《修真十書悟真篇》

Human life is hard to obtain, yet time slips away effortlessly. The length of our days remains uncertain, yet none can escape the law of karma. If we fail to awaken in time, we merely muddle through existence awaiting death. A single misguided thought at life's end may plunge us into the three wretched realms of hell, hungry ghosts, or beasts, condemning us to eons of suffering with no easy escape. When that time comes, regret will be too late.

Thus Laozi and the Buddha each illuminated paths to liberation through teachings on "nature and life." Buddhism takes emptiness as its foundation - those who awaken instantly to their true suchness may reach nirvana's far shore, while those still entangled in afflictions remain trapped in samsara. Daoism holds cultivation and life-nourishment as its essence - those who grasp its core secrets may immediately attain immortal rank, while those who fail to perceive their true nature remain imprisoned in illusory forms.

The Zhouyi (Book of Changes) speaks of "exhausting principle and fulfilling nature to reach life's destiny," while the Analects proposes self-cultivation through "no preconceptions, no absolutes, no obstinacy, no ego" - showing Confucius too understood these profound mysteries. Why then did Confucianism speak so briefly of them? Because its primary aim was establishing human relations and propagating the teachings of benevolence, righteousness, and ritual. The way of wuwei (non-action) could not be openly discussed, so life's principles were concealed within the Yi's hexagrams, while mind cultivation hid between the lines of subtle words.

Zhuangzi revealed our carefree nature by severing material attachments, while Mencius excelled at nurturing the vast qi (vital energy) - both approached the Dao's essence. By the Han dynasty, Wei Boyang employed the Zhouyi's principles of yin-yang interaction to compose the Cantong Qi, elucidating the Golden Elixir's cultivation methods. In Tang times, National Preceptor Zhong opened his recorded sayings with Lao-Zhuang philosophy, revealing the Dao's origins and branches. This shows how though the Three Teachings took different paths, they ultimately returned to the same Dao. Sadly, later generations of Daoists and Buddhists clung to partial views, attacking each other until the Three Teachings' true meaning was lost among heterodox paths, never achieving synthesis.

Today's cultivators know only that Daoism emphasizes life-cultivation, yet fail to understand it divides into two types: The first is easy to begin but hard to perfect - methods like gathering the Five Phases' spiritual qi, ingesting solar-lunar essences, visualization and massage, breathing exercises, scripture recitation, talisman drawing, teeth-tapping to gather shen (spirit), abstinence and grain avoidance, or spirit-concentration breath retention. The second type is hard to encounter but easy for great attainment - methods like circulating the brow-center's primordial shen, replenishing the brain to restore jing (essence), or chamber arts (the listed methods all belong to traditional Daoist longevity practices encompassing breath regulation, mental focus, and physical movements).

In the cultivation community, it is common to ingest external elixirs (Waidan) made from metals, minerals, and herbs. While these materials are easily obtainable, they rarely yield genuine results. The various cultivation methods mentioned earlier are mostly superficial and fragmented. Even with great effort, their efficacy remains unverifiable. Practitioners may toil day and night, yet at best only avoid illnesses and avert misfortunes. Once cultivation ceases, all previous efforts gradually dissipate. Prolonging practice in this manner ultimately makes it impossible to achieve anything significant. To expect eternal attainment of the Dao through a single cultivation session, or to reverse aging and ascend as an immortal—isn't this far too difficult? Truly lamentable.

Modern practitioners often cling stubbornly to their own views, failing to comprehend the true wondrous methods, and instead blame the immortals for deception. They fail to realize that all who genuinely attained the Dao succeeded through refining the Golden Elixir (Jindan, the core method of internal alchemy/Neidan). The ancients, fearing the revelation of celestial secrets, used various metaphors to describe Golden Elixir cultivation. Among these, breath retention techniques—if practiced with complete mental stillness and severed distracting thoughts—can produce effects similar to Theravada Buddhist meditation, potentially leading to meditative absorption (samadhi) and even out-of-body experiences (spirit projection). However, the human spirit (Shen), being yin in nature, is difficult to stabilize and preserve, requiring constant adjustment of practice methods. If one hasn't even grasped the fundamental principle of "gold and mercury returning to the elixir" (alchemical terminology for lead-mercury interaction), how could they possibly achieve physical transformation and daylight ascension?

True refinement of the Golden Fluid Returning Elixir (advanced Neidan), though difficult to encounter without proper guidance, becomes straightforward once mastered. One must thoroughly comprehend the transformations of yin and yang and deeply understand the workings of natural creation to harmonize the two qi (yin and yang energies) in the Yellow Path (an energy channel in the body) and gather the three essential qualities—essence (Jing), qi, and spirit (Shen)—in the Dantian. Like balancing the Five Phases (Wood, Fire, Earth, Metal, Water) and harmonizing the Four Symbols, internal yin and yang must interact like the dragon and tiger in mutual support, or a harmonious couple. When cultivation reaches the stage where true qi boils in the Jade Cauldron (upper Dantian) and true fire blazes in the Golden Stove (lower Dantian), the Mysterious Pearl (embryonic form of the inner elixir) takes shape, enabling the return of the Primordial Supreme Unity Qi to its original purity. The entire process takes but a moment, yet yields eternal transcendent joy.

Practitioners must remain vigilant against dangers, carefully regulating the "firing times" (alchemical stages), maintaining balance and moderation—the key lies in emptiness, stillness, and guarding the One. This naturally generates yang qi and dispels yin turbidity. When the cultivation cycle reaches completion, physical transformation occurs, and one's name is recorded in the immortal registers. This is the moment when true accomplishment is achieved. Nowadays, some scholars mistakenly equate lead and mercury with yin and yang qi, internal organs with the Five Phases, heart and kidneys with the Kan and Li trigrams, liver and lungs with the dragon and tiger, spirit and qi with mother-child relationships, and bodily fluids with lead and mercury. They cannot even distinguish between floating and sinking yin-yang dynamics—like mistaking another's wealth as their own or another's child as their flesh and blood—let alone comprehend the subtle principle of metal overcoming wood or the profound interaction of yin and yang.

From my youth, I have been drawn to Daoist teachings, delving into the classics of Confucianism, Buddhism, and Daoism, as well as mastering law, mathematics, medicine, divination, military strategy, astronomy, geography, and the arts of fortune and misfortune, life and death—none have escaped my thorough study. Yet among the myriad cultivation methods, only the Great Dao of the Golden Elixir (the core practice of Daoist Neidan/internal alchemy) consumed my thoughts. I scoured all the classics and the poetic discourses of various schools, finding they all spoke of the Sun's Soul and Moon's Spirit (symbols of Yin-Yang), the Metal of Geng and White Tiger, the Wood of Jia and Azure Dragon (symbols of the Five Phases), cinnabar and mercury, white gold and black tin, the Kan and Li trigrams (symbolizing water and fire in the Bagua/Eight Trigrams)—claiming these could refine the Golden Liquid Returning Elixir (the highest stage of Neidan). Yet none clarified what true Lead and Mercury (the core substances of Neidan) actually were, nor did they explain the control of firing times (energy regulation during practice) or the essential techniques of nurturing (methods for cultivating the elixir).

Worse still, later generations of confused minds speculated wildly, annotating the sages' classics haphazardly, resulting in countless errors. This not only distorted the original intent of the immortal-seeking texts but also misled later seekers of the Dao. Never having met a true master or received oral transmissions, I grew restless, my spirit weary. Though I traveled far and wide, consulting the wise and foolish alike, the true essence eluded me. It wasn't until the year 1069, during the Xining era of the Northern Song Dynasty, when I accompanied Academician Lu of the Longtu Pavilion to Chengdu, that my unwavering sincerity finally moved a true adept to impart the secret formulas of the elixir's ingredients and firing times. These oral teachings were remarkably concise yet struck at the heart of the matter—like parting clouds to reveal the sun or wiping a mirror clean—perfectly aligning with ancient records.

Reflecting that nine out of ten seekers of immortality in this world fail to grasp the truth, and fewer than one or two in ten truly understand it, how could I, having received this transmission, dare keep it to myself? Thus, I composed eighty-one regulated poems, titling the collection Wuzhen Pian (Awakening to the True). Among them, sixteen seven-character regulated verses symbolize the numbers of Yin and Yang in balance (2 x 8), sixty-four quatrains correspond to the sixty-four hexagrams of the Zhouyi (Book of Changes), and one five-character poem represents the Supreme Unity (Taiji, the cosmic source), supplemented by twelve Xijiang Yue lyrics matching the twelve lunar tones. The text meticulously details the specifications of the cauldron (the practitioner's bodily state), ingredient ratios, firing control, timing, and other critical elements—even encompassing omens of fortune and misfortune.

Recognizing that my awakening to the origin of life remained incomplete, I appended eulogies, folk songs, and miscellaneous poems to the volume's end, hoping seekers might use these words to penetrate the root and illuminate their true nature. This work invites fellow travelers to read it as one gazes into a mirror, seeing clearly the true essence of cultivation.

This passage originates from Wuzhen Pian (Awakening to Reality) written by Zhang Boduan (known as Master Ziyang) during the Song Dynasty, documenting core concepts and terminology of Daoist Neidan (internal alchemy) practice. The preface notes the author compiled these essential alchemical instructions at Mount Tiantai on New Year's Day 1075 (the Yimao year of Xining era).

The text enumerates specialized Neidan terminology where seemingly different names ultimately point to the same fundamental cultivation elements:

Seventeen alternate names for "mercury" (symbolizing the original Shen/spirit and yang energy) include: True Earth, Golden Fluid Returning Elixir, Mysterious Pearl, Charming Maiden, Flowing Pearl, and Azure Dragon of the Eastern Sea. These metaphors describe various states of the body's innate original spirit - "like dust on a bright window" conveys its subtlety, while "like millet grain" illustrates its precious minuteness.

Sixteen designations for "lead" (representing original Jing/essence and yin energy) comprise: True Lead, White Tiger of Western Mountains, Yellow Sprout, Father-Mother, and Earthly Soul. "Eight ounces of crescent gold" denotes yang energy latent within yin, forming yin-yang balance with mercury's "half-pound of waning silver."

Twenty-three terms for the "elixir" (signifying cultivation achievements) include: Golden Elixir, Internal Elixir, Divine Elixir, and Seven-Return Elixir. "Purple-gold frost" describes the elixir's hue, while "great medicine of dragon-tiger" emphasizes yin-yang harmonization.

Finally, the alchemical furnace's design is specified: fifteen inches in diameter with five inches of inner void space, standing one foot tall and suspended mid-kiln without ground contact. Resembling Penglai's immortal vase while secretly corresponding to human anatomy, its three tiers symbolize heaven-earth-humanity. This configuration allegorically represents the body's Dantian (energy centers).

Though terminology appears complex, it actually describes Jing-Qi-Shen transformations from multiple perspectives. Daoist tradition employs coded language both to safeguard esoteric methods and to provide multilayered metaphors aiding practitioners' comprehension of abstract principles.

This scripture primarily elucidates several key concepts and stages in Daoist Neidan (internal alchemy) practice, employing metaphorical language to describe the cultivation process.

The depiction of the "iron ox" refers to a particular energetic state during cultivation. Though outwardly unremarkable in appearance, it possesses an unyielding nature and loves to gallop freely. Ordinary people don't understand how to harness it. One must nourish it with "divine water" (referring to the body's Jing-essence and Qi) and cultivate it in the "central palace" (the Dantian energy center). Without this vital energy, practitioners cannot achieve the pure infant-like state of realization. All movement and stillness, all vital functions in the cultivation process depend upon it. Practitioners must guide the "fire times" (energy circulation) like driving a carriage at night—when the energy becomes sufficient, there will be manifestations of radiant light.

The mentioned "crescent moon furnace" describes a specific alchemical furnace configuration, with a surface diameter of about twelve inches and a furnace mouth shaped like an upturned moon, hence its name. Commentator Zhang Sui notes it's also called the "Majestic Light Cauldron."

The "Four Symbols" refer to the four sacred creatures: Azure Dragon of the East, White Tiger of the West, Vermilion Bird of the South, and Black Tortoise of the North. During cultivation, one must harmonize these four energies. After intense interaction, they eventually coalesce into "true earth" (another name for the internal elixir).

The "lead-refining fire times" explain energy regulation during practice: thirty days using civil fire (gentle energy regulation) followed by seventy days of martial fire (intense regulation), totaling two hundred sixty days. Begin and conclude with martial fire, while using civil fire for gentle nurturing in between. Ultimately this produces a radiant internal elixir emitting five-colored light, about the size of a millet grain, which can be directly ingested.

The "six hundred fire records" describe cultivation cycles: ten months of wheel-like revolutions, with morning and evening each corresponding to specific hexagrams (Zhun and Meng). At the zi hour (midnight), activate yang fire 216 times; at the wu hour (noon), activate yin fire 18 times. When the "lead" (original Qi) is exhausted and the "mercury" (original spirit) naturally dries, the internal elixir matures—all yin energies transform into pure yang, and one's countenance becomes jade-like in radiance.

"Bathing" refers to restorative phases in cultivation. One must balance "restraint" and "nourishment," allowing the cinnabar (internal elixir) to rest at critical junctures (the gate of two eights). Irrigate the spiritual root (Dantian) with "divine water," retain the golden mercury (essential energies) by closing the mouth and nose, and nurture the hun and po souls. This stage requires no active fire regulation (conscious energy guidance).

This passage reveals the essential techniques for cultivating the Golden Elixir (Jindan) of the Great Dao. Practitioners must maintain inner warmth as if tending a furnace fire, concentrating their will in "embracing the One" (bao yi) - a state of unified spiritual focus. When the nation is at peace and people prosperous, cultivators should devote themselves even more to spiritual practice, returning their heart-mind to the profound mystery of the Dao.

By guarding the Dantian (the lower abdominal energy center) with free movement unimpeded, practitioners allow natural ascension and transformation. After nine years of complete cultivation, one may ascend alone to the Great Canopy Heaven (Daluo Tian), the highest Daoist celestial realm, and attain immortality.

The text then presents the first two of sixteen seven-character poems:

The first poem states: Those who don't seek the Great Dao to escape delusion cannot be considered true heroes, no matter their talents. A hundred-year human life flashes by like sparks from struck stone, as ephemeral as water bubbles. Those who covet only fame, fortune and wealth while neglecting their deteriorating bodies will find that even mountains of gold cannot buy off impermanence.

The second poem explains: Though human life may span a century, its actual length and circumstances remain unpredictable. Yesterday one might ride proudly through the streets, yet today lie in a coffin. Neither spouse nor possessions follow after death, and self-deception cannot erase accumulated karmic debts. Without actively seeking the Golden Elixir medicine (cultivation methods), how can one encounter it? And having encountered it yet refusing to practice is the height of foolishness.

The author deliberately placed these two chapters at the beginning hoping to awaken worldly people, fearing they might miss the opportunity for cultivation.

The third section defines celestial immortals (Tianxian): Those learning immortality should aim for the highest level - celestial immortals. Ye Shibiao explains that while there are hundreds of immortal types, celestial immortals achieve complete mystical unity of form and spirit with the Dao. They can condense into physical form or disperse as Qi (vital energy). Practitioners must achieve complete internal-external clarity - any stray thought creates flaws like dust in a pure vessel.

Li Quan clarifies: While methods for creating the Reverted Elixir (Huandan) vary, the Golden Elixir discussed here refers specifically to the Great Golden Liquid Reverted Elixir. The Cantong Qi states that only when gold's nature returns to its primordial state can it be called a Reverted Elixir. Gold represents the elixir's foundation - when the golden liquid generates and returns to the Dantian, it becomes the Golden Liquid Reverted Elixir. Lü Dongbin's Primordial Great Learning explains: The Golden Elixir originates from Primordial Qi (Xian Tian Yi Qi), which later generates the Two Polarities (Yin-Yang), Three Powers (Heaven-Earth-Humanity) and all things. The Yijing states that the Qian Origin (heaven's source) initiates all creation. Sages can return to this root, uniting with their Primordial Spirit (Yuanshen) and the Dao in endless regeneration that governs all existence - this state of "attaining the One" (de yi) is provisionally named the Golden Elixir.

This elucidates the fundamental principles of cultivating the Golden Elixir (Jindan, the core concept of Daoist Neidan practice referring to the crystalline energy formed within through refining Jing, Qi, and Shen), which transcends ordinary techniques. It follows the cosmic patterns of Heaven and Earth, embodying the profound mechanics of Yin-Yang transformation—akin to the supreme truth of Taiji's generative process in the Book of Changes, containing the mysteries of life's origin.

The "central line" (zhongyao) in the Zhouyi symbolizes the pivotal axis of cosmic creation. The Jinbi Jing identifies the "divine chamber" (shenshi, the crucial bodily locus for elixir refinement) as the core pivot of alchemy, situated where the Kan (Water) and Li (Fire) trigrams intersect. The Cantongqi states that only when metallic nature returns to its primordial state can it be called true "reverted elixir" (huandan)—this is the supreme state where "golden fluid returns to authenticity," with both form and spirit attaining perfection. Though the method appears simple, its effects are everlasting; thus countless classics affirm its power to spontaneously manifest spiritual capacities.

However, these oral instructions represent celestial secrets not to be casually disclosed. Improper transmission risks calamity extending to nine generations. The Yellow Emperor achieved ascension precisely through Golden Elixir cultivation, and later adepts transcending life and death all grasped its mysteries. As perfected beings (zhenren) declared: those who soar beyond the mundane world invariably master the secrets of golden-fluid reversion.

In actual practice, the metallic (emotion) and watery (innate nature) phases must meet and merge. Metal symbolizes emotion (qing), water symbolizes nature (xing), just as emotion arises from yet returns to nature. Though metal generating water appears as a mother-child relationship, the Cantongqi reveals their mutual concealment. When metal and water unite, it resembles the entwining of tiger (metal) and dragon (wood).

The Cantongqi further explains: The Kan trigram represents water and moon, corresponding to human kidneys. Kidneys store Jing (essence), within which Yang Qi ascends; the Li trigram represents fire and sun, corresponding to the heart. The heart stores blood, within which true Yin descends. This method of inverting Yin-Yang resembles "tiger born from water" (extracting Yang from Yin) and "dragon emerging from fire" (extracting Yin from Yang)—ultimately guiding both energies back to the Yellow Path (central channel), where the numinous elixir forms spontaneously.

This passage elucidates the core principle of "Kan-Li copulation" in Daoist Neidan (internal alchemy) practice. The Wuji (representing the central Earth Phase, symbolizing harmonizing force) acts like a matchmaker, facilitating the union of Kan (water) and Li (fire) energies that embody Yin and Yang. Ye Shibiao explains that only through the mediating ascent and descent of central Earth Qi can the Kan and Li energies properly interact to generate the elixir. The anonymous master further clarifies that Wuji, belonging to the Earth Phase, is called the "Yellow Matron" - akin to a matchmaker reconciling the separated Dragon (metal/lungs) and Tiger (wood/liver) energies.

When cultivation succeeds, one may soar to celestial realms like an immortal riding auspicious luan birds. This method's profound subtlety lies in understanding the "inversion of Kan and Li" - while ordinary people perceive Li fire above and Kan water below, practitioners must reverse this, making fire descend while water ascends. Ye Shibiao employs the Bagua-Najia system (an ancient correlative framework pairing heavenly stems with the Eight Trigrams) to explain this Yin-Yang reversal: lead (kidney's true Qi), being heavy in nature, serves as "host," while mercury (heart's primordial Shen), being light, acts as "guest" - requiring the heavy to rise and the light to descend.

The text cites the Cantongqi's analogy: mercury resembles a lively maiden that scatters when encountering fire, requiring lead (yellow sprout) to stabilize it. Zhen Yizi emphasizes that one must first use "silver within water" (kidney's true Yang) to attract "cinnabar mercury" (heart's true Yin), just as Dragon (Yang) and Tiger (Yin) energies must first intermingle before refining the "true unified essence" (Golden Elixir). Finally, it describes the rapid manifestation of cultivation results - like the sudden appearance of sunlight in deep pools, symbolizing the vigorous emergence of Yang energy during inner elixir attainment.

Note: "Yellow sprout" denotes nascent Yang energy; "River Chariot" refers to Qi circulation along the Conception and Governing vessels; "Dragon and Tiger" symbolize primordial Shen and Jing respectively; "true unified essence" indicates the harmonized Yin-Yang inner elixir. These terms represent metaphorical expressions for different Neidan cultivation stages.

The wondrous power of Heaven and Earth gives birth to all things. If humans can emulate the operational laws of the cosmos to regulate the Yin-Yang within their bodies (the "talisman fire" refers to the harmonization of these two energies), they need not wait for any specific time—the true Yang Qi will naturally arise in the Dantian (the "Primordial Sea"). The phrase "the Golden Elixir is completed within a single hour" refers to the moment during cultivation when the Golden Elixir achieves its perfection.

The anonymous master explains that "fire timing" refers to the harmonization of the Yin and Yang energies (the two "string energies"), not all-day practice. The Golden Elixir's completion occurs at a specific moment, representing the manifestation of refining the "external medicine" (referring to the primordial Qi).

During cultivation, the Yin and Yang energies (the Kan and Li energies) move vigorously like "a dragon soaring and a tiger leaping," ultimately condensing into the Mysterious Pearl (the internal elixir) within the Dantian (the "Central Palace"). This pearl resembles the "true mercury" (a Neidan term referring to the transformation of essence into energy) born from the Golden Mother, as described in the Cantong Qi: "gently nurturing the infant pearl." Just as fruit grows on a branch or a fetus develops in the womb, it requires waiting for the right moment to mature.

Yuan Gongfu adds that the intense state of "dragon soaring and tiger leaping" indicates the difficulty of harmonizing Yin and Yang energies. However, as long as the Dantian is correctly positioned, it will attract the essences of these two energies to nurture the true mercury within, much like fruit ripening or a fetus reaching full term—achieving natural perfection.

The Zisheng Jing records that the lower Dantian (a crucial cultivation area) is located three inches below the navel, spanning four inches in diameter, positioned between the kidneys on either side of the spine. The Dantian is blue on the left, white on the right, yellow above, and black below, with a red center. It is called the "Great Sea," storing Qi and blood, and is also known as the "Great Central Pole," serving as the core of the body's four directions. The "central correct position" mentioned here refers to the Dantian as the site where the Golden Elixir is nurtured.

Ye Shibiao further explains that the upward and downward movements of the Kan and Li energies correspond to the hexagrams Jiji (Completion) and Weiji (Incompletion) (from the Yijing). The fire timing for morning and evening cultivation must align with celestial mechanisms. Master Xiangchuan states that the Zi hour (midnight) marks the birth of Yang Qi, corresponding to the morning use of the Zhun hexagram (symbolizing the sprouting of all things) to "advance the fire" (strengthen Yang energy). The Wu hour (noon) marks the birth of Yin Qi, corresponding to the evening use of the Meng hexagram (symbolizing enlightenment) to "nourish the water" (cultivate Yin energy). Two hexagrams are applied each day, completing the cycles of Jiji and Weiji over thirty days, repeating endlessly. With two hexagrams per day plus the four hexagrams of Qian (Heaven), Kun (Earth), Kan (Water), and Li (Fire), a total of sixty-four hexagrams are completed in one month. Each hexagram has six lines, totaling 384 lines, corresponding to the celestial cycles of the Zhou heavens.

This passage explains how Daoist cultivation aligns with celestial phenomena and reveals the fundamental principles of spiritual practice.

First, it elucidates the patterns of heavenly movements: The calculation of a year including intercalary months is based on the pointing direction of the Northern Dipper's handle (Doujian). The initial Yang line (初九) of the Qian (Heaven) hexagram corresponds to the initial Yin line (初六) of the Kun (Earth) hexagram. Each line of Qian hexagram counts as 36 tally units (策), totaling 216 for six lines; each Kun line counts as 24, totaling 144. Combined, they make 360 tally units, corresponding to the 360 degrees of the celestial sphere. The sun moves slowly, completing one celestial circuit annually, while the moon moves swiftly, completing its circuit monthly. The Dipper's handle (celestial pivot) rotates daily while shifting its monthly position—pointing to the Yin position in the first month, Mao in the second month, and so forth.

Ancient cultivators observed the movements of sun and moon along with Yin-Yang transformations, adjusting their practices at specific times (like the Xu hour) to synchronize with celestial rhythms. The ascent and descent of Yin and Yang between the Kan (Water) and Li (Fire) hexagrams generate the "spiritual medicine" (a Neidan term referring to the refinement of Jing, Qi, and Shen), which eventually crystallizes into "yellow sprouts" (the initial manifestation of successful internal alchemy). The Zi (midnight) and Wu (noon) hours mark critical moments for the communion of water and fire. Practitioners follow the sequence of sixty-four hexagrams, with each two-hour period corresponding to specific hexagrams (like morning Zhun and evening Meng), all meticulously aligned with celestial patterns.

The scripture emphasizes that true cultivation isn't dependent on external environments: Those who genuinely understand the method can achieve success even in bustling markets, without needing mountain seclusion. Every person inherently possesses the "elixir of longevity" (primordial Qi), yet ordinary people dissipate it through worldly desires—men from age sixteen, women from fourteen onward—unaware they're depleting their vital foundations. Most only grasp superficial health preservation without comprehending the essential Dao of cultivation.

Note: "Tally units" (策) were ancient divination counters; "yellow sprouts" (黄芽) signify the initial condensation of vital energies in Neidan practice; "Zi-Wu talismanic fire" (子午符火) refers to specific breath regulation techniques practiced during midnight and noon.

This passage elucidates the core principles of cultivating the Golden Elixir (Jindan) path. It first emphasizes that practitioners must maintain a mind as empty and clear as the void, achieving unity between inner and outer states. When human desires and thoughts arise, vital essence (Jing) and energy (Qi) dissipate accordingly. Thus, Dao cultivators must purify body and mind until they resemble the vast emptiness—only then can one speak of refining the Golden Liquid Great Return Elixir (the supreme alchemical medicine in Daoism).

The text employs poetic metaphors like "nectar descending and yellow sprouts emerging" to describe the mystical states during practice. When practitioners reach harmonious alignment of body and mind, their internal vital energy (Qi) flows naturally like heavenly dew descending. As the Water (Kan) and Fire (Li) energies intermingle, spiritual mercury (an alchemical term denoting condensed essence) forms, giving rise to yellow sprouts (symbolizing the initial formation of the elixir). This mirrors how the cosmic interplay of Yin-Yang generates celestial dew, while the fusion of Yin-Yang energies within the human body produces the elixir.

The passage then uses allegories of frogs in wells and sparrows on fences to satirize those with limited vision. Immersed in desires, they resemble well frogs unaware of oceanic dragon palaces or fence sparrows ignorant of phoenix nests in deep forests—such people fundamentally disbelieve that the Golden Elixir path can transform one's physical form and elevate beyond the mundane. Deluded worldlings ceaselessly deplete their primordial Qi (Yuanqi) without awakening even unto death, just as well frogs cannot fathom the ocean's vastness nor sparrows perceive the forest's depths.

When the Golden Elixir is perfected, the practitioner's body naturally radiates golden light throughout their chamber, utterly unlike worldly methods of gathering herbs for smelting. The Golden Elixir is the purest condensation of cosmic energy—when cultivation reaches its zenith, it transforms one's constitution, manifesting divine luminosity entirely distinct from conventional herb-based alchemy.

Finally, it reveals the crucial directional orientation for "medicine production" (elixir formation) lies in the southwest. This corresponds to the Kun trigram (one of the Eight Trigrams/Bagua, symbolizing earth)—the original position of the Great Yin (the moon). Just as the new moon first appears in the southwest at the lunar month's beginning, so too does the elixir originate from the Kun position. Practitioners must seize the precise timing: when lead (representing kidney essence) encounters Gui Water (one of the Heavenly Stems, symbolizing Yin's initial emergence), it must be immediately gathered. Conversely, the metal (representing the elixir) cannot be collected during the full moon—a principle contrary to ordinary assumptions.

This passage discusses the timing and methods for gathering "Lunar Qi" (the moon's energy) in Daoist Neidan (internal alchemy) practice.

Masters Ye Shibiao and Yuan Gongfu point out that the optimal period for energy collection spans from the third to the fifteenth day of the lunar month. The moon itself doesn't emit light but reflects solar energy (called "Solar Qi"). On the third day when the crescent first appears, it represents the first Yang (corresponding to the Zhen trigram). The first quarter moon on the eighth day embodies the second Yang (Dui trigram), while the full moon on the fifteenth manifests the third Yang (Qian trigram). After the fifteenth day when the moon wanes and Yin energy grows, energy gathering becomes unsuitable as one would only collect "isolated Yin," which violates the principle of Yin-Yang mutual generation.

Xiangchuan Weng mentions "when lead meets the birth of Gui, gather urgently." Here both "lead" and "gold" symbolize the Golden Elixir (the core energy in Neidan practice). The ideal gathering time is during the Zi hour (11 PM to 1 AM) on a Gui day, when collection must be timely. Ye Wenshu's suggestion to gather energy during the Kun trigram's Gui phase is incorrect—the proper method is during the Zi hour on a Gui day, when the heavenly stem Ren (celestial) and earthly branch Gui (terrestrial) meet in the northern direction, aligning with the principle of Yin-Yang harmonious interaction.

The anonymous master further explains that "lead meeting Gui's birth" refers to the Chou hour (1-3 AM), while "gold encountering the distant view" indicates the moon's waning phase. The critical timing of lunar phases requires oral transmission from a master, coordinating with the subtle rhythms of breath cycles (Zhou Tian respiration count) and internal energy circulation (the jade drip).

Finally, the gathered energy should be returned to the "earthen cauldron" (the central palace, referring to the Dantian) for storage. Ye Shibiao clarifies this involves sealing the day's collected energy within the Dantian to prevent vital Qi leakage. Referencing the Cantong Qi, one should harmonize the Three Treasures (Jing, Qi, and Shen), maintain a state of empty tranquility, and eliminate distracting thoughts.

The cultivation of Neidan (internal alchemy) hinges on aligning with the natural rhythms of heaven and earth. Yuan Gongfu explains that practicing the Way of the Divine Elixir requires grasping the profound mechanisms of cosmic movement—neither violating celestial timing nor deviating from the true path. Practitioners must seal the middle Dantian (a vital energy center in the body) to prevent the leakage of Jing (essence) and Qi (vital energy), thereby enabling the perfect union of "true mercury" (a technical term referring to innate essence) and "true lead" (innate spirit) within the body.

During the second day of practice, one must guide the "flowing pearl" (refined essence produced through cultivation) into the Dantian's alchemical cauldron (a metaphor for the cultivation site). Ye Shibiao clarifies that this allows the day's cultivation gains to merge with the elixir formed the previous day. The anonymous master adds that upon obtaining the "millet-sized pearl" (embryonic form of the Golden Elixir), it should be returned to the earthen cauldron of the lower Dantian. Guard it like protecting a fetus—firmly contained without leakage—then refine it through precise fire phasing, thus forming the spiritual embryo.

Regarding fire regulation: Ye Shibiao notes that a complete alchemical cycle spans thirty days, corresponding to the 360 lines of the Yijing (Book of Changes). The Zhouyi Cantong Qi (Kinship of the Three) scripture records that alchemy must balance like lunar phases—the first quarter moon (8th day) and last quarter moon (23rd day) each contribute eight parts, combining to form sixteen liang (an ancient pound measurement), symbolizing the harmony of Yin-Yang. Yuan Gongfu emphasizes that the "golden tiger" (lung Qi) and "wooden dragon" (liver Qi) energies—each weighing half a pound—must be precisely balanced through controlled firing to forge the true elixir. Xiangchuan Weng illustrates vividly: eight liang of "raven's liver" (true lead) combines with eight liang of "hare's marrow" (true mercury) to form one pound. The Dayi Zhitu further explains that alchemy follows five-day microcycles and six monthly phases, completing a grand celestial cycle in twelve months—mirroring how twelve earthly branches correspond to twelve lunar months with mathematical precision.

This passage elucidates the core principles and common misconceptions in Daoist Neidan (internal alchemy) practice.

The phrase "two months symbolize twelve years for completing a grand celestial cycle" refers to how circulating Qi (vital energy) through the complete macrocosmic orbit naturally requires twelve years, but through specialized cultivation methods can be accomplished within two months.

The text identifies key misunderstandings: practitioners should not obsess over Waidan (external alchemy) materials like the "Three Yellows" (realgar, orpiment, sulfur) or "Four Divine Substances" (cinnabar, mercury, lead, saltpeter). Genuine elixirs aren't created through these external ingredients. Scholar Ye Shibiao explains that before the differentiation of heaven and earth, the primordial Yin-Yang energies already contained the generative patterns of the Five Phases (Wood, Fire, Earth, Metal, Water). After the division of Taiji (Supreme Ultimate), the celestial stems combined to produce the Five Phase energies: Jia-Ji forming Earth, Yi-Geng Metal, Bing-Xin Water, Ding-Ren Wood, and Wu-Gui Fire. These energies disperse to create all phenomena. Authentic Neidan cultivation generates substance from insubstantiality by apprehending the source of primordial Qi and comprehending the principle of natural emptiness.

The Cantongqi (Triple Unity Classic) states the true elixir exists within one's own body, requiring no external search. Practitioners should abandon mineral-based substances (like the eight minerals of Wudu) and focus on harmonizing their intrinsic Yin-Yang energies.

Regarding the principle of Yin-Yang union: the coupling of Metal (lung Qi) and Wood (liver Qi) resembles marital union, termed "Metal subdues Wood flourishes." Scholar Yuan Gongfu clarifies that when Yin and Yang energies naturally attract their counterparts, it occurs spontaneously like the waxing and waning moons joining.

The metaphors of "red sun in the pool's depth" and "white moon atop the mountain" signify the supreme Yin energy uniting with Yang to produce "yellow sprouts" (initial signs of elixir formation). This represents the authentic "lead and mercury" (Neidan terms for original spirit and energy), not ordinary mercury and cinnabar.

A final warning cautions practitioners: solitary cultivation of Yin cannot produce Yang, and focusing exclusively on one aspect leads to physical depletion. Ye Shibiao observes that those who merely sit vacantly without understanding Yin-Yang transformation often develop stagnant Qi and blood, becoming weaker through misguided practice.

Master Li (the Daoist immortal Zhongli Quan) said: Some practitioners sit in dull meditation for years, believing they already have an affinity with the immortals. Yet they fundamentally fail to comprehend the principle of "the dragon's hum and tiger's roar" (referring to the harmonization of yin and yang qi). Such lifeless sitting practice is entirely wasted effort.

He further explained: The intermingling of yin and yang constitutes the foundation of alchemical practice. The dynamic interplay between concealment and manifestation resembles the relationship between water and metal. Never mistake mere physical cultivation for the Daoist path - focusing solely on one element results in isolated yin that cannot transform.

Elder Xiangchuan elucidated: The yin essence within yang represents the true vital essence (Jing) of the human body. This Jing generates primordial qi, which in turn nourishes the primordial spirit (Shen), forming the most vital sustenance for bodily health. Thus the ancients warned: "When the oil is exhausted, the lamp extinguishes; when the marrow dries, the person perishes." This illustrates how Jing is indeed the fundamental basis of physical existence. Unfortunately, being yin in nature, Jing tends to be unstable and prone to dissipation. Without the harmonizing influence of the primordial yang qi (the original unified qi of the universe), it cannot coalesce into form and undergo qualitative transformation.

Zhongli Quan further pointed out: The seven bodily fluids - tears, saliva, semen, saliva, qi, blood, and lymph - all belong to yin substances. How could one possibly attain spiritual powers by using these for alchemical practice? The various exhausting physical daoyin techniques are not the true path, nor is the arrogant practice of merely refining qi and consuming rainbows. Though one may spend a lifetime pursuing the harmonization of lead and mercury (symbolizing yin and yang), without ever witnessing the true dragon and tiger (the authentic yin and yang qi) submitting to each other.

The Diagram of the Great Change records: The crucial point in refining the Golden Elixir (Jindan) lies in mutual restraint. Without this restraint, spirit and qi cannot intermingle. Li Quan noted that while there may be hundreds of methods for the Golden Elixir, their essence all returns to the "Divine Water and Blossoming Pool" (referring to the principle of yin and yang mutual restraint) - this is the true meaning of the Blossoming Pool.

The Concordance of the Three states: White represents the essence of metal (yang), black represents the foundation of water (yin). Water serves as the pivot of the Dao, its number being one. Only when the three unite can the Golden Elixir be formed.

The Anonymous Master said: Simply by using the White Tiger (metal qi) to subdue the Azure Dragon (wood qi), naturally the Azure Dragon will in turn restrain the White Tiger. When yin and yang qi mutually generate and restrain each other, the Golden Elixir is produced. Having obtained the Elixir, one then uses it to harmonize one's own genuine qi. When genuine qi unites with the Elixir, the sacred embryo (primordial spirit) can form. Once the internal dragon and tiger are subdued, the external ones naturally become tame; when the internal hun and po souls are cultivated to sagehood, external spirits naturally show reverence. How could anyone not of supreme virtue possibly attain such a state?

A final admonition for practitioners: Trace back to the original source of life, for returning to the root constitutes the true spiritual medicine.

Ye Shibiao supplemented: When humans develop in the mother's womb, following the mother's...

In the mother's womb, the fetus connects to its mother through the umbilical cord, receiving vital life energy through her breath. After birth when the cord is severed, that primordial Qi (the foundational life energy in Daoist understanding) gathers in the lower Dantian (energy center below the navel). Yet as time passes, when human consciousness becomes scattered outward, this primordial Qi gradually dissipates, leading one away from the source of life.

Master Yuan Gongfu observed that people mistakenly believe parental essence and blood constitute life's origin, when in truth humans are transformed from the primordial Qi (the cosmic foundational energy). Just as rice flowers bloom at noon during the sixth lunar month, the vital essence within their pistils encounters Yang energy to form grains. The reason the Five Grains nourish our bodies lies precisely in their containment of Heaven-Earth's primordial Qi.

After puberty, when males begin nocturnal emissions and females menstruation, conception occurs through sexual union. The fetus breathes through the umbilical cord in the womb, developing fully over ten months. After birth when the cord is severed, the primordial Qi becomes stored in the Dantian. Yet as one grows, this Qi gradually scatters, ultimately leading to aging and death.

Daoist adepts, pitying how people drown in passions and cycle through birth-death, composed verses to reveal life's true source. Humans initially take form through the union of parental Yin-Yang energies. Having understood this principle, those wishing to return to the origin and transcend ordinary existence must cultivate the True Mercury and True Lead (Neidan terminology representing the refined essence of Yin-Yang energies within the body).

The Elder of Xiangchuan further explained: The True Dragon and True Tiger (Neidan terms for the body's Yin-Yang principles) correspond to the ancient measurement of sixteen taels (symbolizing Yin-Yang balance in the traditional sixteen-ounce pound). True Lead and True Mercury represent the refined essence of Yin-Yang energies. Yet many seekers mistakenly take heterodox methods as the authentic Lead-Mercury practice, hence the Immortal Elder directly points to the true foundation of cultivation.

This passage expounds the core concepts and principles of Daoist Neidan (internal alchemy) practice.

The text first explains the concept of "true lead" (zhenqian). In alchemical symbolism, lead represents the righteous qi of the northern direction—the primordial spark of true yang energy, revered as the "King of Medicines." Mercury (gong) symbolizes yin energy. The crucial point in cultivation lies in discovering authentic lead (yang energy), without which it becomes difficult to unite with mercury (yin energy). Lead governs creation like a sovereign commanding subjects.

Regarding cultivation methods, practitioners must use "earthly soul" (dipo, yin energy) to obtain "cinnabar mercury" (zhugong, yang energy)—this represents seeking yang through yin. Simultaneously, they employ "heavenly spirit" (tianhun, yang energy) to regulate "water metal" (shuijin, yin energy)—demonstrating the pursuit of yin through yang. When cultivators attain lofty virtue (de), even the dragon and tiger (symbolizing yin-yang) submit, while spirits show reverence, enabling one to achieve longevity matching heaven and earth.

The text then discusses how "yellow sprouts and white snow" (huangya baixue, technical terms denoting essential substances produced during alchemical refinement) aren't difficult to locate, but require practitioners to possess profound virtue. The Four Symbols (azure dragon, white tiger, vermilion bird, black tortoise) and Five Phases (metal, wood, water, fire, earth) all rely on central earth energy (wuji) for harmonization. The Three Primordial Energies (heaven, earth, and human) and Eight Trigrams (qian, kun, kan, li, gen, zhen, xun, dui) cannot exist without the fundamental "ren" energy. "Ren" represents water's essence—the root of all creation, foundation of yin-yang, and source from which the Golden Elixir (jindan) emerges.

Finally, the passage observes that even after achieving the wondrous substance of the Golden Elixir, ordinary people struggle to comprehend it. While cultivation can eliminate disturbances from yin demons, transmitting these secrets among mortals proves challenging—finding truly perceptive recipients remains exceptionally difficult.

This scripture elucidates the Daoist cultivation principle of the mutual generation and reverse application of Yin-Yang.

First consider the natural growth pattern of plants: vegetation thrives only when Yin and Yang are balanced—the initial growth of green leaves manifests Yang Qi's dominance, while the subsequent blooming of red flowers follows Yin Qi's influence. This mirrors the alchemical process where lead (symbolizing Yin) generates mercury (symbolizing Yang). All things adhere to the law of "embracing Yang while carrying Yin"—neither aspect can be lacking.

Ordinary phenomena in daily life actually conceal profound cultivation truths. If Dao practitioners fail to comprehend the mutual transformation of Yin-Yang, they remain trapped in superficial understanding. Take the seemingly impossible metaphor of growing lotuses in fire: its profundity lies precisely in the mystical inversion of Yin-Yang. The sun (Yang) symbolizes femininity (Li trigram), while the moon (Yin) represents masculinity (Kan trigram). This apparent reversal embodies the essential secret of elixir refinement.

Cultivators must guide innate primordial Qi into the body for gentle nourishment, much like taming the White Tiger (symbolizing metallic Jing). The specific method involves: during the waxing moon, gathering the western crescent (obtaining eight ounces of Yang metal), and during the waning moon, collecting the eastern crescent (obtaining eight ounces of Yin water). Their union refines the Golden Elixir (Jindan), round and complete as the full moon. This demonstrates the cultivation principle of reverse Five Phases cycling—where water overcomes earth, earth overcomes wood, wood overcomes metal, metal overcomes fire, and fire overcomes water. Only through such counterintuitive operation can the elixir coagulate.

This passage explores the symbolic significance of the full moon and fire regulation in Daoist Neidan (internal alchemy) practice. The moon's waxing and waning serves as a metaphor for the alchemical process: Waidan (external alchemy using mineral drugs) resembles the full moon's image, and when the refined Golden Elixir is ingested, it transforms into the White Tiger (representing the body's metallic Jing-Qi). This Tiger Qi must then be guided back to the Dantian (energy center) to harmonize with the Earth Element of the spleen/stomach center. Through the cyclical movement of Yin-Yang fire phases, following the 64-hexagram cosmic circuit, it ultimately crystallizes into the Golden Fluid Returning Elixir—the highest achievement of internal alchemy.

Why does Neidan cultivation emulate lunar phases? The fire regulation employs hexagrams with six lines each—the 384 lines of all 64 hexagrams precisely correspond to the ancient weight measurement where one jin equaled 384 zhu. The Daoist master Zhen Yizi explained that the first and last quarter moons each represent half a jin, combining to form the complete measure—using lunar phases to symbolize the calculation of fire regulation through hexagram lines. Practitioners must comprehend this principle of cosmic creation, distinguishing between Neidan and Waidan methods.

Most people waste years smelting mineral elixirs (Waidan), hoping to transform base metals into gold—a futile endeavor. True cultivation follows nature's way: between heaven and earth flows natural Qi, and humans inherit this cosmic endowment. By calming the Shen (spirit), regulating breath, and maintaining purity free from desires, one's spiritual energy circulates spontaneously in accordance with cosmic principles. As Laozi said: "Subtle yet ever-present, its operation requires no strain."

When Yin Qi is completely purified and the Golden Elixir matures, transcendence and longevity are attained. Ordinary people's Qi becomes stagnant from consuming grains, making their bodies heavy with Yin turbidity. Sages, through the cultivation sequence of "forgetting form to nurture Qi, forgetting Qi to nurture Shen, forgetting Shen to nurture emptiness," allow Kan (water) and Li (fire) to wax and wane naturally within. As authentic Qi circulates to produce the elixir, they ultimately achieve spiritual rebirth and cosmic longevity.

The passage concludes with the "Three-Five-One" cultivation formula: Three represents wood-fire-earth, Five signifies the Five Phases, and One denotes return to origin. Three plus five plus one equals nine—the number of pure Yang. Eastern three (wood) and southern two (fire) sum to five; northern one (water) and western four (metal) also make five; central earth independently constitutes five. These three fives ultimately unite as One (the Dao). Just as cinnabar (wood within Li fire), mercury (metal within Kan water), and true earth must combine to forge the Great Elixir.

This scripture elucidates the principles of Five Phase mutual generation and the condensation of Jing (essence) and Qi (vital energy) in Daoist Neidan (internal alchemy) practice. The text employs numerical symbols of the Five Phases to represent the movement of vital energies within the human body:

The number representing Wood Qi from the East is three, while Fire Qi from the South corresponds to two—their sum being five. Water Qi from the North is symbolized by one, and Metal Qi from the West by four, their combination also totaling five. The Earth Qi at the Center is intrinsically represented by five itself. These numerical patterns of "three" and "five" symbolize the fundamental rhythms of energetic circulation within the practitioner's body.

The dragon symbolizes Wood Qi (three), which generates Fire Qi (two); the tiger represents Metal Qi (four), which produces Water Qi (one). These refined energies converge and crystallize in the central palace of Earth (five), mirroring how an embryo gestates in its mother's womb, ultimately forming the pure Yang Golden Elixir (Jindan). This alchemical process requires ten lunar months to reach completion, establishing the foundation for transcending ordinary existence and attaining sagehood.

The text subsequently critiques common cultivation errors: some practitioners fail to recognize authentic "true lead" (original essence), instead clinging to superficial techniques like forced abstinence or extreme fasting. The true essence lies in cultivating genuine Qi—when one's vital energy becomes abundant, a state of desireless naturalness arises spontaneously without the need to forcibly sever normal living. Authentic practice doesn't reside in external formalities, but in the internal harmonization and coagulation of Jing and Qi.

Many practitioners today immediately focus on restraining desires and transforming Jing (essence) and Qi (vital energy) without understanding the true source of primordial Qi. Some advocate dual cultivation through marital relations, yet historical figures like Liu An, Wang Xu Jingyang, Zhang Tongkong, and Liu Gang all encountered the Great Dao (Dadao) only after establishing families. This precisely demonstrates that spiritual cultivation doesn't necessarily require severing familial ties. If householder practice were truly impossible, why would realized adepts leave behind verses like "Naturally refining the dragon and tiger (referring to Yin-Yang harmonization) — why cling to wife and children?"

Yuan Gongfu explains: Before the separation of heaven and earth, the formless state resembled the chaos within a cosmic egg, containing the innate True One Qi (Zhenyi Qi) known in alchemical terms as "black lead" (symbolizing primordial Jing). Thus, true lead represents the origin of all creation. After the cosmic division, numerical progression unfolded: One generated Water, Two produced Fire, Three birthed Wood, Four formed Metal, and Five created Earth — with Earth subsequently regenerating black lead. In the Golden Elixir (Jindan) tradition, the foundational practice begins with the "water mother" (primordial Jing) as the alchemical base, which is also called the "mercury mother" (symbolizing primordial Shen). This water mother then generates true mercury (refined essence), representing the process of returning to the origin.

Zhen Yizi further clarifies: Since Metal generates Water, we call Metal the mother of Water. Metal perpetually conceals its form within Water, like a mother carrying her child. Water, as Metal's offspring, undergoes transformation into the western White Tiger Metal-embryo when black lead transmutes. Water then resides within its mother's womb, forming the true mercury of alchemy (the union of Shen and Jing). As the Can Tong Qi states, "When Metal's nature returns to its source, we call it the returned elixir" — proving true lead is mercury's root. Those who comprehend true lead's essence in their practice may achieve longevity matching heaven and earth. Methods like divorcing spouses, grain avoidance, breathing techniques, and visualization remain superficial practices, fundamentally distinct from authentic elixir cultivation.

Material substances like plants and precious metals, or celestial phenomena like clouds and heavenly bodies, all lack substantial reality. Ye Shibiao observes: Vegetation and minerals possess physical forms, while atmospheric and astral phenomena merely reflect external manifestations — how could these possibly facilitate spiritual transformation? Master Zhongli Quan similarly cautions: Some traverse famous mountains seeking fellow practitioners, studying external alchemy (Waidan) techniques to refine jewels into great elixirs, mistakenly believing external substances can transform into internal medicine — when in truth, mineral-based externals have no connection with internal cultivation. He further notes: Even quintessential energies like solar and lunar essences, if improperly gathered, don't constitute true practice, since they remain external rather than innate — hence their inevitable futility.

No matter how extensively one practices breath regulation or visualization techniques, these will never equate to the Golden Elixir path.

This passage explains the astronomical symbolism behind the formation of the Golden Elixir (Jindan) in Daoist internal alchemy (Neidan) practice. The Kun position (southwest direction) symbolizes the Great Yin (the moon), with the elixir's formation intimately connected to lunar phases.

The moon represents the yin energy (lead) in the elixir, while the sun embodies the yang energy (mercury). During practice, one must circulate yang fire during the Zi hour (11 PM to 1 AM), when the sun and moon conjunct near the Bi and Mao lunar mansions, mirroring how yin and yang unite twelve times annually to generate all things.

The moon progresses through distinct phases each month: On the third day, its faint glow appears in the Geng direction (west), symbolizing the Zhen trigram (☳), marking the initial interaction of yin and yang. By the eighth day, the first quarter moon in the Ding direction (south) forms a semicircle, representing the Dui trigram (☱), when golden fire energies achieve equilibrium within the cauldron. At full moon on the fifteenth day in the Jia direction (east), symbolized by the Qian trigram (☰), the yin soul fully absorbs the yang spirit—gold and water energies fill the cauldron as mercury merges with lead, akin to the toad and jade rabbit embracing within the moon, initiating the Golden Elixir's formation.

After the sixteenth day, yang energy peaks and begins transforming into yin, mirroring the moon's waning. This entire process follows the principle "odd numbers are yang, even numbers are yin," with the sun and moon traversing the ecliptic to achieve energy transformation through rising, descending, floating, and sinking. Essentially, this uses celestial phenomena as metaphors for the intercourse of yin and yang energies in Neidan practice.

This passage elucidates the correspondence between the waxing and waning of the moon and the practice of Neidan (internal alchemy) in Daoism. The moon's monthly cycle from new moon to full moon and back mirrors the movement of Yin and Yang energies within the human body.

When the crescent moon first appears (on the third day of the lunar month), it symbolizes the initial retreat of Yang energy and the emergence of Yin, with the moon positioned in the western (Xin) direction. By the last quarter moon on the twenty-third day, when the moon appears in the southern (Bing) direction, the Dantian (energy center) contains equal parts "gold" (Yang) and "water" (Yin). The combined phases of the first and last quarter moons represent the balance of Yin and Yang, as described in the Cantong Qi: "When the two crescents combine their essence, the forms of Qian (Heaven) and Kun (Earth) are perfected."

From the twenty-sixth to the twenty-eighth day, as the moon gradually disappears in the eastern (Yi) direction, this marks the period of "losing companions in the northeast," when Yin energy dominates. By the thirtieth day, when Yin energy completely recedes and Yin-Yang forces reach equilibrium, the energies of Earth (spleen), Wood (liver), and Metal (lungs) harmonize into a liquid state. At this point, solar Yang energy no longer interacts with the moon, which becomes completely dark before beginning its new cycle.

The text explains that the moon, being purely Yin in nature, must receive the pure Yang energy of the sun to regenerate. Similarly, humans—originally pure Yin—must emulate the moon's process to achieve immortality. This involves planting the essence of the Kun (Earth/Yin) body into the Qian (Heaven/Yang) palace, merging Mercury (Yin essence) with Lead (Yang energy), thereby returning Yin to the Yang chamber. This constitutes the fundamental principle of Golden Elixir cultivation.

The recluse known as Wumingzi (Anonymous Master) reveals that the key to practice lies in mastering the "two eights" of Dragon (Yang) and Tiger (Yin) energies—the state of balanced Yin and Yang—and practicing reverse cultivation according to the generative principle of the Kun mother (Yin). After obtaining the elixir, one must plant it in the place where the Qian father (Yang) stimulates transformation, using the "talismanic fire" (internal alchemical process) for refinement. The ultimate secret of cultivation boils down to the two words: "Lead and Fire." Here, Zhang Boduan (Pingshu) discloses these celestial secrets in their entirety.

The concluding verses state: "Do not blame me for revealing heaven's mysteries—it is only because Dao seekers remain so confused. Should anyone truly comprehend the meaning within these lines, they would immediately behold the Three Pure Ones (Sanqing) and the Supreme Venerable Lord (Taishang Laojun)."

This passage elucidates the fundamental principles of Daoist Neidan (internal alchemy) practice. The first step involves envisioning Heaven and Earth (Qian and Kun) as the alchemical cauldron, then gathering the essences of the sun and moon (represented by the crow and rabbit respectively) as medicinal ingredients for refinement.

The text cites Master Zhenyi's explanation: During the primordial stages of Taiyi and Taisu before cosmic formation, the most subtle spiritual nature had not yet manifested. It was during the Taiji and Taiyi phases that the purest Jing-Qi emerged from chaos, becoming the origin of all things in creation. When this unified Qi differentiated, it formed the two polarities of Yin-Yang, which subsequently generated Heaven and Earth, the Five Phases, and the myriad phenomena. Thus, Qian and Kun represent the cosmic laws, with Yin-Yang circulating between them like bellows pumping air.

The alchemical process of the Golden Elixir follows the same principles as cosmic creation. Therefore, Qian and Kun are metaphorically used as the cauldron, resembling a great melting furnace; Kan and Li (water and fire) symbolize the medicinal substances, representing the mechanism of transformation; while the remaining sixty hexagrams correspond to the regulation of firing times.

The Cantong Qi (Triple Concordance) compares Qian and Kun to the gateway of the Yijing (Book of Changes), serving as parents to all hexagrams. Kan and Li function like city walls, acting as the pivotal axis of movement. These four hexagrams resemble reins guiding a chariot—one must follow the patterns of Yin-Yang just as a driver follows the proper path.

The Li hexagram (fire) symbolizes the sun, heart, cinnabar, dragon, and mercury (water), being yang within yin externally. The Kan hexagram (water) represents the moon, kidneys, lead, tiger, and Qi, being yin within yang externally. The sun contains dark spots (mysterious crow) while the moon holds luminosity (rabbit essence), demonstrating yang containing yin and yin containing yang.

Commentaries on the Northern Dipper Scripture further note: The three-legged crow represents the yang number (three), while the four-legged rabbit signifies the yin number (four). Three corresponds to the generative number of Wood, four to Metal's generative number—relating to the Wood Duke (liver) and Metal Mother (lungs). Dragons and mercury belong to Wood, tigers and lead to Metal, with Wood generated from Fire and Metal generated from Water.

The passage concludes by stating that when these two medicinal substances (Kan and Li) are properly guided along the correct alchemical path (the Yellow Path), the Golden Elixir will naturally be perfected.

This scripture primarily elucidates the essential principles and methods of Daoist Neidan (internal alchemy) practice:

The crux of cultivating the Neidan lies in mastering the "central palace" - the Dantian (energy center). When the dual energies of Yin-Yang harmonize within the Dantian, combined with proper "fire regulation" (the mindful control during practice), one can successfully refine the Golden Elixir.

The alchemical process must emulate the natural operations of heaven and earth. Ancient sages observed that before the differentiation of heaven and earth existed a state of primordial chaos. After their separation into Qian (heaven) and Kun (earth), Kan (water) and Li (fire) occupied the central positions. Practitioners should regard their bodies as the alchemical cauldron, mirroring this cosmic structure to refine Jing (essence) and Qi (vital energy). The ascent, descent, gathering and dispersion of true Qi within the body manifest transformations of profound subtlety.

Authentic alchemy requires no external furnace or firewood. Within the human body, the kidney region naturally forms a crescent-moon shape ("reclining moon"), serving as the innate alchemical furnace containing the primordial true Yang fire. Some practitioners mistakenly believe they must smelt external gold, silver or medicinal herbs, when in truth they should focus on the body's inherent energies.

Within this "reclining moon furnace" emerges the "jade stamen" (the nascent essence of internal elixir), while in the "cinnabar tripod" (upper Dantian) the vital energies achieve equilibrium. Through careful fire regulation, one nurtures the "yellow sprout" (embryonic form of the Golden Elixir). The principles governing Waidan (external alchemy) and Neidan ultimately converge - both depend on harmonizing Yin-Yang energies.

The mentioned "Yin sea" refers to the lower Dantian region, the root from which true Yang energy arises. Just as the moon waxes from darkness to fullness, practitioners gradually transform their physical constitution by gathering true Yang energy, ultimately accomplishing the Golden Elixir.

Within the alchemical furnace resides the pure Yang Qi resembling jade stamens, known as "Tiger Chord Qi" (the Yang aspect corresponding to the White Tiger). The cinnabar cauldron, serving as the Yang vessel, contains mercury-like pure Yin Qi called "Dragon Chord Qi" (the Yin aspect corresponding to the Azure Dragon). The Golden Elixir (Jindan) is precisely achieved by harmonizing these two types of fire-tempered Qi, allowing them to blend seamlessly until they gestate the True Unity Qi in the Yellow Court (the middle Dantian). This process resembles a seed gradually sprouting to eventually form millet-sized elixir particles.

During cultivation, one must swallow saliva and absorb true Qi, but only when the foundational medicinal substances already exist within the body can the elixir be formed. Like boiling a cauldron for alchemy - if there are no genuine medicinal seeds within, mere fire and water will only produce empty steam. Ye Shibiao's commentary explains: The true medicinal seed is the Golden Mother in the Central Palace (the innate primordial Qi in the Dantian). Only with this root can the True Mercury (essence of spirit) be derived, ultimately refining the Golden Elixir. The Cantong Qi uses agricultural metaphors: To grow grain, one needs millet seeds; to hatch chickens, eggs are required - all roots, stems, flowers and fruits originate from that complete initial seed.

When harmonizing lead (the primordial essence of kidneys) and mercury (the primordial spirit of heart) to refine the Golden Elixir, Yin-Yang balance must be maintained like peaceful coexistence between two nations. Ye Shibiao elaborates: The Yang mercury and Yin lead have distinctions of nobility and humility, hence the metaphor of large and small kingdoms. The sages worried practitioners might develop Yin-Yang imbalances - either excessive Yang or insufficient Yin - thus particularly emphasizing this point. If asked what true lead actually is? It's like moonlight perpetually illuminating the Western River (the west belongs to the Metal phase). The Perfected One explains: The west represents Metal's direction, while the moon symbolizes the medicine's function. Chan Master Daoguang's verse states: Moonlight perpetually illuminates dark paths, while lunar essence nurtures countless yellow sprouts (elixir seedlings).

Until the Reverted Elixir (Neidan) is achieved, one shouldn't hastily retreat to mountain cultivation, as genuine lead and mercury cannot be found in mountains. This supreme treasure actually exists within all people, only the ignorant fail to recognize it. Ye Shibiao notes: Lead and mercury are internal substances, not external mountain resources - understanding this qualifies one for mountain retreats. The Cantong Qi states: Discard harmful attachments, dwell among mountains, wander freely with Dao as companion. Wang Dao supplements: To cultivate the Golden Fluid Divine Elixir, first recognize the medicine's origin, then verify the fire phases. Yang Qi ascends and Yin Qi descends along the Zi-Wu axis (north-south poles), while sun and moon traverse the Mao-You positions (east-west). Using Kan-Li (water-fire) to drive the dragon-tiger coupling, solar essence (Yang) returns to the moon's cave (Yin), where lead spontaneously produces cinnabar. Let the Vermilion Bird (heart fire) play in Li Palace (heart), and cinnabar generates true mercury. When Yin and Yang embrace like devoted spouses, the Golden Fluid Divine Elixir naturally forms.

VIII

The key to cultivating Neidan (internal alchemy) lies in the harmonious interaction of Yin and Yang energies within the body. Cinnabar (representing the original Shen/spirit) and mercury (representing original Qi) both originate from the innate Yuanjing (primordial essence, symbolized by lead) within the human body—they are not external substances. The true Golden Elixir is not forged from external materials like gold, silver, earth, stone, or herbs, but is formed by harmonizing one's own Yin and Yang energies. As the alchemical verse states: refining the Shen must align with the true principle of the Dao.

Just as bamboo strips are used to repair bamboo tools and eggs are needed to hatch chicks, cultivation must employ substances of the same kind. If foreign materials are mistakenly used (symbolizing mismatched Qi and blood), all efforts will be in vain. When the body's Qi and blood are depleted (symbolizing a damaged "cauldron furnace"), it must be replenished with the true lead-Qi (innate Yuanjing) of heaven and earth.

IX

The "lead" used in cultivation is not ordinary mineral lead but refers to the true lead (Yuanjing) within the body. The ancients said lead is the mother of golden blossoms—once mercury (Qi) condenses into the elixir, lead fulfills its purpose like a seed. The anonymous master explains: true lead is the body's primordial Qi. As human Yang energy dissipates daily, one must cultivate true lead to consolidate Qi, forming cinnabar. As practice deepens, lead-Qi gradually transforms into mercury-Qi (the process of "extracting lead and adding mercury"). After ten months of cultivation, when lead is exhausted and mercury dried, it transforms into golden liquid returning elixir, turning the mortal body into pure Yang. This is the profound meaning behind "using lead without using lead."

X

"Emptying the heart and filling the belly" contains profound cultivation principles. Ye Shibiao explains: emptying the heart nurtures Qi, while filling the belly nurtures the elixir. Yuan Gongfu adds: cultivation first refines lead (securing the foundation) before refining mercury (nourishing vitality). Like guarding a hall full of gold, practitioners must first stabilize their foundation (filling the belly) before pursuing higher states (emptying the heart). This mirrors building a house—the foundation must be laid first.

These passages from The Ten Books on Cultivating Perfection: Wuzhen Pian elucidate the core principles of Neidan (internal alchemy) practice. Laozi spoke of the principle where "emptiness and fullness interconnect," yet ordinary people often have cluttered minds (solid hearts) while their Dantian (energy center) remains empty (hollow abdomen)—the exact opposite of cultivation requirements. Practitioners should maintain a serene and empty mental state (hollow heart), allowing their Shen (spirit) to become as pure as a clear sky. Simultaneously, they must refine Jing and Qi (essence and vital energy, "solid abdomen"), akin to using lead to refine mercury (a metaphor for the transformation of essence and energy), filling the body with refined vitality.

The eleventh section, in poetic form, explains that the essential teachings transmitted by the Perfected of Western Splendor are surprisingly simple—their core lies in harmonizing the two energies of Yin and Yang (mercury and lead). The twelfth section elaborates on the cosmic order of creation: from nothingness arises the primordial Qi (One Breath), which divides into Yin and Yang. The union of Yin and Yang gives rise to the Three Powers (heaven, earth, and humanity), which then generate the myriad things. Human cultivation follows the same pattern: one must refine the primordial Jing (true essence) within the Dantian (divine chamber), using the ascent and descent of Yin and Yang energies to produce the elixir (Neidan).

The thirteenth section details the alchemical process. "The lightning of Kan boils fiercely" refers to the activation of Yang energy in the kidneys (Kan symbolizes the kidneys), while the "gold-water region" denotes the Dantian's location. "Fire flares at Kunlun" describes the descent of Yang energy from the crown of the head (Kunlun symbolizes the head). When Yin and Yang energies perfectly fuse in the middle Dantian, the Neidan is complete, accompanied by a sensation of extraordinary fragrance permeating the body. Ye Shibiao explains that this resembles refining medicinal herbs in a furnace—when Yin and Yang harmonize, fragrance arises. Yuan Gongfu adds that this results from the union of the true Yang from the kidneys and the true Yin from the heart within the middle Dantian.

(Note: In Neidan terminology, "mercury" symbolizes the heart-mind and Li fire, while "lead" represents kidney essence and Kan water. "Returned Elixir" refers to the condensed Neidan formed from essence, energy, and spirit. "Kunlun" in alchemical texts often denotes the head or upper Dantian.)

Gao Xiangxian (a Daoist cultivation master) stated that when cultivation reaches the stage of surging energy in the Crimson Palace (heart region), it causes the practitioner's skin to glow with a translucent redness, emitting a fragrance that extends far beyond mere bodily aroma.

The recluse known as Nameless Master explained that "Kan lightning" refers to the fiery nature contained within water, called yin-fire, which is the resonant Qi (harmonized Yin-Yang energy) of the White Tiger (the metal essence of the West). The direction of metal and water corresponds to the northwest, the Qian position (the trigram of Heaven in the Bagua), which symbolizes the Azure Dragon (the wood essence of the East). The northwest is also called the Celestial Gate (a key portal for energy circulation in cultivation) or the Mysterious Gate (the gate of profound mystery). When the White Tiger uses the fire within yin to refine the Azure Dragon in the Qian position, the Azure Dragon responds by igniting true fire from Kunlun (the crown point, Baihui). When these two true fires merge, the purest essence of life (Zhenyi Jing) naturally condenses. If gathered and ingested at this moment, it unblocks all meridians and emits an extraordinary fragrance.

After ingesting the Golden Elixir (Jindan), the practitioner further employs the "Yin-Yang talismanic fire" (the method of harmonizing Yin and Yang in cultivation). The White Tiger refines this Mysterious Gate with the fire within yin, while the Azure Dragon responds with fire from Kunlun. When the two energies fully merge, the Golden Liquid Returned Elixir (an advanced stage of Neidan) naturally matures, causing the practitioner's body to radiate brilliance and emit a wondrous fragrance. This describes the dual phenomena of internal and external cultivation.

The fourteenth passage mentions that if Li (Fire) and Kan (Water) lack the harmonizing influence of the central Earth Qi (Wu-Ji, the spleen-earth energy), even if they contain the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise), they cannot form the Elixir. It is precisely because both Kan and Li contain true Earth (Wu-Ji energy) that the Golden Elixir can circulate endlessly.

Ye Shibiao explained that the Li trigram belongs to Fire, which arises from Wood, while the Kan trigram belongs to Water, which originates from Metal. Though Kan and Li encompass the Four Symbols, without the ascending and descending movement of Wu-Ji energy, they ultimately cannot produce the Divine Elixir. The Cantong Qi (a foundational alchemical scripture) states, "Kan's Wu is the essence of the Moon, Li's Ji is the light of the Sun," referring to how the Kan and Li trigrams absorb the properties of Wu and Ji.

Yuan Gongfu elaborated further: The Kan trigram contains six Wu, representing the essence of the Moon, a masculine Yang position in the North. The Moon is yin, yet Wu is yang, forming yang within yin—symbolizing the Golden Tiger (metal essence) born from water. The Li trigram contains six Ji, representing the radiance of the Sun, a feminine Yin position in the South. The Sun is yang, yet Ji is yin, forming yin within yang—symbolizing the Mercury Dragon (wood essence) born from fire. The Dragon-Tiger Scripture also states, "Kan's yang is the essence of Metal, Li's yin is the light of Fire."

Without the harmonizing interplay of Wu-Ji energy, even if the Sun and Moon contain the Four Symbols' Qi, they cannot produce the Divine Elixir that illuminates the cosmos. Those who understand the principle of reversion can restore Wu and Ji to their proper positions, summoning the Three Lights (Sun, Moon, and Stars) and the Five Phases' energies, thereby refining an Elixir capable of granting longevity and divine vision. Nameless Master concluded that Li's Ji symbolizes the Sun's light, while Kan's Wu symbolizes the Moon's essence—hence Li-Ji... (the original text is incomplete here, describing the correspondence between Li-Ji and Kan-Wu).

In the practice of Neidan (internal alchemy), the dragon represents the yang qi (vital energy) within the Kan trigram (Water), while the tiger symbolizes the yin qi within the Li trigram (Fire). The union of dragon and tiger mirrors the harmonious blending of yin and yang energies. When these combined forces merge with the central Earth element (represented by the middle palace or Yellow Court), they crystallize into the Golden Elixir. This process embodies the Daoist principle of "returning to the origin and restoring primordial unity."

The Li trigram (Fire), symbolizing the sun, appears yang in nature yet contains yin essence (represented by the Moon Crow). Conversely, the Kan trigram (Water), representing the moon, appears yin yet harbors yang energy (symbolized by the Sun Hare). This mutual containment of opposites reflects how solar radiance holds lunar essence, while lunar light contains solar vitality. All phenomena follow this law of yin-yang interdependence. Practitioners who fail to comprehend this profound mystery of reciprocal inversion engage in mere intellectual debate without true understanding.

The alchemical crux lies in extracting the central yang line from the Kan trigram (Water) to transform the yin line within the Li trigram (Fire). This resembles using the moon's yang energy to refine the sun's yin aspect, ultimately achieving the pure yang state of the Qian trigram. The Golden Elixir materializes when supreme yang qi condenses within the yin sea, enabling the practitioner to refine their own yin mercury (essential qi) into a pure yang embodiment. Subsequent stages of firing and refinement—advancing yang while retreating yin—become fully governable through conscious intention.

The dragon mercury (original spirit) from the Zhen trigram (Wood) originates in the Li fire, while the tiger lead (original essence) from the Dui trigram (Metal) emerges from Kan water. Though these relationships appear inverted—seemingly "the child producing the mother"—both must ultimately return to the central Earth position (Yellow Court) for integration. Just as wood normally generates fire (mother to child) and metal typically produces water (mother to child), the alchemical process reveals their paradoxical interdependence, requiring the mediating power of central Earth to harmonize the Five Phases.

This scripture elucidates the profound mysteries of "dragon-tiger copulation" and the inversion of the Five Phases in Daoist Neidan (internal alchemy) practice. The White Tiger (representing Metal) emerges from the Li trigram (symbolizing Fire) and Dui trigram (symbolizing Metal), yet paradoxically originates from the Kan trigram (symbolizing Water) - a phenomenon called "the mother concealed within the fetus." When Metal and Wood substances attract and transform each other through inversion, the Golden Elixir cannot be achieved without the convergence of Five Phases' Qi in the central palace (Dantian).

Mercury corresponds to the Azure Dragon of the Zhen trigram, belonging to Wood. In normal Five Phases generation, Wood begets Fire. Yet cinnabar belongs to Fire while mercury produces Wood from Fire - this "child producing mother" represents the alchemical art of phase inversion. Lead corresponds to the White Tiger of the Dui trigram, belonging to Metal (where Metal normally begets Water). However, black lead belongs to Water while true lead (refined silver) generates Metal from Water - another "child producing mother" inversion. The silver mentioned here isn't ordinary metal, but true lead refined from crude lead, corresponding to the central lower Dantian in the human body.

Though the Crimson Dragon (Azure Dragon) and Black Tiger (White Tiger) respectively belong to east and west directions, both originate from the central Earth Qi of the Wuji position. By circulating them according to yin-yang transformations during the zi-wu (midnight-noon) temporal cycles, Golden Elixir cultivation cannot fail. This mirrors celestial movements: when sun and moon rise in the east to illuminate the west, western White Tiger's Metal Qi enters the mysterious darkness (Dantian) transforming into six Wu energies; when illuminating east from west, eastern Azure Dragon's Wood Qi enters the darkness becoming six Ji energies; at noon when illuminating north, southern Vermilion Bird's Fire Qi descends to combine with Earth in the Dantian, crystallizing as black lead - the fundamental substance of all creation.

The Cantong Qi states: "When the sun hides, the moon shines forth" - depicting celestial bodies' mutual nourishment. Practitioners who comprehend the laws of yin-yang waxing and waning (represented by Fu and Gou hexagrams) and master Qi's ascending-descending methods will naturally achieve the Golden Elixir. When the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, and Dark Warrior) converge in the central Wuji Earth, they coagulate into the authentic primordial essence (Golden Elixir). Ingestion of this elixir leads to union with the Dao.

This passage explains key stages and principles of Daoist Neidan (internal alchemy) practice. It first discusses the crucial timing for refining the "fire phases": After ingesting the elixir, practitioners must circulate yang fire starting from the Zi hour (11pm-1am), then switch to yin talismans at the Wu hour (11am-1pm). The Fu and Gou hexagrams represent the winter and summer solstices respectively—the turning points of yin-yang transformation—and strict adherence to these celestial rhythms is essential for forging the Golden Elixir.

The text then employs symbolic imagery to depict the alchemical process: The White Tiger of the West (representing the essence of Metal and Water) and the Azure Dragon of the East (symbolizing the essence of Wood and Fire)—two opposing forces—must subdue each other through dynamic struggle before ultimately merging into the violet-gold elixir. Here, the Tiger corresponds to lead that sinks downward while the Dragon represents mercury that floats upward, with their union constituting the alchemical crux.

Further references to the male tiger of Mount Hua (West) and the female dragon of Fusang (East) illustrate how yin and yang energies activate from their respective sources. The male tiger embodies yang within yin, while the female dragon contains yin within yang, requiring the "Yellow Matron" (central Earth energy of Wu-Ji) as mediator to facilitate their conjugal union. As the Can Tong Qi states, only through the harmonizing influence of central Earth can the energies of Kan (Water) and Li (Fire) coalesce into the perfected Golden Elixir.

Finally, lunar phases guide the alchemical timing: When the moon reaches its first quarter (half-illuminated), yin and yang stand balanced, manifesting as the "dragon's roar and tiger's cry" (audible signs of activated energies). Practitioners must seize this moment, cultivating for eight days during both waxing and waning phases—the combined "two eights" (sixteen days)—to swiftly glimpse the elixir's embryonic form without years of toil. Ancient adepts precisely followed these lunar patterns in their practice.

This passage elucidates the crucial timing and principles for cultivating the Golden Elixir (Jindan, the core concept of Daoist Neidan/internal alchemy, referring to the condensed inner energy body formed through refining Jing-Qi-Shen). When the moon is half-full, it corresponds to the numerical value "one-eight," and the Dragon-Tiger (symbolizing the Yin-Yang energies within the human body) each possess this same one-eight measure, combining to form the "two-eight" configuration. At this moment, the Water Source (referring to primordial Yuanjing/essence) reaches its purest state—containing only Qi without material substance.

There exists only one such day in a year, and within that day, only one two-hour period (known as a shichen), which further divides into six hou (approximately 20 minutes each). Beginner practitioners need only grasp the first two hou to condense a single grain of the Golden Elixir, while the remaining four hou hold deeper mysteries for advanced use. These are celestial secrets that cannot be explicitly revealed—they remain veiled within the text's symbolism.

Cultivation proceeds in stages: First, observe celestial phenomena to comprehend the "Five Thieves" (referring to the Five Phases—Wood, Fire, Earth, Metal, Water—so named because they "steal" the essence of Heaven and Earth). Then stabilize the "populace" within (one's Jing-Qi-Shen). As the Scripture of Hidden Correspondences (Yinfu Jing) states: understanding Heaven's patterns and acting accordingly suffices. The Five Phases manifest as the five planets in Heaven and as the Qi of the five viscera in humans—their transformations are unfathomable. Grasping this principle unlocks creation's profound mechanisms.

The "land" metaphor represents one's body; the "populace" signifies the internal spirits (Jing-Qi). When the Shen/spirit is tranquil, Qi and blood harmonize—only then can cultivation subdue Yin-pathogens. With these dissipated, body and mind attain Wuwei (the state of non-action, representing purified naturalness in practice).

The body resembles a kingdom; Jing-Qi its people. Just as people form a nation's foundation, stable Jing-Qi ensures physical health. A kingdom without its ruler (the Golden Elixir) leaves people directionless; a ruler without ministers (fire phases/hou) cannot govern. Thus cultivation requires the Golden Elixir as sovereign and fire phases as officials—their cooperation brings holistic peace.

Applying fire phases demands discernment of primary and secondary: let True Lead (primordial Yuanqi) take precedence while Separated Mercury (postnatal Jing-Qi) assists. Like military strategy dividing left and right flanks, reckless advancement must be avoided lest precious Neidan energy be lost. Laozi warned that the greatest calamity is underestimating adversaries—fire regulation in practice demands utmost caution.

This scripture employs military metaphors to explain fire regulation in Neidan (internal alchemy) practice. Just as a general must divide troops into left and right flanks to avoid chaos in battle, practitioners must distinguish between Yin and Yang (the fundamental Daoist concept of complementary cosmic forces). Only through balanced coordination of these opposing energies—like well-deployed military wings—can cultivation succeed.

The text further compares practice to a guest visiting a host: only when the guest maintains dignified composure and proper etiquette will the host reciprocate with respect. If the guest behaves rashly or speaks incoherently, they'll be met with disdain. Similarly in fire regulation, one must regard external energies as the host and oneself as the guest—maintaining moderate fire phases and Yin-Yang equilibrium. With tranquil Shen (spirit), steady breathing, and focused yet natural intention, deviations can be avoided.

The commentator Wumingzi ("Nameless Master") elaborates: this passage concerns fire phase application. The "general" symbolizes fire regulation—the left flank represents the gentle Wenhuo (civil fire) of spring-summer's growth energy, while the right signifies the vigorous Wuhuo (martial fire) of autumn-winter's austerity. In practice, Yang energy (active principle) should act as host while Yin (quiescent principle) serves as respectful guest, maintaining serene non-contention.

Fire phase circulation requires precise timing, distinguishing the pivotal Zi-Wu hours (midnight and noon marking Yin-Yang transitions) as foundation for harmonizing opposites. One must gather the energies of the 64 Hexagrams (Yijing symbols) and 24 solar terms into the Dantian (energy center), harvesting celestial-earthly vital Qi to nourish the internal elixir. Meticulous fire adjustment with undivided attention prevents errors, allowing external Yin-Yang forces to fuse with internal Zhenqi (primordial energy). Distracted mind or improper fire regulation dissipates Jing (essence), aborting elixir formation and wasting precious cultivation achievements.

This passage discusses the Daoist Neidan (internal alchemy) practice of harmonizing yin and yang through the symbolic pairing of "lead and mercury" (alchemical terms where lead represents Original Jing [essence] and mercury represents Original Shen [spirit]). Just as fire lies latent within wood, attempting to forcibly extract it without proper method will only cause self-harm. The practitioner must find the "Golden Elder" (authentic lead, i.e., prenatal essence) to subdue mercury's nature, much like using metal tools to fell trees can control a fire's spread.

Section 25 explains the origin of the "Golden Elder": This authentic lead (Golden Elder) properly belongs to the eastern wood position (Eastern Household's son) yet temporarily resides in the western metal position (Western Neighbor). This mirrors how the Azure Dragon (mercury) and White Tiger (lead), though dwelling separately in east and west, both originate from the "True One's Essence" (primordial Qi). The White Tiger (lead) is actually the "child" of the Azure Dragon (mercury), temporarily sojourning in the west. Practitioners must recognize its true nature and recall it to the Dantian (energy center) to unite with the Crimson Maiden (mercury).

Section 26 describes the movement patterns of the Crimson Maiden (mercury): Mercury's circulation follows specific pathways—brief advances (symbolized by yin lines) and prolonged withdrawals (symbolized by yang lines). This mirrors the moon's phases: during the waxing moon, yin diminishes while yang grows (Kun hexagram transforming into Fu hexagram); during waning, yang decreases while yin expands (Qian hexagram transforming into Gou hexagram). Cultivation must align with these natural rhythms of yin-yang ebb and flow.

This passage explains the dynamic interplay between "mercury fire" (a metaphor for the movement of vital essence in the body) and "lead" (representing primordial Qi) in Daoist Neidan (internal alchemy) practice. The cultivation process mirrors the waxing and waning cycles of the moon:

When the crescent moon first appears in the west (the Geng direction) on the third day of the lunar month, it takes only five or six days to reach the first quarter on the eighth day—this illustrates how the advancing phase should be brief. Conversely, the waning phase from the full moon on the fifteenth to the last quarter on the twenty-third takes eight or nine days, showing the retreating phase should be prolonged. This rhythm of short advancement and long retreat, where Yang transforms into Yin and Yin back into Yang, creates the endless cycle of regeneration. All teachings by realized masters (zhenren) ultimately point to this balanced "middle" state of Yin-Yang harmony.

The recluse Wumingzi explains: The "charming maiden" (chanyu, representing the original spirit [shen]) is like quicksilver (mercury), called "mercury fire." Its movement follows precise patterns: during advancement, it operates through "external medicine" (postnatal essence-energy [jingqi]), with each two-hour watch corresponding to two solar terms—hence requiring shorter duration. During retreat, it works through "internal medicine" (primordial Qi), with each watch encompassing four solar terms—thus needing more time. It is precisely these dual functions that establish its inherent rhythm.

When sages begin refining the Golden Elixir (jindan), they circulate the mercury fire for no more than half a watch (one hour) to condense the "True One essence"—a millet-sized drop of primordial jing. Swallowing this constitutes the "brief advancement" phase. After ingesting the elixir, circulating one's own mercury fire requires ten months of gradual work—this is the "prolonged retreat" phase.

Ultimately, the essence-energy returns to the middle Dantian (yellow chamber), like a maiden (yin-mercury) wedding her golden groom (yang-lead) to become lifelong partners. Ye Shibiao clarifies: The nimble mercury Qi ascends and descends before settling in the central palace, where it combines with lead to form congealed lead. Yuan Gongfu adds: At the moon cycle's end when energy returns to the Kun (yin) position, "wedding the golden elder" signifies yin-mercury once again following yang-lead in endless cycles of creation and dissolution. Wang Dao observes: Since the dawn of creation, this circulation has continued without cease—hence called the "eternal elder."

The text concludes with emphasis: Merely recognizing cinnabar (Li palace, symbolizing the original spirit) and black lead (Kan palace, representing original essence) proves futile without mastering the "firing times" (huohou, the precise timing of practice). Successful alchemy demands meticulous control—the slightest deviation ruins the elixir. Ye Shibiao supplements: Though one may understand how cinnabar yields mercury and lead produces silver (symbolizing the spirit-essence relationship), lacking fire timing knowledge prevents completing the transformative work. For original essence is the numinous true jing within the cauldron (Dantian)—the very Qi of heaven and earth. Invisible yet potent, it secretly follows creation's patterns to generate all things. Given its profound subtlety, practitioners must rely on experiential verification (fuzheng) to apprehend it. Should the mercury-lead (spirit-Qi) proportions become imbalanced, making their firm and yielding natures incompatible, no elixir can form. Thus the "True One" (pure yang Qi) remains paramount.

This scripture primarily discusses the importance of fire times (the timing and intensity of heat control) in the alchemical process, as well as the mysteries of cultivation at specific moments.

If the Yang fire (external heating energy) is too intense during practice, it resembles drought—when winter, which should be cold, becomes scorching like summer. If the Yin fu (internal regulation) is imbalanced, causing chaotic alternations of heat and cold, frost may form even in midsummer. When the Golden Palace (the core of the alchemical furnace) is disordered, it is like a barren field that not only fails to yield crops but also becomes infested with pests. In severe cases, it can lead to catastrophic disruptions—mountains collapsing and earth splitting, with the Golden Tiger (Metal-phase Qi) and Wooden Dragon (Wood-phase Qi) running wild. Even in milder cases, wind and rain become erratic, and the Kan male (Water-phase Qi) and Li female (Fire-phase Qi) lose control. Thus, knowing only about lead and mercury (basic alchemical materials) without understanding fire times is ultimately futile.

Wang Dao (a certain practitioner) said: Refining the Golden Elixir (Jindan) entirely depends on mastering fire times. Fire is like the parent of the elixir, while the elixir is the offspring of fire. Master Lü (Lü Dongbin) pointed out that among all life-cultivation methods, none surpass the Golden Elixir technique passed down by the Yellow Emperor, and the key to this technique lies in the records of fire times. The profundity of fire times lies in their simulation of the transformations produced by the interaction of Kan (Water) and Li (Fire)—a process where divine manifestations occur. Without proper fire times, lead and mercury cannot be refined into the Golden Elixir. When Elder Cui transmitted the Mirror of Celestial Origin for Medicine (Tianyuan Ruyao Jing) to Lü Dongbin, he particularly emphasized the need to study fire times—cultivators must devote themselves to this research.

The Treatise on the Agreement of the Three (Qilun Jingge, a certain alchemical scripture) states: The most profound principles do not explicitly reveal the secrets of fire times in writing. To grasp their mysteries, one must seek guidance from a realized master. Chan Master Daoguang also said: The sages transmit the elixir formula but not the secrets of fire times. Since ancient times, few have truly mastered them. Do not treat the Great Dao (Dadao) as child’s play—one must humbly seek instruction from the immortals. From this, it is clear that unless one receives oral transmission from a true master, the secrets of fire times remain elusive. The anonymous recluse (a certain hermit) noted: There are six hundred texts on fire times, seemingly repetitive yet intricately interconnected, aligning with the patterns of heavenly movement. However, this is celestial mystery—unless guided by an enlightened master, one must not act recklessly.

On the night of the full moon on the 15th day of the eighth month, the Golden Essence (Metal-phase energy) reaches its peak. When the first stirring of Yang (Yang Qi’s initial awakening) occurs, one must immediately begin "advancing the fire" (initiating cultivation) without delay. Ye Shibiao explained: The moon reaches fullness every month, but it is brightest on the 15th of the eighth month, as this is when the energy of the Great Yin (the moon) reaches its zenith. The moon corresponds to Metal, and Metal Qi is strongest during the You hour (5–7 PM). At the extreme of Yin, Yang is born—thus, this is the optimal time to begin cultivation, just as the transition from the Hai hour (9–11 PM) to the Zi hour (11 PM–1 AM) is ideal for daily practice. Ordinary people mistakenly believe the 15th of the eighth month is suitable for harvesting external elixirs (Waidan). Yuan Gongfu added: The Golden Elixir pertains to Metal, and Metal Qi is most potent in the eighth month (You month). Therefore, the 15th day of the eighth month is the best time for refining the Golden Elixir.

This scripture primarily elucidates the correspondence between the waxing and waning of Yin-Yang and the practice of alchemy.

When the De (Virtue/Power) of water reaches its zenith, it manifests greatest radiance. All things under heaven, having flourished to their peak, must inevitably decline. When Yang Qi (vital energy) culminates, Yin Qi will invariably emerge. Upon reaching the tenth month represented by the Kun hexagram (pure Yin), though Yin Qi approaches exhaustion, it never fully dissipates, for Yang Qi begins to stir anew. At the winter solstice, the Fu hexagram (symbolizing the initial stirring of Yang) appears—this marks the moment to "advance the fire" (a Neidan/internal alchemy term referring to heat regulation). Such cyclical alternation constitutes the annual rhythm. The Dao of alchemy follows this same principle: those who cultivate in accordance with the alternating patterns of Qian-Kun and Yin-Yang will invariably succeed.

The appearance of the number "six" during the Hai hour (9-11 PM) represents the position of the tenth month's aged Yin, when Yin Qi reaches its extreme. "Six" is the number of Yin, while the Qian and Kun hexagrams govern the creative transformations of Yin-Yang—hence the saying "return occurs on the seventh day." During the winter solstice in the eleventh lunar month, heaven rotates leftward while earth revolves rightward; the interaction of these two Qi gives birth to all things. By the following winter solstice, all things return to their origin. From the perspective of Yin-Yang Qi, this marks the process where Yang Qi advances while Yin Qi recedes. At summer solstice, Yang Qi returns to the Si position (southeast), while at winter solstice, Yin Qi returns to the Hai position (northwest)—thus this is called "returning to the source."

The thirtieth passage discusses the regulation of fire in alchemy. The initial stirring of Yang presents the perfect moment for alchemical work—the lead cauldron (alchemical furnace) becomes warm as spring, its radiance piercing through the curtain. Though the initial reception of heaven-earth Qi is easily discerned, utmost caution must be exercised during the "extraction and replenishment" (fire regulation) process. Ye Shibiao explains that the winter solstice at noon corresponds to midnight's Zi hour—true lead (alchemical material) within the cauldron emits warm luminescence as Yang Qi grows, akin to lamplight shining through fabric. Yuan Gongfu notes this constitutes the foundational practice of alchemy: though the beginning appears simple, subsequent operations demand exceptional care.

The thirty-first passage describes the alchemical process. The mysterious pearl (referring to mercury) manifests its form as Yang Qi grows, and when Yang culminates while Yin recedes, it resembles the waning moon. Only after enduring ten months of frost and snow can the elixir mature—at which point even spirits and deities stand astonished. Ye Shibiao clarifies that the mysterious pearl is mercury, which develops alongside Yang Qi just as the moon undergoes phases of fullness and decline.

This passage explains the crucial timing of "collecting the medicine" (gathering innate primordial Qi) and "fire regulation" (mind control during practice) in Neidan (internal alchemy) cultivation, using lunar phases as metaphors for the alchemical process.

First, it describes how the elixir gestates in the "cauldron and furnace" (referring to the Dantian energy centers in the human body): Just as a fetus develops in the womb, it requires ten months (here symbolizing cultivation cycles) to fully transform into a body of pure Yang. At this stage, the practitioner undergoes a qualitative physical transformation that commands reverence even from spirits. Like the interdependent yolk (Yin) and egg white (Yang) in an egg—initially just an inch in size—the form gradually develops limbs and organs over ten months before separating from the maternal body.

The core teaching focuses on mastering fire regulation during the "first and last lunar quarters." The first quarter refers to the eighth day of the lunar month (waxing crescent), while the last quarter corresponds to the twenty-third day (waning crescent). The periods between these phases (8th-15th and 16th-23rd days), when lunar energy is balanced, represent the optimal windows for gathering medicinal Qi and alchemical refinement. The collected primordial energy must then be returned to the Dantian for gentle nurturing—akin to cooking small fish where the fire must be neither too strong nor too weak, following natural rhythms. This embodies Laozi's principle: "Governing a great nation is like cooking small fish."

Specifically: On the eighth day (Dui trigram), Yin and Yang are equally balanced; by the fifteenth (Qian trigram), pure Yang reaches perfection; the sixteenth begins the Yin transition (Xun trigram); and the twenty-third restores equilibrium (Gen trigram). Practitioners must align with these natural cycles, seizing critical moments of Yin-Yang transformation to regulate the fire. Just as the moon progresses from new moon (Kun trigram) through waxing phases (Zhen and Dui trigrams) to full moon (Qian trigram)—representing the gradual growth of Yang energy—the process requires tender, patient cultivation.

This passage elucidates key stages in Daoist alchemical practice. "The yin within yang" refers to a state of perfect Yin-Yang equilibrium, while "water within metal" metaphorically represents the essential substance required for alchemy, traditionally measured as eight ounces (an ancient unit of measurement). Though this substance appears flavorless, it contains complete energetic qualities.

The sages (referring to realized adepts) use the phrase "two eights returning to creation" to symbolize this alchemical process—"two eights" denoting the perfect balance of Yin and Yang refined within the alchemical furnace. Through this method, the "authentic unitary Qi" (the purest vital energy) can be forged into a single elixir pellet that, when ingested, merges with the five viscera.

The process further requires employing the "full moon fire" (symbolizing the Yang fire energy at lunar culmination) for continued refinement, ultimately producing the "golden fluid returned elixir" (the supreme alchemical achievement). It's crucial to understand these references not as literal chemical procedures, but as metaphors for Neidan (internal alchemy) practice—the harmonization of internal Yin-Yang energies to elevate one's state of being.

This passage explains the firing process (the crucial timing control in Neidan/internal alchemy practice) and the transformations of Yin-Yang.

In the first poem, "elder son" refers to the Zhen trigram (symbolizing east, Wood phase, and the sun), while "western water" denotes the Dui trigram (representing west, Metal phase, and the moon); "young maiden" also signifies the Dui trigram, and "northern blossoms" indicate Yang energy emerging from Yin. This describes how solar energy (Zhen trigram) transforms into lunar energy (Dui trigram), resembling the moon's first glow, and how lunar energy then converts into pure Yang (Qian trigram), like golden flowers crystallizing. Subsequently, the Qian trigram shifts to Xun trigram (symbolizing wind and Wood), when all medicinal ingredients (alchemical substances) become concentrated in the central palace (the middle position). As the Cantongqi states: at the third lunar day the new moon appears, at the eighth day it becomes half-full, and at the fifteenth day when the moon is full, Yin and Yang achieve perfect balance before waning again.

Practitioners must grasp this rhythm. When Metal-Water energies are vibrant and Yin-Yang balanced, they must precisely control the firing process, using the cauldron vessel to seal the true mercury (refined essence), enabling swift completion of the elixir.

The second poem discusses the significance of the Mao month (second lunar month) and You month (eighth lunar month). The Mao period (5-7 AM) and You period (5-7 PM) mark solar-lunar transitions: the Mao position symbolizes punitive energy (excessive Yang suppressing Yin), while the You position represents nourishing virtue (Yin nurturing Yang). During golden cinnabar (elixir) refinement, "bathing" (adjusting the firing intensity) becomes essential—forcing stronger fire would invite danger. Like the moon's phases between the third and fifteenth days, practitioners must align with these natural rhythms.

Note: The mentioned Zhen, Dui, Qian, and Xun are Bagua/Eight Trigrams from the Yijing (Book of Changes), used in alchemical Daoism to symbolize energetic states; "golden cinnabar" and "true mercury" are Neidan terms representing transformative states of Jing (essence), Qi (vital energy), and Shen (spirit) within the human body.

This passage elucidates the principles of fire regulation (huohou) and Yin-Yang transformations in Daoist Neidan (internal alchemy) practice.

Regarding the waxing and waning of Yin-Yang energies, the text observes that when Yang qi reaches its peak, Yin qi begins to emerge—much like metal melting into liquid form. Quoting the Cantong Qi (Token for the Agreement of the Three), it describes how elm trees wither in the second lunar month while wheat thrives in the eighth month, marking critical transition points in the Yin-Yang cycle (the second month corresponds to Mao position, the eighth to You position—cardinal points representing the sun and moon's movements). Though the second month belongs to Yang, it harbors latent Yin; though the eighth month belongs to Yin, it contains nascent Yang. This resembles the moon's phases during the first and third quarters (around the 7th and 23rd lunar days), when Metal and Water energies achieve equilibrium. Practitioners should suspend "fire application" (conscious guidance) during these periods, maintaining mental clarity like ritual purification. Forcing the practice during these transitions invites danger.

The text references Wei Boyang's essential instructions from the "Ode to the Cauldron Vessel": apply strong "martial fire" (intense concentration) during new and full moons, but switch to gentle "civil fire" (subtle awareness) when Metal-Water energies peak at full moon—a precaution against energy imbalance.

Regarding temporal compression, adepts condense a year's cycle into a single day (mapping months onto two-hour periods), reflecting the daily communion of solar and lunar energies (Yin-Yang interaction). Advanced practitioners can complete the entire alchemical process within one temporal period by precisely modulating fire intensity to facilitate the "dragon-tiger congress" (union of original spirit [shen] and essence [jing]). Constant vigilance against hazards ensures successful Golden Elixir (jindan) formation.

The passage concludes by explaining "fortress defense and field combat": "defense" denotes withdrawing fire to nurture the elixir (quiescent cultivation), while "combat" signifies advancing fire to gather ingredients (active practice). Practitioners must discern optimal timing for advance/retreat and recognize auspicious/inauspicious signs, enabling the Golden Elixir to coalesce within the inner cauldron (dantian). The entire process demands unwavering caution—the slightest negligence risks failure.

In Neidan (internal alchemy) practice, if one can avoid the perils (referring to deviations in cultivation), the Danqi (vital energy generated through practice) within the body will not dissipate but instead grow daily. Yuan Gongfu explains: Maintaining mental stillness is like guarding a city, while regulating Qi resembles waging battle in the field—auspicious and inauspicious outcomes often lie hidden within these dynamics of movement and stillness. Those who understand how to employ "talisman fire" (the coordination of intention and breath during practice), if they master the principles governing the auspicious and inauspicious aspects of movement and stillness, will naturally refine the spiritual cinnabar (cultivation materials) in the alchemical furnace into the Golden Elixir.

Nameless Master adds: When Yin and Yang fall into disharmony and the sun and moon move erratically (referring to improper timing in practice), even if the external "fire phases" (intentional guidance during cultivation) are in motion, the internal "talisman-breath" (the coordination of respiration and intention) cannot respond. True Daoist practitioners understand the advancement and withdrawal of fire phases, discerning the auspicious from the inauspicious, just as the Big Dipper revolves around the celestial pivot in accordance with the Dao. Thus, the spiritual embryo (rudimentary form of the internal elixir) will naturally circulate silently within the divine cauldron (the Dantian energy center) and radiate brilliance.

Section 36 reveals the mystery of Yin-Yang transformation: When the Pi hexagram (Heaven and Earth not interacting) and Tai hexagram (Heaven and Earth in harmonious exchange) mutually transform, all things receive vital energy through the gestation of Zhun hexagram (initial growth) and Meng hexagram (awakening). Ye Shibiao points out: The Zhun and Meng hexagrams serve as the starting points among the sixty-four hexagrams for regulating fire phases—morning corresponds to Zhun while evening corresponds to Meng, with their twelve lines applied daily to match the twelve double-hours. When Yin and Yang achieve balance and authentic Qi becomes abundant, these two hexagrams catalyze the formation of the "medicinal substances" (essential Jing, Qi, and Shen required for cultivation). Sages follow hexagram principles without rigidly adhering to superficial line interpretations.

Yuan Gongfu further elaborates: Once the Qi of Heaven and Earth intermingles, all beings flourish vigorously. When the True Unity (a cultivation term referring to primordial Qi) revolves the celestial mechanisms within the Dantian, its initial form remains shapeless and qualityless like primordial chaos. Yet once the fire is kindled and talismanic rhythms activated, it naturally nurtures the coupling of dragon and tiger (representing original spirit and original essence) like the sun and moon moving through their courses. Those who comprehend this profound principle need not exhaust their mental energy by rigidly adhering to the Yi Jing's line imagery.

Nameless Master concludes: When Yang energy reaches the celestial zenith with balanced Yin-Yang and temperate conditions, this constitutes the Tai hexagram state, resembling the climate during the first quarter moon. Here Yin and Yang energies naturally fuse, and sages temporarily suspend "advancing the fire" (halting intentional guidance), calling this phase "ablution." Conversely, when Yin energy dominates forming the Pi hexagram state—akin to the last quarter moon's climate—where Yin and Yang spontaneously interact, practitioners must likewise pause fire phases for ablution.

This scripture primarily discusses how practitioners should grasp the timing of Yin-Yang transformations without becoming overly attached to the formal aspects of hexagrams.

If practitioners can comprehend the true meaning from the four hexagrams of Zhun (屯), Meng (蒙), Pi (否), and Tai (泰), there is no need to exhaustively study all 384 line variations. The ancient sages established the hexagrams to reveal the patterns of cosmic creation—once the essence is understood, the specific symbols can be set aside. Yet later generations of cultivators became fixated on superficial forms, deluding themselves into believing that studying hexagrams alone could lead to ascension and immortality, a complete deviation from the true path (Dao).

All things in heaven and earth follow natural cycles of waxing and waning, expansion and contraction. Fullness and growth represent Yin transforming into Yang, while emptiness and decline signify Yang reverting to Yin, each with its own fixed rhythm. Practitioners must carefully observe these fluctuations of Yin and Yang to grasp the profound workings of creation. Special attention should be paid to the days of Geng (庚) and Jia (甲)—the third and fifteenth days of the lunar month—when the moon rises from the Geng direction and reaches fullness on Jia, akin to the timing of a ruler issuing decrees. Seizing these critical moments to gather medicinal energy (采药), refine the elixir (炼丹), and regulate the firing process (火候) can effectively purge the body of malignant Yin energies (三尸, the Three Corpses), paving the way for attaining the Dao.

To sustain the enduring vitality of internal Qi (谷神, Valley Spirit), one must rely on the Mysterious Feminine (玄牝, Xuanpin)—the pivotal convergence point of Yin and Yang within the body—as the foundation for cultivation. The human body harbors innate primordial Qi (真一之炁, Zhenyi Zhi Qi), as vast and receptive as a valley. Though formless, its presence is keenly perceptible. To ensure the continuous flow of genuine Qi, cultivation must be rooted in the Mysterious Feminine, the gateway where Yin and Yang meet and the source of cosmic generation.

Note: The "Three Corpses" (三尸) refer to three malevolent spirits in Daoist belief that reside in the three Dantian (丹田) and record human transgressions. The "Mysterious Feminine" (玄牝) denotes the critical juncture where Yin and Yang energies converge within the body, serving as a vital focal point for cultivation.

This passage elucidates core concepts of Daoist Neidan (internal alchemy) practice. Within the Golden Chamber (referring to the Dantian) resides the True Jing (primordial Qi). When practitioners can retrieve scattered vital energies back to the Dantian, an indestructible spiritual radiance (Shen) emerges within the body. Ye Shibiao explains that the Mysterious Feminine Palace (the convergence point of Yin-Yang) corresponds to the Central Palace (Yellow Court), which harbors the True Unity Qi (primordial energy) capable of generating Golden Jing (essential vitality). When this genuine Qi produces Golden Jing and returns to its source, the spiritual radiance becomes permanently anchored within.

The anonymous master (Wumingzi) further clarifies that Golden Jing represents the True Gold (essential quintessence) contained within the Divine Water (saliva) of the Hua Pool (oral cavity), also called the Golden Embryo. Within the Divine Chamber (Dantian), the Primordial Chaos Palace stores the True Unity Jing (primordial essence), which corresponds cosmologically to the Celestial Unity Waters (the Milky Way).

Regarding the Gate of the Mysterious Feminine (the pivotal junction of Yin-Yang), few in the mundane world truly comprehend it. Laozi's statement "The valley spirit never dies; it is called the Mysterious Feminine" refers to this gate as the root of heaven, earth, and all things. Common misinterpretations locate it in the nostrils, beneath the tongue, between the kidneys, or in sexual union, when in truth it signifies the critical passageway for Qi's circulation. During gestation, the parents' essential Qi first coalesces into the Elixir Origin (life's foundation), then forms the Primordial Chaos Cavity (Dantian) between the kidneys—the true gateway for Qi's movement. Yuan Gongfu identifies this gate as the passage of the sun and moon (Yin-Yang), asserting that understanding this principle enables Yin-Yang harmonization. Wumingzi criticizes Ye Wenshu's erroneous localization between the kidneys, emphasizing that the Mysterious Feminine represents the two fundamental forces of Yin-Yang from which all creation emerges.

The Golden Crow (the sun, metaphorically representing the Golden Elixir) subdues self-generated Mercury (scattered thoughts) like a cat catching mice or an eagle seizing rabbits. The crux of cultivation lies in comprehending the principle that "different names share one origin"—grasping the pivotal mechanism of Yin-Yang's arcane transformations—to preserve one's nature and lifespan while perfecting the Great Dao.

This passage elucidates several core concepts and principles of Daoist Neidan (internal alchemy) practice.

Regarding the Purple Golden Elixir (the highest achievement in Neidan cultivation), Ye Shibiao quotes Laozi's saying "These two emerge together but differ in name" to explain that lead and mercury (Neidan terminology representing the yin and yang qi within the human body), though named differently, originate from the same source. Those who comprehend this principle can preserve both their innate nature and physical life, while those who don't will dissipate their Jing (essence) and Qi (vital energy).

Section 42 discusses the two stages of cultivation: In the initial "active practice" stage, one must employ the "talisman fire" (an internal refinement method) to refine the elixir—a process invisible to outsiders. In the later Wuwei (non-action) stage, one achieves unity of form, spirit and the Dao, becoming perceptible to others. Yuan Gongfu adds that people often marvel at the profundity of the wuwei state without realizing the foundational importance of the active practice stage in Dao cultivation.

Section 43 explains the concept of "Elixir Mother and Sacred Embryo": The white within black refers to silver (true yang) emerging from lead (kidney qi), which forms the foundation of the elixir. The feminine within masculine refers to mercury (true yin) contained within cinnabar (heart fire), constituting the embryonic form of the sacred fetus. Yuan Gongfu further clarifies this as the profound mystery of yin-yang interdependence, citing Laozi's principle of "knowing the masculine but guarding the feminine." The anonymous master specifically notes that kidneys correspond to black (symbolizing lead) while the heart corresponds to red (symbolizing cinnabar).

Finally, it addresses precautions during practice: The Taiyi (primordial qi) in the furnace and cauldron (Dantian) must be carefully guarded, while the accumulation of essence-energy in the upper, middle and lower Dantian resembles the Three Terrace Stars in heaven (symbolizing abundant essence-energy). Ye Shibiao explains these three fields as the Mud Ball Palace at the crown (upper), the Crimson Palace in the chest (middle), and the lower abdominal Dantian—only when all three are filled with essence can cultivation be accomplished.

Master Yuan Gongfu explains that the state of "Taiyi in the Cauldron" resembles the primordial chaos at the dawn of creation, akin to a fetus in its mother's womb. Practitioners must carefully maintain this state to prevent the leakage of Jing (essence) and Qi from the three Dantian (upper, middle, and lower energy centers). The phrase "two soils forming a jade tablet" symbolizes the union of Yin and Yang energies, much like the three stars of the Northern Dipper resonating with each other.

Section 44 speaks of seeking true Yang within the indistinct state between existence and non-existence, and finding true Yin in the profound darkness. This mutual transformation of being and non-being cannot be achieved through mere imagination. Ye Shibiao cites Laozi's words to explain: the "indistinct" represents the Yang state, while the "profound darkness" embodies the Yin state—only through their union can the elixir be produced. Here, "being" refers to the solid Yang line at the center of the Kan trigram (Water), while "non-being" denotes the broken Yin line at the center of the Li trigram (Fire). Transforming the solid Yang point of Kan into the empty Yin of Li illustrates the principle of mutual penetration between being and non-being.

Section 45 states that when the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise) converge and the Five Phases (Metal, Wood, Water, Fire, and Earth) are complete, one achieves the mysterious body and refines the purple-gold elixir. At the moment of "casting off the mortal form and entering the mouth," the practitioner becomes wholly sacred, astonishing even the dragon spirits. Ye Shibiao explains that "casting off the form and entering the mouth" refers to the elixir ascending into the mouth after completion. Master Yuan adds that when the essences of the Four Symbols and Five Phases fully gather, the mystical body is perfected and the purple-gold elixir is formed. "Casting off the mortal form" signifies shedding the ordinary body after ten months of cultivation, while "entering the mouth" resembles Lü Dongbin's description of "drinking the blade and spoon." At this stage, form and Shen (spirit) both attain sublimity, merging with the Dao, naturally inspiring awe in divine beings.

Section 46 depicts the vision after ingesting the elixir: drinking the elixir from the Hua Chi (Dantian), its moonlight-like radiance coalesces as one rides a golden dragon to the Purple Tenuity Star (abode of the Celestial Emperor). Ye Shibiao clarifies that Hua Chi is the cauldron for alchemy, where the medicinal substance—originally the energy of the Great Yin—condenses like moonlight within the elixir vessel. Riding the golden dragon symbolizes ascending to pay homage to the Celestial Emperor after the divine transformation of shedding the mortal form. Henceforth recognized by all immortals, even the changes of seas turning to mulberry fields cannot affect this state of perfected sainthood.

Section 47 reveals the method for refining the Golden Liquid Returned Elixir: it must be nurtured within one's own being (the inner garden), requiring no external force—only natural cultivation will bring the elixir to maturity, whereupon it spontaneously casts off the mortal form and attains authenticity. This emphasizes that Neidan (internal alchemy) practice must follow natural principles, never forced or rushed.

Ye Shibiao explains that in practicing Neidan (internal alchemy), one must first locate true lead (primordial qi) as the medicinal foundation, implant it within the body, then utilize the natural rhythms of heaven and earth to produce spiritual mercury (the essence of shen/spirit), ultimately forming the true embryo (Golden Elixir). Yuan Gongfu adds that the golden fluid returning to the elixir cannot be achieved through external alchemical furnaces—the key lies in self-cultivation. Lü Dongbin (the immortal Lü) also emphasizes that practicing the sevenfold returning elixir requires first refining oneself and awaiting the proper timing. One must first implant the true lead as the medicinal foundation within the body, then use the primordial true fire to refine it, producing spiritual mercury before the elixir can coalesce.

Section 48 points out that all opportunistic pseudo-methods are futile—the true path to longevity lies in recognizing the "other's house" (primordial qi) as the method of immortality. Ye Shibiao states this elixir can revive the dead, while Yuan Gongfu warns against being deceived by cunning and false techniques—the true marvelous medicine of the Golden Elixir is the golden water (original jing/essence) produced within the cauldron (dantian), possessing the power to restore the soul and seize life.

Section 49 uses metaphors to illustrate the cultivation process: like pouring the pure ghee of snow mountains (pure original jing) into the yang furnace of the east (lower dantian), then circulating it downward from Kunlun (the crown of the head). Ye Shibiao compares this to the legend of Zhang Qian riding a raft upstream on the Yellow River to heaven, symbolizing the ascent of qi and jing along the governing vessel. Yuan Gongfu explains this represents the union of western metal and water (lung metal and kidney water) with eastern wood and fire (liver wood and heart fire)—when yin and yang harmonize, they return to the central yellow court (the center of the dantian), fulfilling the alchemical principle of "three fives becoming one."

Section 50 criticizes practitioners who fail to understand yang jing (primordial qi) and the host-guest relationship (between shen and qi), let alone discern the focal points of cultivation. Ye Shibiao clarifies that yang jing is the "flowing pearl of the great yang" (primordial true yang), while the host-guest refers to the lead-mercury (shen-qi) relationship. Yuan Gongfu stresses that without comprehending these essentials, even arduous cultivation at the coccyx (huiyin point) is futile—countless people have thereby missed the true path. Here "inner chamber" refers to the lower dantian, while "coccyx" marks the junction of the conception and governing vessels, illustrating the pitfalls of blindly focusing on cavities without understanding the principles.

This scripture primarily addresses two aspects: critiquing erroneous cultivation methods and elucidating the correct path of Neidan (internal alchemy) practice.

The text first condemns the popular "Three Peaks Art of Female Mastery" (a heterodox practice involving sexual techniques), exposing it as profoundly harmful. Zhongli Quan (one of the Eight Immortals) states that those who pursue the Dao without understanding its fundamental principles—mistakenly seeking externally like practitioners of this Three Peaks heresy—merely bring about needless deaths.

The anonymous master (likely a recluse) then details the orthodox Neidan method: the yang essence within the human body constitutes the innate pure yang qi, termed "yang elixir," while one's authentic qi belongs to yin and governs the physical form. In cultivation, practitioners must use externally gathered yang elixir (primordial qi collected through specific methods) to subdue the internal "yin mercury" (metaphor for yin energies). When yang elixir transforms from guest to host and harmonizes with yin mercury, it forms a stable union like golden sand. Through proper firing process, this matures into the golden fluid returning elixir (advanced Neidan). The text employs the metaphors of "distant" and "intimate" to illustrate the hierarchy between external and internal energies—proper alignment of this relationship leads to realizing the Dao.

Subsequent passages use analogies to clarify cultivation principles: all things must return to their roots to endure, just as plants require deep roots to flourish. Cultivation means returning to the origin. The text cites the legendary swordsmith Ou Yezi (whose daughter Moye became part of sword lore) to compare Neidan practice to sword-forging—requiring harmonious blending of metal (yang) and water (yin), balancing hardness and softness. Once perfected, mind and intention unite, enabling the slaying of demons in an instant. Here "demon-slaying" refers not only to external evils but more crucially to purging internal pathogenic qi and distracting thoughts.

Throughout, the scripture emphasizes grasping fundamental principles and harmonizing yin-yang, rejecting shortcut heterodox methods. Through natural analogies and metallurgical allegories, it renders abstract Neidan principles vividly comprehensible.

This scripture reveals the mysteries and states of Neidan (internal alchemy) cultivation in Daoist practice. Practitioners employ specific breathing and mental techniques (symbolized by "tapping bamboo" for breath regulation and "strumming the zither" for harmonization) to facilitate the fusion of Yin-Yang energies within the body—represented by the black tortoise (kidney water) and the red phoenix (heart fire). When the jade nectar (saliva) combines with the "knife measure" (the subtle substance formed by the union of Kan and Li energies), the Golden Elixir takes form.

During cultivation, as Qi circulates to the Jiaji acupoint between the shoulder blades, practitioners experience a surge of genuine energy ascending to the Niwan Palace (crown point). This produces sweet golden fluid (the returned elixir of golden liquid) in the mouth, which should be swallowed gradually and guided back to the Dantian (energy center). At advanced stages, the five viscera become translucent, radiating countless golden beams that envelop the entire body.

The text emphasizes that Golden Elixir cultivation doesn't necessarily require prolonged periods—true masters may achieve success in a single day. Claims of needing nine or three years often stem from those who haven't grasped the essence. Upon attaining the Golden Elixir, one realizes the state of "my fate rests with me, not Heaven."

(Note: "Tapping bamboo" refers to breath regulation methods; "black tortoise" symbolizes kidney water; "red phoenix" represents heart fire; "jade mushroom" denotes saliva; "knife measure" indicates the refined substance of merged Yin-Yang energies; "Niwan" is the crown acupoint; "multi-storied tower" signifies the throat; "returned elixir of golden liquid" represents the refined essence produced during cultivation.)

The "Ten Books on Cultivating Perfection: Awakening to Reality" presents crucial insights into the practice of inner alchemy (Neidan).

Regarding the timing of alchemical practice, Master Zhenyi states that ingesting a grain-sized elixir daily yields one day's worth of cultivation progress—much like modern medicine requires sustained use to take effect. Yuan Gongfu elaborates that the true path of the Golden Elixir (Jindan), the core method of inner alchemy, demands precise coordination between the "dragon-tiger coupling" (the harmonization of Yin and Yang Qi) and the "regulation of firing times" (mastery of timing in practice). When executed flawlessly, remarkable results can manifest within a single day. Peng Zu once claimed that a single day of cultivation could harness the vital energy (Qi) accumulated by heaven and earth over 4,200 years—a testament to the ancient immortals' genuine experience. Those misled by heterodox methods, however, will struggle to succeed no matter how long they practice. The anonymous master explains that authentic Golden Elixir medicine (advanced Neidan) acts swiftly; the so-called "single day" condenses a year's cultivation into one day and further compresses a day's effort into a single two-hour period.

Though refining the Great Medicine (inner elixir) may seem simple, it is profoundly challenging, requiring both personal diligence and celestial favor. Ye Shibiao observes that without the accumulation of virtuous deeds (De), practitioners will face demonic obstructions. Ancient transcendents all achieved success through extensive merit.

The Scripture of the Hidden Talisman (Yinfu Jing), a pivotal Daoist text, teaches that heaven, earth, and humanity mutually influence one another—mastery of this principle is the key to immortality. By acting at the opportune moment, one stabilizes body and mind, attaining the state of non-action (Wuwei), where all aligns with the Dao.

Though the Yinfu Jing spans just 300 characters and the Scripture of the Dao and Its Power (Daode Jing) 5,000 words, all transcendents throughout history awakened through their profound truths. Yuan Gongfu stresses that these texts contain the arcane wisdom transmitted by the Yellow Emperor and Laozi; later sages and immortals invariably relied on these revelations.

A final warning: even with intelligence surpassing Confucius' disciples Yan Hui and Min Ziqian, one cannot decipher alchemical scriptures without a genuine master's guidance. The essence of alchemical texts (Danjing) lies in orally transmitted secrets—without a lineage, the method to "form the elixir" (the critical stage of inner alchemy) remains unknowable.

Yuan Gongfu remarked that although various scriptures record the theories and methods of refining the Golden Elixir (Jindan), the actual operational details—such as mastering the precise firing times—are so subtle that even sages as wise as Yan Hui or Min Ziqian could not comprehend them without direct transmission from a master. Ping Shu (Zhang Boduan) stated in his preface that the medicinal ingredients and firing processes were fully documented, but his true intention was to caution people against casually discussing such profound mysteries.

The sixtieth poem reveals that the crux of cultivation lies in subduing the restless mind (symbolized by an untamed monkey). When the heart is settled and the three thousand merits are perfected, one naturally refines Yin and Yang (symbolized by the dragon and tiger) within the body’s inner alchemical cauldron (Dantian). Why cling to worldly family attachments? Yuan Gongfu explains that the spirit (Shen) is the core of alchemy—practitioners must tame their agitated thoughts to align with the primordial chaos of heaven and earth. Once merits are fulfilled, one attains celestial longevity. Yet it is lamentable that most people remain unaware of the innate alchemical furnace (the Hunyuan Dantian) within themselves, instead drowning in desires.

The sixty-first poem emphasizes moderation in refining the Golden Elixir. Before cultivation, one must act swiftly, but after success, knowing when to stop is crucial. Greedily forcing further refinement will only destroy the elixir. Yuan Gongfu cites Zhongli Quan’s verse: once the elixir matures, no more firing is needed—persisting would damage it.

The sixty-second poem expounds on the transformation between life and death. Ordinary people see only that life inevitably ends in death, unaware that cultivation offers an escape. One must learn to turn seemingly fatal circumstances into vitality, understanding the interdependence of life and death. As the Yinfu Jing states: "Life is the root of death; death is the root of life. Blessings arise from calamity, and calamity may reverse into blessings."

The sixty-third poem illustrates how fortune and misfortune are intertwined. Like shadows following a form, their nature depends on transformation. Mastering this mechanism allows disaster to shift into fortune in an instant.

Master Yuan Gongfu (a Daoist cultivation expert) said: When Yang energy arises, Yin energy recedes. Yang belongs to the Wood phase (one of the Five Phases), and within Wood lies Fire; Yin belongs to the Metal phase (one of the Five Phases), and from Metal emerges Water. Ordinary people only understand that Metal overcomes Wood and Water overcomes Fire—this cycle of conquest causes them to lose opportunities for vital transformation. Yet they fail to recognize how fortune and misfortune are intertwined, as inseparable as a shadow follows its form.

If a practitioner comprehends this profound mechanism of life and destruction in mutual transformation, they can instantly turn calamity into blessing and death into life. The Scripture of Hidden Correspondences (a Daoist classic) states: "Mutual generation and mutual destruction are the very patterns of the Dao's operation."

Chapter 64 speaks of how practitioners should blend into the mundane world without revealing their brilliance—being rounded when necessary, squared when required. Whether prominent or obscure, opposing or yielding, they remain unfathomable. How then could others discern their true nature? Laozi speaks of "blending radiance with the dust," while the Book of Changes teaches "the unity of Heaven and humanity"—both are essential secrets of cultivation. Like Mencius's analogy of water's nature: open a channel eastward, and it flows east; open one westward, and it flows west. A true practitioner's obscurity and prominence, opposition and compliance, remain unpredictable.

Additionally, five quatrains clarify this further:

The first states: Even if you penetrate the true suchness of your nature, without transcending the body's constraints, you will still revolve in the cycle of rebirth. Far better to simultaneously cultivate the Golden Elixir (Neidan), through which you may surpass rebirth and become a realized being (one who attains the Dao).

Master Wei Lü (Lü Dongbin) explains in The Great Book of Primordial Learning: The Book of Changes says that the transformations of Qian (Heaven) and Kun (Earth) each rectify nature (xing) and life (ming). The Dao of transformation lies in this: when "nature" manifests from emptiness, it must rely on "life" as its vessel; when "life" returns to emptiness from substantiality, it must use "nature" as its function. Desires disturb our nature, while sensory forms deplete our life force. When life force flourishes, the spirit (shen) is clear and nature thrives; when life force weakens, nature grows dim and the spirit scatters. "Nature" is the expression of the Dao—still, the Yin within Yang; "life" is the root of existence—active, the Yang within Yin. These two cannot be separated, just as solitary Yang cannot generate nor solitary Yin grow. Only through dual cultivation of nature and life (xingming shuangxiu) can one attain the wondrous Dao.

The realized master Lü (Lü Dongbin) said: If one only understands emptiness without refining the Golden Elixir, even after countless kalpas, the shadowy soul will hardly become a sage. The realized master Dou (Dou Tunan) also analogized: Those who meditate always seek sudden awakening through words—how could they know the dream realm is all illusion? Like a monkey grasping at the moon's reflection in water—how could it ever seize moonlight?

This passage elucidates the distinctions between various cultivation methods and highlights the supreme excellence of the Golden Elixir (Jindan) path.

Regarding the four cultivation approaches including rebirth and possession (collectively termed "Four Fruits Practitioners"), though they may subdue dragons and tigers (metaphors for mastering internal energies), it's like using pure gold to build a house—ultimately subject to decay. The method of breath retention and visualization (Jianxing Biqi Sishen Fa), while arduous initially but smoother later, enables spirit journeys across vast distances. Yet this merely constitutes changing dwellings (referring to continuous reincarnation) without genuine liberation.

The Buddhist practice of attaining the Pure Land (Shishi Xiu Xifang) is fundamentally the same as the Golden Elixir path. Though emphasizing nirvana's stillness, both require the cultivation of Golden Radiance (referring to Neidan practice). Even the Tathagata attained enlightenment through this Golden Radiance work—leaving the palace, enduring trials. Later Chan monks merely pursued emptiness while missing the true meaning of Golden Radiance. Only masters like Fu Dashi comprehended this, calling it Buddhism's rarest marvelous principle. The dragon girl's sudden awakening to the heart-pearl (referring to Neidan) and immediate Buddhahood employed this very method. Practitioners who disdain the physical form and seek Tathagata's absolute emptiness without Golden Elixir cultivation—pursuing nirvana and samadhi this way—ironically become attached to abandoning form and speech.

Common sayings often conceal the Sage's Way (Shengdao), requiring careful discernment in daily life. If one cultivates by inverting ordinary logic (Riyong Diandao Qiu), even cosmic dust transforms into treasure.

The concluding pentasyllabic verse metaphorically illustrates Yin-Yang union: the maiden in blue (representing wood-mercury within the Li trigram—yang within yin) meets the youth in white (representing metal-lead within the Kan trigram—yin within yang). Their harmonious interaction generates efficacy—using marital imagery to depict the internal alchemical coupling of yin and yang qi.

This scripture discusses the relationship between "form" and "formlessness" in Neidan (internal alchemy) practice. The visible external forms (referring to post-heaven material existence) are actually of little use, while the truly valuable essence lies in the invisible internal vitality (referring to pre-heaven primordial Qi). Just like the "essential Qi of the two primal crescents" (referring to the refined essence of Yin-Yang energies) needed in alchemical practice—though formless and immaterial—it constitutes the very key to cultivation.

Miraculous transformations occur during the practice. When Yin and Yang energies intermingle and coalesce, a qualitative change emerges within the indistinct, mysterious state of consciousness. Like a sudden flash of flame, when all Yin energies are completely refined and the Golden Elixir transforms into pure Yang, the Yang Shen (cultivated spirit consciousness) will manifest.

Master Lü (Lü Dongbin) once described this state: After nine years of fire phasing cultivation, the Celestial Gate (Baihui point at the crown of the head) suddenly opens, and the True Being (Yang Shen) emerges with great spiritual powers, thereafter attaining the rank of celestial immortal. This describes the ultimate achievement of the Golden Elixir.

This passage from The Ten Books on Cultivating Perfection: Wuzhen Pian discusses the distinction and connection between "internal medicine" (neiyao) and "external medicine" (waiyao) in Daoist Neidan (internal alchemy) practice. The so-called "internal medicine" refers to the energy generated through self-cultivation, while "external medicine" involves the use of external substances to aid in cultivation.

First, let's clarify several key concepts: Lead and Mercury (alchemical terms, where Lead symbolizes original essence [Jing], and Mercury symbolizes original spirit [Shen]) are the foundational materials for alchemy, much like ingredients for cooking. Although internal and external medicines differ in origin, both require Lead and Mercury as their basis and are refined through similar methods of nurturing.

Master Wumingzi (a revered Daoist master) states that before the separation of Heaven and Earth, the primordial true Lead (the purest form of Qi) already existed. Using this innate Yang energy to transform one's own Yin Mercury (postnatal vital essence) can result in a body of pure Yang. Neidan practice simulates this process within the body, taking ten months (a metaphor for the cultivation cycle) to complete, ultimately achieving the effect of "shedding the mortal body and exchanging the bones" (transcendence).

External alchemy (Waidan), involving the Golden Elixir, is conducted in an external furnace and can be completed in a short time. In contrast, internal alchemy (the Golden Liquid Returned Elixir) requires gradual cultivation within the body. Although the principles are similar, the specific methods and control of "fire times" (huohou, the intensity and timing of energy regulation) differ significantly.

Neidan cultivation relies on the natural "true fire" (vital energy) generated within the body, like an eternal flame in the furnace. External alchemy, however, demands constant adjustment of fire times. Yuan Gongfu (a commentator) points out that internal alchemy depends on the body's own true Yang fire, while external alchemy, though also emphasizing fire control, ultimately lacks the authenticity of self-cultivation.

Master Wumingzi adds that although internal alchemy relies on the body's natural fire times, it still requires meticulous regulation, just like external alchemy, with no room for error. The two types of true fire (energy) each have their own characteristics and must work in harmony.

This passage expounds the core principles of Neidan (internal alchemy) practice in Daoism. The so-called "true lead" (primordial Qi) possesses miraculous transformative power capable of subduing "mercury" (the body's Jing-essence) and preventing its dissipation. Although cultivation employs both external and internal medicines (alchemical materials), their fundamental principles remain identical.

The human body, endowed with the essence of heaven and earth, takes form through the interaction of Yin and Yang energies. Within the body, Jing (essence), Qi (vital energy), and Shen (spirit) constitute the foundation—these three mutually generate one another, yet all belong to the Yin energy of the post-heaven realm. While practitioners cultivate these three elements, pure Yin substance cannot transform into pure Yang form. Zhen Yizi (a renowned Neidan master) clarifies that one must gather the primordial Qi (cosmic source energy), refining both true Yin and true Yang—two substances of the same category—into "true lead" (the pure Yang golden elixir) during specific temporal nodes, known as external medicine. This Yang elixir then subdues the body's Yin mercury (Jing-essence), much like a cat catching a mouse, in what is termed internal medicine.

The scripture emphasizes that true lead existed prior to the formation of heaven and earth within the primordial chaos, giving birth to all phenomena. Using this pre-heaven Yang elixir to transform one's Yin mercury through ten months of cultivation (a Neidan cycle), the physical form gradually transmutes into Qi, Qi into Shen, ultimately achieving unity with the Dao and transcending cosmic constraints. This constitutes authentic cultivation—neither mistaking post-heaven Yin energy for internal medicine, nor employing mundane substances like cinnabar or quicksilver as external medicine.

The second section reveals this path as supremely sacred, yet difficult for ordinary people of shallow virtue to comprehend. If one can properly harmonize lead and mercury (Yin-Yang energies), the embryonic form of the "mysterious pearl" (golden elixir) may manifest within a single day. This underscores how cultivation requires balancing Yin and Yang to achieve swift visible results.

Master Zhenyi (a Daoist cultivation expert) states: At the beginning of practice, one must establish the crucible (referring to key areas within the human body for cultivation) and align with the operating principles of heaven and earth. The initial stage is completely formless and substance-less, resembling the primordial chaos at the universe's inception. Once the application of fire times (energy regulation in cultivation) begins, transformations occur like the birth of all things—this principle is actually quite simple.

Yuan Gongfu adds: This sacred path of cultivation cannot be encountered by those without karmic fortune. Harmonizing the lead qi (innate primordial qi) does not require a long time; by seizing the crucial moment, one can quickly witness the appearance of the Mysterious Pearl (the nascent form of the internal elixir). The Cantong Qi says: Tracing back to the era of the Primal Sovereign of antiquity, when yin and yang qi first merged, it was like the union of man and woman giving rise to new life—cultivation follows the same principle. Practitioners who grasp the method can cultivate whether in bustling markets or court halls. The effort is not difficult, and the "medicinal ingredients" (the essential substances of jing, qi, and shen) are never far away. When plainly stated, it seems simple, yet ordinary people hearing it might laugh instead.

Yuan Gongfu further explains: Those who truly wish to cultivate can practice anywhere as long as they have the method. The effort is actually easy, and the medicinal ingredients are right at hand. As Laozi said: When people of inferior capacity hear of the great Dao, they laugh heartily. If they did not laugh, it would not be the true Dao.

Regarding the "White Tiger's First Scripture" (referring to the innate primordial jing), Ye Shibiao points out: Here, "first" means the initial stage, and "White Tiger's Golden Essence" refers to the innate primordial qi. This qi descends from the Kunlun (the upper dantian) at the crown of the head and is the most precious treasure. People mistakenly think it refers to a woman's menstrual blood, but this is incorrect. Yuan Gongfu clarifies: The White Tiger is actually black lead (the kidney's primordial jing), containing the water of true unity (innate primordial qi), which is the root of all creation—naturally, it is a supreme treasure.

Concerning the "Divine Water of the Hua Pool and True Gold," Ye Shibiao explains: The Hua Pool does not refer to the mouth but to the space within the dantian where the golden elixir is nurtured, also called the Golden Womb Divine Chamber—the palace of primordial chaos in the dantian. Within it lies the true essence of unity, which in heaven is the water of celestial unity (the primordial water essence). The aforementioned golden essence is the true gold (innate primordial qi) contained within the divine water of the Hua Pool.

Thus, it is understood that the highest-grade cultivation resource (supreme goodness) has a profound origin and cannot be compared to ordinary medicinal substances. Ye Shibiao quotes Laozi's "The highest goodness is like water" to illustrate that this divine water flows from a deep and distant source, far surpassing mundane medicinal ingredients.

To refine the Ninefold Reverted Golden Elixir (the highest level of internal alchemy), one must first cultivate the heart-mind and stabilize the spirit. The medicinal ingredients (collecting jing and qi) must be gathered at the proper times, and the rise and fall of the fire times must be precisely controlled. When advancing the fire (intensifying cultivation energy), special caution must be taken against danger. Ye Shibiao emphasizes: The achievement of the Ninefold Reverted Golden Elixir can only be attained through single-minded cultivation of the heart-mind.

This scripture elucidates the profound meaning of "seven returns and nine restorations" (qifan jiuhuan) in Daoist Neidan (internal alchemy) practice. The concept refers to the process of returning the human body's Jing (essence), Qi (vital energy), and Shen (spirit) to their primordial origins through the cyclical patterns of mutual generation and restraint among the Five Phases (Wood, Fire, Earth, Metal, Water).

The "seven returns" signify the seven transformations of the fire element (heart fire), while the "nine restorations" denote the nine transformations of the metal element (lung metal). The text specifically clarifies that ancient methods of calculating these cycles using earthly branches (from yin to shen, or zi to jia) are incorrect—the process should instead be understood through the natural generative sequence of the Five Phases.

The scripture details this generative process: Heavenly One (yang) generates water, while Earthly Six (yin) completes it; Earthly Two generates fire, Heavenly Seven completes it; Heavenly Three generates wood, Earthly Eight completes it; Earthly Four generates metal, Heavenly Nine completes it; Heavenly Five generates earth, Earthly Ten completes it. The cultivation of the Golden Elixir involves circulating essence and energy according to this Five Phase generative sequence, ultimately coalescing in the central palace (spleen earth) to form the golden elixir.

Lead and mercury (representing yin and yang energies within the body) are fundamentally unified and mutually transformative. Just as the Dui trigram (representing metal) corresponds to the number seven—the completion number of fire—demonstrating fire's capacity to transform metal; and the Li trigram (representing fire) corresponds to nine—the completion number of metal—showing metal's ability to transform fire. The true Qi circulates through the twelve meridians, and when yin-yang energies reach fullness, the spiritual medicine naturally forms. This entire process remains inseparable from the mysterious feminine (xuanpin, referring to the Dantian).

The text ultimately emphasizes that Golden Elixir cultivation must align with the natural rhythms of heaven and earth—the movement of celestial bodies, the alternation of sun and moon, and the progression of seasons. It cannot be achieved through forced human effort alone.

This scripture elucidates the principles of Five Phase mutual generation and restraint, along with Yin-Yang harmonization in Daoist Neidan (internal alchemy) practice.

It first establishes that cultivation must follow the laws of the Five Phases, and only when Yin and Yang energies are abundant can one attain the state of spiritual transformation. The key lies in grasping the "Mysterious Feminine Gate" (referring to the Dantian, or energy center in the human body), which is the root of heaven and earth's vital forces.

Next, it employs lead and mercury (symbolizing the Yin and Yang energies within the body) as metaphors for the ruler-minister relationship: lead is the ruler and the mother, while mercury is the minister and the child. Metal (representing the West) and Wood (representing the East) are inherently in conflict, requiring the mediation of the "Yellow Matron" (symbolizing the central Earth Qi) to harmonize them. Just as a marriage between man and woman needs a matchmaker, the Metal and Wood energies also need Earth Qi to facilitate their union.

It particularly emphasizes that the mutual restraint of the Five Phases can paradoxically enable their combination: Metal overcoming Wood is a natural law, yet through harmonization, Wood no longer fears Metal but submits willingly, while Metal refrains from overcoming Wood and instead acts with benevolence. This seemingly contradictory harmony is as miraculous as a man becoming pregnant—a metaphor for the state where Yin and Yang energies crystallize into the Golden Elixir within the body.

Finally, it uses marriage as an analogy for alchemical refinement: the "two-eight maiden" (Yin) and the "nine-three gentleman" (Yang), representing Wood's fluid and Metal's essence, must encounter Earth Qi (the matchmaker) to unite. This underscores that alchemy must comprehend the principles of mutual generation and restraint among the Five Phases, understand the harmonization of Yin and Yang, and master the hierarchy of ruler and minister as well as proper proportions—otherwise, all efforts will be in vain.

This scripture expounds the principle of Yin-Yang harmonization in Daoist Neidan (internal alchemy) practice. Ye Shibiao explains that the "two-eight maiden" refers to the Yin element of mercury, while the "nine-three gentleman" represents the Yang element of lead. When these two substances encounter the central earth element, they form a tripartite union.

Through meticulous refinement like that of Master Ding (an alchemist), the Yin and Yang substances unite like husband and wife, generating mutual affinity. This describes how lead and mercury, after being tempered by controlled fire, intermingle and ultimately coalesce into the elixir.

The term "river chariot" (Heche) in cultivation symbolizes the imagery of a waterwheel's rotation. Yuan Gongfu interprets this as the cyclical movement of water and fire. The anonymous master further details that the river chariot's rotation involves thirty-six turns each for the left and right single passes, and another thirty-six for the double pass. During alchemical refinement, this energetic circulation must never cease, continuing all the way to the crown of the head (the summit of Mount Kunlun).

The constellations of the Cowherd and Weaver Maid stars, along with the animals turtle and snake, all represent the upright Qi of the northern direction. Ye Shibiao notes their shared position resembles lead and mercury coexisting in the same crucible - both being naturally complementary. Yuan Gongfu adds that the annual meeting of the Cowherd and Weaver Maid stars follows celestial law, just as the entwining of turtle and snake reflects innate nature. The anonymous master further clarifies these phenomena all manifest the interaction of Yin and Yang Qi, with alchemical principles being identical.

Master Zhenyi emphasizes that solitary Yin cannot generate life, nor can isolated Yang foster growth - transformation only occurs through the intercourse of both Yin and Yang Qi. Like the moon (toad) and sun (crow) meeting at new moon, these two energies mutually nourish through cyclical movement. Ye Shibiao uses the sun-moon conjunction during lunar phases to metaphorize the daily fusion of lead and mercury, illustrating this continuous, unbroken Qi mechanism.

This scripture expounds the profound principle of Yin-Yang interaction and cyclical movement. During the moonless periods of the lunar month (the dark intervals between old and new moons), the two energies of Yin and Yang intermingle in a state resembling primordial chaos. This fusion generates nourishing energy that flows naturally between heaven and earth, its profundity beyond even the comprehension of deities.

Practitioners must emulate this natural rhythm by circulating their Qi (vital energy) starting from the northeast direction (the region of the Big Dipper). First rotating to the right, the Qi gradually manifests like sprouting vegetation, ultimately radiating with luminous essence. This describes the process of Yin and Yang energies intersecting and circulating within the human body.

Ye Shibiao explains: This cyclical movement of Yin and Yang represents the most subtle creative force of heaven and earth, difficult for ordinary people to grasp. If heaven and earth ceased their motion, primordial Qi would stagnate, and all things would fail to grow. Similarly, if a person does not cultivate and circulate their Qi, their internal energy will become blocked, making it impossible to refine the Golden Elixir (Neidan, internal alchemy). How then could one attain longevity equal to heaven and earth? Yuan Gongfu adds: Just as the moon must pass through its dark phase before shining anew, the cyclical alternation of Yin and Yang is the supreme principle of the cosmos. Should Yin and Yang become isolated from one another—like prolonged drought or unbroken overcast skies—all things would wither.

The scripture then reveals the key to Neidan practice: The masculine (Yang) must contain feminine (Yin) qualities, while the feminine must embrace masculine essence. Ye Shibiao interprets this as analogous to alchemical principles—"mercury containing lead, lead containing mercury"—where only through their harmonization can the Golden Elixir be forged to transform the mortal body. The anonymous master (Wumingzi) further clarifies: This resembles the convergence of the Dragon’s (Yang) crescent Qi (semi-Yin state) with the Tiger’s (Yin) crescent Qi, generating a Golden Elixir the size of a millet grain. When ingested, it kindles Yang energy in the Dantian (energy center), dissolving Yin impurities.

Finally, metaphors illustrate the elixir’s miraculous effects: A snake swallowing it transforms into a dragon; a chicken consuming it becomes a phoenix soaring to the Qingyang celestial realm (a Daoist paradise). Wumingzi elaborates: Even a grain-sized Golden Elixir, when ingested by creatures, can produce wondrous metamorphosis.

This passage elucidates the core principles of Neidan (internal alchemy) practice and the essential techniques for mastering fire times (huohou).

The alchemical process is first illustrated through cosmic and natural metaphors: just as spokes converge toward the hub of a wheel, and all rivers ultimately flow to the sea, the key to cultivation lies in mastering the application of "extraction and replenishment" (regulating fire times). The text mentions the "intercourse of two Qi" (the harmonious interaction of Yin and Yang energies), akin to how heaven and earth must undergo the transformations represented by the Pi and Tai hexagrams (symbolizing obstruction and prosperity in the Yijing) to generate all things. Practitioners must seize the crucial moments of Zhun and Meng (hexagrams representing beginnings in the Yijing) during dawn and dusk—these mark the commencement of the sixty-hexagram cycle.

Those who comprehend these cosmic patterns will find the Golden Elixir (the supreme achievement of internal alchemy) attainable. The anonymous master (Wumingzi) adds that fire regulation should commence with the Zhun and Meng phases, concluding during Pi and Tai transformations. The continuous circulation of symbolic fire (intention-guided energy) returning to the Dantian (the cauldron) occurs as naturally as spokes converging toward an axle or rivers flowing seaward.

Regarding the state of "attaining the One": Laozi states, "Attaining the One brings all things to completion." Heaven attains clarity through the One, earth achieves stability through the One, and humans gain spiritual illumination through the One. Commentators Ye Shibiao and Yuan Gongfu emphasize that after achieving "the Supreme One containing perfection" (the state of unity with the Dao), distinctions between directions and the four phenomena become unnecessary. However, practitioners must constantly remember to "reduce and reduce again" (continually eliminate distractions), as the slightest negligence could undo all progress. Wumingzi cautions that while the convergence of Yin and Yang produces remarkable phenomena, even after attaining the "One," practitioners must carefully regulate fire times to avoid losing the "precious pearl" (cultivation achievements).

Finally, the text explains temporal fire regulation: at winter solstice, Yang energy begins its revival (the return of Yang), with one Yang line added to the hexagram every thirty days thereafter, correlating with lunar phases from new moon to full moon. Cultivation must align with the waxing and waning of Yin and Yang energies—Zi hour (midnight) marks Yang's emergence, while Wu hour (the Gou hexagram) signals Yin's appearance. Ye Shibiao particularly notes that practice should follow the "midday winter solstice" (the daily Zi hour), harmonizing human rhythms with celestial movements.

The core teaching of this scripture emphasizes that alchemy must follow natural laws, master the fluctuations of Yin and Yang, and through precise fire regulation, ultimately reach the supreme state of "attaining the One." Throughout this process, practitioners must maintain constant vigilance, as the slightest lapse could nullify all previous efforts.

This scripture primarily discusses the correspondence between "fire timing" (把握修炼时机) in Daoist cultivation and the transformations of Yin-Yang, as well as the principle that practitioners must accumulate merit to achieve immortality.

Practitioners observe the natural waxing and waning patterns of Yin-Yang to master cultivation timing. Throughout the year, from the winter solstice when Yang Qi first emerges, one Yang line (symbol of Yang energy) increases every thirty days until reaching the six-Yang Qian hexagram (pure Yang state) at summer solstice. Then Yin Qi begins growing, adding one Yin line every thirty days until forming the six-Yin Kun hexagram (pure Yin state) at winter solstice, completing the cyclical pattern. Sages condensed this annual Yin-Yang rhythm into a monthly cycle: the new moon (first day) corresponds to the Fu hexagram (initial Yang birth), the full moon (fifteenth day) to the Qian hexagram (pure Yang), while the sixteenth day manifests the Gou hexagram (initial Yin birth).

This monthly Yin-Yang progression can further be applied to daily practice: the Zi hour (midnight) when Yang first emerges corresponds to the Fu hexagram, while the Wu hour (noon) when Yin first appears matches the Gou hexagram. Cultivation must strictly follow these ascending and descending rhythms of Yin-Yang without the slightest deviation, hence the saying "refining the elixir requires understanding dawn and dusk" (把握炼丹时辰).

Regarding immortality attainment, the text clarifies that no ancient transcendent ever ascended without accumulating "hidden merits" (unseen virtuous deeds). Practitioners must reach the state of "forgetting both self and objects" (transcending subject-object duality) and "releasing all enmity and attachment" (resolving grievances and affections). When the internal elixir (Neidan) is perfected and merit becomes complete, one receives celestial talismans (divine credentials) to ascend on phoenix-drawn chariots. At this stage, as Laozi described, one may "walk through land without avoiding rhinos or tigers, enter battlefields without dodging armored soldiers"—having transcended the fetters of the cycle of life and death.

This scripture elucidates the essential principles and common misconceptions of cultivating the Great Dao of the Golden Elixir (Jindan). It first describes the state of those who have attained the Dao: genuine practitioners who comprehend the truth penetrate the fundamental principles of cultivation, practicing diligently day and night without respite. After consistently ingesting the elixir for three years, they attain the ability to soar lightly and travel afar, unafraid of fire or water, appearing and disappearing at will, forever abiding in joy without sorrow. When their merits and virtues reach perfection, they are summoned by the Great Unity (Taiyi, one of the highest Daoist deities) to ascend to the celestial realm and receive their immortal register.

The text then critiques the errors of certain practitioners: many contemporary students of the Dao fail to grasp even basic concepts like the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water) or the Four Symbols (Shaoyang, Taiyang, Shaoyin, Taiyin), let alone understand the true meaning of lead and mercury (symbolizing Yin-Yang in alchemical terminology). Some lack even elementary knowledge of fire tempering (temperature control in alchemy), yet boastfully claim to be reclusive adepts, wallowing in self-satisfaction. More egregiously, these individuals bribe disciples with gold and silver, teaching heretical methods as supreme truths—a delusional practice entirely divorced from the orthodox path.

Regarding Golden Elixir cultivation, the scripture clarifies: the Golden Elixir represents the practitioner's most precious achievement, capable of infinite transformations once perfected. Yet more crucial is realizing the ultimate truth through spiritual refinement, attaining the state of neither birth nor cessation—achieving supernatural abilities in this very life without awaiting future rebirths, like the Dragon Girl (a Buddhist figure who attained sudden enlightenment). However, if practitioners disdain preliminary Golden Elixir cultivation to directly pursue the void-like quiescence of Tathagata (Buddhist enlightenment), they negate the very tools of body and speech essential for practice, thereby obstructing attainment.

Finally, the text emphasizes studying the Zhouyi Cantongqi (The Seal of the Unity of the Three, a classic alchemical text by Wei Boyang of the Eastern Han), illustrating how cultivation requires integrating the theories of the I Ching with alchemical practice.

This scripture elucidates the core principles of Daoist Neidan (internal alchemy) practice. It begins by explaining how celestial and terrestrial movements follow the patterns of the Five Phases (Wuxing): ordinary people follow the natural sequence of these phases, perpetuating the cycle of birth and death, while adepts reverse this sequence to forge an indestructible Dan (elixir) body. Yang Qi governs growth and expansion, while Yin Qi governs decline and dissolution—this cycle of life and death is nature's ordinary course. Practitioners, however, must invert this process, achieving permanence by reversing Yin-Yang dynamics.

The adept's body is likened to a cauldron for alchemical refinement (with Qian and Kun as the vessel), where the primordial Qi (Xiantian Yiqi) is gathered and refined into the internal elixir. This elixir is then used to transform the physical form, ultimately leading to unity with the Dao. Since the Dao itself is eternal, attaining immortality through it naturally transcends all endings.

The text further explains the cosmogonic process: from emptiness emerges the two polarities of Yin and Yang, which differentiate into the Four Symbols and Eight Trigrams (Bagua). All phenomena arise from the fluctuations of Yin and Yang, generating auspicious and inauspicious transformations. Ordinary people remain unaware of these mysteries, while sages comprehend their underlying principles. The scripture employs hexagrams from the Yijing (Book of Changes) to illustrate key cultivation methods:

• The Fu hexagram (symbolizing the first stirrings of Yang) corresponds to the winter solstice, when Yang Qi begins to awaken.
• The Tai hexagram (symbolizing Yin-Yang harmony) corresponds to the first lunar month, when the two forces achieve equilibrium.

Practitioners condense the annual cycle of Yin-Yang transformations into a single month of thirty days, and further compress the monthly cycle into the twelve two-hour periods (Shichen) of a single day. For example:

• The new moon (1st lunar day) corresponds to the Fu hexagram.
• The first quarter moon (8th day) corresponds to the Tai hexagram.
• The waning moon after the 16th day corresponds to the Gou hexagram.
• The last quarter moon (23rd day) corresponds to the Pi hexagram.

The waxing and waning of the moon symbolize the rise and decline of Jing (essence) and Qi in the human body. Similarly, within a single day, the Zi period (11 PM–1 AM) marks the initial stirring of Yang Qi, analogous to the winter solstice in the annual cycle or the new moon in the monthly cycle. Cultivation must strictly adhere to these temporal rhythms of Yin-Yang transformation.

Within the human kidneys resides the pure Yang essence (innate primordial Yang). When this energy ascends, it is termed "advancing the Yang fire," corresponding to the Fu hexagram in the Book of Changes (symbolizing the nascent Yang energy). At midday, the heart generates a thread of supreme Yin spiritual energy that descends, called "advancing the Yin tally," matching the Gou hexagram (representing the budding Yin energy). This illustrates the cyclical interplay of Yin and Yang energies.

During cultivation practice, advancing Yang fire begins at the Zi hour (11 PM-1 AM), as this marks the daily rebirth of Yang energy, guided by the Zhun hexagram (symbolizing all things' initial emergence). Advancing Yin tally commences at the Wu hour (11 AM-1 PM), when Yin energy first stirs, regulated by the Meng hexagram (representing enlightenment). Thus day and night alternate, employing two hexagrams daily—sixty hexagrams over thirty days in continuous cycles. The Zhun and Meng hexagrams signify beginnings, while Ji Ji and Wei Ji hexagrams represent completion, their endless cycling mirroring the universal rhythm of creation and dissolution.

In Golden Elixir (Jindan) refinement, one must first establish true Yin and true Yang as the cauldron and furnace (foundation of practice) to attract the primordial Taiji energy for elixir formation. The Zhouyi Cantongqi uses the Qian and Kun hexagrams to symbolize the cauldron-furnace, with Kan and Li representing the medicinal ingredients (cultivation materials), while the remaining hexagrams distribute across thirty days to regulate the firing process. Qian and Kun symbolize dragon and tiger; Zhen and Dui represent husband and wife, hun and po souls; Kan and Li signify lead and mercury, water and fire, male and female—all being metaphorical expressions of true Yin and Yang from different perspectives.

When these two energies merge in the central palace's yellow path (the Dantian energy center), elixir formation occurs—this constitutes the profound mystery of "attaining the Dao through central equilibrium." After elixir formation, true fire must gently nurture the sacred embryo (Golden Elixir), allowing primordial Yang energy to circulate throughout the body. Sages emulate the sun's diurnal rhythm by harmonizing internal Yin-Yang and seasonal energies, aligning inner cultivation with celestial movements to achieve elixir incubation. Heaven's first principle generates water (corresponding to human Jing/essence), Earth's second principle generates fire (corresponding to Qi/vital energy—the original text breaks off here, presumably continuing with explanations of water-fire harmonization in cultivation).

This passage elucidates the core principles of cultivating the Golden Elixir (Jindan) path. The enlightened master Wei Boyang, through his work Zhouyi Cantongqi (The Kinship of the Three), emphasizes that genuine practice lies in comprehending the essence rather than rigidly adhering to literal interpretations.

The circulation of Jing (essence), Qi (vital energy), and Shen (spirit) within the human body mirrors the cyclical patterns of Yin-Yang and the Five Phases (Wuxing) in nature. Master Wei employs the imagery of the Yi hexagrams as metaphors for cultivation principles, much like using a finger to point at the moon. Those who grasp the true meaning will transcend these symbolic representations, while those who remain confused will only become further entangled in superficial interpretations.

The key to refining the Golden Elixir lies in mastering the "true mechanism of fire regulation" (Yunhuo Zhenji), the core method of harmonizing internal energies. Once this fundamental principle is understood, the symbolic language of hexagrams—such as Qian (Heaven), Kun (Earth), Kan (Water), Li (Fire), Zhen (Thunder), and Dui (Lake)—as well as metaphors like dragon and tiger or lead and mercury, become unnecessary. Just as comprehending the patterns of hexagram transformations (e.g., Tun and Meng, Ji and Wei) renders the specific line statements irrelevant.

The author, Immortal Zhang Boduan, expresses concern that later practitioners reading Cantongqi might fixate on the literal text, akin to clinging to the pointing finger while missing the moon. Thus, he explicitly clarifies this principle. However, he also cautions that without direct oral transmission from an enlightened master (Zhiren Koujue), ordinary individuals may struggle to grasp even a fraction of its profound wisdom.

The "secret essentials of the Golden Elixir" (Jindan Miyao) refer to the core methods of internal alchemy (Neidan), while the "true mechanism of fire regulation" pertains to the critical technique of balancing internal energies. The entire passage underscores the importance of focusing on the essence of cultivation and avoiding entanglement in superficial terminology and metaphors.

The Chan Buddhist hymns section in Volume 33 of The Ten Books on Cultivating Perfection: Awakening to Reality primarily elucidates the relationship between Daoist cultivation and spiritual refinement, as well as concepts such as Buddha-nature and true suchness.

Practitioners who focus solely on forging the Golden Elixir (the Neidan/internal alchemy method of Daoism) without comprehending the principles of mind-nature cannot truly grasp the meaning of dual cultivation of nature and life (Xingming Shuangxiu). This leads to narrow-mindedness, making it difficult to attain the state of unity between self and phenomena, thereby failing to transcend the constraints of the Three Realms (the realms of desire, form, and formlessness). The Śūraṅgama Sūtra mentions ten kinds of immortals who, though able to attain longevity through cultivation, will still undergo rebirth if they fail to practice the samādhi of true awakening (a Buddhist meditative state).

Maitreya Bodhisattva states in the Diamond Sūtra Verses that even after cultivating for millions of kalpas, one's efforts will ultimately be in vain without realizing true nature. Thus, Awakening to Reality first guides practitioners through the methods of divine immortality and longevity, then expands their spiritual capacities with the wisdom of the Buddhas, ultimately leading them to recognize the true suchness (the unchanging essence in Buddhism), dispel illusory delusions, and return to the source of emptiness.

The subsequent hymns further expound on Buddha-nature:

Buddha-nature is like the shared radiance of a thousand lamps—its essence remains unaffected by increase or decrease. Clinging to acceptance or rejection is erroneous, yet Buddha-nature itself transcends these distinctions. Perceptual faculties like seeing, hearing, and knowing cannot truly measure Buddha-nature.

The true body of the Tathāgata pervades all phenomena; the myriad manifestations of the universe cannot obscure it. Those who awaken to the unobstructed Dharma-eye of perfect harmony will realize that the Three Realms are ultimately their own home.

Buddha-nature cannot be seen or touched, yet it responds to the calls of sentient beings. Like an echo in a valley, without the valley, there would be no echo.

A single entity encompasses seeing, hearing, and knowing, revealing its wondrous function amid various sensory realms. Spiritual nature is fundamentally one—there is no real distinction among the four aspects of perception.

Cultivation need not be sought afar; true nature is right before one's eyes. Supernatural feats like emitting light from the back of the head or treading on clouds are mere illusions, not true attainment.

Seeking life when there is fundamentally no birth to seek, fearing extinction when nothing has ever truly ceased—seeing is inferior to hearing, and speaking is inferior to smelling (metaphorically illustrating that clinging to appearances is inferior to realizing essence).

Though one may walk or sit all day, in truth, one has neither walked nor sat. Performing good deeds does not necessarily merit reward, nor does committing evil necessarily incur retribution. But without realizing mind and seeing nature, one must not cling to such teachings and act recklessly, lest they suffer the torments of hell after death.

"The Three Realms are mind-only" (the Buddhist teaching that all realms are creations of the mind) is a profound truth. Phenomena are neither this nor that, yet there is not a single thing that is not a manifestation of the true self.

This cultivation essential teaches how to attain enlightenment through contemplating the original mind. The core principle states that only when the mind clings to nothing can one perceive their true self. Once attached to external objects, the mind becomes obscured by phenomenal appearances.

The true original mind is omnipresent—neither outside the ten directions nor confined within the body. Attempting to comprehend it through conceptual knowledge only produces inverted understanding. Only by maintaining non-discriminatory awareness when facing external phenomena can one behold the true face of Bodhi (awakening).

Perfect, all-pervading wisdom resembles empty space—appearing void yet containing everything. When the six sense faculties (eyes, ears, nose, tongue, body, and mind) no longer form barriers with the six dusts (corresponding sensory objects), one realizes the fundamental unity of mind-nature and all phenomena. Amidst the ceaseless transformations of phenomena, whether in motion or stillness, noisy or quiet, one remains unaffected—like a lotus emerging unstained from muddy waters.

This state resembles the full moon illuminating the entire cosmos, its radiance unobstructed. It cannot be deliberately gathered nor dispersed, neither preceding nor following, neither distant nor near, with no distinction between surface and depth. Here, sameness contains difference, and difference embodies unity.

The Heart Sutra Verses mention the five aggregates (form, sensation, perception, mental formations, consciousness), four noble truths (suffering, origin, cessation, path), six senses and their objects, emptiness and form—yet none can fully describe reality. Only by relinquishing inverted delusions can one experience quiescent essence. Practitioners understand: fundamentally, there's no distinction between "self" and "other"—all differences are mind-made. When regarding all sentient beings—whether aquatic, terrestrial, or aerial—as equal to one's own limbs, even the notion of "self" vanishes, let alone "you." Ultimately, all distinctions dissolve like bubbles returning to the ocean.

Reflections on reading Xuefeng Zen Master's Ancestral Blossoms Collection: The Caoxi Chan tradition (the Zen lineage founded by the Sixth Patriarch Huineng) flows like a living source branching into countless streams, illuminating past and present without obstruction. Yet contemporary learners neglect tracing this origin, mistaking hoofprints and puddles for the ocean. Master Xuefeng, having deeply realized the truth, delivers teachings like the thunderous Dharma drum or a lion's roar that terrifies wild beasts and demons. Whether in poetry or Dharma words, he compassionately guides the lost. His language shines with clarity, his principles profound as golden jade resonating through eternity. Sadly, people chase external phenomena, skimming mere words. Know that the true suchness (ultimate reality) transcends speech—without hierarchy, neither form nor emptiness, the cosmos originally complete. True Zen meditation transcends speech and silence—it cannot be grasped or abandoned; simply non-attachment to phenomena embodies the Tathagata's true teaching. Deliberately pursuing "truth" to dispel illusions ironically obscures true nature—understanding that truth and illusion are fundamentally one is the key.

The Ten Books on Cultivating Perfection: Awakening to Truth scripture expounds several core cultivation concepts: true mind, precepts-meditation-wisdom, and "mind itself is Buddha."

Regarding "true mind": Only when deluded thoughts and attachments are completely dissolved can one attain genuine purity of heart. This unobstructed mind achieves spontaneous liberation—a sudden awakening eradicates karmic burdens accumulated over lifetimes, allowing enlightenment (bodhi) to manifest effortlessly, freeing one from the cycle of birth and death.

The explanation of "precepts-meditation-wisdom" describes three essential cultivation practices: "Precepts" signify the state where mind and environment are both forgotten, with not a single thought stirring; "meditation" represents the realm of perfect luminous awareness, transparent both internally and externally; "wisdom" denotes the boundless, adaptive intelligence that responds to circumstances with marvelous function. These three are interdependent—like sunlight, radiance, and illumination—ultimately unified in essence. The practitioner must ultimately transcend distinctions between them to reach the undefiled pure state.

The verse on "mind itself is Buddha" clarifies: Buddha is mind, mind is Buddha, yet clinging to these concepts remains delusion. True awakening realizes there is neither Buddha nor mind—this is the authentic Dharma-body (Buddha's true form). Formless and beyond characteristics, the Dharma-body encompasses all phenomena while transcending dualistic concepts. A single grain of sand contains worlds; body-mind interpenetrates with all existence. Understanding this principle requires practicing the "method of no-mind" (non-attached awareness), for only untainted non-grasping constitutes genuine pure cultivation.

The concluding "Song of Gathering Pearls" employs metaphor: A poor man's garment hides luminous pearls (symbolizing everyone's innate Buddha-nature), yet he searches externally instead of discovering them within. This admonishes cultivators to contemplate their intrinsic nature rather than seeking afar what lies close at hand.

The treasures of others, no matter how abundant, are of no use to you—they only waste your effort in pursuit. Recognize the precious jewel you inherently possess; its value surpasses countless billions of gold. The radiance of this jewel illuminates the entire cosmos, never diminishing in the slightest, though it may be obscured by the floating clouds of deluded thoughts.

Once you recognize this mani jewel (symbolizing the original mind and true nature), illusory bubbles and phantom-like false appearances can no longer deceive you. The prayer beads (external practice) and the jewel of my intrinsic mind are, in truth, one and the same. When my true nature merges with the Buddha-nature, it is like a drop of water returning to the ocean. At this point, the jewel is no longer a jewel, and the ocean is no longer the ocean—the vastness of the mind embraces the entire Dharma realm. No matter how chaotic the worldly clamor before your eyes, your meditative stability and wisdom shine in perfect brilliance, forever free and at ease.

This is neither emptiness nor form; inside and outside are unobstructed, without the slightest blockage. The six supernatural powers (divine sight, divine hearing, etc.) and profound wisdom are inexhaustible, benefiting both oneself and others. The moment awakening arises, all phenomena instantly dissolve—there is no need to deliberately study the path of non-action (Wuwei). Like an infant before distinctions arise, actions follow conditions without fixation. Neither clinging to illusion nor forcibly cultivating "truth," for both truth and illusion are mere dust of thought. All phenomena inherently lack fixed form, yet within formlessness, the Dharma-body (the embodiment of truth) exists.

The Dharma-body is the naturally genuine Buddha-nature—neither person nor object, a vast and boundless energy filling heaven and earth, though elusive to grasp. Unstained, it shines of itself; all phenomena arise from the mind. When thoughts do not arise, all phenomena naturally cease—thus, it is clear that sin and blessing have no real substance. There is no specific Buddha to cultivate, nor any fixed Dharma to speak of. The wisdom and insight of a great being naturally differ—when speaking, it is like a lion’s roar, not the bickering of wild oxen over birth and death.

A guiding verse on the pitfalls of meditation: The nature of Tathagata’s meditation is like water—when still, ripples subside on their own; whether in motion or stillness, clarity remains, not only manifesting during seated meditation. People today sit in stillness seeking confirmation, unaware that the key lies in seeing their true nature. In the clarity of mind and realization of nature, meditation arises naturally, and within that stillness, wondrous functions emerge—this is the supernatural power of all Buddhas. If you seek its essence, you will find only the vast emptiness of the ten directions, with nothing to grasp—not even the concepts of "subtle and indistinct." If you cling to seeking, you only stray further from the truth.

Even the notion of "straying" must not be clung to. The original mind is like space itself—what gain or loss could there be? Simply let go of all concepts completely, without the slightest residue, and the radiant perfection of enlightenment will naturally appear—then you are no different from the Buddhas. Though the physical body is a temporary confinement, for now, respond to conditions as they come.

This scripture elucidates the essential principles of cultivating truth and realizing the Dao. Practitioners should transcend worldly distinctions of right and wrong, honor and disgrace, recognizing the physical body as merely a temporary lodging. The "Vairocana nature" (referring to the Buddha-nature or true suchness) fundamentally knows no coming or going—all birth, death, and transformations are illusory appearances.

When asked about the true nature of Vairocana, the scripture explains through metaphor: like leaves before one's eyes and specks of dust, they appear different yet share the same essence. All phenomena can each produce sounds (differences) yet ultimately return to stillness (unity). One must recognize the luminous pearl of original mind (Mani jewel), without clinging to methods—just as medicine is used to cure illness but should be discarded once healed. When the mind is confused, methods serve as illumination; after awakening, one must relinquish attachment to methods.

Cultivation is like polishing a tarnished mirror—when the dust is completely removed, its radiance naturally appears. All mental constructs are fundamentally illusory; only by completely transcending all appearances can one reach supreme truth. Though aspirations to adorn Buddha-lands and universally liberate beings are virtuous, one must not cling to forms while seeking merit. Only by severing all discrimination and attachment can one resonate with all Buddhas.

Ordinary beings cycle through the six realms (four types of birth: womb, egg, moisture, and transformation) due to attachment to emotions and desires. Dao cultivation requires unwavering resolve, with a mind firm as iron, seeing through worldly ties and familial affections. By constantly maintaining the original pure mind—free from greed and seeking—one naturally transcends the distinctions between heaven and hell. True awakeners can freely master life, moving unimpeded through pure Buddha-lands while never departing from the nature of Bodhi.

Finally, the scripture critiques practitioners who only learn verbal Zen, debating cleverly without understanding the root. True Dao-realized individuals may appear mad (singing and laughing to themselves), yet within they hold priceless treasures. Those attached to empty talk are like swallowing dates whole without tasting their true flavor. Only by thoroughly perceiving the fundamental nature can one naturally comprehend all particulars.

This passage consists of two parts: the first critiques erroneous cultivation attitudes, while the latter expounds the state of "no-mind" in spiritual practice.

Those with shallow cultivation foundations resemble rootless trees whose branches cannot thrive. Though they fancy themselves possessors of the spiritual pearl (representing true cultivation), they remain trapped in dualistic distinctions between self and others, unable to shed attachments. Such practitioners remain a thousand miles removed from the true spiritual source and wondrous awakening (prajna), presenting a pitiable and laughable sight. Their years of empty Daoist discourse, coupled with arrogant refusal to seek guidance, amount to wasted lifetimes—all stemming from obstinate ignorance and heavy karmic obstructions. If enlightenment eludes them in this life, how can they avoid sinking deeper in future rebirths?

The subsequent "Ode to No-Mind" describes a transcendent cultivation state: My mind resembles uncarved stone—simple yet accommodating all phenomena without fixation. Neither consciously cultivating virtue nor creating karma, neither benefiting others nor serving selfish ends. Observing no precepts yet bound by no taboos, understanding neither ritual music nor humaneness/righteousness, mastering nothing of worldly affairs. Hungry? Eat. Thirsty? Drink. Tired? Sleep. Awake? Walk. Hot? Wear light clothes. Cold? Cover with blankets. No scheming thoughts, neither sorrow nor joy, no regrets or calculations, absent of concepts or intentions. Life's honors and humiliations are but temporary lodgings, like birds resting in forest branches. When things come, I don't resist; when they leave, I don't cling. Neither avoiding nor pursuing, neither praising nor slandering. Disgusted by nothing ugly, coveting nothing beautiful, neither seeking quiet chambers nor shunning bustling markets. Discussing no one's faults, boasting no personal correctness. Neither venerating the powerful nor despising the poor. Whether facing loved ones or enemies, great or small matters, internal or external events, sorrow or joy, gain or loss, respect or insult, danger or ease—the mind makes no distinctions, meeting all with equanimity. Not actively seeking blessings, nor inviting calamities. Only responding when stimulated, only acting when compelled. Unafraid of blades, undaunted by fierce beasts. Following things' inherent names without clinging to labels. Eyes not chasing forms, ears not lingering on sounds. All appearances are illusory—male/female forms and voices possess no fixed reality. The mind remains unstained by externals, freely wandering unburdened by phenomena. Wondrous awakening's luminous perfection illuminates inner and outer realms, encompassing heaven and earth in all directions. This ineffable radiance resembles moon reflections in water—neither graspable nor comparable. Understanding this subtle function transcends worldly dust. If asked about cultivation's essence—it's simply this.

Two "Moon Over West River" lyrics further elucidate:

I

No need to forcibly eliminate delusions,

Nor strenuously seek true suchness (dharmata).

Our original nature already possesses Buddhahood—

Delusion and awakening share no sequence.

Enlightenment manifests Buddhahood in an instant;

Confusion sinks one through countless kalpas.

A single thought aligned with true practice

Can eradicate immeasurable karmic obstructions.

II

(Note: The original text didn't provide the complete second lyric, thus no interpretation is offered)

This passage elucidates the core philosophy of Daoist cultivation, emphasizing transcendence beyond dualistic distinctions and returning to one's original authentic state.

The first paragraph explains that all phenomena originally lack distinctions of birth and death—these are artificial constructs imposed by humans. Just as retribution for good and evil has no fixed origin, the profound primordial essence (Dao) neither increases nor decreases. It resembles a polished mirror that was once clouded by dust; when cleansed to brightness, it perfectly reflects all things in heaven and earth, leaving no truth concealed.

The third section reveals that the practitioner's intrinsic nature is fundamentally identical to that of all enlightened beings. Like the winter moon reflected in countless ponds—whether in the finest hair's breadth or throughout the vast trichiliocosm (a Buddhist term denoting the infinite universe)—there exists no hierarchy of high or low, square or round, let alone artificial measurements of length or depth.

The fourth paragraph clarifies that so-called "methods" (cultivation techniques) are ultimately empty in nature, and even the concept of "emptiness" must be transcended. Movement and stillness, speech and silence share the same essence—like speaking of dreams within a dream, it's ultimately superfluous. Authentic practice should resemble fruit ripening naturally, without forced striving for techniques.

The fifth section observes that thoughts of good and evil are transient; one need not cling to glory or decay, gain or loss. Whether in darkness or light, all follows its natural course—maintain mental serenity like a deep pool, undisturbed by wind or waves.

The sixth paragraph emphasizes that when facing external circumstances, there's no need for forceful suppression—even "enlightenment" (bodhi) is merely a provisional designation. Form and emptiness, brightness and darkness are originally one; the awakened present moment itself is the pure land—why seek the Western Paradise afar?

The seventh section dissolves the distinction between self and other, revealing the Dharma-body (Buddha-nature) illuminating all existence. True perception transcends judgments of right and wrong—not even life and death can bind the awakened one.

The eighth paragraph critiques rigid adherence to formal practices, comparing them to arrows shot at floating clouds that must eventually fall. Better to return to the reality of Wuwei (non-action)—only by forgetting artificiality and embracing authenticity can one realize the patient endurance of the unborn (wisdom beyond life and death).

The ninth section employs the metaphor "having caught the fish, forget the trap" to illustrate that while methods are necessary before awakening, all tools—including seemingly profound theories of "non-action"—must be relinquished after realization.

The final paragraph observes that truly awakened beings don't pursue nihilistic extinction, but adaptively liberate sentient beings. One must transcend extreme views like eternalism and annihilationism, maintaining the wisdom of the Middle Way.

This passage elucidates the core tenets of spiritual cultivation and awakening to the Dao. It begins by outlining the fundamental prerequisites for practice: the "Five Eyes" (physical eye, celestial eye, wisdom eye, Dharma eye, and Buddha eye), "Three Bodies" (Dharma body, reward body, and manifestation body), "Four Wisdoms" (great mirror wisdom, equality wisdom, wondrous observation wisdom, and accomplishment wisdom), and "Six Perfections" (generosity, discipline, patience, diligence, meditation, and wisdom). Only with these can one attain complete realization, becoming like the wish-fulfilling jewel that benefits others while perfecting oneself.

The text then critiques those who merely discuss the nature of mind without genuine realization, emphasizing that authentic practice requires unity of speech and action. One must wield the sword of wisdom to sever attachments—this constitutes the true awakening wisdom of the Tathagata. The key to comprehending the wondrous Dao beyond birth and death lies in perceiving one's true original nature. This true mind is formless, transcending dualities of existence and non-existence, abiding neither in extremes nor in middle paths. Attaining this state marks the highest spiritual capacity.

The analysis deepens: all human afflictions stem from attachment to the physical form. Liberation requires realizing the Dao, whose essence lies in illuminating the mind to perceive one's true nature. The mind is the substance of the Dao, while the Dao is the function of the mind. When one awakens to this intrinsic nature, perfect radiance manifests spontaneously—transcending life and death without artificial effort. This demands a mind as clear as a polished mirror, utterly free from attachments.

Genuine practitioners who awaken to the Dao remain unburdened by physical form and undisturbed by external circumstances. Neither weapons nor wild beasts can harm them; neither floods nor fires can frighten them. The enlightened mind reflects all phenomena without retaining traces, responding to conditions without generating attachments, thus abiding in transcendent freedom. This represents the supreme wondrous path.

The conclusion clarifies: the Dao fundamentally transcends names and words, yet sages provisionally establish teachings to guide beings. Though language ultimately isn't the Dao itself, without such skillful means, people would find truth even more inaccessible. Yet the Dao's profundity remains elusive—most cling to their physical forms, fearing death and craving life, making genuine realization profoundly difficult.

The Yellow Emperor and Laozi (the two revered progenitors of Daoism), witnessing humanity's enslavement to material desires, were moved by compassion. They imparted longevity techniques that initially accommodated people's cravings, gradually guiding them toward higher truths. The essence of cultivation lies in refining the Golden Elixir (Jindan), whose profound mystery resides in the "Divine Water and Blossoming Pool" (a metaphor for the vital energy pathways within the body). This is why classics like the Dao De Jing and Yin Fu Jing have endured—they genuinely help people prolong life.

Yet these texts employ cryptic language and profound principles. While scholars may memorize the words, few grasp their true meaning. Without direct oral transmission from an enlightened master, even a thousand ponderings won't yield genuine attainment. Thus seekers of the Dao (the Way) are as numerous as hairs on an ox, while those who attain it are as rare as unicorn horns.

In the year 1069, I (Zhang Boduan) received alchemical teachings from my master in Chengdu. That very year, my family was destroyed. Later, when I transmitted these methods three times, each occasion brought calamity within twenty days—fulfilling my master's warning: "Only one who can liberate you from bondage may receive this teaching." Though I considered vanishing into obscurity, fearing the tradition might perish, I composed Awakening to Reality (Wuzhen Pian) to elucidate the alchemical essentials. After its completion, seekers swarmed to me. Moved by their sincerity, I selectively shared the teachings.

Yet none proved to be those rare individuals with great capacity to aid the world or comprehend the supreme Dao (the Way). The first two disasters didn't awaken me; only the third brought realization. The Golden Elixir path, though supremely simple—accessible even to dullards seeking transcendence—remains Heaven's guarded secret, never lightly bestowed upon the unworthy.

I, Zhang Boduan, violated my master's injunction by repeatedly revealing celestial secrets, and each time suffered retribution. When Heaven's warnings strike so swiftly and severely, how dare I not tremble? Henceforth, even with a blade at my throat, I shall remain silent. Awakening to Reality already details the subtle principles—the medicinal ingredients, firing times—of internal alchemy (Neidan). Those with immortal destiny will understand without my spoken words. This is Heaven's dispensation, not my deliberate propagation. As for the celebratory verses at the end...

This passage discusses the cultivation method of "seeing one's true nature" (awakening to inherent nature), which is the wondrous path of Wuwei (non-action) mentioned earlier. This Dao of non-action takes the fundamental principle of viewing all things with equanimity. Although it reveals essential cultivation secrets, it ultimately gives rise to no faults.

However, ordinary people's karma (accumulated causes and effects) varies in depth, and their spiritual faculties differ in sharpness. Even when hearing the same teaching, various understandings emerge. Just as the Dharma expounded by Śākyamuni Buddha and Mañjuśrī Bodhisattva was originally the "One Vehicle" (supreme teaching), listeners naturally differentiate it into three vehicles (superior, middling, and inferior) according to their comprehension.

If particularly sharp-rooted individuals encounter this text in the future, they will recognize that I, Zhang Boduan, have comprehended the supreme Dharma transmitted by Bodhidharma and the Sixth Patriarch Huineng - the wisdom that can penetrate all teachings through a single phrase. Should others, due to deeply ingrained habitual tendencies, only grasp middling or lesser understandings, the fault does not lie with me.