chong, could not escape death. Their fame and riches, in fact, brought about their ruin. The scripture says that the essence of the Great Dao can first be used to cultivate oneself; next, to govern a state; and only at the lowest level, to rule the world. Thus, accumulating De is true wisdom, while accumulating wealth is folly. The foolish who grow rich bear deep karmic burdens; the wise who remain poor must have lighter ones. The workings of Heaven turn in cycles, and retribution never fails.

The Immortal Elder, meaning the author, pities people who create karmic burdens through greed for wealth, and so wrote these verses to urge them to cultivate the Great Dao. Even if one lives a hundred years, who can predict life and death, fortune and misfortune? Yesterday, someone may have ridden through the streets showing off; today, they may be lying in a coffin. Wife and possessions cannot be taken along, but the karmic burdens one has created must be borne alone. If you do not seek the great medicine of the Golden Elixir—that is, the methods of cultivation—how can you encounter it? And if you encounter it but do not practice, that is sheer folly.

Perfected Dao Guang adds: A qilin or phoenix may not be seen for a thousand years, and true immortals are rarer still. If you can see through the illusory nature of life, like a dream or a bubble, you can transcend the suffering of birth, aging, sickness, and death. This is the rarest thing in the human world. Once you meet an enlightened master and receive the true transmission, begin cultivating at once, for time waits for no one. At the end of the poem, the Immortal Elder repeats his warning: If you do not seek the great medicine, how can you encounter it? To encounter it and fail to practice is foolish. Those of us who have not yet awakened to the Dao must hurry to seek a teacher. Those who have already met an enlightened master must not sit idle; they must seize the precious opportunity to cultivate—the “grain of millet” stands for this opportunity—and persevere in long-term practice, represented by “nine years.”

Finally, Perfected Zi Ye reflects: Understanding the principle is not difficult; putting it into practice is. The path of cultivation is truly subtle and wondrous!

Note: “Grain of millet” is a metaphor for the precious opportunity to cultivate; “nine years” refers to a long period of practice. “Purple Clouds” and “Mysterious Capital” are images of Daoist immortal realms. “Lord Xu” refers to Xu Xun, the renowned Daoist of the Jin dynasty.

上陽子曰經云夫人上夀百𡻕中夀八十下夀六十除憂患

死喪一月之間不過四五日而已一世之人儘貪名利爲可

長享豈顧死期至哉僕每嘆世之愚人一身之外急於妻子

百計富貴一旦身沒妻適他人幷以富貴爲後夫所有誰肯

思前夫方在地獄中受業報也故仙翁云妻財抛下非君有

罪業將行難自欺惻隱之至矣但欲世人修道以脫輪迴多

少負志自高之士已遇眞師直指大道乃欲待其功名志滿

願足方煉金丹忽忽天不與年悔何能及豈非愚癡乎噫未

聞者急求師已聞者卽求藥人之夀夭不可預知也頓除執

着更不愚癡信受奉行此可謂賢智者學仙須是學天仙惟有金丹最的端二物會時情性合五行全處虎龍蟠本因戊巳爲媒娉遂使夫妻鎭合歡只候功成朝北闕九霞光裏駕翔鸞

道光曰仙有數等陰神至靈而無形者鬼仙也處世無疾而

夀永者人仙也飛空走霧不饑不渴寒暑不侵遨遊海島長

生不死者地仙也形神俱妙與道合眞步日月無影入金石

無礙變化無窮隱顯莫測或老或少至聖至神鬼神莫能知

蓍龜不能測者天仙也陰眞君曰若能絕嗜慾修胎息頤神

入定脫殻投胎託陰陽化生而不壞者可爲下品鬼仙也若

受三甲符籙正一盟威上淸三洞妙法及劍術尸解之法而

**Interpretation**

This passage from *The Three Commentaries on the Awakening to Reality of the Perfected Ziyang* explains several points.

First, it discusses the length of human life. A long life may reach one hundred years, an average one eighty, and a short one sixty. In a person’s entire life, there are only four or five days in a month when they are truly free of worry. People in the world chase fame and wealth with all their might, believing these will bring lasting enjoyment, yet they do not realize that death may come at any moment. The author laments the folly of those who think only of securing wealth and status for their wives and children. Once they die, their wives may remarry, and their wealth and status pass to others. Who will remember that the former husband is suffering in hell? The Immortal therefore says, “A wife and wealth left behind are no longer yours; the karmic consequences you are about to face cannot be evaded by self-deception.” These words are deeply earnest.

The passage then criticizes people who think too highly of themselves. Even when they meet a true teacher who points them toward the Great Dao, they insist on waiting until they have achieved fame and success before cultivating the Golden Elixir, the central practice of Neidan (internal alchemy). Then their lifespan suddenly ends, leaving them no time for regret. Is that not foolish? The author warns that those who have not heard of the Great Dao should quickly seek a teacher, while those who have heard of it should immediately seek the true method. No one can know how long they will live. Only those who let go of attachment, put an end to delusion, and sincerely trust and practice the teachings are wise.

Next, the passage explains the essentials of cultivating the Golden Elixir. Anyone who seeks to become an immortal should aim for the highest level, that of the Celestial Immortal; the Golden Elixir is the most fundamental method. When the two Qi (vital energies) within the body—called the “two substances”—blend, and the Five Phases (Wood, Fire, Earth, Metal, Water) are all present, the practitioner reaches the union of Dragon and Tiger, a Neidan term for the harmonizing of Yin and Yang. Using Wu and Ji Earth, a Neidan term for true intention, as the medium that brings Yin and Yang together is like a husband and wife living in harmony. Once the practice is complete, the practitioner can ascend to the heavens.

Finally, the passage distinguishes five ranks of immortals. A Ghost Immortal has a nimble Yin spirit but no physical form. A Human Immortal lives in the world, free of illness and blessed with a long life. An Earth Immortal can ride the clouds, withstand cold and heat, and live forever on immortal islands. A Celestial Immortal has perfected both form and spirit, is united with the Dao, can pass through the sun, moon, metals, and stones, and can transform without limit. The True Yin Lord adds that those who can cut off their desires, cultivate fetal breathing, a highly advanced breathing method, and settle their Shen (spirit) in meditation, then cast off the body and enter a new birth through Yin-Yang transformation without perishing, belong to the lower rank of Ghost Immortals. Those who cultivate such wondrous methods as the Three Jia Fulu (talismans and registers), Zhengyi Mengwei, the Three Caverns of Shangqing, and the art of swordsmanship and corpse liberation, a method of becoming immortal…

得道者皆爲南宮列仙在諸洞府修眞得道乃中品仙也若

修金丹大藥成道或脫殻或冲舉乃無上九極上品仙也丹

法七十二品欲學天仙惟金丹至道而已此蓋無中生有天

地未判之前煉混元眞一之炁非後天地生五金八石硃砂

水銀黑鉛白錫黃丹雄黃雌黃硫黃砒粉秋石草木灰霜雪

冰滓質煮伏之類及自身津精氣血液有中生有等物也惟

眞一之炁聖人以法追攝於一時辰内結成一粒大如黍米

號曰金丹又曰眞鉛又曰陽丹又曰眞一之精又曰眞一之

水又曰水虎又曰太乙含眞炁人得餌之立躋聖位此乃無

上九極上品天仙之妙道世人罕得而遇也吾儕今得大道

斷念浮華凝神碧落毋爲中下之圖當證無上九極上品天

仙之位且眞一之炁生於天地之先混於虛無之中恍惚杳

冥視之不見聽之不聞搏之不得如之何而凝結以成黍米

之珠哉聖人以實而形虛以有而形無實而有者眞陰眞陽

也同類有情之物也虛而無者二八初弦之氣也有氣而無

質兩者相形一物生焉所謂一者眞一之炁而凝爲一黍米之珠也經曰元始懸一寶珠大如黍米在空玄之中者此其

**Interpretation**

Those who cultivate the Dao and attain realization become immortals dwelling in the Southern Palace (the celestial abode of Daoist deities), practicing in various grotto-heavens and blessed lands—this constitutes the middle grade of immortal path. However, those who refine the Golden Elixir (Jindan) and achieve the supreme Dao either shed their mortal form or ascend in broad daylight—this is the highest rank of celestial immortality, the Ninefold Supreme Grade. Though there are seventy-two methods of alchemical practice, only the Great Way of the Golden Elixir leads to celestial immortality.

The path of the Golden Elixir creates substantial existence from emptiness—it is the Primordial Unified Qi (Xiantian Yuanqi) that existed before the separation of heaven and earth. Unlike the post-heaven metals, minerals like cinnabar and mercury, or methods that rely on boiling herbs or refining one's essence and blood (which merely produce existence from existence), the sages, through special techniques and at precise moments, condense this Primordial Qi into a millet-sized Golden Elixir.

This elixir has many names: True Lead, Yang Elixir, Essence of True Unity, Water Tiger, or the Great Unity's Embodied Qi. Consuming it immediately elevates one beyond the mundane to sagehood—it is the supreme method of celestial immortality, rarely encountered in the world. Since we have been fortunate to hear of this Great Way, we should abandon worldly distractions, focus our spirit on the azure heavens, and not settle for lesser achievements. Instead, we must aspire to attain the rank of supreme celestial immortality.

The Qi of True Unity existed before the formation of heaven and earth, merged within the void—invisible, inaudible, and intangible. The sages manifest emptiness through substance and reveal the formless through form. The substantial aspect refers to tangible, kindred materials like True Yin and True Yang, while the formless aspect is the intangible Qi born from the initial interaction of Yin and Yang. When form and formlessness meet, they coalesce into the millet-sized Golden Elixir, a precious pearl. As the *Scripture of Primordial Beginning* states: "The first pearl, hanging in the void, no larger than a millet grain—this is the embodiment of the Qi of True Unity."

證也聖人恐泄天機以眞陰眞陽取喻靑龍白虎以兩弦之

氣取喻眞鉛眞汞也今仙翁詩曲中復以龍之一物名曰赤

龍曰震龍曰天魂曰乾家曰乾爐曰玉鼎曰玉爐曰扶桑曰

後弦曰東陽曰長男曰赤汞曰水銀曰硃砂曰離日曰赤鳳

皆比喻靑龍之一物也又以虎之一物名曰黑虎曰兌虎曰

地魄曰坤位曰坤鼎曰金爐曰金鼎曰華嶽曰前弦曰西川

曰少女曰黑鉛曰偃月爐曰坎月曰黑龜皆比喻白虎之一

物也又以龍之弦氣曰眞汞曰姹女曰木液曰靑娥曰朱裏

汞曰性曰白雪曰流珠曰靑衣女子曰金烏曰離女曰牝龍

曰眞火曰二八姹女曰玉芝之類一物也又以虎之弦氣曰

眞鉛曰金公曰金精曰水中金曰水中銀曰情曰黃芽曰金

華曰素練郎君曰玉兔曰坎男曰雄虎曰眞水曰九三郎君

曰刀圭之類一物也二物會時情性合者二物卽龍虎也靑

龍在東屬木木能生火龍之弦氣爲火曰性屬南謂之朱雀

也白虎在西屬金金能生水虎之弦氣爲水曰情屬北謂之

玄武也木火金水合龍虎情性通四象會中央功歸戊己土

土者丹也此之謂眞五行全戊己爲媒娉者木在東金在西

兩情相隔誰爲媒娉惟有黃婆能打合牽龍就虎作夫

**Interpretation**

This scripture elucidates the symbolic system within Daoist Neidan (internal alchemy) practice. The ancient sages, concerned about revealing celestial secrets, employed various metaphors to convey the mysteries of cultivation.

The "Azure Dragon" symbolizes the body's yang energy (true yang), bearing numerous alternate names: Crimson Dragon, Thunder Dragon, Celestial Hun, Qian's Abode, Qian's Furnace, Jade Cauldron, Jade Furnace, Fusang Tree, Latter Chord, Eastern Sun, Eldest Son, Red Mercury, Quicksilver, Cinnabar, Solar Fire, and Crimson Phoenix. All these terms refer to the same essence—the yang energy within the human body.

Similarly, the "White Tiger" represents the body's yin energy (true yin), also known as: Black Tiger, Lake Tiger, Earthly Po, Kun's Position, Kun's Cauldron, Golden Furnace, Golden Cauldron, Hua Peak, Former Chord, Western River, Youngest Daughter, Black Lead, Crescent Moon Furnace, Lunar Water, and Black Tortoise.

The refined essence of the Azure Dragon is called "true mercury" (primordial vital essence), alternatively termed the Maiden, Wooden Sap, Azure Maiden, Cinnabar Mercury, Nature, White Snow, Flowing Pearl, Blue-Robed Maiden, Golden Crow, Fire Maiden, Female Dragon, True Fire, Sixteen-Year Maiden, and Jade Mushroom. The refined essence of the White Tiger is called "true lead" (primordial energy), also known as the Metal Lord, Metal Essence, Metal Within Water, Silver Within Water, Emotion, Yellow Sprout, Golden Flower, White-Clad Youth, Jade Rabbit, Water Youth, Male Tiger, True Water, Twenty-Seven-Year Youth, and Ritual Spoon.

The crux of cultivation lies in harmonizing these two energies—the Azure Dragon (nature) and the White Tiger (emotion). The Azure Dragon belongs to Wood, positioned in the East where Wood generates Fire; its refined essence manifests as fiery nature, called the Vermilion Bird in the South. The White Tiger belongs to Metal, positioned in the West where Metal generates Water; its refined essence manifests as watery nature, called the Dark Warrior in the North. These four symbolic energies (Wood-Fire-Metal-Water) are reconciled through the mediating function of the central Earth phase (Yellow Matron), ultimately coalescing into the Golden Elixir. This harmonizing process resembles a matchmaker arranging a marriage, facilitating the harmonious fusion of yin and yang energies.

妻戊

己屬土謂之黃婆龍虎雖處東西黃婆能使之歡會金木雖

然間隔黃婆能使之交倂兩者異眞一之炁濳兩者同眞一

之炁變眞人自出現此外藥法象也丹熟人間功成天上九

霞光裏兩腋風生非夙植靈根廣施陰隲其孰能與於此哉

子野曰天仙非金丹不能成道且道金丹是何物咦分明原

是我家物寄在坤宮坤是人所言二物者何物也我與彼也

彼我會則情性和而五行備龍虎卽情性而已且道這箇會

字如何會所謂有用用中無用無功功裏施功咦竹密不妨

流水過山高豈礙白雲飛戊已乃中也中者得其正位戊己

者意土也彼我之意相合則夫妻之情歡悅而得矣苟陰之

意雖欲求陽而陽之意未欲求陰則陰陽抗衡不相涉入則

物不生矣所以戊己爲生物之鄉生物係乎意也眞土無位

眞意無形神哉神哉

上陽子曰道光謂仙有數等有鬼仙人仙地仙神仙天仙而

陰眞君又分上中下三品仙者皆欲明天仙爲高上蓋天仙

**Interpretation**

This passage discusses the crucial role of the “Yellow Matron” in Daoist Neidan (internal alchemy): she represents true intent and the central palace of Earth, and harmonizes Yin and Yang. In the Five Phases, Wu and Ji belong to Earth and are called the Yellow Matron. Although the Dragon (Wood) and Tiger (Metal) occupy the east and west, the Yellow Matron’s harmonizing influence brings them together. Though Metal and Wood are mutually restraining, she enables them to blend. When the two Qi energies of Yin and Yang shift from separation into the unified “true One Qi,” the practitioner’s true self appears. This is a symbolic stage in the refinement of Waidan (external alchemy).

When the Neidan is complete, the practitioner feels rosy light surrounding the nine heavens and wind rising beneath the arms—an experience that signifies the Qi channels flowing freely. Few can reach this state without deep merit accumulated in past lives and a generous planting of good roots. Ziye, one of the commentators, adds that becoming a celestial immortal requires refining the Golden Elixir. Its essence is something already present within us, temporarily residing in the “Palace of Kun,” which refers to the lower Dantian (energy center). The “two things”—Yin and Yang—are “I,” the original spirit, and “the other,” original Qi. When they meet, emotion and nature are harmonized, the Five Phases are complete, and the Dragon and Tiger are simply symbols of emotion and nature.

The word “meet” is crucial. It describes a state that seems purposeful yet is without contrivance, and seems to involve no effort, yet comes naturally through practice. It is as effortless as flowing water passing through dense bamboo or white clouds drifting over a high mountain. Wu and Ji represent the Middle Way and occupy their proper positions. They also refer to “intent Earth,” or true intent. When the practitioner’s intent joins with primordial Qi, the union is like a joyful coming together of husband and wife. If Yin—the physical form—seeks Yang—the original spirit—but Yang has no intention of responding, Yin and Yang will oppose each other and fail to blend, making the generation of life difficult. Thus the Dantian, where Wu and Ji reside, is the place where life is nurtured, and the root of life lies in true intent. True “Earth” has no fixed location, and true “intent” has no concrete form: both are profoundly mysterious.

Shangyangzi, another commentator, notes that the Perfected Dao Guang classified immortals into five grades: ghost, human, earthly, spiritual, and celestial. Yin Zhenjun, meanwhile, divided them into upper, middle, and lower grades. Both accounts emphasize that the celestial immortal is the highest state. This passage chiefly explains the principles of harmonizing Yin and Yang through true intent and refining the Golden Elixir. It points out that the core of Neidan cultivation lies in holding to the Middle Way and bringing Shen and Qi into union.

除金丹之道則餘無他術矣金丹乃陰陽之祖炁卽太極之

先天地之根也所謂二物者一乾一坤也一有一無也一情

一性也一離一坎也一水一火也一日一月也一男一女也

一龍一虎也一鉛一汞也一竅一妙也一玄一牝也一戊一

己也一烏一兔也一精一氣也一龜一蛇也一彼一我也一

心一身也一金一木也一主一賓也一浮一沈也一剛一柔

也一琴一劍也一陰一陽也皆云二物乾坤爲二物之體陰陽爲二物之根龍虎爲二物之象男女爲二物之名鉛汞爲

二物之眞彼我爲二物之分精氣爲二物之用玄牝爲二物

之門惟先天混元眞一之炁乃產於二物之内故夫一陽者

本乾也因貪癡之後乾之一陽乃寄於坤之中爻而成坎故

一陰者乃坤也因錯亂之後坤乃破乾之全體損而成離則

離中之物惟汞而已坎中之物卻名曰鉛鉛從白虎而生故

曰虎之弦氣汞從靑龍而生故曰龍之弦氣龍乃屬木木能

生火故曰龍從火裏出虎乃屬金金能生水故曰虎向水中

生名之者物之體也用之者物中所產之物也故云二物會

者一情一性之交會也一乾一坤之歡會也一陰一陽之還

**Interpretation**

This passage elucidates the fundamental principles of the Golden Elixir (Jindan) path in Daoist Neidan (internal alchemy) practice. The so-called Golden Elixir (referring to the inner elixir formed through cultivation within the body) is essentially the union of two primordial energies—Yin and Yang. It represents a state more primordial than the Taiji (Supreme Ultimate), serving as the root of heaven, earth, and all phenomena.

The text enumerates over twenty pairs of complementary opposites known as the "Two Substances": Qian and Kun (heaven and earth), being and non-being, emotion and innate nature, Li and Kan (fire and water), water and fire, sun and moon, male and female, dragon and tiger, lead and mercury (Neidan terminology symbolizing Yin-Yang energies), the subtle and the wondrous, the mysterious and the feminine (symbols of Yin-Yang), Wu and Ji (Yang earth and Yin earth among the heavenly stems), crow and hare (symbols of sun and moon), Jing (essence) and Qi (vital energy), turtle and snake, other and self, heart and body, metal and wood, host and guest, floating and sinking, firm and yielding, zither and sword. All these fundamentally represent different manifestations of the two energies—Yin and Yang.

Among these, Qian and Kun represent the substance of Yin-Yang, dragon and tiger symbolize their forms, male and female serve as their designations, lead and mercury embody their essence, other and self distinguish their orientations, Jing and Qi perform their functions, while the mysterious and the feminine constitute the gateway for their interaction. All these complementary opposites originate from the primordial Hunyuan True Unity Qi (the most fundamental cosmic energy).

Specifically: Yang energy originally belongs to the Qian hexagram (pure Yang), but due to disturbances from acquired influences like greed and delusion, its single Yang line descends into the middle position of the Kun hexagram (pure Yin), forming the Kan hexagram (water). Yin energy inherently belongs to the Kun hexagram, yet in chaos it disrupts the Qian structure to form the Li hexagram (fire). The core substance of Li is mercury (symbolizing original spirit, Yuanshen), while the core substance of Kan is called lead (symbolizing original essence, Yuanjing). Lead comes from the White Tiger (western metal), and mercury from the Azure Dragon (eastern wood). Since wood generates fire, it's said "the dragon emerges from fire"; as metal generates water, it's stated "the tiger is born from water."

These terms all refer to the substantial basis of concrete elements, yet what's practically employed are the energies produced by these substances. The so-called "conjunction of two substances" describes the process where innate nature and emotional temperament merge, Qian and Kun unite, and Yin-Yang circulate—precisely the core principle of the Golden Elixir path.

會也因會方能有合戊己爲媒娉者媒者所以通兩家之消

息娉者所以傳一時之過送然有内亦有外在外者卽泥丸

翁云言語不通非眷屬之謂也在内者戊己爲乾坤之門戸

爲陰陽之去來爲龍虎之起伏爲男女之媒娉以其鉛西汞

東間隔千里若非戊己兩相媒娉而會合之則何由得產眞

一之氣哉夫妻者卻非世間之所謂夫妻也世之夫婦以生

男生女爲喜以損精神爲樂因之而有恩愛因之而有生老

病死苦以相纏絆所以經云父母取其恩妻妾取其愛兒女

取其形者皆因牽制於愛慾之場不能割斷於富貴之域惟

聖人則能相時而用不將不迎年壯而育妻子者續綱常也

及乎四十而不惑不動心者不爲愛慾之所制也金丹之言

**Interpretation**

This scripture passage discusses the pivotal role of "Wuji" (representing the central Earth element, symbolizing the mediating force that harmonizes Yin and Yang) in Daoist Neidan (internal alchemy) practice. Externally, mediation resembles how people require verbal communication to form marital bonds; internally, cultivation relies on Wuji to connect Qian (Heaven) and Kun (Earth) and balance Yin-Yang. Lead (representing kidney Water) resides in the West, while mercury (representing heart Fire) dwells in the East—separated by vast distance. Only through Wuji, this celestial "matchmaker," can they unite to generate the "True One Qi" (primordial vital energy).

The "marital union" described here transcends worldly relationships. Ordinary couples delight in bearing children yet deplete their Jing (essence) and Shen (spirit), becoming entangled in affection, aging, and mortality. The scripture observes that common people remain shackled by desires and material pursuits, while sages move in accordance with celestial timing. While marrying young fulfills human ethics, by age forty one should transcend sensual attachments.

The alchemical "marriage" refers to the sacred union of Yin and Yang energies within the body—a coupling that creates primordial life-nourishing Qi without worldly entanglements. Practitioners must emulate sages by maintaining transcendent awareness, never enslaved by passions.

夫妻者獨妙矣哉又有内外亦有數說以虎而嫁龍外也以

坎而適離外也以震男而求兌女外也至於以鉛合汞内也

以氣合神内也以有入無内也皆無男女等相又能以苦爲

樂亦無恩愛留戀且以割舍爲先交媾只半箇時辰卽得黍

米之珠是以不爲萬物不爲人乃逆修而成仙作佛者此爲

金丹之夫妻也雖然家家有之而非自家所有者蓋其見之

不可用也若欲求之大要法財必於神州赤縣者爲其用之

不可見也夫欲修此金丹必先煉已以待陽生之時若無煉

已之功則二物雖會媒娉雖合夫妻雖眞將見鉛至而汞失

應矣蓋古仙聖師必煉此金液大還丹而後白日騰空如黃

帝之鼎湖張葛許之飛升此但世之所知者豈勝言哉而其

不知者亦豈勝言哉故傳曰略記飛升者三萬餘人拔宅者

八百餘家皆此金丹之道得仙而又能積功累行豈有不翔

鸞而朝北闕者乎此法眞中妙更眞都緣我獨異於人自知顚倒由離坎誰識浮沈定主賓金鼎欲留朱裏汞玉池先下水中銀神功運火非終旦現出深潭日一輪

道光曰此道至靈至聖至尊至貴至𥳑至易玄之又玄妙中

之妙舉世罕聞仙翁出乎其類獨傳深旨冲炤王眞人曰金

**Interpretation**

This scripture elucidates the metaphorical meaning of "husband and wife" in Daoist Neidan (internal alchemy) practice. Here, "husband and wife" does not refer to ordinary men and women, but rather to the harmonious interaction of Yin and Yang energies within the practitioner's body. Externally, this can be likened to the tiger (Yin) pairing with the dragon (Yang), the Water (Kan) matching with Fire (Li), or the Yang male of Zhen coupling with the Yin female of Dui. In terms of internal cultivation, it signifies the union of lead (original Qi) and mercury (original Shen), the fusion of breath and spirit, and the process where form returns to formlessness. This union transcends worldly affection—the practitioner must find joy in austerity and relinquish attachments, as even a brief conjunction (about half an hour) can form the precious "millet-sized pearl" (the nascent form of the internal elixir).

The scripture emphasizes that this Golden Elixir (Jindan) practice is the key to reverse cultivation for attaining immortality. Although everyone possesses both Yin and Yang energies within, they remain useless without proper methods. To succeed in cultivation, one must prepare thoroughly during specific moments (when Yang energy arises). Without sufficient foundational practice, even when Yin and Yang meet, the opportunity will be missed. Ancient immortals like the Yellow Emperor, Celestial Master Zhang Daoling (Tianshi), Ge Hong, Xu Xun, and over thirty thousand ascendants—including eight hundred households who achieved collective ascension—all attained success through this Golden Elixir practice combined with virtuous deeds.

The concluding verse reveals: This method may seem contrary to common logic (with Fire below and Water above), yet its profundity is boundless. Like retaining cinnabar (mercury) within the cauldron and condensing quicksilver (lead) in the Jade Pool (Dantian), through sustained fire regulation, one eventually manifests the Golden Elixir within, radiant as the morning sun. The Perfected Wang Chongzhao summarized that this Great Dao of the Golden Elixir is supremely efficacious and noble, yet remarkably simple—it is the mystery within mysteries. Few in this world truly comprehend it; only immortal masters like Zhang Boduan (the Purple Yang Perfected One) have fully grasped its profound truth.

丹之道舉世道人無所許者惟平叔一人而已泰山邱垤河

海行潦何敢望焉離☲爲陽而居南所以返爲女者外陽而

内陰也是謂之眞汞坎☵爲陰而居北所以返爲男者外陰

而内陽也是謂之眞鉛後詩云日居離位翻爲女坎配蟾宮

卻是男此言坎是男離是女猶言父之精母之血日之烏月

之兔砂之汞鉛之銀天之玄地之黃也此類者皆指龍虎初

弦之氣也顚倒主賓者陽尊高而居左曰主陰卑低而居右

曰賓離爲火火炎上火與木之性俱浮爲陽故云主也坎爲

水水流下水與金之性俱沈爲陰故云賓也此常道也今也

離反爲女坎反爲男是主反爲賓而賓反爲主又道中取二

弦顚倒之意爲主賓非取常道之主賓也金鼎者金爲陰物

也鼎中有至陽之氣是陰中有陽之象白虎是也玉池者玉

爲陽物也池中有至陰之氣是陽中有陰之象靑龍是也砂

中汞龍之弦氣也水中鉛虎之弦氣也修丹之士若欲以虎

留龍必先驅龍就虎然後二氣氲氲兩情交合施功煅煉自

然凝結眞一之精氣也運火者火乃二弦之氣旦是一晝之

首爲六

**Interpretation**

This scripture expounds the core principles of Daoist Neidan (internal alchemy) practice. Zhang Boduan (known as Master Ziyang) asserts that in this world, only Zhang Pingshu (referring to himself) truly comprehends the Dao of alchemical cultivation.

The text employs concepts of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water) to explain the alchemical process: the Li trigram (☲) belongs to Fire, corresponds to the South, and appears Yang on the outside but contains Yin within—representing "true mercury" (a technical term denoting the original spirit, or Shen). The Kan trigram (☵) belongs to Water, corresponds to the North, and appears Yin on the outside but contains Yang within—symbolizing "true lead" (a term referring to the original Qi). The poetic line, "The sun resides in Li's position yet transforms into the feminine; Kan paired with the lunar palace becomes the masculine," uses the imagery of male and female to illustrate the intrinsic qualities of the Kan and Li trigrams.

The scripture also mentions technical terms such as "dragon and tiger," "golden cauldron," and "jade pool": the golden cauldron symbolizes Yang within Yin (the white tiger), while the jade pool represents Yin within Yang (the azure dragon). The mercury within cinnabar signifies the dragon's Jing (essence), and the lead within water denotes the tiger's Jing. Practitioners must first use the tiger (original Qi) to attract the dragon (original spirit), allowing the two to merge, before refining the "true unified essence."

Finally, the text discusses "fire application" (the timing and intensity of cultivation), stating that fire embodies the refined essence of Yin and Yang Qi, with the dawn being a crucial moment for practice. The entire passage elucidates the profound principles of Yin-Yang union and the inversion of Kan and Li in Neidan cultivation.

陽之元故曰旦聖人運動丹火有神妙之功不半時

之中立得眞一之精一粒大如黍米現在北海之中光透簾

幃若深潭現出一輪之赫日也非終旦者明一時之中金丹

立成此外藥法象也

子野曰我本離而反陰彼本坎而反陽上下反常故稱顚倒

彼鉛而沈沈乃降我汞而浮浮乃升以鉛制汞彼爲主我爲

賓入藥鏡云鉛龍升汞虎降微哉微哉經云口爲玉池太和

宮金鼎喻我玉池喻彼留我身中之汞住復得玉池之銀制

之則不致飛走銀卽鉛也火卽陰陽之氣合而内行内行則

温而和所以能融物之眞使其交媾陰陽之氣不合卽非火

矣今之學者以一息不間爲行火抑何謬哉殊不知一息不

間者陰符也何哉二數屬火一數屬水合則爲二不合則爲

一其妙在乎積陰之下一陽來復之時也所以火必以候繼

之其理明矣學者知其奧而運用之則陽氣回於丹田之中

發生光華如深潭之有日也其功豈不神哉

**Interpretation**

This passage describes the phenomena and principles of Golden Elixir (Jindan) formation in Neidan (internal alchemy) practice. During cultivation, when Yang Qi (vital energy) is activated, it resembles a sage circulating the alchemical fire (internal refining energy) within the body. In less than half a day, the "True One Essence" (the purest energetic quintessence) condenses. This essence appears like a millet-sized grain in the lower Dantian (North Sea), radiating light that penetrates the body like a red sun suddenly rising from the depths of a dark pool. This doesn't refer to all-day practice, but rather indicates the Golden Elixir can form swiftly at specific hours, symbolizing the manifestation of external medicine (primordial Qi).

Commentator Ziye explains: The Li trigram (representing heart-mind) is inherently Yang yet contains Yin, while the Kan trigram (representing kidney essence) is inherently Yin yet contains Yang. This inverted arrangement is called "reversing the Five Phases." Lead (kidney essence), though heavy by nature, ascends, while mercury (heart-mind), though light by nature, descends. Using lead to control mercury means making kidney essence dominant while heart-mind assists. The *Mirror for Compounding Medicine* states: "The lead dragon rises, the mercury tiger descends" with profound accuracy. Scriptures compare the mouth to the Jade Pool of Supreme Harmony Palace (where saliva generates), the golden crucible to oneself, and the jade pool to the counterpart. To retain internal mercury (heart-mind), one needs external silver (lead, i.e., kidney essence) from the jade pool for restraint, preventing mental dissipation. Silver here means lead, while fire refers to the harmonious movement of Yin-Yang energies within the body—this internal fire gently melts all essences to facilitate their union. Without proper Yin-Yang interaction, it isn't true fire.

Some practitioners today mistakenly believe continuous breathing constitutes fire practice (energy refinement). This is profoundly wrong. Uninterrupted breathing merely represents "Yin tally" (basic foundation work). Because the number two belongs to fire and one to water, their combination makes two, while separation makes one. The key lies in seizing the moment of Yang's initial emergence (the returning Yang) when Yin accumulation reaches its peak. Therefore, fire practice must align with precise timing—the principle is clear. Practitioners who understand this mystery and apply it correctly can make Yang energy return to the Dantian, emitting radiance like sunlight reflecting in a deep pool. Isn't such an achievement truly marvelous?

上陽子曰妙之一字夫誰肯信異於人者世人迷於愛慾我

卻於愛慾之中而有分別何謂分別聖人以離坎顚倒而用

之謂之水上火下以乾坤顚倒而用之謂之地上於天以夫

婦顚倒而用之謂之男下女上浮沈者火炎木浮而在上爲

主水降金沈而在下爲賓此乃人之道也此謂世間法也此

謂順五行也今焉火木雖浮使之就下而反爲賓金水雖沈

使之逆上而反爲主此謂之仙道也是出世間法也是謂水

火旣濟也是謂顚倒五行也金鼎玉池道光所註不出顚倒

之機而又失欲留先下之義子野以金鼎喻我玉池喻彼此

卻合紫陽翁之意何哉緣自己之津精氣血液者朱裏汞也

不可令其走逸故云欲留如彼之華池靈液丹井甘泉者水

中銀也卽先天一點眞陽之炁故云先下又欲留者但令其

住而不令其去要取於人而不失於己先下者彼到而我待

之鉛至以汞迎之坎動則離受之金丹之道先要明此欲留

先下四字之旨運火非終旦者火必得其温和而運之故參

同契云發火初温微亦如爻動時純陽翁云中宵漏永温温

鉛鼎光透簾幃蓋萬物化生之初其受陰陽之氣只霎時中

况此上仙之道其煉先天之炁又爲迅速故佛云如露亦如

電者謂其至精至微而功甚速爲不可久也久則有損而虧

**Interpretation**

This scripture reveals the esoteric principle of "inverting the Five Phases" in Daoist cultivation. Master Shangyang (a renowned Daoist adept) observes that while ordinary people remain trapped in worldly desires, practitioners maintain clear awareness amidst these passions. The key lies in mastering the principle of "inversion": for instance, water above fire (inverting Li and Kan), earth above heaven (inverting Qian and Kun), or man below woman (inverting marital positions) – all represent unique methods of spiritual practice.

Ordinary people follow the natural order of "sequential Five Phases" where fire and wood (yang elements) naturally ascend as hosts, while water and metal (yin elements) descend as guests. However, immortal cultivation requires "inverting the Five Phases": making the naturally ascending fire and wood descend as guests, while causing the normally descending metal and water to rise as hosts. This state of "water and fire complementing each other" (shuihuo jiji) constitutes the transcendental method beyond worldly existence.

The text employs the metaphor of "golden cauldron and jade pool": the golden cauldron represents the practitioner's self (wo), while the jade pool symbolizes external reality (bi). In cultivation, one must retain one's vital essence (Zhuli mercury) without leakage (desiring to retain), while simultaneously gathering the primal yang qi (silver in water) from the external world to replenish (first descending). This follows the alchemical principle of lead-mercury conjunction and Kan-Li interaction, requiring precise application of the "desire to retain by first descending" technique.

Finally, it emphasizes the importance of moderate and well-timed application of fire (huohou), as stated in the Cantong Qi: "initial firing should be warm and gentle." The refinement of primal qi occurs with exquisite subtlety and rapidity, as fleeting as morning dew or lightning. Practitioners must avoid excessive haste, as prolonged effort may damage progress. These teachings illuminate the exquisite timing and fire mastery essential to the Golden Elixir (Jindan) path.

神功若得此先天眞鉛歸於懸胎室内豈非深潭之現紅日

也虎躍龍騰風浪麤中央正位產玄珠果生枝上終期熟子在胞中豈有殊南北宗源翻卦象晨昏火候合天樞須知大隱居㕓市何必深山守靜孤

道光曰此言内藥法象也夫眞一之精造化在外曰金丹又

曰眞土吞入腹中卽名眞鉛又曰陽丹此言虎卽金丹也龍

者我之眞氣也風浪者我之眞氣自氣海而出其湧如浪其

動如風中央正位者卽丹田中金胎神室也乃結丹凝氣之

所玄珠者嬰兒也又曰金液還丹夫金丹者先天之一炁交

結而成爲母爲君爲鉛故謂之虎也己之眞氣乃後天而生

爲子爲臣爲汞故謂之龍也金丹自外來吞入腹中則己之

眞氣自下元氣海中湧起似風浪翕然凑之如臣之於君如

子之於母其相與之意可知矣龍虎交合神室之中結成聖

胎若果之在枝必熟若兒之在腹必生十月功圓自然脫胎

神化無方矣南北者子午也宗源者起苗之初也晨昏者晝

夜之首也子時乃爲六陽之首故爲晨午時乃爲六陰之首

故爲昏晨則屯卦直事宜進火之候昏則蒙卦直事宜進水

之候一日兩卦始於屯卦蒙卦終於旣濟未濟周而復始循

環不已故曰翻卦象參同契云朔旦屯直事至暮蒙當受晝

**Interpretation**

In the practice of Neidan (internal alchemy), when one guides the primordial true lead (the original Qi of heaven) into the Dantian (the energy center in the lower abdomen), it manifests as miraculously as a crimson sun suddenly rising from the depths of a dark pool.

This phenomenon resembles the surging waves stirred by a leaping tiger or a soaring dragon, where at the very center of the Dantian, the Mysterious Pearl (another name for the internal elixir) condenses. Just as ripe fruit naturally falls from the branch and a fully developed fetus must be born, so too does cultivation follow this natural principle. The fundamental teachings of the northern and southern schools (different lineages of Daoist practice) ultimately converge, much like the interplay of yin and yang in the Bagua (Eight Trigrams). The regulation of fire times (the control of intention and breath during practice) must harmonize with the rhythms of dawn and dusk.

True adepts often conceal themselves among ordinary people—why must one retreat to remote mountains to seek solitude? This describes the phenomena of Neidan practice. What is called the True Singular Essence (the purest life energy) is known externally as the Golden Elixir (the crystallized energy of cultivation); when ingested internally, it becomes true lead or yang elixir. In the text, the "tiger" symbolizes the Golden Elixir, while the "dragon" represents the practitioner's innate Qi. The surging Qi from the Qi Sea (lower Dantian) rises like roaring waves.

The Golden Embryo's Divine Chamber (the energetic space where the internal elixir gestates) at the center of the Dantian is where the Golden Elixir condenses. The Mysterious Pearl mentioned here is another name for the internal elixir, also called the Golden Fluid Returned Elixir. The Golden Elixir condenses from the primordial Qi of heaven, acting as the guiding "mother" in cultivation—hence its comparison to the fierce tiger. The postnatal Qi of the body, obedient and cooperative like a "child," is symbolized by the dragon.

When the external Golden Elixir enters the body, one's innate Qi surges from the lower Dantian like wind and waves to welcome it, much like a minister serving his ruler or a child clinging to its mother. The dragon and tiger Qi merge in the Dantian to form the Sacred Embryo (the nascent form of the internal elixir). This process mirrors the natural ripening of fruit or the growth of a fetus. After ten months of cultivation (the complete cycle of Neidan practice), one naturally achieves spiritual transformation and limitless metamorphosis.

The "north and south" in the text refer to the zi (midnight) and wu (noon) hours. The "ancestral source" denotes the initial stage of practice. Zi hour marks the birth of yang Qi in the day, corresponding to dawn and the appropriate time for "adding fire" (intensifying intention). Wu hour signals the birth of yin Qi, corresponding to dusk and the time for "adding water" (relaxing intention). Each day's practice begins with the Zhun hexagram (symbolizing the birth of all things) and concludes with the Meng hexagram (symbolizing enlightenment), cycling endlessly. As the Zhouyi Cantongqi states: "At dawn, commence practice with the Zhun hexagram; at dusk, regulate breath according to the Meng hexagram."

夜各一卦用之依次序旣未至昧爽終則復更始是也一日

兩卦直事一月計六十卦一卦六爻幷乾坤坎離四卦計三

百八十四爻以應一年閏餘之數乾之初九起於坤之初六

乾之策三十有六六爻計二百一十有六坤之初六起於乾

之初九坤之策二十有四六爻計一百四十有四總三百六

十應周天之數日月行度交合升降不出卦爻之内月行速一月一周天日行遲一年一周天天樞者斗極也一晝夜一

周天而一月一移也如正月建寅二月建卯是也故曰月月

常加戌時時見破軍上士至人知日月之盈虧明陰陽之上

下行子午之符火日爲晝月爲夜應時加減然後暗合天度

故曰合天樞也至道之妙妙在於斯坎離升降生產靈藥始

結黃芽也金丹大藥家家自有不拘市朝奈何見龍不識龍

見虎不識虎逆而修之幾何人哉片餉之間結成一珠大如

黍米將來掌上看不得吞入腹中莫語人

子野曰風浪麤者二氣交感之景象也交感後風恬浪靜採

得藥歸中宮如黍米一粒從微至著卽以成胎温之養之終

期成熟如果生枝上子在胞中而無別也中央正位乃黃庭

也黃庭卽中丹田南北宗源

**Interpretation**

This passage describes a method of internal alchemy that uses the hexagrams of the Book of Changes to guide cultivation. Each day, the practitioner uses two hexagrams in a set order. Over the course of a month, this makes sixty hexagrams, each with six lines. Adding the four hexagrams Qian, Kun, Kan, and Li gives a total of 384 lines, corresponding to the number of days in a year, including leap years. The first nine line of the Qian hexagram is counted from the first six line of Kun. Each line of Qian has thirty-six tallies, a unit of calculation, for a total of 216 across its six lines. The first six line of Kun is counted from the first nine line of Qian. Each line has twenty-four tallies, for a total of 144 across its six lines. Together, these make 360 tallies, corresponding to the degrees of the celestial circuit.

The changing patterns of the sun and moon and the union of Yin-Yang are all represented in the hexagram lines. The moon moves quickly, completing one circuit of the heavens each month; the sun moves slowly, completing one circuit each year. The Celestial Pivot, or Big Dipper, rotates once every day and night, while its position changes from month to month: the first month corresponds to the Yin position, and the second to the Mao position. Hence the cultivation formula says, “Month after month, add Xu; at every moment, behold the Breaker of Armies.” True masters understand the patterns of the sun and moon waxing and waning, and of Yin-Yang rising and falling. By regulating the firing process—the practitioner’s intention and breathing—in accordance with the Zi and Wu hours, the crucial moments when Yin and Yang shift, they can quietly accord with the movements of the heavens.

The rising and descending changes of the Kan and Li hexagrams, which represent water and fire, Yin and Yang within the body, produce the numinous medicine, the energy of internal alchemy, and first form the Yellow Sprout, the embryo of internal alchemy. The great medicine of the Golden Elixir is already present in everyone and need not be sought outside, yet people often fail to recognize the true mechanism even when it is right before them. Very few can cultivate in reverse, against the ordinary course of birth, aging, and death. In an instant, a pearl of elixir the size of a millet grain can form. It may be held in the palm and viewed, but it cannot be swallowed or spoken of to others.

The commentator Ziye explains: The turbulent visions that arise during cultivation are responses to the interaction of the two Qi energies, Yin and Yang. After their interaction, they settle into stillness; the gathered medicine, or energy, returns to the central palace, the Dantian, and forms an embryo of elixir the size of a millet grain. Like fruit on a branch or a fetus in the womb, it needs gradual nurturing with warmth before it can mature. The central, correct position is the Yellow Court, the middle Dantian. This is the shared key to cultivation in both the northern and southern schools.

者南爲離是我北爲坎是彼取

彼坎中之爻復我離中而成乾故曰翻卦象火見前註候者

朝屯暮蒙之序朝而屯暮而蒙則晨昏動靜自然符合天機

也

上陽子曰龍者離中之陰虎者坎中之陽降我家之龍則汞

不至於逃逸伏彼中之虎則能得彼中之鉛華風浪麤者是

内外火候之法象切須愼之在外則臨爐之時不愆不失在

内則得丹之後保養無虧仙翁以一點眞陽而比虎者言虎

之爲物最爲難制故易之履辭曰履虎尾咥人凶言履之不

得其道則反咥人亦如狂風巨浪之中惟恐傾喪則於採藥

之時牢把一念猶内觀其心心無其心外觀其形形無其形

遠觀其物物無其物之義卻能迎之以意則玄珠產於丹田

之中矣翻卦象者坎居上而離居下是爲水火旣濟乾在下

而坤在上是爲地天泰兌處上而震處下是爲澤雷隨艮居

下而兌居上是爲澤山咸也天樞者斗罡也金丹之妙在天

應斗之樞在身立人之極寂然不動感而遂通者此也釋氏

乃號金剛至人體此而早求丹此丹在人類中而有在市㕓

中而求所謂神州赤縣者乃大藥所產之處固非深山大澤

**Interpretation**

This scripture expounds the principles of Yin-Yang harmonization and fire regulation in Daoist Neidan (internal alchemy) practice. The Li trigram (☲) of the south represents the "self" (the practitioner), while the Kan trigram (☵) of the north symbolizes the "other" (external energies). By extracting the Yang line from Kan (the single solid line within Kan's broken structure) to supplement the Yin line in Li (the broken line within Li's solid structure), one achieves the pure Yang Qian trigram (☰) - this transformative process is called "inverting the trigrams."

Practice must follow the temporal rhythm of "Zhao Tun Mu Meng" (morning Zhun, evening Meng): cultivating with the Zhun trigram (symbolizing nascent Yang energy) at dawn, and practicing with the Meng trigram (representing growing Yin energy) at dusk. This daily rhythm of movement and stillness naturally aligns with celestial patterns.

Master Shangyangzi explains: the dragon symbolizes the Yin energy (mercury) within Li, while the tiger represents the Yang energy (lead) within Kan. Subduing one's internal dragon (controlling heart-fire) prevents vital essence (Jing) leakage; taming the external tiger (harvesting primordial Qi) obtains true lead. The text employs "stormy waves" as metaphor for cultivation dangers, emphasizing meticulous fire regulation: external alchemical processes require precise timing (neither premature nor delayed), while internal Golden Elixir cultivation demands preservation (without depletion or damage).

The scripture uses the tiger to illustrate the challenge of controlling true Yang energy - akin to the Yi Jing's Fu hexagram warning: "stepping on a tiger's tail invites biting," symbolizing the harm from improper practice. During "herbal gathering" (collecting primordial Qi), practitioners must maintain intense focus: inner observation requires mental emptiness, outer contemplation demands physical voidness, and distant perception necessitates non-attachment. Through such intentional guidance, the mysterious pearl (Golden Elixir) emerges in the Dantian (energy center).

The "trigram inversion" technique involves specific configurations: Kan above Li forms the water-fire Jiji hexagram; Qian below Kun creates the earth-heaven Tai hexagram; Dui above Zhen produces the lake-thunder Sui hexagram; Gen below Dui generates the lake-mountain Xian hexagram. The "Celestial Pivot" refers to the Big Dipper - the Golden Elixir's mystery lies in celestial correspondence, establishing its foundation within the human body. Practitioners maintain stillness to resonate with nature. Buddhists term this "Vajra," while Daoists seek this elixir with urgency.

Though the Golden Elixir exists within the body, it must be sought amidst worldly existence. The so-called "Divine Land of Red County" (referring to specific bodily regions) marks where the great medicine manifests - not some remote mountain wilderness.

所出亦非名山洞府所有何哉山高則陽寡澤窮則陰孤有

輩愚人言及修行便謂深山兀坐窮谷獨居可也噫豈知達

磨馬祖之所爲哉馬祖未修大藥而枯坐求佛是有磿磚之

譏達磨已向長蘆而入室下功是向少林冷坐修之與行各

有時耳故我師云靜坐一件是得丹之後事也未能大隱市

㕓何必深山守靜孤乎僕每興言及此未嘗不爲之長嘆大

槩此章道光爲己得外丹而但言内藥法象故云金丹自外

來吞入腹中則已之眞氣自下元氣海中湧起似風浪翕然

而凑之等語而子野則云風恬浪靜又似相戾仙師之意各

出其說者皆欲學人愼思而明辯之精修而熟行之臨爐之

際景象自現旣得眞一之鉛歸入神室惟當守訥猶果生枝

上待時而熟子孕胞中待氣而全時熟氣全自然神化人人本有長生藥自是愚迷枉擺抛甘露降時天地合黃芽生處坎離交井蛙應謂無龍窟籬鷃爭知有鳳巢丹熟自然金滿屋何須尋草學燒茅

道光曰甘露黃芽皆金丹之異名天地坎離乃龍虎之法象

天地之氣氤氲甘露自降坎離之氣交會黃芽自生龍虎二

弦之氣交媾金丹自結矣此般至寶家家自有以

**Interpretation**

This passage elucidates the principles of cultivation and alchemical practice while critiquing common misconceptions about spiritual practice.

It first points out that some mistakenly believe cultivation simply means retreating to remote mountains to meditate. This is incorrect. Just as Bodhidharma (the First Patriarch of Chan Buddhism) and Mazu Daoyi (the renowned Tang Dynasty Chan master) demonstrated, true practice is not mere rigid sitting. In his early years, Mazu stubbornly sought enlightenment through sitting alone, earning ridicule—like trying to polish a brick into a mirror. Though Bodhidharma famously faced a wall at Shaolin Temple, that was merely one phase of his cultivation.

The author emphasizes that stillness in seated meditation actually follows the successful refinement of the inner elixir (Neidan). Genuine cultivation does not require seclusion in the wilderness—it can be practiced even amid bustling cities. The text references three masters (Daoguang, Ziye, and an immortal teacher) who described the alchemical process differently, yet all aimed to help practitioners understand this truth: during cultivation, one must carefully observe the transformations within the body. When "true lead" (an alchemical term for primordial Qi) returns to the Dantian (energy center), it is like fruit ripening or a fetus taking form—naturally leading to wondrous spiritual states.

The subsequent verse states: Every person inherently possesses the medicine of immortality (primordial Qi), yet the ignorant fail to utilize it. When the body's Yin and Yang energies (symbolized by "Heaven and Earth" or "Kan and Li," trigrams from the Bagua) harmonize and merge, the Golden Elixir (also called "sweet dew" or "yellow sprout") spontaneously arises. Just as a frog at the bottom of a well cannot fathom the dragon's palace, or a sparrow by the fence cannot imagine the phoenix's nest, ordinary people struggle to grasp such realms of cultivation. Once the Golden Elixir is perfected, miraculous transformations occur naturally—there is no need to search externally for alchemical ingredients.

Finally, Master Daoguang explains: "Sweet dew" and "yellow sprout" are alternate names for the Golden Elixir, while "Heaven and Earth" and "Kan-Li" represent the interplay of Yin and Yang energies. When these two forces unite in harmony, the Golden Elixir forms of its own accord. This treasure exists within everyone—the key lies in understanding the method of cultivation.

其太近故

輕棄之殊不知此乃升天之雲梯也近世學者多執旁門非

類孤陰寡陽有中生有易遇難成等法而治諸身不知斯道

𥳑而易成有如井裏之蛙籬間之鷃莫知有鳳巢龍窟也黍

米之珠旣懸天地之金可掬經曰地藏發泄金玉露形此其

證也吁尋草燒茅終年畢𡻕嗚呼老矣是誰之愆

子野曰且道長生是何物咦子子孫孫因順去逆來永夀嘆

誰知黃芽甘露俱是藥名天地坎離其實人也天地合坎離

交則藥生矣凡夫愚子不知此道甘分待終如蛙鷃不知有

鳳巢龍窟也

上陽子曰只前三詩已盡還丹之妙此章又出甘露降之旨

太切也金丹之道人人有之家家有之愚者迷而不覺中常

之人偶或聞之而不信受反爲毀謗易之泰卦曰天地交泰

又曰天地交而萬物通上下交而其志同也且一陽之氣下

降而一陰之氣上騰則雨甘露若眞水潤下而眞火炎上則

結黃芽要知甘露黃芽卽先天一炁此炁纔至卽結成丹然

上下不交則其志不同天地不合則此氣不降陰陽非類則

黃芽不產仙翁顯言甘露降者使人知乎地天交泰之理而

**Interpretation**

Many people consider the practice of Daoist cultivation too simple and thus underestimate it. Yet this very simplicity is the ladder to heaven! Nowadays, many who study the Dao are drawn to deviant paths—methods like "solitary yin without yang" or "generating being from being," which sound mystical but are ultimately futile. They are like frogs at the bottom of a well or sparrows flitting between hedges, utterly unaware of the phoenix's nest or the dragon's lair that exist in the world.

Between heaven and earth lies the precious Great Dao of the Golden Elixir (Jindan), hidden like gold and jade buried in the soil, waiting to be revealed. Yet some spend their entire lives burning incense and praying to deities, growing old without grasping the essence—who can they blame?

Master Lu Ziye (a renowned Daoist of the Song Dynasty) made it clear: What is longevity, truly? It is aligning with the Dao of heaven and reversing life and death. Terms like "Yellow Sprouts" (Huangya) and "Sweet Dew" (Ganlu)—alchemical references to the refined essences produced during cultivation—are but other names for the elixir. The yin and yang energies (Kan and Li) of heaven and earth are already present within the human body. When the qi of heaven and earth intermingle, when yin and yang unite, the elixir is born. Alas, ordinary people fail to understand this, much like frogs and sparrows oblivious to the phoenix's nest.

The Shangyangzi (a Yuan Dynasty Daoist master) remarked that the previous three verses had already revealed the profound mysteries of the Returned Elixir (Huandan), while this chapter further clarifies the crucial moment when the Sweet Dew descends. The Great Dao of the Golden Elixir is innate in every person, present in every household—yet the foolish remain lost in delusion, and ordinary folk, even upon hearing of it, refuse to believe and instead slander it. As the Yi Jing's Hexagram Tai (Peace) states: When heaven and earth commune, all things flourish; when above and below connect, their aspirations align. When true yin-qi ascends and true yang-qi descends, the Sweet Dew will fall; when true water nourishes below and true fire rises above, the Yellow Sprouts will sprout. Know that both the Sweet Dew and the Yellow Sprouts are manifestations of the Primordial Qi (Xiantian Yiqi)—the foundational energy of the cosmos. Once this qi arrives, the Golden Elixir can crystallize.

If above and below do not commune, aspirations remain blocked; if heaven and earth do not unite, this qi cannot descend; if yin and yang do not harmonize, the Yellow Sprouts will not grow. Immortal Lü Dongbin (the Daoist transcendent) specifically illuminated the principle of the "Sweet Dew's descent" to help people comprehend the profound mystery of heaven and earth in harmonious communion.

坎離交合則使人知水火旣濟之道嗟乎世人見聞不廣若

井蛙籬鷃安有遠大之見也烏足得知玄牝之門以降甘露

而生黃芽又烏足得知龍窟鳳巢爲能呈瑞哉但以眼前非

類如尋草燒茅等事大可笑也豈不聞純陽翁云可惜九江

張尚書服藥失明神氣枯不知還丹本無質翻餌金石何太

愚諦觀此語可不愼歟世人稟天地至淸之氣而生故皆可

以明聖賢之道奈有賢愚貧賤之分又况復遇盲師引入旁

門者乎要知產藥川源處只在西南是本鄉鉛遇癸生須急採金逢望遠不堪嘗送歸土釡牢封固次入流珠厮配當藥重一斤須二八調停火候託陰陽

道光曰藥在西南收歸戊巳採取有時下功有日夫西南是

坤方白虎之地也又坤方亦月生之處故曰本鄉月是金水

之精上下兩弦金水合氣而生是以金丹藥物生產川源之

處實出坤地鉛遇癸生者時將子也金逢望遠者月將虧也

月之圓缺存乎口訣時之子午妙在心傳周天息數微微數

玉漏寒聲滴滴符此眞人口口相傳之密旨也奈何旁門紛

紛以圭丹爲鉛金用天癸時採取有同兒戲葉文叔又有坤

納癸之語又可笑也陸思誠作序云此詩傳者多謬以鉛爲

若字以金爲如字甚失仙翁旨意豈知鉛與金卽金丹也此

**Interpretation**

This scripture expounds the essential principles of Daoist Neidan (internal alchemy) practice while critiquing erroneous cultivation methods.

It first explains that when the Kan (kidney water) and Li (heart fire) energies unite within the human body, one comprehends the principle of "water and fire complementing each other" (Yin-Yang harmony). Unfortunately, most people's understanding remains shallow—like frogs at the bottom of a well or sparrows peering through a fence—how could they grasp the mystery of the Mysterious Feminine Gate (Dantian) producing Sweet Dew (primordial Jing-essence) and Yellow Sprouts (embryonic Golden Elixir)? Let alone witness the auspicious manifestations at the Dragon's Den and Phoenix Nest (key energy centers). Some practitioners only know superficial tricks like burning herbs, which is truly laughable.

Quoting Lü Dongbin (the Pure Yang Sage), the text warns: Minister Zhang of Jiujiang lost his eyesight and exhausted his vital essence from recklessly consuming elixirs, never realizing the true Golden Elixir has no material form. Those who ingest mineral-based pills are profoundly misguided.

Though all humans receive the clear, numinous Qi of Heaven and Earth at birth—making them inherently capable of understanding the sages' path—differences in intelligence and social status, compounded by encountering false teachers who lead them astray, create formidable obstacles to genuine cultivation.

The true secret of Neidan lies in this: The source of medicinal essence (Jing-Qi activation) resides in the southwest Kun position (corresponding to the abdominal Dantian), which forms the foundation of practice. When lead (original essence) encounters Gui-water (abundant kidney essence), it must be gathered promptly; but when gold (original spirit) faces the full moon (essence dissipation), harvesting becomes impossible. The gathered essence must be returned to the Dantian (earthen cauldron) for sealing, then harmonized with the spirit (flowing pearl). When the medicinal substance (essence) accumulates to one jin (completing celestial cycles), Yin-Yang balance and precise fire regulation become crucial.

Master Daoguang further clarifies: Essence gathering must occur at the southwest Kun position (abdomen), then stored in the central palace (Dantian). This Kun position houses both the White Tiger (original essence) and the rising moon (yin essence). During crescent moons, the union of gold (essence) and water (spirit) generates the elixir substance. "Lead meeting Gui" refers to the midnight hour (yang energy's birth), while "gold encountering the waning moon" signifies inauspicious times for essence expenditure. These celestial timing mysteries require oral transmission from genuine masters.

The text concludes by refuting common misinterpretations: Some mistake Waidan (external alchemy) for literal lead-mercury operations, while menstrual cycle harvesting becomes childish play. Ye Wenshu's theory of "Kun absorbing Gui" proves equally absurd. As Lu Sicheng notes in his preface, many misread "lead" as "resembling" and "gold" as "like"—completely distorting the practice's intent. In truth, lead and gold symbolize the two fundamental components of internal alchemy.

皆未遇眞師妄自穿鑿陸公發其端救魯魚之失祕其源恐

竹帛之傳吾儕親授玄旨當自知之如或未然空玄之中去

地五丈黍米之珠殊不易得也餌丹歸黃庭土釡之中宜固

濟則胞胎不泄運火龍流珠之汞以配之則靈胎乃結也烏

肝八兩兔髓半斤兩箇八兩合成一斤故曰藥重一斤須二

八也火實無火託陰陽之氣以調運之爾

子野曰藥出西南是坤位欲尋坤位豈離人分明說破君須

記只恐相逢認不眞癸者藥也迎其藥之將生則急取之方

可用苟遲則藥已生質若質一生則爲後天之物所謂見之

不可用也此時水源至淸有氣無質一日僅有一時也入藥

鏡云一日内十二時意所到皆可爲正此時也金逢望遠者

喻採藥失時藥氣過矣如望後之月日虧一日謂之不堪嘗

鑑本自明因塵䝉而遂晦鉛珠獨露緣癸積而漸藏塵去則

鑑體依然癸盡則鉛華仍見鉛當急採恐癸水漸漸而復生

金亦如之借鑑塵昏昏而爲喻採得癸生之藥入於丹田則

當牢固封閉毋令滲漏以走靈藥次運自己之陰汞配合爲

一以結成聖胎封閉之法參同契云離氣内榮衞坎乃不用

聰兌合不以談希言順鴻濛之謂也又云汞日爲流珠而陰

**Interpretation**

This passage elucidates key principles and precautions for cultivating the Golden Elixir (Jindan) through internal alchemy (Neidan).

The text begins by emphasizing that without guidance from an authentic master, practitioners risk fundamental errors—much like the initial missteps of Master Lu (likely referencing a historical cultivation adept). True alchemical secrets are seldom recorded in texts; they require oral transmission of profound essentials from teacher to disciple.

The "millet-sized pearl" metaphor illustrates the preciousness of the Golden Elixir. Successful elixir formation requires returning refined essence (Jing) and vital energy (Qi) to the yellow courtyard (Dantian), akin to sealing rice tightly in a cooking pot to prevent energy leakage. This process requires the "flowing pearl of the fire dragon's mercury" (representing the spirit, Shen) to coalesce into the spiritual embryo. The symbolic measurements "eight ounces of raven's liver" and "half-pound of hare's marrow" underscore the crucial balance of Yin-Yang forces.

Timing proves absolutely critical when gathering the medicinal ingredients: one must act precisely as the celestial water (kidney essence, represented by the Gui water trigram) begins to stir but before full manifestation, when this source remains perfectly clear. Missing this fleeting daily window transforms pristine energy into turbid postnatal substance, rendering it useless.

Lunar phases provide another metaphor—just as the moon wanes after fullness, delayed gathering yields diminished efficacy. The dust-covered mirror analogy further clarifies: only when turbid essence (Gui water) recedes to reveal primordial purity (represented by lead's radiance) can proper collection occur, lest the turbidity regenerates.

The conclusion stresses securely sealing the gathered Gui-born medicine within the Dantian, where it combines with the practitioner's lunar mercury (Shen) to form the sacred embryo. Quoting the *Can Tong Qi* (Token for the Agreement of the Three), it prescribes the sealing method: internal spirit guardianship supersedes sensory acuity, minimal speech honors natural flow. Mercury (Shen) resembles rolling pearls requiring harmonious interaction of Yin-Yang energies for proper circulation.

陽相停則聖胎結若失於偏枯所謂毫髮差殊不作丹也聖

胎旣結非得火候調停豈能冀其成也

上陽子曰易云西南得朋乃與類行西南爲坤同類之地鉛

所由產藥在彼生兌乃代坤抱陽成坎兌之初癸是爲眞鉛

眞陽初動乃曰癸生天地以七日而來復復子也太陰以三

日而出庚庚金也人身以三日而看經經鉛也癸動後而生

鉛鉛之初生名曰先天眞一之炁此炁號曰金華言鉛言癸

而不言水者取其氣也鉛生於癸後陽產於鉛中採取眞鉛

借云煉丹其功只半箇時此合大造化也故一月止有一日

一日止有一時夫此一時最不易得以其天地合德日月合

明生生化化之眞機逆而修之超凡入聖故仙翁以癸生急

採爲最切送歸土釡配以流珠調其火候以成聖胎僕今泄

天地之機者欲明仙翁切切之意上士於此有悟則宜勤行

而勿疑其中調停火候細密之旨在人盡心而力行之深究

其妙化老子曰微妙玄通爲上士也休煉三黃及四神若尋眾草更非眞陰陽得類歸交感二八相當合自親潭底日紅陰怪滅山頭月白藥苗新時人要識眞鉛汞不是凡砂及水銀

**Interpretation**

The key to cultivating the Neidan (internal alchemy) lies in achieving perfect Yin-Yang balance. When the two energies of Yin and Yang within the body reach complete equilibrium, they form the Sacred Embryo (the core energy body in Neidan practice). The slightest deviation—even one as fine as a strand of hair—will prevent the formation of the Golden Elixir. Even if the Sacred Embryo initially takes shape, failure to precisely regulate the "fire times" (the coordination of intention and breath during practice) will ultimately lead to failure.

Master Shangyangzi (a patriarch of Daoist Neidan) explains through the Yijing (Book of Changes): The southwest direction corresponds to the Kun trigram (representing Yin energy), the place where like energies unite. Here, the "lead" (referring to the body's primordial Jing/essence) becomes medicinally potent. When the Dui trigram (representing the west) replaces Kun and embraces Yang to form the Kan trigram, the initial "Gui water" (primordial kidney essence) produced is the true lead. When true Yang Qi begins to stir, it's called "Gui's birth," akin to how heaven and earth complete a cycle in seven days, or how the moon reveals its Geng position (western white path) after three days. Similarly, through three days of cultivation, one can perceive the stirring of lead (primordial essence) in the meridians.

The lead produced after Gui water's activation is fundamentally the primordial True One Qi (the purest life energy), known as "Golden Radiance." The emphasis on lead and Gui rather than water highlights its energetic nature. Once true lead emerges, Yang energy arises from it. At this moment, collecting the true lead for alchemical refinement takes merely a "double-hour" (about one hour)—perfectly aligned with the patterns of cosmic creation. Thus, within a month there's only one day, and within a day only this one hour holds supreme value, for it marks the crucial moment when heaven-earth's Yin-Yang merge and solar-lunar essences converge. Seizing this profound opportunity for reverse cultivation enables transcendence of the mundane.

Immortal Lü Dongbin particularly emphasized collecting the medicinal substance immediately at Gui water's initial emergence, delivering it to the Dantian (earthen cauldron), harmonizing it with "flowing pearls" (saliva), and precisely controlling fire times to perfect the Sacred Embryo. This reveals heaven-earth's profound mechanism, teaching later practitioners the critical importance of timely medicinal collection. Discerning cultivators should diligently practice, thoroughly mastering fire time regulation's subtleties. As Laozi stated, only those who comprehend these refined mysteries qualify as superior adepts.

Crucial reminder: Avoid mistakenly using Waidan (external alchemy) minerals like sulfur and realgar (the "three yellows and four spirits"), or seeking various herbs—these aren't the true Dao. Authentic cultivation relies on the natural interaction of Yin-Yang energies, like the perfect sixteen-ounce pound (two eights in balance). When the "red sun" of Yang fire rises from the "sea floor" (perineum point), turbid Yin naturally disperses; when the "bright moon" illuminates the crown (Baihui point), new medicinal sprouts (true Qi) emerge. Modern practitioners must understand that true "lead and mercury" (primordial essence and spirit) absolutely aren't ordinary cinnabar or liquid mercury—these are mere physical substances.

道光曰三黃四神金石草木皆後天地生滓質之物安能化

有形而入於無形哉經曰外物不可成胎綴花安能結子眞

一之炁生於天地之先杳杳冥冥不可測度因二八相當之

物合而成親氤氲交感之中激而有象同類者無情之情不

色之色烏肝八兩兔髓半斤是也潭者陰也日者陽也山者

陽也月者陰也潭底日紅者陰中之陽也乃虎之初弦之氣

謂之紅鉛也純陽無陰則陰怪滅也山頭月白者陽中之陰

也乃龍之初弦之氣也謂之黑汞也初弦新嫩此藥苗新也

聖人以此二物於一時辰中造化成一粒陽丹結在北海之

中赫然如日光透簾幃卽時吞入腹中點我陰汞則一身陰

邪之氣悉皆消滅亦如曉日之狀自東海而升赫然炤耀則

陰怪滅也已之陰汞在内丹田下峯之頂乍稟陽丹之氣漸

漸凝結其芽微嫩藥苗新也亦如月之朔旦與日相交乍稟

太陽之氣三日日沒之時則吐微光於西方庚位狀若娥眉

**Interpretation**

This passage elucidates the core principles of Daoist Neidan (internal alchemy) practice. Master Ziyang (a pivotal patriarch of Daoist internal alchemy) observed that acquired substances like the "Three Yellows" (realgar, orpiment, and sulfur) or the "Four Divine Materials" (cinnabar, mercury, and other minerals)—whether metallic, mineral, or herbal—all contain impurities. How could such coarse materials transform the physical body into an incorporeal immortal form?

The scriptures state that external substances cannot form the internal elixir, just as grafting flowers onto a tree will never bear fruit. The true primordial Qi (the foundational cosmic energy in Daoist cosmology) existed before heaven and earth took form—profound, mysterious, and immeasurable. When the two elements of Yin and Yang (the "two eights" referring to their balanced proportions) harmonize, their dynamic interaction manifests tangible forms. This union of like energies transcends ordinary emotional bonds, representing a formless fusion of power—symbolized by metaphorical formulations like "eight ounces of crow's liver matched with half a pound of hare's marrow."

Natural imagery illustrates Yin-Yang dynamics: deep pools represent Yin, the sun embodies Yang; mountain peaks signify Yang, while the moon epitomizes Yin. "The sun reddening the pool's depths" describes Yang concealed within Yin, akin to the tiger's nascent lunar energy (called "red lead" in alchemical terms, referencing the new moon's initial phase in the Daoist lunar cycle). Pure Yang without Yin would dissipate Yin's essence. Conversely, "the moon whitening the mountain peak" shows Yin within Yang—the dragon's nascent energy termed "black mercury." These complementary forces resemble tender sprouts, serving as fresh ingredients for alchemical refinement.

Within a single two-hour celestial "hour," the practitioner refines these energies into a single Yang elixir (Neidan), condensing it in the lower Dantian (the "North Sea"). This luminous pellet—bright as sunlight piercing through curtains—when swallowed, transmutes the body's Yin mercury (essential Yin essence), dissolving all malignant Yin influences. Like the morning sun radiating from the Eastern Sea, Yang's brilliance naturally dispels Yin's shadows. The body's Yin mercury resides at the summit of the lower Dantian; when first receiving the Yang elixir's energy, it gradually coagulates. This mirrors the crescent moon initially absorbing solar light—on the third lunar evening, its silvery sliver emerges from the western Geng position (a Bagua directional correspondence), delicate as a moth's antenna.

其光新嫩藥苗新也此寓意於内外二藥之象也夫外之眞

鉛眞汞卽龍虎初弦之氣内之眞鉛眞汞卽金丹也時人要

識眞鉛汞卽此是也餘外非眞道此二眞物能有形入於無

形爲仙子也凡砂凡汞莫與此倫矣經曰陽中之陰名曰姹

女陰中之陽名曰金公此乃壺中夫婦紫府階梯悟之者神

仙現在目睫迷之者杳隔塵沙

子野曰金丹乃眞陰眞陽交媾而成非外藥之可爲也惟類

字至緊要陰陽之合在於得類非其物類則徒爾爲也所以

參同契云類同者相從事乖不成寶燕雀不生鳳狐兔不乳

馬二八相當者在於得類得類則藥物無虧耗鼎器無滲漏

之患也藥在下丹田爲火煅煉如日在潭一身之中陰氣盡

爲銷鑠也月白藥苗新者水中金初生之時山頭月乃喻其

坎當居上之意所以成旣濟之道三相類云關鍵有低昂兮周天遂奔走江河無枯竭兮水流注於海鼎器歌云陰在上

陽下奔神哉神哉非眞師的傳者何敢以私意猜度而至此

耶汞是我家原有物鉛是他家不死方若以凡砂水銀是猜

量到底枉猜量

上陽子曰三黃如硫雌雄四神如石砂鉛銀仙翁以得類指

示後人抑己深切蓋金丹非金石草木只要眞陰眞陽故云

得類類者如天必以地爲類如月必以日爲類

**Interpretation**

This passage elucidates the essence and significance of "true lead and true mercury" (zhenqian zhenhong, technical terms in Neidan referring to the refined essence of Yin and Yang energies within the human body) in Daoist internal alchemy practice.

The text clarifies that authentic lead and mercury are not external minerals like cinnabar or quicksilver, but rather the internal Yin-Yang essences within the practitioner. Both the external lead and mercury (the primal energies of dragon and tiger at the first lunar phase) and their internal counterparts (the Golden Elixir) are crucial to cultivation. The scripture employs symbolic language, describing them as the "Charming Maiden" (the Yang within Yin) and the "Golden Lord" (the Yin within Yang), metaphorically called the "married couple in the gourd" (representing the internal union of Yin and Yang), which serves as the ladder to immortality.

Commentator Lu Ziye emphasizes that the Golden Elixir is formed through the harmonious interaction of true Yin and true Yang, requiring compatible pairing to succeed. As the *Cantong Qi* states: "Swallows and sparrows cannot give birth to phoenixes, nor can foxes nourish colts." During practice, the Yin and Yang energies must be precisely balanced (two parts Yin, eight parts Yang) to prevent the depletion of the medicinal substances (essence and Qi) and avoid leakage from the bodily crucible (the Dantian).

In cultivation, the medicinal substances (Jing-Qi) are refined by the fire (conscious intent) in the lower Dantian, akin to sunlight penetrating a deep pool, dissolving the body's Yin energies. The phrase "the moonlight-white medicinal sprout emerges fresh" symbolizes the nascent state of "metal within water" (the primordial Qi in the kidneys), while "the moon atop the mountain" alludes to the alchemical principle of directing the Kan (water) trigram upward.

The passage concludes with a warning: Mercury (the spirit, Shen) inherently belongs to the practitioner, whereas Lead (the vital energy, Qi) must be drawn from external sources. However, mistaking ordinary cinnabar or quicksilver for true lead and mercury represents a fundamental misunderstanding.

Additional commentary by Shangyangzi clarifies that external substances like sulfur or realgar are unnecessary for elixir refinement—the true alchemy lies in matching genuine Yin and Yang. Just as heaven requires earth, the moon needs the sun, and women complement men, successful cultivation depends on finding this perfect Yin-Yang correspondence.

如女必以男

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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/KR5a0143/juan/1/