《真氣還元銘》

Preface to "The Inscription on Returning Primordial Qi" in Modern Interpretation:

From childhood, I delighted in studying ancient texts and yearned for the life of immortals. In my youth, I too aspired to attain scholarly honors (the phrases "leaping the dragon gate" and "climbing the cassia branch" refer to succeeding in imperial examinations), dreaming of wearing official robes to gain worldly prominence, riding through streets to bring glory to my ancestors, and becoming a moral exemplar to benefit future generations. But reality proved otherwise—like Fu Yue's dream (the virtuous minister of Shang Dynasty) or Jiang Ziya's fishing that never bore fruit—so in disappointment I turned toward the path of immortality. Setting aside poetry and literature, I saw through worldly gains and losses: glory as fleeting as sparks, wealth as transient as bubbles. Most people move like walking corpses, for none but sages comprehend true principles.

Thereafter I deliberately sought out remote mountain caves, enduring hardships for twenty years. During the Zhenming era of Later Liang (approx. 915-921 AD), atop Mount Tai beneath a pine tree, I encountered an extraordinary being who called himself "Teacher of Ten Thousand Generations, Lord of the Nine Heavens." As I knelt in reverence, he declared I had the destiny for immortality and wished to impart cultivation methods. We cut our hair and sealed the pact with blood. He taught me breathing techniques (Daoist regulation of breath) and body-refinement practices, warning they must not be transmitted to unworthy persons for twenty-four years. After the transmission, he suddenly vanished. Since then I've practiced diligently, verifying all the secret methods. Now as the two cycles (24 years) near completion, I've compiled "The Inscription on Returning Primordial Qi," carving it on mountain stone to transmit to posterity.

Annotations on the Main Text:

"The undivided single qi": This "One" is the root of Dao, from which "qi" emerges. The undivided state represents primordial chaos. Here it explains that while primordial qi originates from the Great Dao, during chaos it hasn't yet separated into clarity and turbidity (referring to yin and yang qi). This corresponds to the Dao De Jing's "The nameless is the beginning of heaven and earth"—from formlessness emerges form, and from form all things are born.

(Supplementary note: This passage reflects the Daoist cosmogony—"Dao begets One, One begets Two, Two begets Three, Three begets all things." Practitioners seek to return to the state of "single qi" to unite with Dao.)

The True Qi Returning to Origin Inscription primarily discusses the relationship between the Dao, Qi, and all phenomena, along with fundamental cultivation methods.

The scripture begins by stating: What can be described in words is "Qi" (the fundamental energy composing all things), while what transcends description is the "Dao" (the cosmic origin). The Dao is the source of Qi, and Qi is the source of all things. All tangible phenomena arise from the transformations of Qi. Thus, nourishing life requires reverence for the Dao, while cultivating the Dao requires reverence for Qi. Qi is the foundation of Shen (spirit), the origin of life, and the master of consciousness. Those who comprehend the methods of cultivation may attain immortality.

The Yellow Court Scripture mentions: When the clear Qi ascends and turbid Qi descends—the cyclical movement of Yin-Yang—if one can grasp this process, they may ascend to the celestial realms. It further advises absorbing the "Great Harmony's Essential Qi" (the purest energy in the cosmos) to sustain eternal life.

The "Three Powers Share One Origin" refers to Heaven, Earth, and humanity all originating from the undifferentiated state of primordial chaos. Later, the clear Qi rose to form Heaven, the turbid Qi descended to form Earth, and humans dwell between them. Though each possesses distinct forms of Qi, the celestial patterns governing Heaven and the principles shaping humanity are interconnected—humans are modeled after Heaven’s rhythms.

Someone might ask: If the Dao of Heaven (cosmic law) and the Dao of humanity (human life) mirror one another, why is Heaven eternal while human life is bound by birth and death? The answer is: Though the Dao of Heaven operates through mechanisms, it remains in a state of serene emptiness, free from clinging thoughts. Thus, primordial Qi flows naturally, the Five Phases (Wood, Fire, Earth, Metal, Water) harmonize without conflict, and the realm of emptiness is realized, merging with the Dao. Human mortality does not differ from the Dao of Heaven—it is self-inflicted. From the moment parental Jing (essence) and blood combine, emotions and desires arise: greed for sensory pleasures, attachment to flavors, and the heart ensnared by cravings. These are the causes of the cycle of life and death.

In brief: Maintain serene emptiness, let primordial Qi circulate naturally, and refrain from clinging to desires—thus uniting with the Dao and attaining longevity.

All phenomena in this world arise from the fluctuations of the human mind. Once attachment takes root, one loses the state of serene emptiness. Losing this serenity means straying from the Great Dao (Daode). When people deviate from the Dao, they become like all transient things—adrift with the currents, subject to the impermanence of life and death, as fleeting as sparks struck from stone or bubbles rising on water's surface. These are consequences of one's own making, not the Dao's design.

If one can maintain a mind free from attachment—unfettered by appearances, untempted by flavors, observing without clinging thoughts, free from desire, unaffected by what one hears, and devoid of scheming—remaining like light that permeates dust yet retains its purity, then one merges with the Great Dao and attains longevity as enduring as heaven and earth.

"The destiny of life lies within myself" means that life and death are in one's own hands. Those who understand the Dao of nature, harmonize their primordial Qi (Yuanqi), absorb the essence of sun and moon (the Two Luminaries), and refine the genuine Qi of the five viscera (Five Sprouts) become impervious to all evils, untouched by violence, and masters of their own fate—unbound even by heaven and earth.

Those ignorant of how to cultivate Qi (Qi) may shorten their lifespan instead; such practice requires guidance from an enlightened teacher. Yet those who skillfully nurture Qi can prolong their years.

When Qi is harmonized, the body finds peace; when the body is at peace, Qi naturally flows in balance. By preserving the innate primordial Qi (Shouyi, "guarding the One"), the spirit (Shen) becomes tranquil. The spirit is the child of Qi, and Qi is the mother of spirit. Guarding this root allows natural alignment with the Dao, as inevitably as water flows downward or fire rises upward.

The true spiritual medicine (Lingzhi) resides within one's own body—no need to seek it in famed mountains. The key lies in returning to the origin (Fanyi, "reverting to the One") and maintaining harmony (Shouhe, "preserving harmony").

The Zhenqi Huanyuan Ming (Inscription on the Return of True Qi to the Origin) elucidates the operational principles of Jing (essence), Qi (vital energy), and Shen (spirit) within the human body, along with essential longevity techniques:

The "One" refers to the innate Yuanshen (primordial spirit) within humans, while "harmony" denotes the balanced movement of Qi. The earlier passage about preserving the primordial spirit and maintaining harmonious Qi describes a state of mutual integration between Shen and Qi. This requires maintaining continuous mental focus, as unbroken as a silken thread.

This principle aligns with the Daoist concept of "Chongxuan" (the profound within the profound), suggesting that when one comprehends how to return to the primordial spirit while keeping Qi harmoniously balanced, the most sublime state of cultivation is achieved.

When Jing reaches its ultimate state, it generates illumination. Here "Jing" signifies life energy, while "illumination" represents spiritual wisdom. Those who master the method of "Baoyuan Shouyi" (embracing the origin and guarding the One) will find their essence充沛 (abundant), enabling communion with divine intelligence.

When Yuanshen reaches perfection, it manifests spiritual penetration. The "Shen" here refers to the primordial spirit, while "spiritual" indicates extraordinary perception. Practitioners who attain the state of "Baoyuan Shouyi" find the thirty-six thousand body deities (according to Daoist belief, every part of the human body hosts divine presences) permanently residing within them, naturally attaining spiritual awareness.

When Yuanqi (primordial energy) reaches its zenith, it becomes pure and tranquil. Clear Qi transforms into divine spirit, while turbid Qi forms the physical body. At the peak of Qi abundance, turbidity naturally dissipates, allowing one to achieve a state of luminous emptiness.

Human aging results from Qi depletion, vitality stems from Qi flourishing, death occurs through Qi exhaustion, and life originates from the interaction of Qi.

Emotions like joy and anger disrupt Zhengqi (upright energy), while desires conflict with innate nature. Such conflicts cause Qi stagnation, leading to illness and disturbing both spirit and body.

"Refining Yang to dissolve Yin" constitutes the essential method for regulating body and mind. Like smelting metal, cultivating Yang energy while eliminating Yin pathogens represents a crucial approach for Daoist immortality practices and life extension. Most human illnesses arise from dietary imbalances of the five flavors (sour, sweet, bitter, pungent, salty) - a crucial consideration when beginners practice Fuqi (Qi-absorption breathing techniques).

This passage explains Daoist methods for cultivating true Qi (vital energy), which follows several key stages:

Preparation for Practice:

First, one must accumulate the fire of the heart (internal energy) to purify the entire body. As Guangchengzi taught, this fire burns away the "five toxins" (referring to toxins from the five flavors). Only after these toxins are completely expelled can longevity be achieved.

The Principle of Cultivation:

When yin Qi dissipates within the body, yang Qi naturally circulates. Using upright Qi to dispel pathogenic Qi works as naturally as hot water melting snow or fierce flames dissolving ice, allowing the body to return to a healthy state.

Optimal Timing:

Practice should occur when heaven and earth are clear and bright—specifically between midnight (11 PM–1 AM, the Zi hour) and noon (11 AM–1 PM, the Wu hour). This period is called the "Qi of Six Yang." The time from afternoon to midnight belongs to the "Qi of Six Yin" and is unsuitable for cultivation.

Posture for Practice:

Sit quietly with eyes gently closed, facing an auspicious direction (the "kingly position"). This is the foundational posture. Maintain the "fetal grip" (pressing the thumb against the base of the ring finger) and keep the eyes half-lidded, neither fully open nor fully shut.

Breathing Methods:

• Inhalation (Naxi): Breathe in lightly through the nose, allowing Qi to fill the Dantian (energy center). This is called "taking in the new."
• Exhalation (Tuxi): Exhale slowly through the mouth, known as "expelling the old."
• Key Points: Inhalation should be extremely subtle—so quiet the ears cannot hear it. Exhalation should be prolonged, guided by intention. Forceful breathing is harmful; instead, maintain softness and natural flow.

The entire process emphasizes balancing yin-yang and using upright Qi to dispel pathogenic influences. Through specific breathing techniques, one regulates primordial Qi. During practice, choose the right timing, maintain mental and physical stillness, and keep the breath gentle and continuous.

This passage explains the essentials of "fetal breathing" (an advanced breathing technique) and Daoyin (a form of energy-guided movement similar to Qigong) in Daoist cultivation:

Regarding breathing methods:

When inhaling through the nose, practitioners should mentally guide external air directly into the Qihai (Dantian area). Once the Qihai is filled, the Qi of the five viscera and six bowels will naturally circulate, producing gurgling sounds. Exhalation should employ the "He" sound technique (a specific exhaling method). When the visceral Qi reaches its peak circulation, one must exhale and should not forcibly hold the breath. This method of inhalation and exhalation ensures the smooth flow of the Rong and Wei Qi (the body's blood and Qi systems). If discomfort arises in the viscera, one should regulate the breath through the "heel" (metaphorically referring to the Qihai as the foundation), as mentioned in the Nanhua Jing (Zhuangzi). Ordinary people breathe through the throat, while cultivators breathe through the Qihai.

Regarding the "He" sound technique:

The "He" exhalation belongs to the Six Healing Sounds (a set of six phonation-based breathing methods) and corresponds to the heart. Since the Qi of all five viscera and six bowels is governed by the heart, the "He" technique is considered the most effective exhalation method. After completing the breathing exercise, one should continue circulating Qi according to the method, which can eliminate all ailments.

Regarding fetal breathing cultivation:

"Fetal breathing" refers to breathing as naturally and continuous as a fetus in the womb - where condensed Qi forms the "fetus" and respiration becomes the "breath." Before practicing, one should perform Daoyin exercises (recommended between midnight and noon, sitting cross-legged with eyes closed, hands clasped in meditation posture). This prevents meridian blockages and joint stiffness.

The passage concludes with a Daoyin movement: adopting a posture resembling "turning to shoot a hawk" (one of the standard movements in Daoyin practice).

This scripture describes a set of Daoist daoyin exercises (a health-preserving practice combining breathwork with physical movements), with the following key techniques:

"Bending sideways like a drawn bow" refers to arching the body laterally in an archer's stance. Another method involves lying supine while propping up the lower back with the backs of the hands, drawing the legs inward until the crown touches the ground. "Lifting like a toad's half-moon curve" mimics the rounded posture of a toad when raising the waist.

"Interlacing fingers behind the jade pillow" means clasping both hands at the occipital region below the skull. "Rotating left and right" describes the motion of turning the head sideways. "Channeling limb energy" emphasizes stretching arms and legs with vigor to sense the flow of primordial qi (vital energy), which naturally emanates from the fingertips—hence "emanating through finger tips."

"Swiveling the four limbs" involves mobilizing arms and legs. "Gripping the three passes" requires breath retention or clenching extremities until even toes curl tight—the "three passes" denoting the mouth, hands, and feet as crucial junctures. "Thoroughly rubbing the ruler's abode" directs massaging the face (the "ruler's abode"), while "the qi sea likewise" indicates similar attention to the qihai acupoint three inches below the navel.

"Clicking teeth to gather spirit" initiates the practice: 36 tooth taps summon the five viscera's shen (spirit). Teeth are called "heaven's drum," their percussion attracting divine awareness. "Closing eyes to secure the passes" means shutting visual and bodily gates (mouth, hands, feet) against pathogenic influences. "Quieting mind and releasing the frame" empties distractions, relaxing the body into void-like clarity.

"Letting qi circulate freely" keeps the mouth closed as breath flows naturally through the "divine hut" (the body). "Noticing breath evening out" observes respiratory harmony. "Blocking at the throat pass" suspends qi at the larynx—neither inhaled nor exhaled. When congested there, "swallow the blockage" by gulping the stagnant breath in three successive motions.

This method regulates qi through precise movements, breath control, and mental guidance to achieve both health maintenance and spiritual cultivation.

This passage explains the fundamental method of "swallowing Qi" (咽气) in Daoist cultivation:

The standard practice involves swallowing Qi three consecutive times to complete one breath-holding cycle. Importantly, one must not swallow saliva along with the Qi. The specific steps are: rotate the tongue to stimulate saliva flow, exhale slightly while holding the breath, retain Qi in the mouth, make small tongue movements to mix it, then swallow.

The "lower Dantian" (下丹田) refers to the Qihai acupoint located three inches below the navel. When swallowing Qi, use intention to guide it downward into the Dantian—you should hear a gurgling sound like flowing water. Each breath-hold can include one to three swallows. After completing a cycle, wait until the breath stabilizes before beginning the next.

The standard practice calls for thirty-six swallows in total. As the Yellow Court Scripture (黄庭经) states: "Thirty-six swallows in the Jade Pool" refers to this method. If not fully fasting, eat lightly to keep the abdomen empty. Whether sitting or lying down, perform swallows whenever the belly feels empty—this naturally accumulates to 360 swallows daily.

Progress occurs in stages:

• 360 swallows constitutes moderate achievement
• 1,200 swallows represents great accomplishment

This is called "Grand Respiration" (太息), resembling "Minor Embryonic Breathing" (小胎息). While counting to 1,000 or 100 breaths during breath-holding also counts as great accomplishment, this alone cannot truly transform the physical constitution—such longevity would be like dry wood lacking vital essence (Jing) and spirit (Shen).

If illness suddenly arises due to improper cultivation, apply this Qi-swallowing method as emergency treatment without strictly adhering to thirty-six swallows—thirty to one hundred will suffice. Once Qi circulates in the abdomen and reaches the limbs, lie down relaxed, close the mouth, and let Qi flow naturally while maintaining extremely subtle breathing—this constitutes true "Embryonic Breathing" (胎息).

The essential principle is: prolonged breath-holding with brief exhalations.

This passage explains the Daoist cultivation methods and states of "embryonic breathing" (a breathing technique resembling that of a fetus in the womb) and "returning the true Qi to its origin" (restoring the primordial vital energy to its source):

When practicing embryonic breathing, one should swallow Qi three times in succession as one set, completing thirty-six such swallows in total. The saying "the great Dao practices Wuwei (non-action)" means that during cultivation, the body must be completely relaxed, naturally empty like the void itself. Whether sitting, lying down, walking or standing, the breath should flow naturally. Upon reaching this state, practitioners will no longer feel their physical bodies, distracting thoughts will naturally vanish, and primordial Qi will arrive without being summoned.

However, the text also warns against clinging to the concept of "non-action," as true Wuwei is actually "effortless action" (the natural state of doing without doing). When one achieves a mind and body as clear and empty as the void, this is the state of "no-thought." In this condition, all things (here specifically referring to the body's vital energy) will naturally return to the physical form. Forcing the Qi to come would be as futile as climbing a tree to catch fish.

The method for cultivating the return of true Qi has remained unchanged since ancient times, emphasizing naturalness without force. Long-term practice yields these effects: immunity to cold and heat, and freedom from thirst and hunger. These are the marvelous functions of true Qi circulation, whose subtle mysteries defy description—just as Laozi said, "look for it but see nothing, listen for it but hear nothing, grasp for it but get nothing."

Practitioners must maintain a serene and detached state of mind, undisturbed by desires. Through Dao cultivation, one attains genuine joy and realizes the principle that "my life depends on me, not heaven." When merit and virtue reach perfection, one may achieve "daytime ascension" (the Daoist belief that ultimate cultivation leads to physical immortality), whether seated or standing.

This scripture describes the transcendent state of accomplished Daoist practitioners. The essential meaning is this: Even if countless deities come to pay homage, mountains crumble, and the world perishes, those who have attained the Dao will neither be shaken nor destroyed, thereby maintaining inner peace and joy.

The term "noble person who embraces the Dao" (怀道君子) refers to those deeply devoted to cultivating the Way.

"Engrave it and wear it" (铭之佩之) admonishes seekers of immortality to treasure this scripture—whether by inscribing it on stone steles or carrying it with them—so they may constantly remember its teachings.

Here concludes the full text of The Inscription on the Return of True Qi to the Origin (Zhenqi Huanyuan Ming).

(Additional note: "Return of True Qi to the Origin" is a Daoist cultivation term referring to the practice of refining the body’s primordial Qi (气) back to its original state. Ancient practitioners often engraved essential scriptures on steles or carried them as personal talismans, honoring their sacred teachings and reminding themselves of cultivation principles.)