《修真十書黃庭外景玉經註》

The Huangting Waijing Jing (Scripture of the Yellow Court's Outer Radiance) is a foundational Daoist text that expounds on the divine physiology within the human body and its cultivation methods. This passage can be interpreted as follows:

Laozi (the progenitor of Daoism) existed prior to the formation of heaven and earth, undergoing thirty-six transformations and seventy-two divine appellations. After eighty-two years of gestation within his mother's womb, he manifested into the world. He composed the Huangting Jing to transmit this wisdom to later generations, teaching that cultivation of the Dao must accord with natural principles, with its profound mysteries comprehensible only to those of predestined affinity.

The scripture first elucidates three vital regions within the human body:

1. The Three Palaces of the head: One inch behind the space between the eyebrows lies the Hall of Light (Mingtang, governing vision); two inches inward is the Chamber of Caverns (Dongfang, governing cognition); and three inches deep resides the Dantian (Upper Cinnabar Field, governing spiritual essence). Collectively termed the "Yellow Court" (Huangting), these constitute the crucible of cultivation. When practice reaches an advanced stage, the Chamber of Caverns gestates the "Crimson Infant" (the primordial Shen/spirit), which ultimately transforms into the "Perfected Being" (zhenren), the highest attainment of cultivation.

Cultivation methods include: regulating breath, closing the eyes for internal observation, stabilizing the heart-mind, and guiding the ascent of Jing (essence) and Qi (vital energy) to the Muddy Pellet Palace (the crown of the head) to nourish the "Infant Elixir" (the primordial spirit). The Hall of Light symbolizes sovereign-subject relations, the Chamber of Caverns embodies parent-child dynamics, while the Dantian represents conjugal union.

An alternative interpretation identifies the "Yellow Court" as the spleen, positioned above the stomach and three inches above the navel, governed by the Central Deity "Yellow Elder Lord" (Huang Lao Jun). The "Gate of Original Vitality" (Guanyuan) lies three inches below the navel, serving as the portal for primordial Yang Qi.

The twin kidneys in the lumbar region are called the "Dark Towers" (Youque), shaped like inverted cups; the Life Gate (Mingmen) acupoint below the navel corresponds with the sun and moon. During cultivation, practitioners breathe through the nose ("Lu" denotes the nasal passage), employing the method of "expelling the stale and inhaling the fresh" to channel Qi into the Lower Dantian.

This scripture synthesizes Daoist Neidan (internal alchemy) theory with somatic cosmology, emphasizing that cultivation focused on specific bodily loci can lead to mystical union with the Dao.

This scripture passage discusses key bodily locations and cultivation methods in Daoist Neidan (internal alchemy) practice:

The Dantian (energy center) palace is located three inches below the navel. During cultivation, practitioners should guide Qi (vital energy) from the nose down to the Dantian. The saliva in the mouth (jade pond's clear water) should be used to moisten the tongue (spiritual root) through specific methods: gently tapping the teeth, rinsing the mouth, and directing the saliva to irrigate the tongue's root. Consistent practice of these techniques promotes longevity.

Essential cultivation points include:

1. Visualizing a red-robed deity within the spleen, entering through the esophagus

2. Keeping the lower Dantian (three inches below the navel) tightly closed like a secured gate

3. Recognizing the kidneys (dark palace) as vital sources of generative Qi, connected to the ears

4. Maintaining focused yet effortless contemplation of the Dantian's refined Jing (essence)

Oral cavity cultivation involves:

• Gathering saliva (jade pond's clear water) upon the tongue
• Regularly stimulating the tongue root and tapping teeth to prevent dryness and maintain health

Other crucial bodily locations:

• The heart region (central pool) houses red-robed deities who influence fortune
• The spleen (three inches below the field) serves as a dwelling place for spirits
• The nose (spirit hut) requires regular cleansing for unobstructed Qi flow
• Areas beneath the tongue and the throat serve as conduits for vital energy

The text emphasizes conserving Jing and Qi without unnecessary dissipation. These cultivation methods—including breath regulation, visualization, and energy guidance—require long-term commitment to achieve their life-nourishing and longevity-enhancing effects.

This scripture expounds Daoist cultivation methods for preserving vital essence and prolonging life. Let me explain in contemporary terms:

The essence of cultivation lies in retaining the body's Qi (vital energy) to prevent the dissipation of Jing (essence). Through cyclical nourishment that replenishes the brain, one attains the path of longevity and perpetual youth. Specific methods include:

1. Heart-Mind Visualization: Imagine a red-robed immortal (the heart-mind spirit) residing in the cardiac region. Consistent visualization of this deity wards off misfortune. By continuously focusing on this "Red Child" (embodiment of the heart-mind), the body remains free from illness.

2. Spleen Nourishment: The spleen lies horizontally about one chi above the stomach. Maintaining mindful awareness of this area prevents disease.

3. Breath Regulation: Inhale through the nose to let Qi moisten the entire body—this is the method for absorbing heaven-earth energy. Sustaining this state makes the body radiant.

4. Dantian Cultivation: In the square-inch space of the lower abdomen (Dantian), guard the essence as carefully as sealing a tight lid. Through refining essence into Qi, the spirit returns to its origin—resulting in strong teeth, dark hair, and rejuvenation.

5. Energy Channeling: Guide energy from between the eyebrows (Mingtang point) downward through the heart (Scarlet Palace) and navel, finally storing it in the Dantian to nourish the body. Simultaneously visualize the Qi between the kidneys circulating vertically to connect with the Dantian.

6. Essence Retention: Guard the lower Dantian's essence as firmly as protecting a jade tree by moderating desires—this strengthens the body.

The crucial technique involves maintaining a thought-free mind with an upright spine (sitting in the "back-to-noon" posture). The heart (Spiritual Platform) serves as the energy hub, connecting upward to the brain and downward to the spleen/stomach, distributing Qi throughout the body. The throat's square-inch space (Dragon Width point) is equally vital for linking upper Dantian (Mingtang) Qi with the lower Dantian. Finally, the "Jade Chamber" (referring to the Dantian or reproductive system) is mentioned as the gateway for divine spirits, indicating this as the core cultivation area.

These methods emphasize regulating internal energy through breathing, visualization, and energy guidance to achieve health and longevity.

This scripture expounds key principles regarding the circulation of Jing (essence), Qi (vital energy), and Shen (spirit) in Daoist cultivation:

Within the human body, the dual forces of Yin-Yang serve as gateways to spiritual activity. Men primarily cultivate Jing, while women focus on their "lunar water" (referring to the unique female menstrual cycle). The heart functions like a central governing office, with the left and right kidneys corresponding to ancient ministerial titles—Minister of Education (Situ Gong) and Minister of Works (Sikong Gong)—both tasked with guarding against the leakage of vital energies. By maintaining the "One" (referring to primordial Qi), one may perceive the true Dao.

The space one inch above the eyebrows, called the "Bright Hall" (Mingtang), serves as the vital passage for Qi circulation, resembling the source of an ocean. During practice, visualize the "True Child Dan" (referring to the original spirit) manifesting before the Bright Hall to prolong life.

The body contains three crucial passes: Celestial Pass (mouth), Earth Pass (lower body), and Human Pass (hands). Guarding these prevents pathogenic Qi from invading. Those seeking longevity must cultivate the head (symbolized as Mount Kunlun) and nurture the Muddy Pellet Palace (upper Dantian) within the brain.

The throat's twelve ring-shaped cartilages and the heart's location—called the Crimson Palace—form the convergence point for the Qi of all five organs. Here, the heart-mind reigns like an emperor at the center. The tongue acts as the heart's emissary, while the mouth serves as its pool. The small intestine channels Qi into the Dantian like the Great Wall directing vital energy.

The secret to longevity lies in moderation regarding bedroom arts (ancient health practices), requiring the abandonment of lust to concentrate on preserving Jing. The eyes represent fields of spiritual focus, while the face serves as the "foot-length abode" (referring to facial acupoints). During practice, visualize the deities of the upper regions. Maintain mental serenity to stabilize the Hun and Po souls, preventing the dispersion of spiritual energies.

Three essential roots must be guarded: the upper spiritual root resides in the tongue, the middle in the navel, and the lower in the essence chamber (lower Dantian). Preserve mental equilibrium, and during idle moments, one naturally attains the state of "Great Peaceful Mind."

This scripture expounds the Daoist methods and states of cultivating body and mind, which can be understood as follows:

Maintain inner tranquility and detachment, preserving the state of emptiness (referring to bodily stillness and mental peace). Frequently visualize the "Jade Chamber" (Dantian, the energy center where vital essence gathers), allowing the Shen (spiritual consciousness) to become unobstructed. Regularly contemplate the "Great Granary" (the stomach, repository of nourishment) to remain free from hunger and thirst.

During cultivation, one may invoke the protection of the "Six Ding Divine Maidens" (Daoist guardian goddesses). By closing the gates of sensual desires (restraining cravings), longevity can be attained. The "Proper Chamber" (referring to the three Dantian in the head: the Hall of Light, Grotto Chamber, and Dantian) serves as the dwelling place of divine spirits - one should often visualize the "Red Infant" (the innate True Qi of primordial unity) residing within.

Maintain bodily purity; when practicing solitary meditation with incense burning, the True Persons and Jade Maidens from the Crimson Palace (heart) will manifest. Regularly observe the movements of the five viscera (heart, liver, spleen, lungs, kidneys) and keep the six bowels (gallbladder, stomach, bladder, large intestine, small intestine, navel) clean and untainted.

Emptiness and spontaneity constitute the essence of Dao (referring to the natural existence of primordial Qi). Understanding the natural principles of all things enables one to become a True Person (an enlightened being), achieving unity with Dao whether sitting or standing, without forced striving. Resting in Wuwei (non-action), the body naturally attains health. The abode of emptiness lies between the curtains (symbolizing internal focus during practice), where the Great Dao is realized in silent spaciousness.

This scripture primarily teaches methods of inner observation, desire restraint, and pure non-action as means to achieve harmony of body-mind and union with Dao.

This scripture elucidates the proper state and methods for Daoist cultivation:

When cultivating the Dao, one should dwell in quiet solitude, silently reciting the true teachings within the heart. Even when encountering extraordinary visions, remain composed and silent. Live with simplicity and desirelessness, roaming freely as if wandering through the garden of De (Virtue), without coveting wealth or worldly honors. Maintain purity of body and mind, and celestial maidens (referring to protective deities) will naturally guard you.

The essential methods of cultivation include: sitting with proper posture, guarding the Mingmen (Dantian, the energy center), and eliminating distracting thoughts. Practice in a purified chamber, refining the form and nourishing the Shen (spirit) through fetal breathing (an advanced breath technique). Maintain the "void-nothingness" (the essence of Dao) and cultivate body and mind in accordance with natural laws. Preserve this state of serene detachment, free from worldly concerns.

When cultivation bears fruit, the body becomes light as if growing wings, ultimately enabling ascension to the Great Purity (celestial realm). The five organs correspond to the Five Phases (Metal, Wood, Water, Fire, Earth) - though positioned differently, they share the same origin. The Three Treasures (Jing, Qi, Shen) must unite with the Five Phases into oneness. The eyes symbolize the sun and moon (left eye as yang sun, right eye as yin moon), and one should guard the Dantian (child chamber) as if embracing precious jewels. Understanding these principles and persisting in practice leads to longevity and perfect fulfillment. These methods must be firmly remembered and never lost.

Note: The "celestial maidens" mentioned represent protective deities in Daoist cultivation; "Mingmen" refers to the Dantian region; "fetal breathing" denotes an advanced practice mimicking an embryo's respiration; "three-five" signifies the Three Treasures (Jing-Qi-Shen) unified with the Qi of Five Phases.

This passage explains the methods and states of Neidan (internal alchemy) cultivation in Daoist practice:

When cultivation reaches a certain level, the secret of "immortality" can be stored within the body's "Golden Chamber" (referring to the Dantian or upper Dantian). The specific method involves entering the body's nine major orifices (nine chambers) for cultivation, returning to the primordial state, refining the physical form, and harmonizing the body's Yin-Yang energies (the mysterious white), thereby pacifying the Qi. When one reaches a state of inner tranquility and Qi containment, the Three Passes (three crucial bodily gateways) will no longer generate pathogenic energies.

"The sun emerging and moon entering" describes the visualization practice where the left and right eyes are imagined as the sun and moon in motion (left eye as sun, right as moon), circulating within the Purple Chamber Palace (upper Dantian) - this embodies the true essence of spiritual cultivation.

"Seven in heaven, three on earth" refers to the celestial Big Dipper's seven stars and the terrestrial Three Luminaries (sun, moon, stars) resonating with each other. Primordial Qi ascends and descends between heaven and earth in endless cycles. Practitioners who align with this rhythm of ascent and descent can unite with the Dao and attain longevity.

"Jade stone" metaphorically represents the internal elixir formed within the practitioner's body (white as jade, hard as stone, stored in the lower Dantian). This potential exists within everyone - why not properly preserve it? One should contain the Jing (essence) and nurture the Shen (spirit).

Understanding the fundamental principle of cultivation (guarding the One) enables one to nourish vitality, manifesting as rosy complexion and radiant skin. By harmonizing with heaven's descending Qi and earth's ascending Qi, the Yin and Yang energies unite within the body. Closing the eyes to nurture the spirit refines the physical constitution.

"Nine Origin Mountain" refers to the Mud Ball Palace (upper Dantian) in the head, filled with true Qi where the True Divinity (Great Unity Perfected Being) resides. With focused concentration (steadfast), one can mobilize the inner true spirit (red infant), achieving the state of "knowing all under heaven without leaving the gate."

The Three Yang Spirits (primordial Yang Qi) within the body are the key to longevity. When the seven orifices (eyes, ears, nose, mouth etc.) and five viscera achieve perfect harmony, they become as one household. The head (Kunlun) serves as the playground for Perfected Beings, operating with the precision of the sun and moon's movements and the seasonal cycles.

Finally, above the Dantian lies the Purple Palace (middle Dantian), containing the Five Cities and Twelve Towers (metaphors for important bodily gateways), where the True Divinity resides and cultivates.

This scripture elucidates the Daoist practice of Neidan (internal alchemy), using metaphorical language to describe the circulation of energy within the human body:

The eyes resemble interconnected pearls of sun and moon (the term "two eyes" refers to the dual orbs, while "mysterious Qi" denotes primordial energy). Regular visualization of this imagery can prolong life. Those who attain the Dao (the Way) shine with the radiance of sun and moon, coexisting with heaven and earth.

Externally, one nourishes oneself with the tripartite light of sun, moon, and stars (the three yang energies), while internally cultivating the three yin aspects (referring to breath, mental focus, etc.) to achieve longevity. The hun (ethereal soul, yang in nature) and po (corporeal soul, yin in nature) naturally disperse, but through cultivation they can be reintegrated into the body's natural rhythms.

Internal energy circulates like revolving jade beads (the term "Xuanji" refers to energy meridians). When closing the eyes to nurture the shen (spirit), the saliva flows like sweet dew. Harmonizing yin and yang (the "jade feminine" representing yin, the "golden key" representing yang) fortifies the body and connects it with cosmic energies.

Practitioners must align with seasonal transitions (the four seasons), refining jing (essence) and qi as if ingesting immortal elixirs (described as "red as cinnabar"). Though the head (yang) and feet (yin) occupy opposite positions, the mutual transformation of water and fire (the interaction between heart and kidneys) can refine vital energies: the lower essence (returned elixir) is guided through breath upward to the crown (the Mud Ball Palace, or niwan), then descends to become sweet dew (mysterious spring) in the mouth.

Note: Terms like "red infant" and "newborn babe" refer to the pure yang energy cultivated during practice. "Mud Ball" (niwan) denotes the crown acupoint, regarded in Daoism as the location of the upper Dantian (energy center).

This scripture elucidates the Daoist cultivation methods of breath regulation and spirit-nourishing Qi (vital energy) practices:

When cultivating, breathe as slowly as a tortoise, guiding the breath to the tongue's root before swallowing and directing it to the abdomen. At this moment, one may hear thunder-like sounds within the body—this is the natural response of genuine Qi circulation. Within resides the "True Person" (referring to the innate primordial Shen/spirit), who wears a golden headscarf and armored robes while holding Fulu (talismans, representing true Qi), responsible for opening the body's seven apertures (eyes, ears, nostrils, mouth, etc.).

This isn't superficial practice but the fundamental method of Dao cultivation. One must devote oneself day and night—when closing the eyes, visualize internal Qi circulation; when opening them, contemplate the divine presence. Only thus can longevity be achieved. Daoist immortality isn't attained through divine assistance but through self-cultivation that unites one with the Dao. The key lies in accumulating Jing (essence) without wasteful expenditure, harmonizing Yin-Yang, thereby extending lifespan.

Ordinary people consume grains and return to earth after death, while immortals absorb the Yin-Yang energies of heaven and earth (gathering Yang Qi at dawn, Yin Qi at dusk), thus achieving deathless communion with celestial patterns.

The five organs correspond to the Five Phases: the heart resembles a nation's ruler governing all organs. When mental activity settles, true Qi flows unimpeded. Maintain this state, and the light of Shen will manifest naturally. Maintain wakeful awareness by day, and guard internal Qi by night.

(Note: The "Red Infant" refers to primordial pure Yang Qi; "Six Jia" denotes Daoist guardian generals; "crimson robes" signify ritual garments; "Mao-You" indicates east-west directional alignment.)

This scripture expounds the Daoist practice of Neidan (internal alchemy), describing methods for achieving longevity through regulating the body's vital Qi (life energy). Here's a detailed breakdown:

1. Absorbing solar and lunar energies:

Visualize sunlight during daytime and moonlight at night. The kidneys serve as the body's foundation—retain solar energy by day and lunar energy by night.

2. Dietary states during cultivation:

At advanced stages, nourish yourself with natural Qi when hungry and swallow oral fluids (the "Huachi" refers to the mouth cavity) when thirsty, thereby transcending hunger and thirst to attain longevity.

3. Ear cultivation techniques:

The ears connect with the six bowels (gallbladder, stomach, small intestine, large intestine, bladder, and triple burner). The Mao (5-7 AM) and You (5-7 PM) hours are crucial practice periods.

4. Yin-Yang transformation secrets:

Yang energy transforms into Yin energy, ultimately stored in the head's nine palaces (Daoism recognizes nine energy centers in the cranium). The phrase "three left, seven right, nine stored, one dwelling" refers to their spatial arrangement.

5. Daily practice methods:

At cockcrow (dawn), loosen hair and lie supine. Knock teeth 36 times while swallowing oral fluids—this constitutes the method for avoiding mortality.

6. Liver Qi circulation:

During practice, guide liver Qi upward to the crown (the "Muddy Pellet Palace" indicates the Baihui acupoint) to nourish the brain.

7. Organ-celestial correspondences:

The five viscera and six bowels each have distinct functions. The kidneys' upper and lower regions correspond to sun and moon respectively, requiring balanced harmony among the Three Luminaries' (sun, moon, stars) energies.

8. Triple burner functions:

The triple burner (three bodily energy regions) connects with the Three Luminaries' Qi. Through cultivation, hunger and thirst resolve naturally.

9. Spirit cultivation essentials:

Spirit (Shen) is the foundation, vital Qi (Qi) the pathway. Concentrate spirit to regulate breath, achieving vertical integration.

10. Ethereal soul cultivation:

The kidneys store the hun (ethereal soul) and po (corporeal soul)—left kidney houses hun, right kidney po. By day use hun to guard po, by night use po to guard hun, maintaining mutual equilibrium.

11. Precautions:

Excessive desires and seminal loss cause oral fluid depletion, leading to tasteless food and impaired smell.

12. Sublingual fluids:

Swallow fluids generated beneath the tongue (the Xuan Ying point, also called Golden Fluid-Jade Liquid points) to nourish the lungs (Bright Hall) and circulate through the body.

13. Yin-Yang harmonization:

The key lies in cultivating spirit and balancing Yin-Yang.

14. Breathing techniques:

Breathe through the nose (the "Mysterious Gate" denotes nostrils) to receive celestial Dao energy. Maintain constant inward spirit concentration.

These methods teach how breath regulation, visualization, fluid swallowing and other internal practices can cultivate health and prolong life.

This scripture elucidates the pathways and essential methods for circulating Jing (essence) and Qi (vital energy) during Daoist cultivation. Here's a modern interpretation:

Maintain a heart-mind of Wuwei (non-action, effortless action) during practice to stabilize your Shen (spirit). When guiding the upward and downward flow of Jing-Qi within the body, one must clearly regulate it through focused intention. When the seven orifices (eyes, ears, nostrils, and mouth) remain unobstructed, the aging process can be delayed.

Key cultivation points: at dawn, draw in Yang Qi; at dusk, absorb Yin Qi—both converge in the mouth. The throat serves as a vital passage (Daoism recognizes twelve time-guardian deities residing here), through which Qi connects with divine consciousness. As Qi passes between the eyebrows (called the "Canopy of Splendor"), it becomes refreshingly cool. Entering the brain (the "Clear Void"), one may perceive the "Lord of the Muddy Pellet" (a divine presence in the brain). Through such practice, one refines the "Returned Elixir" (a Neidan term for cultivated essence) to attain longevity.

The Jing-Qi circulation pathway flows: from the brain down the spine to the kidney region ("Flower Pool"), then through the space between eyebrows ("Hall of Light") to the Dantian (energy center three inches below the navel). Drawing true Qi through nasal breathing ("nose-led true Qi") opens the Gate of Life. The head resembles the celestial dome, the tongue serves as the spiritual root (a crucial cultivation organ), while Yin-Yang energies circulate like shooting stars (the seven head orifices correspond to the Big Dipper).

Liver Qi circulates endlessly throughout the body, while Lung Qi flows through the Triple Burner (upper, middle, and lower energizers). Guarding the "Celestial Gate" (mouth cavity), let clear fluids (saliva) nourish the six bowels (large intestine, small intestine, gallbladder, stomach, bladder, and Gate of Life) like sweet springs. With each breath, the ears naturally open and close.

This passage details how Daoist Neidan (internal alchemy) practitioners regulate breathing and guide Qi to enhance internal energy circulation, achieving health preservation and life extension.

This passage explains methods for regulating the body and preserving primordial Qi (Yuanqi) in Daoist cultivation. We can understand it as follows:

The nose serves as the gateway for Yuanqi, connecting with both ears. During practice, one should visualize an "inner child" (referring to a state of focused intention) within the body, observing the cyclical patterns of heaven and earth—the head representing heaven and the lower body representing earth.

The specific cultivation method involves: regulating the essence (Jing) and Qi (the Five Qi representing the energies of the Five Phases) through breathing, tapping the teeth 36 times, and swallowing saliva 36 times. This practice promotes a rosy complexion, prevents graying hair, and slows aging. The throat area is guarded by twelve "pavilion chiefs" (metaphorical guardian spirits) holding jade halberds.

When the heart-mind (Shen) becomes focused, the various spirits within (referring to the functions of internal organs) gather and cooperate. The heart area emits a purplish-red light (the Crimson Palace refers to the heart), while the space between the eyebrows (the Canopy) connects with nasal respiration. The heart-mind acts as a sovereign, summoning other organ functions to work in harmony. Such inner observation practice can dispel pathogenic energies.

The spleen (the Yellow Court indicates the spleen's position in the middle Dantian) serves as a crucial pivot governing bodily coordination. Preserve the "spiritual root" (referring to the foundation of life) and avoid casually spitting out the sweet dew (nectar-like saliva) produced in the mouth—instead, regularly rinse and swallow it. The stomach conduit connects to the realm of emptiness.

Guard the lower Dantian (the Gate of Life) firmly, treasuring the essence (Jing) as one would protect a jade capital (a precious city). This practice promotes longevity. The spleen's function (the Great Granary refers to the spleen) harmonizes the central palace (middle Dantian), its spirit resembling Lao Jun (a Daoist deity) guarding the Hall of Light (an important acupoint in the head), while the Supreme Unity Lord (Taiyi Jun) circulates through this area.

Note: The numbers mentioned—"thirty-six times" and "twelve pavilion chiefs"—reflect specific ritual requirements in Daoist cultivation, embodying the principle of heaven-human correspondence. These practices should be accompanied by specific breathing techniques and visualization methods.

This scripture elucidates Daoist cultivation methods for harmonizing the five viscera and circulating Qi-blood for health preservation. In modern terms:

During morning practice, one should harmonize the five viscera's Shen (the spiritual counterparts corresponding to each organ) with the Three Lights of sun, moon, and stars. The spleen serves as the central hub where all these divine energies converge. During cultivation, the body's primordial Qi (vital energy) ascends to connect with the celestial spirit above while descending to return to the Mingtang (Upper Dantian, located behind the space between the eyebrows) in the brain.

Ensure the six bowels remain unobstructed while balancing the cyclical movements of the Five Phases (Metal, Wood, Water, Fire, Earth). These phases correspond to specific organs: Metal governs the lungs (white), Wood the liver (green), Water the kidneys (black), Fire the heart (red), and Earth the spleen (yellow). The spleen occupies the central position, presiding over all directions. When achieved, blood vessels flow smoothly, and sweat becomes pure as jade nectar—a sign of physical and mental tranquility.

The dual Shen of Yin-Yang (representing complementary energies within the body) merge and coexist in the Dantian (Lower Dantian, three inches below the navel). Continuous absorption of heaven-earth Qi extends longevity; legend states accomplished practitioners may live three hundred years to become terrestrial immortals (earthbound transcendents with free movement in the mortal realm).

Keeping the seven orifices (eyes, ears, nostrils, mouth) clear expels pathogenic Qi. The eyes mirror the sun and moon governing Yin-Yang: the left eye represents solar Yang, the right lunar Yin. Cultivation requires maintaining fetal-like silence and inward focus. The kidneys store Jing (vital essence), positioned along the spine's sides, governing its circulation.

During respiration, Qi enters and exits through the nose and mouth into the Huangting (Middle Dantian, the heart center). In states of emptiness and stillness, practitioners visualize their corporeal and spiritual forms to strengthen sinews and bones. When bones become light as swallows' and flesh transforms into Qi, one attains the lucid state of "sitting or standing without fixation, transforming freely." Finally, through serene contemplation, one perceives the pure Yang Qi (embodied as a "red infant") circulating through the nasal apertures.

(Note: Terms like "Mingtang," "Huangting," and "red infant" are specialized Neidan terminology denoting distinct stages of cultivation and energetic manifestations within the body.)

This scripture expounds the methods and states of Neidan (internal alchemy) cultivation in Daoist practice. Let me explain it passage by passage:

Maintain mental clarity morning and evening (the term "shenming" refers to inner spirit), allowing spiritual light to constantly manifest before your eyes. When cultivation reaches advanced stages, one may transcend spatial limitations (the phrase "no doors or windows" describes a state beyond physical constraints).

Preserve a serene and detached mindset (tranquil and desireless), and you'll nourish life's foundation ("hua gen" signifies the body's fundamental energy). By ingesting primordial Qi ("xuan qi" indicates the innate energy between the kidneys), longevity may be attained.

During practice, circulate breath through the seven orifices ("qi men" refers to the facial apertures) and swallow the mouth's sweet dew ("tai yuan" denotes saliva). As energy passes through the throat ("qing ling" indicates the gallbladder region), these constitute marvelous techniques for spiritual refinement.

Not only do sacred mountains contain magical herbs and jade essences, but the human body also holds its own quintessential energies ("wu er" represents the five organs). With white energy crowning the head ("bai su" signifies refined essence) and focused awareness on the Dantian (lower abdominal energy center), the practice of "returning essence to replenish the brain" leads to longevity.

Regularly rinse the mouth ("hua chi" indicates the oral cavity) to moisten the tongue ("ling gen"). Connect the three Dantians (upper, middle and lower energy centers) and open the life gate (the nose, governing respiration). When the mouth's fluids ("five flavors") are abundant, primordial energy naturally returns.

The Dao is vast and boundless—maintain a pure heart with few worries. The practice of loosened hair (a posture for absorbing solar and lunar essences) promotes longevity. Finally, it emphasizes these secrets shouldn't be casually transmitted to unworthy recipients.

This scripture primarily describes Neidan cultivation through breath regulation, saliva swallowing, and energy center concentration, emphasizing the health-preserving way of serene non-action (Wuwei) and the harmony between heaven and humanity.