--- title: "Wuzhen Pian 紫陽真人悟真篇三註 – Vol. 4 | Daozang" url: "https://daozang.app/en/text/KR5a0143/juan/4/" canonical: "https://daozang.app/en/text/KR5a0143/juan/4/" 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. 4 Dongzhen 洞真部 · Vol. 4 / 4 · 10,519 characters ## Vol. 4 / 4 反爲入室之大患乎所以大隱市廛者使人不可得而測度 修出世間法者要人不得而知行藏故老子曰迎之不見其 首隨之不見其後又曰惟不可識故强爲之容明達到此回 思愚夫俗子欲以機鋒巧詐剽識淫蕩而求道者遠之又遠 矣蓋仙翁惟恐後學不悟故於六十四首詩中字字明心言 言貫性叮嚀反覆泄盡天機直願溥度羣生同登仙境可謂 慈之至者也大修行人至此可不三復其詩以求成道之勳 業乎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 五言八句(一首以象太乙含眞氣之妙)女子著靑衣郎君披素練見之不可用用之不可見恍惚裏相逢𥥆冥中有變一霎火熖飛眞人自出現 道光曰女子乃龍之弦氣號曰木姬生於靑龍故云著靑衣 也郎君乃虎之弦氣號曰金郎生於白虎故云披素練也有 質可見者乃後天生滓質之類故可見不可用無質不可見 者初弦之氣恍恍惚惚杳杳冥冥故可用不可見也惟混元 **Interpretation** The greatest obstacle in genuine cultivation is that excessive visibility makes true refinement difficult to achieve. Thus, authentic adepts often conceal themselves among ordinary people, making their depth unfathomable. For those practicing methods to transcend worldly dust, the key lies in leaving no trace of their whereabouts. As Laozi said: "When facing him, you cannot see his head; when following him, you cannot see his back." He also stated: "Precisely because it cannot be known, we reluctantly describe it as the state of 'illuminated understanding.'" Reflecting on ordinary people who seek the Dao through clever tricks, deceitful schemes, or frivolous behavior—they only drift further from the true path. Immortal Elder Zhang Boduan (Master Ziyang), fearing later generations of Dao-seekers might fail to comprehend, composed sixty-four poetic verses that directly point to the original mind in every word and thoroughly penetrate true nature in each line. With repeated admonitions, he revealed celestial secrets and profound mysteries, solely wishing to universally deliver sentient beings to the immortal realm—such is the pinnacle of compassion. When genuine practitioners reach this stage, how can they not study these verses repeatedly to accomplish their Dao attainment? (Annotation on the five-character eight-line verse): "The maiden in blue garments" refers to the yang qi (vital energy) in the dragon meridian (known as "Wood Maiden" in Daoism), symbolized by blue as it originates from the eastern Azure Dragon position. "The youth in white robes" refers to the yin qi in the tiger meridian (known as "Golden Youth" in Daoism), symbolized by white as it originates from the western White Tiger position. Visible forms with material substance belong to the turbid qualities of the post-heaven state, hence "visible yet unusable." The formless primal qi of the nascent state ("first crescent qi") exists in a condition of hazy obscurity, hence "usable yet invisible." Only when yin and yang energies intermingle in primordial chaos can genuine transformation occur. 眞一之炁生於天地之先居於恍惚之中出於杳冥之内絪 緼磅礴通靈變化此無中生有也眞人者金丹也聖人移一 年之氣候攢在一時辰内又於一時辰中作六候只於二候 之中運火煅煉立得眞一之氣結成一粒現在北海之中如 黍米豈非一霎時中火功一止眞人出現此道妙矣非遇眞 師親傳口訣其孰與於此哉 子野曰女子著靑衣木汞也郎君披素練水金也陰陽相合 彼此以形質未露之炁交於杳冥恍惚之中庶乎可用倘形 資旣兆則爲後天不可用矣 上陽子曰此詩八句括盡一部丹經之妙用首句是震家事 謂木汞屬我二句是兌宮事謂金鉛屬他三句則生人物矣 四句乃以煉丹五句爲入室下功六句乃防危慮險七句卽 丹成九轉八句謂行滿三千仙師布流此詩者惟欲指出先 天混元眞一之炁卽太乙所含之初炁學者可不求師乎 西江月(凡十二首以象十二月仙師曰西者金之方江者水之體月者丹之用)内藥還同外藥内通外亦須通丹頭和合類相同温養兩般作用　内有天然眞火爐中赫赫長紅外爐增減要勤功妙絕無過眞種 **Interpretation** The profound cultivation mysteries revealed by Master Ziyang in *Awakening to Reality* (Wuzhen Pian) center on grasping the "True Unity Qi" (Xiantian Yuanqi, Primordial Energy). This energy originates before the formation of heaven and earth, existing in a state of primordial chaos. Though formless and shapeless, it possesses transformative and spiritual qualities—precisely what Daoism refers to as "generating being from non-being." The key to refining the Golden Elixir (Jindan) lies in mastering temporal rhythms. Sages can condense the climatic changes of an entire year into a single shichen (two-hour period), then further divide it into six phases, with only two phases truly dedicated to firing the alchemical process. Through precise control of the firing times, one can crystallize a millet-sized Golden Elixir within an extremely short period, suspended in the Dantian (North Sea). This arcane method requires direct oral transmission from a genuine master to comprehend fully. Master Lu Ziye's commentary elaborates: In cultivation, "the maiden clad in blue" symbolizes mercury within wood (representing the Original Spirit, Yuanshen), while "the youth robed in white" signifies gold within water (representing the Original Essence, Yuanjing). These two must merge in their pre-manifest, primordial state—once they take form, they become mundane substances unfit for alchemical refinement. Master Shangyangzi's annotation clarifies that these eight verses encapsulate the essence of the entire alchemical scripture: The first line refers to the Zhen trigram (east, wood) representing the Original Spirit; the second denotes the Dui trigram (west, metal) embodying the Original Essence; the third describes the union of Yin-Yang generating life force; the fourth transitions to practical refinement; the fifth details specific cultivation methods; the sixth warns of potential dangers; the seventh marks the successful ninefold refinement of the Golden Elixir; and the eighth emphasizes the necessity of prolonged practice. The entire poem guides practitioners to seek the primordial Hunyuan True Unity Qi—the foundational energy embodied by the Great Unity Perfected Being (Taiyi Zhenren, a revered Daoist deity)—highlighting the critical importance of receiving masterly instruction. The twelve *Moon Over West River* (Xijiang Yue) poems correspond to twelve months of practice. "West" signifies the metal direction, "river" symbolizes water's nature, while "moon" metaphorically represents the Golden Elixir's function. Internal and external elixirs share the same essence, requiring dual cultivation. Internal alchemy (Neidan) relies on the body's innate true fire (Xiantian Yuanqi) burning continuously in the Dantian; external alchemy (Waidan, here referring to practice methods) demands diligent adjustment. The most profound mystery lies in discovering the "true seed" (Xiantian Yiqi, Primordial Breath)—the decisive key to successful cultivation. 道光曰夷門破迷歌云道在内來安爐立鼎卻在外道在外 來而坎離鉛汞卻在内此明内外二藥也外藥者金丹是也 造化在二八爐中不出半箇時立得成就内藥者金液還丹 是也造化在自已身中須待十箇月足方能脫胎成聖二藥 作用雖略相同及其用功火候實相遠矣吾儕下功外丹和 合丹頭之際龍虎交戰之時金木相啖水火相激分毫不可 差忒差忒大藥不就内藥和合丹頭之際最愼防危慮險内 藥雖有天然眞火在土釡之中赫然長紅亦須憑外爐勤功 加減抽添運用令無差忒以至危殆也然内外眞火變化無 窮者實藉眞鉛之妙絕也此物偏能擒汞不使飛走近葉文 叔不達此理卻言内藥以眞火烹煉外藥須假凡火增減呵 呵葢未得師指以管窺天殊不知二藥内外雖異其用實一 道也所以有内外二藥者人之一身稟天地秀氣而有生託 陰陽陶鑄而成幻相故一形之中以精氣神爲主神生於氣 氣生於精精生於神修丹之士若執此身内而修無過煉精 氣神三物而已然此三者皆後天地所生純陰無陽以此修 持安能化形於純陽而出乎天地之外耶鍾離翁云涕唾精 津氣血液七般物色總皆陰又曰獨修一物是孤陰眞一子 曰孤陰不自產參同契曰牝鷄自卵其雛不全聖人知巳之 **Interpretation** This passage elucidates the distinction and interrelationship between "internal medicine" (neiyao) and "external medicine" (waiyao) in Daoist Neidan (internal alchemy) practice. Master Daoguang (a renowned Song Dynasty Daoist) states in his *Yimen Pomi Ge*: Although the foundation of cultivation (the Dao) lies within, the placement of the furnace and cauldron (metaphors for the cultivation site) exists externally; while in external cultivation, the core elements—Kan and Li (Yin-Yang), lead and mercury (alchemical terms representing the two qi of Yin and Yang)—reside internally. Here, the two types of "medicinal substances" (cultivation materials) are clearly distinguished. External medicine refers to the Golden Elixir (Jindan), which forms within the furnace and cauldron of perfect Yin-Yang balance (two eighths), completing its process in less than half a shichen (ancient time unit). Internal medicine denotes the advanced cultivation stage of "golden liquid returned elixir" (jinye huandan), requiring ten months (symbolizing a complete cultivation cycle) of gestation within oneself to achieve spiritual rebirth. Though both medicines share similar effects, their specific cultivation methods and "firing times" (cultivation rhythms) differ significantly. During external alchemy practice, when harmonizing the initial energy (dantou), phenomena like "dragon and tiger" (Yin-Yang) combat, metal and wood mutual conquest, and water-fire clashes emerge—all requiring precise control without error. Internal alchemy demands even greater caution against dangers; despite the body's natural true fire burning continuously, it still requires regulation through external cultivation methods. The subtle transformations of both internal and external true fire rely on the miraculous function of true lead (pure Yang qi), which controls mercury (Yin qi) to prevent its dissipation. Ye Wenshu (possibly a practitioner) misunderstood this principle, erroneously believing internal medicine relied on true fire cultivation while external medicine needed ordinary fire regulation—a fundamental misinterpretation of their essential nature. The human body is born endowed with heaven-earth essence and shaped by Yin-Yang. Within its form, Jing (essence), Qi (vital energy), and Shen (spirit) constitute the primary elements, mutually dependent. Yet solely cultivating the postnatal Jing, Qi, and Shen (all belonging to Yin) cannot attain pure Yang perfection. As Zhongli Quan (one of the Eight Immortals) observed, the seven substances of the human body are all Yin in nature; cultivating any single one constitutes "isolated Yin." The *Cantong Qi* (a crucial alchemical scripture) similarly notes that just as a hen cannot successfully hatch eggs alone, cultivation requires proper Yin-Yang coordination. 眞精乃後天地生而屬陰難擒易失是以採先天之一炁以 眞陰眞陽二八同類之物擒在一時煉成一粒名曰至陽之 丹號曰眞鉛此造化卻在外故曰外藥卻以此陽丹擒自已 陰汞猶猫捕鼠耳陽丹是天地之母炁已汞乃天地之子氣 以母炁伏子氣子母相戀豈非同類乎其造化在内故曰内 藥仙翁曰藥逢氣類方成象道在希夷合自然眞一子曰未 有天地渾沌之前眞鉛得一而生以漸生天地陰陽五行參 同契曰先天地生巍巍尊高此皆證金丹是先天地之一炁 也以先天陽丹點化已之陰汞爲純陽更假陰陽符火運用 抽添十月功足形化爲氣氣化爲神神與道合升入無形變 化不測故能出乎天地之外立乎造化之表提挈天地而陶 鑄陰陽卻不爲陰陽陶鑄者是先天一炁使之然也其妙如 此之絕故謂妙絕無過眞種安可以後天至陰之氣類而爲 内藥耶安可用後天地生凡鉛凡汞凡砂凡火非類滓質之 物而爲外藥也學道之士研窮本始精究邪正母惑誑邪詐 裝高道以誤後來有如此者永墮三塗 子野曰内丹之道與外藥爐火之事頗同大槩汞非鉛則不 能伏知外事者内亦易知 上陽子曰修行之人先須洞曉内外兩箇陰陽作用之眞則 入室下功成功易矣内藥則一已自有外藥則一身所出内 **Interpretation** This passage elucidates the relationship between "true essence" (zhenjing) and the "primordial Qi of the Dao" (xiantian yiqi) in Daoist Neidan (internal alchemy) practice. The so-called true essence is a yin substance generated in the postnatal realm, elusive and prone to dissipation. Practitioners must gather the primordial Qi (the most fundamental energy of the cosmos according to Daoism), simultaneously capturing both true yin and true yang—these two cognate substances—to refine into the supremely yang elixir known as "true lead" (a Neidan term denoting pure yang essence). As this process occurs outside the body, it's termed "external medicine" (waiyao). Using this yang elixir to subdue one's own "yin mercury" (a metaphor for vital essence within the body) resembles a cat catching mice. The yang elixir acts like the mother-energy of heaven-earth, while yin mercury functions as the child-energy—their mutual attraction follows the principle of like attracting like. This transformation occurs internally, hence called "internal medicine" (neiyao). The scripture cites the Immortal Elder and the *Cantong Qi* (The Seal of the Unity of the Three), emphasizing that the Golden Elixir (jindan) is transformed from primordial Qi, existing even before the formation of heaven and earth. By using the primordial yang elixir to transmute internal yin mercury, coupled with the regulation of yin-yang "talismanic fire" (breath control methods during practice), and through the ten-month refinement cycle (a Neidan term denoting the complete cultivation period), the physical form can be transformed into Qi, Qi into spirit (shen), ultimately achieving unity with the Dao and transcending the constraints of yin-yang. This mystical state relies entirely on the function of primordial Qi—it cannot be attained through postnatal yin energies or mundane substances like ordinary lead and mercury. Finally, Ziyi and Shangyangzi point out: Neidan practice shares the same principles with external alchemy (waidan). Practitioners must comprehend the operational principles of internal and external yin-yang. Internal medicine originates from self-cultivation, while external medicine derives from the essence of heaven-earth. Only by thoroughly understanding this fundamental distinction can cultivation yield twice the result with half the effort. If misled by heretical teachings and mistaking postnatal impurities for cultivation materials, one risks falling into erroneous paths. 藥不離自己身中外藥不離色相之中内藥只了性外藥兼 了命内藥是精外藥是氣精氣不離故云眞種性命雙修方 證天仙也此道至神至聖憂君分薄難消調和鉛汞不終朝早覩玄珠形兆　志士若能修煉何妨在市㞐朝功夫容易藥非遙說破人須失笑 道光曰金丹入口立躋聖地豈非至神至聖乎煅煉只半箇 時辰立得金丹形兆豈非至𥳑至易乎家家自有不拘市朝 豈非至近乎以其至近是故說破令人失笑也得之者只恐 無功無德忘師背道不足以勝其妙 子野曰金丹之事爲其至靈故稱神聖其所以爲靈者如立 竿見影呼谷傳聲之謂非其他虛幻渺茫之術是此金丹惟 鉛與汞鉛從他出汞向已生纔辦肯心玄珠有象功夫容易 何必名山大澤以煅煉哉 上陽子曰還丹之道功在降龍伏虎盜奪天地之造化是爲 神妙寂然不動感而遂通是爲靈聖聞而遂信受而勤行者 大根上器也聞而失笑誹謗者無分薄福者也鉛汞交而玄 珠兆是名金丹此金丹朝市家居日用夜作本自具足無所 拘執世之愚人乃謂修行者必居深山必遠市朝必出妻棄 子必孤坐無爲方爲修道彼豈知眞陰眞陽之用哉 **Interpretation** The cultivation of the Golden Elixir (Jindan, the core concept of Daoist Neidan, referring to the crystallized life energy formed through refining essence [Jing], vital energy [Qi], and spirit [Shen]) hinges on harmonizing internal and external practice. Internal cultivation focuses on nurturing the mind and innate nature, while external cultivation regulates the flow of Qi and blood in the body. The true path to the Golden Elixir requires dual cultivation of nature and life (Xingming Shuangxiu)—cultivating both the spiritual nature and the physical form—to ultimately attain the realm of celestial immortality. This scripture particularly emphasizes that genuine cultivation does not require withdrawing from worldly life. Three commentators elucidate this from different perspectives: Daoist Master Daoguang points out that Golden Elixir cultivation is remarkably swift and efficient—when practiced correctly, results can manifest within a single session (half a shichen, approximately one hour). Every household has the conditions for cultivation; there is no need to deliberately retreat to mountain forests. Precisely because the principle is so simple and straightforward, explaining it plainly might even provoke laughter. However, he cautions that if the practitioner lacks virtue (De) or violates the teachings of their master, even knowing the method will not lead to success. Master Ziye employs vivid analogies to illustrate the efficacy of the Golden Elixir: its effects are as immediate as a shadow cast by a pole or an echo in a valley. True Golden Elixir cultivation merely requires the interaction of "lead and mercury" (Neidan terminology, symbolizing the body’s Jing and Qi) and can be accomplished at home—why seek out famous mountains and remote rivers? Master Shangyangzi further clarifies that the essence of Golden Elixir cultivation lies in harmonizing the body’s Yin and Yang (symbolized by the dragon and tiger, representing the two Qi forces) and seizing the creative mechanism of Heaven and Earth. Those with wisdom grasp it immediately and diligently practice, while those who mock or slander it lack karmic fortune. He stresses that cultivation need not adhere to rigid forms—whether in mountain seclusion, bustling cities, or even daily labor, one can refine the Dao. Those who believe monastic life or seated meditation are the only valid paths fundamentally misunderstand the subtle function of true Yin and Yang (the intrinsic energies within the body). Together, these three masters reveal: The Great Dao (Dao) is supremely simple—cultivation lies in understanding the principles and practicing earnestly, not in external forms. The true obstacle is not the environment but the practitioner’s awareness and virtue (De). 白虎首經至寶華池神水眞金故知上善利源深不比尋常藥品　若要修成九轉先須煉已持心依時採取定浮沈進火須防危甚 道光曰首者初也首經卽白虎初弦之氣卻非採戰閨丹之 術若說三峰二十四品採陰之法是卽謗毀大道九祖永沈 下鬼自身見世惡報也道不可毁猶天之不可階而升也且 夫眞一之炁在天曰眞一之水在虎曰初弦之氣若煉在華 池名曰神水此乃眞金之至寶皆不離眞一之精流厯諸處 故有種種之異名以其能成就造化經曰上善若水葢眞一 之水生於天地之先故曰上善源流甚深卻不比尋常後天 地生滓質之物九轉爲九年在十月胎圓之後作用卽達摩 面壁九年之功若欲修九轉之妙者先須煉已以定浮沈以 分賓主依時採取守雌不雄方免危殆運火十月自然形化 爲氣氣化爲神抱元守一九載功成形神俱妙與道合眞聖 人强名曰九轉金液大還丹也 子野曰男子二八而眞精通女子二七而天癸降當其初降 之時是首經耶不是首經耶咦路逢俠士須呈劍琴遇知音 始可彈神水卽首經也老子曰上善若水善利萬物眞人以 首經神水爲喻言其利生之功非其他圓散之外藥九轉乃 火數周足丹熟之時欲得九轉丹成持心煉已爲要 **Interpretation** This passage elucidates the profound mystery of the "White Tiger's First Essence" (Baihu Shoujing) in Daoist Neidan (internal alchemy) practice, referring to the body's primordial Jing (essence). The so-called "White Tiger's First Essence" is actually the purest Qi (vital energy) in the human body, as pristine as the first crescent of the moon. This has nothing to do with heterodox practices of yin-yang exploitation - to misinterpret this orthodox cultivation method as some licentious technique would be a blasphemy against the Dao (the Way), inviting karmic retribution. The authentic prenatal Qi, known in Daoism as "Zhenyi Zhiqi" (True Unity Energy), is called "True Unity Water" in celestial terms and "First Crescent Energy" when manifesting in the human body. When refined in the mouth cavity (Huachi, "Flower Pool"), it becomes "Divine Water," the most precious "True Gold." Though named differently, these all represent the same primordial essence at various stages of cultivation. As the Daode Jing states, "The highest virtue is like water" - this prenatal energy existed before heaven and earth formed, hence its designation as "supreme virtue," with roots far deeper than ordinary post-natal substances. The "Nine Transformations" refer to nine years of dedicated practice, akin to Bodhidharma's nine-year wall-gazing meditation. To achieve this profound accomplishment, practitioners must first cultivate their innate nature, stabilize emotional fluctuations, and discern priorities. Precise timing in practice and maintaining a yielding, non-contentious state are essential to avoid dangers. Through ten months of fire-regulation (huohou) practice resembling pregnancy, the physical form gradually transforms into Qi, which then refines into Shen (spirit). Nine years of concentrated cultivation ultimately lead to the marvelous unity of form and spirit, merging with the Dao. This is what sages call the "Nine-Cycle Golden Liquid Great Return Elixir." Additional note: Men at sixteen and women at fourteen years begin generating this prenatal essence. This nascent Jing constitutes the "First Essence," also called "Divine Water." The Daode Jing's analogy of "supreme virtue resembling water" illustrates how this prenatal energy nourishes life far beyond ordinary medicines. The "Nine Transformations" signify the perfection of alchemical fire-regulation, with mental purity being paramount. 上陽子曰白虎爲難制之物倘用之而不得其道甯無傷人 之理首經爲難得之物倘求之不失其時必有天仙之分只 此白虎首經强名先天一炁仙師太忒漏盡辥陸註之太詳 世之愚人若指爲採戰之說或謂閨丹之術者則禍及於身 學者若知三日月出庚之旨方許求華池神水之用還丹之 道修之則易煉已最難故仙師戒人先煉已卽純陽云還丹 在人先須煉已待時何也葢火爲最靈之物人所不能測度 者火卻先知猶燈蘂焉凡火尙靈况眞火乎眞火卽已汞必 先煉此眞火降此眞龍使無奔逸從我驅用然後可以制伏 白虎而得至寶之眞金聖師用心至此惟恐後人不能煉已 則時至臨爐頃刻之功不得一粒至寶反至危困修行之人 先當究竟煉巳之功也若要眞鉛留汞親中不離家臣木金間隔會無因須仗媒人勾引　木性愛金順義金情戀木慈仁相吞相啖卻相親始覺男兒有孕 道光曰此言木金法象也家臣卽已之眞氣也已之眞氣因 眞鉛而凝結金丹金丹因已汞而有神功二物相須兩情相 戀乃能變化通靈鉛爲金在外汞爲木在内二物間隔須仗 黃婆制造成丹吞入腹中與己汞配合亦仗黃婆勾引二物 旣合和了交接陰符陽火木性愛金順義金情戀木慈仁内 **Interpretation** This passage explains several key concepts and precautions in Daoist Neidan (internal alchemy) practice. It first mentions the "White Tiger" (referring to the unruly Jing-Qi [essence-energy] within the human body), which can harm the practitioner if not properly regulated. The "first menstruum" (primordial essence) is a rare and precious substance for cultivation, but if obtained at the right moment, it holds the potential for achieving celestial immortality. Several patriarchs particularly emphasize that one must never misinterpret the "White Tiger's first menstruum" as sexual cultivation techniques, as such misunderstanding invites calamity. Truly accomplished practitioners must learn to observe lunar phases ("the crescent moon appears on the third day" refers to the new moon on the third lunar day) to discern the optimal timing for generating the "divine water of Hua Pool" (saliva) within the body. While refining the Golden Elixir may seem straightforward, the most challenging aspect is the "self-refinement" (cultivation of mind and nature). Just as a lamp's wick anticipates changes in flame intensity, the body's "true fire" (original spirit, Shen) operates with even greater subtlety. One must first tame one's own essence-energy (true dragon) before mastering the White Tiger's Qi to obtain "true gold" (the Golden Elixir). The patriarchs' greatest concern is that later practitioners might neglect mental cultivation and consequently face dangers during alchemical practice. The text uses metaphors to illustrate cultivation principles: "household servants" represent the practitioner's genuine Qi, while "true lead" (original essence) and "true mercury" (original spirit) interact like metal and wood in mutual generation, requiring the "yellow matron" (true intention) as their mediating agent. When metal (lead) resides externally and wood (mercury) internally, true intention must guide their union. Like the mutual attraction between man and woman, the metallic and wooden Qi forces intermingle, ultimately gestating the Golden Elixir within. Throughout this process, Yin and Yang energies cooperate through specific firing phases (Yin tally and Yang fire) to achieve harmonious unity. 外金木二性相戀而其金情正直剛烈木性柔順慈仁情性 自愛自戀相吞相啖結爲夫婦以產嬰兒在我腹中故云有 孕此道妙矣倘非慈悲利物濟人陰德之士則萬劫難遇也 子野曰汞出自家非鉛不伏鉛生坤宮所以間隔欲其汞鉛 相會非媒不可媒者合陰陽之用物之生乎一氣者最親雖 彼此間隔而互相慕戀不可廢棄所以木之性不得不愛金 金之情不得不戀木何哉爲其同出乎一氣故也若非洞曉 陰陽深達造化其孰能與於此哉 上陽子曰眞鉛在造化窟中而生眞汞居造化身中而生不 能持心煉已則汞走不能依時臨爐則鉛飛家臣者卽已汞 若煉之熟則能隨我之意而役用之木雖愛金而順義非媒 則不得其歡心金雖戀木而多情非媒則不能以自達媒旣 通好則已結歡自相吞啖而男子懷胎也若不懷之以德惠 之以仁則臨事焉能隨我之所用哉二八誰家姹女九三何處郎君自稱木液與金精遇土卻成三性　更假丁翁煅煉夫妻始結歡情河車不敢暫留停運入崑崙峯頂 道光曰二八陰數姹女卽我之眞汞也又曰木液九三陽數 郎君卽陽丹也又曰金精二物交會丹田土釡之中卽成三 性也丁翁者火也河車者水也卽陰陽符火日夕運轉不停 **Interpretation** This scripture elucidates the core principle of "lead-mercury conjunction" (qian-gong xiangtou) in Daoist Neidan (internal alchemy) practice, using the metaphor of marital union to describe the cultivation process. Metal (representing original Jing/essence and lead) and Wood (representing original Shen/spirit and mercury) possess inherently complementary qualities that attract each other. Metal's nature is firm and intense, while Wood's is yielding and benevolent—like a devoted couple whose union gives birth to the "infant" (Golden Elixir). This alchemical process occurs within the practitioner's body, hence the reference to "conception." However, without the accumulation of virtuous deeds (Yinde) that benefit others, ordinary people can never comprehend this profound mystery. Master Ziye explains: Mercury (Shen) originates within oneself but requires lead (Jing) to stabilize it; lead is produced in the lower Dantian (the Kun palace), with the two initially separated. Their meeting requires a "matchmaker" (fire regulation through proper timing). All things share the same origin, which is why Metal and Wood, though separated, naturally attract each other. Only adepts who understand the transformations of Yin-Yang can truly master this secret. Master Shangyang further clarifies: True lead emerges from kidney water (the chamber of creation), while true mercury arises from the heart-mind (the embodiment of creation). If one fails to control wandering thoughts (self-refinement), mercury disperses; without mastering the critical moment (furnace timing), lead escapes. Through cultivation, one gains mastery over this process. Just as marriage requires a matchmaker, Metal-Wood union depends on fire regulation. When successfully conjoined, they create the wondrous state of "male pregnancy" (elixir formation). Yet without the nourishment of virtue (De), one cannot wield this power effectively at crucial junctures. The passage concludes with symbolic imagery: The maiden (Yin mercury) and youth (Yang lead) unite within the earthen cauldron (Dantian), tempered by fire regulation (the Elder Ding) like loving spouses. The River Chariot (celestial cycle) circulates ceaselessly, transporting vital essences to the crown (Kunlun summit). The lunar number "two-eight" represents true mercury, while the solar "nine-three" signifies Yang elixir—their meeting in the Dantian's earthen cauldron forms the three natures (Jing, Qi, Shen), completing Golden Elixir refinement through fire regulation and the interplay of Water and Fire. 而河車流轉不已之義也此言鉛汞二物在土釡中須憑火 功於内煅煉夫婦始結歡情是以陰符陽火不敢暫停諸般 氣候妙在一心運自崑崙頂注入温養靈胎以成金液還丹 也 子野曰汞屬陰故云二八姹女鉛屬陽故云九三郎君汞乃 木之液鉛乃金之精得土爲媒三性交媾加以丁火煉之則 鉛汞融結夫歡婦合火性炎上丹爲火氣下蒸則河車自然 有路飛上泥丸也 上陽子曰姹女卽離中之汞郎君乃坎中之鉛土乃合二爲 一之物金木得土方能媾結河車運入於崑崙峯頂矣七返硃砂返本九還金液還眞休將寅子數坤申但要五行成準　本是水銀一味周流徧厯諸辰陰陽數足自通神出入豈離玄牝 道光曰九還七返者不離天地五行生成之數世人以寅子 數至坤申爲九還七返者謬也返者返本還者還元天一生 水地以六數成水㞐北積坎陰之氣爲眞水故曰六㞐地二 生火天以七數成火返南孕離而生砂故曰七返硃砂返本 天三生木地以八數成木居東處震而爲汞故曰八歸地四 生金天以九數成金還西化兌而爲金故曰九還金液還眞 天五生土地以十數成土居中變而爲丹也故曰金丹不出 **Interpretation** This passage explains the principle of "lead and mercury" (symbolizing the yin and yang energies within the human body) circulating in Daoist Neidan (internal alchemy) practice. Lead represents yang energy, while mercury represents yin energy. These two are refined and combined in the Dantian (the "earthen cauldron") through the inner fire (Ding fire). Like a loving couple, the yin and yang energies must continuously unite. Practitioners must use intention to guide the Qi downward from the Kunlun peak at the crown (the Niwan Palace, or "mud pellet palace") to nurture the "spiritual embryo" (the nascent form of the inner elixir), ultimately refining it into the Golden Liquid Returning Elixir (the advanced inner elixir). Mercury, being yin, is likened to a maiden of sixteen (the Channü, or "enchanted girl"), while lead, being yang, is compared to a youth of twenty-seven (the Langjun, or "young lord"). Mercury is the essence of Wood, and lead is the essence of Metal, requiring Earth (the central palace of the spleen) as the mediating element. When the three natures—Metal, Wood, and Earth—combine and are tempered by the true fire, lead and mercury fuse. Just as fire rises, the elixir's energy steams downward, naturally forming a circulating pathway (the "river chariot") that ascends to the Niwan Palace at the crown. Regarding the concept of "seven returns and nine reversions": this is not a simple measure of time (such as from the hour of Yin to the hour of Shen) but refers to the complete cycle of the Five Phases' energy within the body. Heaven's One generates Water, and Earth's Six gives it form; Earth's Two generates Fire, and Heaven's Seven returns it to its source. Through the complete circulation of the Five Phases—Wood, Fire, Earth, Metal, and Water (such as three parts Wood and four parts Metal)—the Golden Elixir ultimately coalesces in the central palace of Earth. Throughout this process, the entry and exit of energy are inseparable from the Mysterious Feminine (the Qi cavity of the Dantian). When yin and yang energies are abundant, they naturally connect with the divine. 乎金木水火土而成故曰但看五行成準也水銀爲汞汞卽 眞一之氣結而成精一變爲水在北二變爲砂在南三變爲 木在東四變爲金在西五變爲丹在中此丹非天地不生非 日月不產非四時不全非五行不就非總數不成是以徧厯 諸辰陰陽數足自然變化通神也 子野曰火乃七數金乃九數金火相胥作丹之要金非火不 還火非金不返龍虎上經云丹術著明莫大乎金火此之謂 也水中金故稱水銀内丹之成不出此一味爾得其妙則自 然經厯諸辰時至氣化要知欲得之妙非藉玄牝不可得也 上陽子曰硃砂爲汞金液爲鉛情來歸性是曰還丹本來只 是先天一炁生於造化泉窟故號水銀非此一味至寶之物 何以結丹又非玄牝為之根本去來何由出入而變化哉雄裏内含雌質負陰抱卻陽精兩般合和藥方成點化魄靈魂聖　信道金丹一粒蛇吞立變龍形鷄飡亦乃化鸞鵬飛入眞陽淸境 道光曰雄裏雌是龍之弦氣陰抱陽乃虎之弦氣也二氣交 合靈丹自結吞入腹中點化陽魂以消陰魄一粒如黍鷄飡 蛇吸亦化龍鵬藥之神聖如此 子野曰陽中有陰陰中有陽陰陽相交魄靈魂聖 上陽子曰我雖外雄其中惟雌我雖外白其中惟黑彼之陰 **Interpretation** This passage elucidates the core principles of Daoist Neidan (internal alchemy) practice, focusing on the transformative interplay of the Five Phases (Wuxing) and the harmonious union of Yin-Yang to reveal the mysteries of elixir refinement. The Five Phases (Wood, Fire, Earth, Metal, Water) form the foundation of alchemical practice. Mercury represents the authentic unitary Qi (vital energy), undergoing five transformative stages: first becoming water (North), then cinnabar (South), transforming into wood (East), transitioning to metal (West), and finally coalescing into the Golden Elixir (Jindan) in the central palace. The formation of this elixir requires the coordinated operation of cosmic forces—heaven and earth, sun and moon, seasonal cycles, and the Five Phases—demanding both complete temporal cycles and perfect Yin-Yang equilibrium for successful completion. Fire corresponds to the number seven, metal to nine, and their alchemical marriage constitutes the crucial juncture. As the *Dragon-Tiger Scripture* states, the essence of alchemy lies precisely in this metal-fire conjunction. The metallic quality within mercury is termed "metal within water"—the fundamental material for Neidan cultivation. To grasp its profundity, practitioners must access the Mysterious Feminine (Xuanpin), the primordial gateway of Yin-Yang interaction. Cinnabar belongs to mercury's domain, while golden fluid pertains to lead; when emotional consciousness returns to original nature, the returned elixir is achieved. This process originates from the Primordial Qi (cosmic source energy), born from the wellspring of creation—hence mercury's designation. Without this supreme substance, no elixir can coalesce; without the Mysterious Feminine as foundation, energy cannot circulate and transform. Elixir refinement embodies the dialectical relationship of masculine containing feminine, Yin embracing Yang. The dragon symbolizes the feminine quality within Yang (male housing female), while the tiger represents the masculine essence within Yin (female embracing male). When these energies merge, they crystallize into the numinous elixir. Consuming this Golden Elixir grants miraculous transformation—a serpent instantly becomes a dragon, a chicken metamorphoses into a phoenix soaring to the realm of true Yang. Such is the wonder of alchemy: through Yin-Yang fusion, the spirit (Shen) and earthly soul (Po) achieve sublime elevation. Three perfected masters (Ziye, Shangyangzi, and Daoguang) all emphasize this principle of mutual containment: outward strength harbors inner gentleness, apparent whiteness conceals hidden darkness. This dynamic equilibrium of complementary opposites—where seeming contradictions achieve synthesis—constitutes the fundamental principle of alchemical attainment and Dao-realization. 中反抱陽精以陽點陰大藥方成萬物得此靈藥皆能變化 而况於人乎天地纔經否泰朝昏好識屯蒙輻來凑轂水朝宗妙在抽添運用　得一萬般皆畢休分南北西東損之又損愼前功命寶不宜輕弄 道光曰運火之始用功於屯蒙休功於旣未日夕搬用符火 入於鼎中如車之輪輻凑於轂若百川之水朝宗於海運用 抽添如此者眞一之精也一炁生陰陽陰陽生四象四象生 五行五行生萬物俱是眞一之炁變也故眞一之精爲天地 父母陰陽之宗祖四象之元五行之根萬物之基得此之一 則萬事畢矣損之又損方能盡得一之妙葢一之有象運陰 陽符火以制之也旣得一吞歸五内如前運陰符陽火以愼 前功慮險防危不可輕動恐失命寶之玄珠也 子野曰陰陽旣合乃行火之候輻凑轂者乃得藥之功斯時 渾沌復爲一太極不必分南北西東之限但當炤顧關防念 頭差動愼其前功倘懷一時之興濃則忘平日之苦辛而廢 大事所以道不宜輕弄 上陽子曰大修行人當思學道煉丹之難只此一粒之丹甚 不易得費盡萬苦千辛方能得之旣得之後僥倖全此命寶 更宜深居閑處温養珍調損之又損者念欲灰而志欲奮功 欲勤而境欲忘其未得丹 **Interpretation** This scripture elucidates the core principles and precautions of Daoist Neidan (internal alchemy) practice. Master Ziyang (a pivotal figure in Daoist internal alchemy traditions) emphasizes that the key to cultivation lies in harmonizing Yin and Yang. When the body's Yang essence (Yangjing) merges with Yin Qi, the "Great Medicine" (a technical term referring to the refined essence produced through alchemical practice) can be forged. This spiritual elixir can transform all things that obtain it—how much more so for human beings? Just as heaven and earth operate through the alternation of day and night, practitioners must understand the importance of timing. Like wheel spokes converging at the axle or rivers flowing into the sea, cultivation requires mastery of "extraction and replenishment" (methods for regulating the alchemical fire). The authentic essence (Zhenyi Zhi Jing) gives rise to the dual energies of Yin and Yang, which in turn generate the Four Symbols (Lesser Yang, Greater Yang, Lesser Yin, Greater Yin), Five Phases (Metal, Wood, Water, Fire, Earth), and all phenomena. Obtaining this "One" enables the completion of all cultivation. Three commentators provide further explanations: Master Daoguang states that regulating the alchemical fire must begin from the "Tunmeng" (initial stage) and continue through "Jiji Weiji" (completion stage). Daily practice should be as continuous as a turning wheel or rivers returning to the sea. Though this "One" is formless, it can be apprehended through harmonizing Yin-Yang and regulating the fire. After attainment, even greater caution is required to prevent losing what was gained through arduous effort. Master Ziye stresses that the moment of Yin-Yang union marks the proper timing for applying the fire. This resembles the primordial chaos at creation's dawn—no directional distinctions are needed, yet practitioners must remain vigilant against distracting thoughts. A single moment of carelessness could undo years of dedicated practice. Master Shangyang warns that alchemical refinement is profoundly difficult. After obtaining the Golden Elixir (cultivation achievement), one must retreat into seclusion, diminish desires, and maintain diligent practice while forgetting external circumstances. These precautions are even more essential before attaining the elixir. The essence is this: cultivation requires harmonizing Yin-Yang, mastering the timing of fire regulation, and exercising utmost care in safeguarding the Golden Elixir once obtained—all achieved through continuous refinement by reducing distracting thoughts and desires. 之時行眞箇神仙之行若已得丹 之後懷全無所得之心則一切事物不關心君而無險危直 至功成火足而不怠也冬至一陽來復三旬增一陽爻月中復卦朔晨潮望罷乾終姤兆　日又別爲寒暑陽生復起中宵午時姤象一陰朝煉藥須知昏曉 道光曰冬至一陽生爲復卦每三十日又增一陽爻爲臨卦 爲泰爲大壯爲夬至四月六陽爲純乾乃陽火之候也陽極 則陰生夏至一陰生爲姤卦每三十日增一陰爻爲遯卦爲 否爲觀爲剝至十月六陰爲純坤乃陰符之候也陰極則陽 生周而復始此一年之火候也聖人移一年火候在一月之 中朔旦復卦兩日半增一陽至十五日爲純乾十六日一陰 生爲姤卦故曰望罷乾終姤兆以陰初萌故爲之兆又將一 月之候移在一日之中分爲寒暑温涼四時之氣故以半夜 子時一陽生爲復卦午時一陰生爲姤卦陽火陰符抽添運 用進退亦依天地四時陰陽升降之道不得毫髮差忒煉藥 須知昏曉者昏曉乃陰陽之道也 子野曰冬至初一陽來復喻身中藥生之時此時於一月終 見此氣候所以云三旬增一陽爻者月中之復卦也自復至 乾乾滿而姤姤卽藥過之時金逢望遠之候日又別爲寒暑 **Interpretation** This passage elucidates the relationship between "fire timing" (huohou, the mastery of cultivation timing) in Daoist Neidan (internal alchemy) practice and the cosmic transformations of Yin-Yang. Practitioners must emulate the ways of true immortals by maintaining equanimity after attaining the elixir, remaining undisturbed by external phenomena to ensure safe cultivation until ultimate success. The text employs the hexagrams of the Zhouyi (Book of Changes) to illustrate Yin-Yang fluctuations: At winter solstice, the nascent Yang energy corresponds to the Fu hexagram (single Yang line), with each subsequent thirty days adding another Yang line—progressing through Lin, Tai, Dazhuang, and Guai—until reaching the pure Yang Qian hexagram (six Yang lines) in the fourth month. Conversely, at summer solstice, the emerging Yin energy manifests as the Gou hexagram (single Yin line), similarly gaining one Yin line every thirty days through Dun, Pi, Guan, and Bo, until forming the pure Yin Kun hexagram (six Yin lines) by the tenth month. This constitutes the annual waxing and waning rhythm of Yin-Yang. Practitioners must condense this yearly cycle into monthly and daily observations: From the new moon (first day of the lunar month), Yang energy grows—adding one Yang line every two and a half days—until reaching full Yang at the full moon (fifteenth day). From the sixteenth day, Yin energy germinates (Gou hexagram). Similarly, within a single day, midnight (zi hour, 11pm-1am) marks the birth of Yang energy (Fu hexagram), while noon (wu hour, 11am-1pm) signals Yin's emergence (Gou hexagram). Thus, refining the elixir (Neidan practice) demands precise attunement to these pivotal moments of Yin-Yang transition, as crucial as understanding day-night alternations. Zive (one commentator) adds that the winter solstice's nascent Yang symbolizes the timing of elixir formation within the human body—a qi transformation observable even within monthly cycles. As Yang energy fills from Fu to Qian hexagrams, the transition from Qian's zenith to Gou signals the elixir's impending dissipation, much like the moon waning after fullness. This juncture requires particular attention to regulating the "thermal balance" (Yin-Yang equilibrium) in cultivation. 言一日之内煉藥氣候半夜子時爲復日中午時爲姤學者 煉藥須要明其身中一陽之時天地一陽之時毫髮無差金 丹可望 上陽子曰冬至潮候乃天地之造化鉛遇癸生乃人身之造 化天地一陽復而萬物發人身一陽生而眞鉛現此時不採 不煉則過時溷濁藥物不眞旣得一粒之丹與自已眞汞旣 濟而成乾乃行陽火姤巽承領陰符日運已汞包固陽精故 曰姤象一陰朝這裏又須師指口授也不辨五行四象那分朱汞鉛銀修丹火候未曾聞早便稱呼居隱　不肯自思已錯更將錯路教人誤他永劫在迷津似恁欺心安忍 道光曰丹經萬卷妙在參同又鼎器歌金丹之髓舉世學人 莫能曉解偶或遇盲師指示旁門非類便有脫漏之想未得 吐故納新之方便有飛雲走霧之興自高自是模範於人已 旣不知悔悟誤他亦溺迷津虧心失行多招惡報况又謗毁 前文詐生議論安忍此哉 子野曰語云中人以上可以語上也中人以下不可以語上 也 上陽子曰鉛汞砂銀土爲還丹之五行乾坤坎離爲造化之 四象火之爲物最異最靈炊薪笑而占客來宵燈蘂而卜財 喜凡火尙猶如此眞火尤爲靈通故能生佛生 **Interpretation** This passage elucidates the critical importance of timing in Daoist Neidan (internal alchemy) practice and the essential role of master-disciple transmission. In Neidan cultivation, practitioners must precisely observe two crucial temporal nodes: the midnight Zi hour (23:00-1:00) and the noon Wu hour (11:00-13:00). The Zi hour represents the nascent emergence of Yang Qi (symbolized by the Fu hexagram), while the Wu hour marks the initial stirring of Yin Qi (represented by the Gou hexagram). Only when adepts perfectly synchronize their personal Yang Qi activation with the cosmic Yang movement can they hope to achieve the Golden Elixir. The winter solstice embodies nature's cycle of Yang Qi renewal, while the appearance of "true lead" (primordial Qi) within the human body reflects this microcosmic process. Just as all things begin growing after the solstice, when personal Yang Qi stirs and true lead manifests, this pivotal moment demands immediate refinement - missing this opportunity results in impure alchemical materials. After obtaining a single grain of the Golden Elixir, it must be harmonized with one's "true mercury" (original spirit, Yuanshen). Through the tempering of Yang fire and modulation of Yin talismans, the practitioner's spirit envelops the Yang essence. This process requires direct oral transmission from a master - no written text can adequately convey it. Some individuals who cannot even distinguish the Five Phases (Wood, Fire, Earth, Metal, Water) or the Four Symbols (lesser Yang, greater Yang, lesser Yin, greater Yin), nor understand the properties of cinnabar, mercury, lead or silver used in alchemy - let alone grasp the subtleties of fire regulation - presumptuously claim to be reclusive masters. Worse still, they persist in error while misleading others, causing truth-seekers to stray permanently from the path - such behavior is truly lamentable. Successive patriarchs have consistently emphasized that the Zhouyi Cantong Qi (The Kinship of the Three) holds the key to understanding alchemical scriptures. Yet worldly seekers often encounter teachers lacking authentic transmission who lead them into heterodox paths. These false guides, having barely mastered basic breathing techniques, fantasize about cloud-riding immortality while arrogantly instructing others. Not only do they refuse self-correction, but they also mislead others into spiritual oblivion - actions that violate cosmic principles and invite karmic retribution. As Confucius observed, those of medium or higher capacity may receive profound teachings, while those below cannot comprehend them. The alchemical lead, mercury, cinnabar, silver and earth constitute the Five Phases, while Qian (Heaven), Kun (Earth), Kan (Water) and Li (Fire) represent the four cosmic creative symbols. Among the elements, fire stands as the most numinous - its spiritual nature manifests in daily cooking, lamp lighting and divination practices. The "true fire" (spiritual fire of the original spirit) employed in cultivation proves even more miraculous, possessing the power to realize Buddhahood and Dao. 仙功奪造化 卻緣愚子未遇眞師不知世有還丹之道但以空無狂蕩鋒 辯矯詐瞽誘時人錯到了處不肯回思失行不以罪福關心 僕自聞師訓後凡見此輩卽欲提省使歸正道焉知淺識之 徒僻而難誨噫莊仙云其人夭且劓者眞至言也德行修逾八百陰功積滿三千均齊物我與親冤始合神仙本願　虎兕刀兵不害無常火宅難牽寶符降後去朝天穩駕鸞車鳳輦 道光曰九載抱一行滿功完道成德備物我俱忘何畏乎刀 兵虎兕天降寶符身飛玉闕此大丈夫功成名遂之時也 子野曰始因有作今入無爲無爲境界眞仙所居 上陽子曰修行之人勤修德行廣積陰功任他魔障百端惟 以功行爲務存心如此雖有宿冤自然消散豈有刀兵虎兕 之害哉功成之日伺詔飛升若張天師許旌陽葛仙翁皆道 成之後白日升天今人乃謂神仙因宿世布種積劫修來非 人可學又惑之甚彼豈知葛仙翁六十𡻕後方得聞道其勤 苦有不可述者而後道成噫老子云古之善爲士者微妙玄 通深不可識妙矣哉深不可識者煉大丹之時行有爲之道 惟其深不可識故得行逾八百功滿三千也牛女情緣道合龜蛇類稟天然蟾烏遇朔合嬋娟二氣相資運 **Interpretation** The practice of cultivating immortality can transcend natural laws, yet ignorant people, having never encountered a true master, remain unaware of the methods for refining the Golden Elixir (Jindan). They indulge in empty talk of nothingness and reckless abandon, deceiving the world with flowery words. These misguided individuals refuse to reflect on their errors and act without regard for karmic retribution. Since receiving my master's teachings, I have sought to awaken such people and guide them back to the true path. Sadly, those with shallow understanding often prove stubborn and difficult to instruct. As Zhuangzi said, "Those with incomplete innate nature" — these words hold profound truth. Cultivation requires the accumulation of eight hundred virtuous deeds and three thousand hidden merits (good deeds done in secret), dissolving the distinctions between self and others, and resolving grievances. Only then does one align with the fundamental pursuit of immortality. Upon reaching this state, neither fierce beasts nor weapons can harm you, and worldly troubles cannot bind you. When celestial talismans (signs of divine approval) descend from heaven, you may ascend to the celestial realms in a phoenix-drawn chariot. Three eminent Daoist commentators note: After nine years of dedicated cultivation, when merit and virtue are perfected, one transcends the duality of self and object. At this moment, celestial talismans descend, and ascension to the heavens marks the fulfillment of a great man's achievements. The path of cultivation progresses from deliberate methods (specific practices) to the realm of non-action (Wuwei, natural spontaneity) — this is the true abode of immortals. Practitioners should diligently cultivate virtue and accumulate hidden merits, steadfastly upholding good deeds despite demonic obstacles and distractions. With such sincerity, even karmic debts from past lives will naturally dissolve, and calamities will not befall them. Figures like Celestial Master Zhang (Zhang Tianshi), Xu Xun (Xu Jingyang), and Ge Xuan (Ge Xianweng) attained the Dao through arduous practice, ultimately ascending in broad daylight. Some today claim that immortality depends solely on past-life foundations — this is a grave misunderstanding. Ge Xianweng, for instance, only encountered the Great Dao at sixty years of age, and his hardships defy description. Laozi spoke of ancient adepts whose profound mystery was unfathomable — this precisely refers to the abstruse states encountered in alchemical cultivation. It is precisely because it is unfathomable that one can achieve eight hundred virtuous deeds and three thousand hidden merits. Just as the Cowherd and Weaver Girl meet (symbolizing Yin-Yang harmony), or the tortoise and snake intertwine (Yin-Yang union), the convergence of sun and moon generates the mutual transformation of Yin and Yang Qi. This is the essence of cultivation. 轉　本是乾坤妙用誰能達此淵源陰陽否隔卻成愆怎得天長地遠 道光曰牛郎織女一𡻕一交太陽太陰一月一合龜蛇以類 蟠虯相扶皆陰陽二氣使之然也實爲大道之根本金丹大 藥作用一般葢眞一之炁杳然無形若不得二八陰陽之氣 相交焉能降格兆形於黍米哉旣得丹餌之後不得陰陽符 火絪縕焉能變化金液還丹哉參同契曰關關雎鳩在河之 洲𥥆窕淑女君子好逑雄不獨處雌不孤居玄武龜蛇蟠虯 相扶以明牝牡竟當相須理之所在夫復何疑顚倒修之宇 宙在乎手眞一子曰孤陰不自產寡陽不自成須假牝牡合 氣方能有胎仙之道也天地所以能長且久者陽交陰合自 然之道也天不降地不騰四時不序萬物不生仙翁於此章 再三致意深於道者以意會之 子野曰牛女天河邊之二星每遇七夕假鵲橋會合龜蛇地 下之物亦能交媾日月遇朔合璧是皆一陰一陽相求之道 作丹之妙若以孤陰寡陽而無配得不乖乎 上陽子曰牛女爲星宿蟾烏爲日月龜蛇甲類亦必陰陽二 氣而後資之運轉今人乃孤陰寡陽深山兀坐以爲修道而 欲長生何其大謬豈知陰陽否隔則不成造化而况修金丹 之道乎 又西江月(一首以象閏也) **Interpretation** This passage elucidates the vital importance of Yin-Yang harmony in Daoist cultivation. Master Ziyang and three commentators (Daoguang, Ziye, and Shangyangzi) employ natural phenomena as metaphors for the alchemical principles of inner refinement. Daoguang uses the annual meeting of the Cowherd and Weaver Girl stars on the seventh night of the seventh month, the monthly conjunction of sun and moon, and the entwined forms of tortoise and snake to illustrate how the union of Yin and Yang Qi constitutes the fundamental law of cosmic operation. Just as alchemical transformation requires the integration of the True One Qi (primordial energy) with Yin-Yang energies to take form, the Golden Elixir (Jindan) cultivation likewise demands Yin-Yang harmonization. Quoting the *Can Tong Qi*'s analogies of calling ospreys and marital union, he emphasizes the principle that solitary Yin cannot generate life, nor can isolated Yang foster growth. Ziye further explains that celestial bodies (Cowherd and Weaver Girl), terrestrial creatures (tortoise-snake), and solar-lunar cycles all follow the natural law of Yin-Yang mutual attraction. Alchemical practice violating this principle—whether through exclusive Yin or Yang—defies the Dao of nature. Shangyangzi criticizes those who meditate alone in mountain retreats while neglecting Yin-Yang balance, identifying this as a major cultivation fallacy. Just as severed heaven-earth interaction and disordered seasons would prevent life's flourishing, Golden Elixir refinement must adhere to the principle of Yin-Yang harmonious interchange. The concluding reference to the *Xijiangyue* poetic meter subtly suggests that Yin-Yang regulation resembles the lunar intercalary month's function in harmonizing solar-lunar calendar discrepancies. The core teaching throughout is clear: cultivation must emulate nature's patterns by mastering the mystery of Yin-Yang union—solitary practice without this understanding cannot achieve fulfillment. 丹是色身至寶煉成變化無窮更能性上究眞宗決了無生妙用　不待他身後世見前獲佛神通自從龍女著斯功爾後誰能繼踵 道光曰此道正是我達摩祖師西來底意祖祖相傳皆此道 也故六祖出曹溪一派馬祖指爲西江水無非此意但後之 人無心行道惟以口談佛祖無可奈何拄杖棒喝百般譬喻 使上根者行其道中器者悟其性下根者誦其言隨人所適 葢欲世人先存其性然後修命存性卽玉液煉已之功修命 卽金液還丹之道愚者卻謂我教禪宗一言之下頓悟成佛 此乃誑惑迷愚安有是理哉要知金丹卽我教中最上一乘 之妙 子野曰丹是色身至寶只斯一語已盡大丹之旨何用多爲 上陽子曰如來妙色身從凡世色身中來是以金丹至寶不 在深山窮谷當於世間法中求之此丹一成變化無窮先要 自性究達方可爲佛子已上事故道光云修性卽煉已修命 卽還丹此非時人修來生福直要今生卽成佛果昔世尊靈 山說法五千人退席惟一龍女於世尊前獻一寶珠證佛成 道也 續七言絕句(凡五首以象鉛汞砂銀土之五行也)饒君了悟眞如性未免抛身卻入身何似更兼修大藥頓超無漏作眞人 **Interpretation** Master Ziyang Zhenren (Zhang Boduan) reveals a core truth in *Awakening to Reality* (Wuzhen Pian): the Golden Elixir (Jindan) cultivated within the human body—a crystallized essence of life energy formed through Neidan (internal alchemy) practice—is the most precious treasure of the physical form. Once the Golden Elixir is perfected, it grants boundless transformative power and, more crucially, enables one to fully awaken to ultimate truth in both mind and nature, transcending the cycle of birth and death. These wondrous effects need not await future lives; even in this very existence, one may attain spiritual powers akin to those of enlightened beings. This practice was first verified by the Dragon Girl (a Buddhist figure who achieved sudden enlightenment by offering a jewel), yet few have inherited its essence in later ages. Chan Master Daoguang (a Song Dynasty monk) annotates: This very principle embodies the original intent of Bodhidharma's transmission of Dharma from the West. The mind-to-mind lineage passed down through Chan patriarchs, the teachings spread by the Sixth Patriarch Huineng at Caoxi, and Master Mazu Daoyi's famous koan about "the waters of West River"—all point to the same truth. Regrettably, later generations neglected genuine practice, indulging only in empty philosophical discourse. Thus, the patriarchs resorted to shouts, blows, and myriad skillful means—guiding those of superior capacity through direct cultivation, those of middling capacity through mind-realization, and those of lesser capacity at least to remember the teachings. True practice must begin with refining one's nature (the "Jade Liquor" process of self-purification) before advancing to life-force cultivation (the "Golden Liquor" method of elixir refinement). Foolish minds mistakenly believe Chan offers "instant enlightenment with a single word"—this is utterly delusive. Know that the Great Dao of the Golden Elixir is the supreme path of cultivation. Master Lu Ziye (a Song Dynasty Neidan adept) concludes: The phrase "The Elixir is the supreme treasure of the physical body" encapsulates the essence of the Golden Elixir tradition—no further explanation is needed. Master Shangyangzi (a Neidan patriarch) elaborates: Even the majestic Dharma form of the Tathāgata arises from refining an ordinary mortal body. Thus, the supreme treasure of the Golden Elixir need not be sought in remote mountains—it must be cultivated precisely within worldly existence. Though the perfected elixir grants limitless spiritual powers, only those who first illuminate mind and realize true nature qualify as genuine practitioners. As Master Daoguang clarifies: Cultivating nature refers to self-refinement, while cultivating life-force is the path of elixir return. This is not about accumulating merit for future lives, but achieving Buddhahood in this very body. Recall how five thousand disciples departed when Śākyamuni preached on Vulture Peak, while the Dragon Girl attained sudden enlightenment by offering her pearl. Finally, five septasyllabic quatrains (symbolizing the Five Phases) illuminate this truth: Even full realization of one's Buddha-nature cannot prevent rebirth. Far better to simultaneously cultivate the Great Medicine of the Golden Elixir (Neidan), thereby directly transcending samsara to become a Perfected Being (the highest Daoist attainment). 道光曰我如來法門悟性爲先然非上乘之妙義金丹之道 得藥爲上然必明心見性爲先若以悟性爲成佛萬無是理 若不煉性而求藥恐致險危又曰大用未現前大法未明透 一毫滲漏抛身入身若圓明炤了兼修金丹道成十極號曰 眞人夫按摩吐納謂之旁門以已合人謂之金丹金丹出於 自然旁門出於使然金丹以月爲本出於庚金之方會於坎 水之元金水相投結成造化謂之金丹也 子野曰易云窮理盡性以至於命是謂性命同修是謂一陰 一陽之道若止悟性未能了命是謂偏陰偏陽之疾而有抛 身入身之患矣 上陽子曰世人不知仙師末後多舉釋氏之說者要人必須 性命兼修後人反謗其成道之後終須參佛何其誑哉彼了 眞如性而不修丹者不能成佛也故首序云閉息一法與坐 禪頗同若勤而行之可以入定出神奈何精神屬陰宅舍難 固不免長用遷徙之法旣未得金汞返還之道又豈能回陽 換骨白日而升天哉故抛身入身者難免無漏修命之道直 入無形大藥者修命也性命雙修形神俱妙與道合眞矣投胎奪舍及移居舊住名爲四果徒若會降龍幷伏虎眞金起屋幾時枯 **Interpretation** This passage primarily discusses the importance of "dual cultivation of nature and life" (xingming shuangxiu) in Daoist practice. Master Ziyang (a key figure in Daoist internal alchemy) employs commentaries from several eminent adepts to elucidate the shortcomings of cultivating either nature (mental refinement) or life (physical cultivation) in isolation. Master Daoguang (one commentator) states: Although Buddhism emphasizes awakening the mind, this alone does not represent the highest attainment. While the Great Dao of the Golden Elixir (Jindan, the core method of internal alchemy) ultimately aims at obtaining the "medicine" (refining the inner elixir), it must be grounded in enlightened awareness. Relying solely on insight to achieve Buddhahood is impossible; similarly, pursuing the elixir without cultivating the mind is perilous. True Golden Elixir practice should flow naturally like the moon's course—beginning from the position of Western Geng Metal (the Dui trigram in the Bagua) and merging with Northern Kan Water (the Kan trigram), where Metal and Water mutually generate to perfect the elixir. Techniques like massage and breathing exercises are merely peripheral methods. Master Ziye (another commentator) cites the *Yijing* (*Book of Changes*): One must exhaustively investigate heavenly principles and fully cultivate innate nature to reach the state of transforming life—this is the principle of dual cultivation. Cultivating nature without life is like the imbalance of Yin-Yang causing illness, leading to the danger of "abandoning one body only to enter another" (losing control over the cycle of rebirth). Master Shangyangzi (a third commentator) criticizes how people misunderstand the patriarchs' original intent. When later patriarchs frequently referenced Buddhist teachings, they emphasized the necessity of dual cultivation. Yet some slanderously claim that invoking Buddhism after attaining the Dao is deceitful. In truth, those who cultivate only Buddhist nature without refining the Golden Elixir can never achieve Buddhahood. Practices like breath retention may induce meditative trances (ding) and spirit projection (shenyou), but because the spirit (shen) belongs to Yin, it remains unstable, forcing frequent bodily transitions (rebirth). Without grasping the mystery of "gold and mercury returning" (a Neidan term for transforming essence, qi, and spirit), how could one hope for physical transcendence or ascension in broad daylight? The passage concludes that authentic cultivation requires dual refinement, where both form and spirit attain subtle perfection to unite with the Dao. So-called "four-fruit disciples" (those pursuing four inferior outcomes)—whether through rebirth, possession, or occupying another's body—pale in comparison to those who truly "subdue the dragon and tame the tiger" (harmonizing Yin-Yang) and "build the foundation with true gold" (forging the Golden Elixir). 道光曰眞金起屋何枯之有經云枯骨更生皆起成人而况 黍米之珠者耶鄙哉投胎奪舍是四果之徒轉陰靈之鬼耳 降龍伏虎是還丹之妙 子野曰金丹之道一得永得身外有身隱顯莫測與投胎奪 舍頑空之輩不同 上陽子曰四果如須陀洹斯陀含阿羅漢阿那含是也投胎 奪舍如五祖之投周氏胎者猶可望再世而修緣有道信爲 能不昧故也否則一失人身則萬劫輪回矣鑑形閉氣思神法初出艱難後坦塗倏忽縱能遊萬國奈何屋舊卻移㞐 道光曰鑑形閉氣思神之法初學甚難及其習熟坦然無礙 瞬息之間徧遊萬國其英爽靈妙如此奈何其形屬陰易弊 難固不免投胎奪舍者也 子野曰此言出陰神之法有屋舊移㞐之苦與陽神金丹之 道不同 上陽子曰閉氣養息一陰而已饒經萬劫終落空亡此非道 也洞賓傳載一日洞賓化作一道人遊廬山開元寺見僧法 珍坐禪二十年頗有戒行道人問曰坐可了道乎珍曰然道 人曰佛戒貪嗔癡爲甚方其坐時謂無此心及其遇物不能 暫忘偶著於愛則四種心紛然莫禦若欲端坐先煉其心旣 能煉心須伏其氣旣能伏氣雖終日睡眠而道在其中豈專 在坐乎珍尙未悟道人乃與珍厯雲堂見一僧方酣寢道人 **Interpretation** This passage describes the differences among several levels of Daoist cultivation. The true Great Way of the Golden Elixir—the highest stage of Neidan, or internal alchemy—can free a person from the cycle of rebirth, while other methods have their limitations. First, it explains the differences among several forms of cultivation. “Building a house with real gold” is a metaphor for Golden Elixir cultivation: like constructing a house from genuine, solid materials, it is strong and enduring. By comparison, “entering a womb and taking over a body”—continuing life through reincarnation or by occupying another person’s body—is practiced by followers of the Four Fruits of Buddhism (stream-enterer, once-returner, non-returner, and arhat) and by ghost immortals, beings of a lower attainment. The truly advanced practice is “subduing the dragon and taming the tiger”—harmonizing Yin and Yang within the body—which is the subtle method for refining the Reverted Elixir, an advanced form of Neidan. Once the Way of the Golden Elixir is achieved, it can be preserved forever. A practitioner can cultivate a “body outside the body,” a manifested form of the Yang spirit, and make it appear or vanish at will. This is entirely different from the practitioners who rely on reincarnation. Shangyangzi explains further that reincarnation is like the Zen story of the Fifth Patriarch, Hongren, being reborn into the Zhou family as the Sixth Patriarch, Huineng. One may hope to continue cultivating in a future life, but only if one keeps the Daoist heart clear and undeluded. Otherwise, once one loses the human body, one falls into the cycle of rebirth for countless ages. The passage next criticizes the practice of “contemplating forms, holding the breath, and focusing on the spirit,” a method that uses visualization and breath retention to gather the spirit. It is difficult for beginners. With practice, one may travel through ten thousand lands in an instant—that is, send the original spirit out of the body. But the result is a Yin spirit, a spirit-consciousness of Yin nature, which is easily corrupted and ultimately still depends on entering a womb and taking over a body. This is entirely different from the Way of the Golden Elixir, which cultivates the Yang spirit, a spirit of pure Yang. Shangyangzi points out that merely holding the breath and nourishing it cultivates only the Yin spirit. Even after ten thousand years of practice, one will ultimately come to emptiness and extinction, unable to transcend. He tells the story of Lü Dongbin, one of the Eight Immortals, instructing the monk Fazhen. Seeing Fazhen seated in meditation for twenty years, Lü Dongbin asked whether he thought that sitting meditation alone could lead to the Dao. Fazhen said yes. Lü Dongbin explained the problem: while meditating, one may seem free of greed, anger, and delusion, but when events arise, these false thoughts return. True cultivation must begin with refining the mind; once the mind is refined, one can regulate the breath. Then even sleeping all day is part of cultivating the Dao, so why cling to seated meditation? Sadly, Fazhen failed to understand. 謂珍曰此僧平日何所爲珍曰打坐積功以求成佛道人曰 吾與子少坐於此試觀此僧坐功良久珍見睡僧頂門出一 小赤蛇長三寸許緣牀自左足至地徧遊遇涕唾食之後循 上尿器中飮而去乃出軒外度小溝繞花若駐玩狀復欲度 一小溝以水溢而返道人當其來處以小刀插地迎之蛇見 畏縮尋別徑至牀右足循僧頂門而入睡僧遽驚覺問訊道 人及珍曰吾適一夢與二子言之初夢從左門出逢齋供甚 精食之又逢美酒飮之因褰裳度門外小江逢美女數十復 欲度一小江水驟漲不能往遂回逢一賊欲見殺走從捷徑 至右門而入遂覺道人與珍大笑而去謂珍曰以牀足爲門 以涕唾爲供以溺爲醖以溝爲江以花木爲美女以刃爲賊 人之夢寢幻妄如此人以坐功而求道成佛可乎珍曰爲蛇 者何道人曰此僧性毒每多嗔恨熏染變化已成蛇相他日 瞑目卽受生於蛇矣可不懼哉吾呂公也見子精誠故來教 子珍遂隨往不知所終世之兀坐修佛者視此豈不愧乎釋氏教人修極樂只緣極樂是金方大都色相惟茲實餘二非眞謾度量 道光曰借問瞿曇是阿誰原住西方極樂國調和二八產金 精丈六金身從此得若人空此幻化身親受聖師眞軌則掌 握眞金一餉時始信仙家常咫尺道無彼我惟一而已 **Interpretation** Master Ziyang (a patriarch of Daoist Neidan/internal alchemy) and his disciple Zhen encountered a Buddhist monk practicing seated meditation. Zhen explained that this monk had accumulated merit through years of meditation, seeking Buddhahood. The master suggested observing the monk's practice together. During their silent observation, Zhen saw a three-inch red snake crawl from the monk's head. The serpent slithered down from the monk's left foot, consumed some phlegm on the ground, drank from a chamber pot, then exited the room. It crossed a small ditch, played among flowers, but turned back when attempting to cross another swollen stream. The master placed a knife blocking its return path, frightening the snake into retreating up the monk's right leg. The monk immediately awoke. The monk described his dream: exiting through a left gate to find lavish feasts and fine wine, attempting to cross a river where beautiful maidens waited, retreating from rising waters, then fleeing bandits through a right gate. Master and disciple laughed and departed, explaining: the bedposts were dream gates, phlegm became feasts, urine transformed into wine, ditches appeared as rivers, flowers manifested as maidens, and the knife represented bandits. The master revealed: the monk's cruel temperament and habitual anger had manifested this snake form, destined for serpentine rebirth. He identified himself as Lü Dongbin (one of the Eight Immortals), appearing only because of Zhen's sincere practice. Zhen subsequently followed him to immortality. The text concludes by criticizing those seeking Buddhahood through empty meditation: Buddhism's "Pure Land" secretly points to the Golden Elixir path (Daoist Neidan). Śākyamuni (Gautama) himself achieved his golden body through harmonizing Yin-Yang (lead-mercury alchemy). Recognizing the illusory body and following true instruction reveals immortality is nearer than imagined—the Dao originally makes no distinction between Buddhist and Daoist paths. 子野曰金者萬物之寶愈煉愈剛曠劫不壞釋稱大覺金仙 者卽金丹之道也 上陽子曰極樂者無去無來不生不滅直須攪長河爲酥酪 傾醍醐以灌頂卽釋氏之金丹也經云惟有一乘法餘二卽 非眞仙卽指色相中修行者惟此金液還丹之道餘則無他 可成佛矣俗語常言合聖道宜向其中細尋討若將日用顚倒求大地塵沙盡成寶 道光曰眞鉛眞汞不離日用之間顚倒修之大地俱成至寶也古歌云朝朝只在君家舍日日隨君知不知 子野曰顚倒之機前卷悉以露盡石中豈無玉還他識寶人 上陽子曰日用常行是道先哲云日用與夜作一般大修行 人須向其中細細尋討窮究得眞師指其造化方知塵沙可 以成寶也悟眞篇後序切以人之生也皆緣妄情而有其身有其身則有患若無其身患從何有夫欲免夫患者莫若體夫至道欲體夫至道莫若明夫本心故心者道之體也道者心之用也人能察心觀性則圓明之體自現無爲之用自成不假施功頓超彼岸此非心鏡朗然神珠廓明則何以使諸相頓離纖塵不染心源自在決定無生者哉然其明心體道之士身不能累其性境不能亂其眞則刀兵烏能傷虎兕烏能 **Interpretation** Lu Ziye (a Song Dynasty Daoist internal alchemy master) explains: Gold symbolizes the most precious treasure in the world - the more it's refined, the stronger it becomes, remaining indestructible through countless kalpas. What Buddhism calls the "Great Awakened Golden Immortal" actually refers to the state achieved through cultivating the Golden Elixir (Jindan) of the Great Dao. Master Shangyangzi (a patriarch of Daoist internal alchemy) further elucidates: The true realm of ultimate bliss transcends coming and going, birth and death. It's like transforming an entire river into ghee (a Buddhist offering) and performing the abhiseka (highest Buddhist initiation) with the finest cream - this is what Buddhists call the Golden Elixir. The scriptures clearly state there's only this one fundamental method, all others being branches. The true path to immortality lies solely in the Golden Fluid Returning Elixir (Jinye Huandan, the highest state of internal alchemy) - there exists no second path to Buddhahood. Our ordinary daily speech and actions often secretly correspond with the profound mechanisms of the Dao. If one can inversely contemplate everyday phenomena, even dust and sand can be transformed into treasures. Xue Daoguang (a Song Dynasty internal alchemy master) points out: The True Lead and True Mercury (Zhenqian Zhenhong, internal alchemy terms referring to human essence, qi and spirit) needed for cultivation are actually present in daily life. By mastering the secret of reverse cultivation, the entire world becomes a treasury for practice. As the ancient song formula says: "These treasures are in your household every day, you just haven't noticed them." Lu Ziye adds: The profound mechanism of reverse cultivation has already been clearly revealed in previous texts. It's like finding beautiful jade hidden within ordinary stones, waiting to be discovered by discerning eyes. Master Shangyangzi emphasizes: Daily activities are themselves cultivation - as predecessors said, "Day and night both serve as the practice ground." True practitioners must carefully observe during daily life; only after receiving guidance from an enlightened teacher can they comprehend the mystery of transforming dust into treasure. The epilogue of Awakening to Reality (Wuzhen Pian) states: Human life originates from deluded thoughts and attachments - the physical body brings all kinds of afflictions. To be free from afflictions, one must realize the supreme Dao; to realize the Dao, one must first illuminate the mind and see one's true nature. The mind is the substance of Dao, while Dao is the function of mind. When one contemplates the original mind and nature, perfect brightness naturally manifests - no deliberate cultivation is needed to reach the other shore directly. Without a mind clear as a mirror and radiant spiritual light, how could one suddenly transcend all forms and break free from worldly ties? For those true practitioners who have illuminated their minds and realized the Dao, neither the physical body can burden their nature, nor external circumstances can disturb their true self - neither weapons nor fierce beasts can harm them. 害巨焚大浸烏足爲虞達人心若明鏡鑑而不納隨機應物和而不唱故能勝物而無傷也此所謂無上至眞之妙道也原其道本無名聖人强名道本無言聖人强言耳然則名言若寂則時流無以識其體而歸其眞是以聖人設教立言以顯其道故道因言而後顯言因道而返忘奈何此道至妙至微世人根性迷鈍執其有身而惡死悅生故卒難了悟黃老悲其貪著乃以修生之術順其所欲漸次導之以修生之要在金丹金丹之要在乎神水華池故道德陰符之教得以盛行於世矣葢人悅其生也然其言隱而理奧學者雖諷誦其文皆莫曉其意若不遇至人授之口訣縱揣量百種終莫能著其功而成其事豈非學者紛如牛毛而達者乃如麟角也伯端向己酉𡻕於成都遇師傳授丹法自後三傳非人三遭禍患皆不逾兩旬當年疽生於項背近方追憶師之所戒云異日有與汝解韁脫鎖者當宜授之餘皆不許爾後欲解名籍而患此道人不之信遂撰此悟眞篇敘丹藥本末旣 **Interpretation** Master Ziyang reveals a profound truth in his *Commentary on Awakening to Reality*: Those who have truly attained the Dao possess minds as clear as mirrors—reflecting all things yet undisturbed by external phenomena. They respond fluidly to circumstances, harmonizing with all beings without imposing dominance. Thus they transcend worldly attachments while remaining unharmed. This embodies the supreme wonder of the Dao. In truth, the Dao itself is nameless; the sages reluctantly named it "Dao." The Dao is also ineffable; the sages reluctantly used words to describe it. Yet without names and language, ordinary people could never recognize the Dao’s essence or return to their original nature. Therefore, the sages established teachings and left writings to illuminate the Great Dao. The Dao must be expressed through words, yet words must ultimately return to the Dao’s wordless state. Alas, the Great Dao is profoundly subtle and elusive. Ordinary people, dull in nature and clinging to their physical forms, crave life and fear death, making genuine understanding rare. Out of compassion for such attachments, the Yellow Emperor and Laozi (revered as Daoism’s founding sages) first taught longevity techniques to align with people’s desires, gradually guiding them. The key to cultivating longevity lies in refining the Golden Elixir (the core of Daoist Neidan practice), while refining the elixir depends on the "Divine Water and Blossoming Pool" (a Neidan term describing specific energy circulation within the body). This is why classics like the *Daode Jing* and *Yinfu Jing*, which expound these practices, have endured through the ages. Yet these texts employ cryptic language and profound principles. Though students may memorize the words, few grasp their true meaning. Without oral transmission from a realized master, even a lifetime of study cannot lead to successful cultivation. Thus, throughout history, Daoist seekers have been as numerous as ox hair, while those attaining the Dao remain as rare as unicorn horns. Master Ziyang recounts: After receiving the elixir methods (Neidan techniques) from his teacher in Chengdu, he thrice transmitted them to unworthy recipients—each time suffering calamities within twenty days. When sores later erupted on his back, he recalled his teacher’s warning: "Only those who can free you from bondage are worthy recipients; others must be refused." Wishing to share these truths yet fearing public disbelief, he composed the *Awakening to Reality*, meticulously detailing the principles of elixir cultivation. 成而求學者湊然而來觀其意勤渠心不忍恡乃擇而授之然而所授者皆非有巨勢强力能持危拯溺慷慨特達能仁明道之士初再罹禍患心猶未知竟至於三乃省前過故知大丹之法至𥳑至易雖愚昧小人得而行之則立超聖地是以天意祕惜不許輕傳於非其人也緣伯端不遵師語屢泄天機以其有身故每膺譴患此天之深戒如此之神且速敢不恐懼剋責自今以往當鉗口結舌雖鼎鑊居前刀劍加項亦無復敢言矣此悟眞篇中所歌詠大丹藥物火候細微之旨無不備悉好事者夙有仙骨觀之則智慮自明可以尋文解義豈須伯端區區之口授耶如此乃天之所賜非伯端之輒傳也其如篇末歌頌談見性之法卽上之所謂無爲妙覺之道也然無爲之道齊物爲心雖顯祕要終無過咎奈何凡夫緣業有厚薄性根有利鈍縱聞一音紛成異見故釋迦文殊所演法寶無非一乘而聽學者隨量會解自然成三乘之差此後若有根性猛利之士見聞此篇則知伯端得聞達摩六祖最上一乘之妙旨可因一言而悟萬法也如其習氣尙餘則歸中小之見亦非伯端之咎矣時元豐改元戊午嵗仲夏月戊寅日天台張伯端平叔再序 悟眞篇者紫陽眞人成道之後作而授石杏林之文也若夫 **Interpretation** After attaining enlightenment, the Purple Yang Zhenren (honorific title of Zhang Boduan, patriarch of the Southern Daoist School) composed the *Wuzhen Pian* (Awakening to Reality) to transmit his teachings to his disciple Shi Xinglin. He observed that many truth-seekers came to study with sincere devotion, and moved by their earnestness, he could not refuse them—though he selected recipients carefully. None of those he taught were powerful officials, exceptionally talented individuals, or those of outstanding virtue. When misfortune befell him twice, he initially failed to comprehend the reason. Only upon the third occurrence did he awaken to the realization that these were celestial punishments for defying the will of Heaven. The Great Elixir (the core method of Neidan, or internal alchemy) is actually exceedingly simple—so much so that even an ordinary fool, upon mastering it, could immediately transcend the mundane and attain sagehood. Precisely because of this, Heaven treasures this method and forbids its reckless transmission to the unworthy. Zhang Boduan suffered repeated calamities for disregarding his master’s warnings and divulging celestial secrets multiple times. These punishments arrived swiftly and unerringly, instilling such fear in him that he resolved henceforth to remain silent—even under threat of violence—and never again impart the teachings lightly. The *Wuzhen Pian* meticulously records the subtle essentials of the Great Elixir, including its "medicinal ingredients" (the Jing, Qi, and Shen required for cultivation) and "firing times" (the precise timing and intensity of practice). Those with an innate karmic affinity for immortality possess the wisdom to grasp these teachings intuitively upon reading the text, without needing oral instruction from Zhang Boduan. This is a grace bestowed by Heaven, not a transmission made by his own will. The text concludes with methods for "seeing one’s true nature" (awakening to the mind’s essence)—the supreme path of Wuwei (non-action) and wondrous enlightenment. This teaching affirms the equality of all things; though its secrets are openly revealed, no transgression is incurred. Yet ordinary people differ in the depth of their karmic obstructions and the sharpness of their understanding. Hearing the same truth, they interpret it differently—just as the Dharma expounded by Śākyamuni Buddha and Mañjuśrī Bodhisattva, though ultimately a single vehicle (the highest teaching), was perceived by listeners as three vehicles (greater, middling, and lesser) according to their capacities. In the future, should those of profound wisdom encounter the *Wuzhen Pian*, they will recognize that Zhang Boduan attained the supreme subtlety of Bodhidharma and the Sixth Patriarch (patriarchs of Chan Buddhism), capable of awakening myriad truths with a single word. If readers, hindered by residual habits, remain confined to middling or lesser understanding, the fault lies not with Zhang Boduan. This preface was composed on the *wuyin* day of the fifth month in the first year of the Yuanfeng era (1078) under Emperor Shenzong of Song, with Zhang Boduan (courtesy name Pingshu) of Tiantai reaffirming his intent. The *Wuzhen Pian* is the work of the Purple Yang Zhenren, written after his enlightenment to transmit the Dao to Shi Xinglin. 藥物火候運用抽添在於詩中盡其玄旨矣外有西江月詞 一十二首贈白龍洞劉道人歌一篇讀參同契一章及歌頌 樂府等續集於後名曰悟眞篇外集盡性至命了生死超陰 陽悉備於此矣雖老君世尊復出傳道授人亦無過此書之 妙也紫賢眞人辥道光再 **Interpretation** The *Wuzhen Pian with Triple Commentary* by Master Ziyang comprehensively elucidates the essential alchemical principles of Neidan (internal alchemy) practice—including the medicinal ingredients (metaphors for inner energies) and fire phases (timing and intensity of cultivation)—through poetic verses. The work additionally incorporates twelve lyric poems to the tune of *Moon over the West River*, an instructional song dedicated to Daoist Liu of White Dragon Cave, exegetical chapters interpreting the *Zhouyi Cantong Qi* (the *Token for the Agreement of the Three* by Wei Boyang of the Eastern Han), along with eulogies and yuefu-style poems. These supplementary materials were later compiled as the *Outer Collection of Wuzhen Pian*. From exhaustive investigations into the principles of human nature (xing) and vital life (ming) to the ultimate transcendence beyond the cycles of life, death, and yin-yang duality, this treatise leaves nothing unaddressed. Even if Lord Lao (the deified Laozi) or Sakyamuni Buddha were to descend and teach anew, their methods could not surpass the profundity contained herein. —With reverent colophon by Master Zixian (Xue Daoguang), the eminent Song dynasty Daoist. 拜謹題 --- 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/4/