《金液還丹百問訣》

There was once a man named Li Guangxuan from Bohai (present-day Binzhou area in Shandong). Orphaned at a young age, he grew up with only a few brothers and servants. His family had amassed gold, silver, and jewels worth cities. When Li turned twenty, he began traveling by boat between Qingzhou and the Huai-Zhe regions with fellow villagers for trade.

During one sea crossing, he encountered a Daoist priest aboard the ship. They spent days together, discussing the priest's travels through ancient Korean kingdoms like Silla, Bohai, and Japan. Li asked, "Are there no pursuits worth following in the Central Plains? Why cross oceans?" The priest replied, "I drift through the world like floating clouds, unburdened by attachments—that's why I sail the seas." Struck by his uniqueness, Li conversed with him day and night.

The priest inquired, "Young master, what property does your family possess?" Li answered, "Orphaned young, I have only brothers and servants, but our wealth is beyond measure." The priest said, "With such riches, why risk the seas for profit? The vast ocean's raging waves could swallow you whole—what wisdom is there in that?"

Li explained, "My voyage isn't for wealth. I've reflected deeply—human life is fleeting as dreams, brief as morning dew, swift as a spark. Old graves lie fresh while new ones are dug; gold and silver cannot be taken, nor can jade mountains preserve life. I sailed afar seeking enlightened masters to learn longevity methods. Yet finding no sages overseas, I returned home. This sincerity has nothing to do with money."

The priest said, "At your young age, when most crave glory, you show rare insight—a promising vessel for the Dao. Fear not lacking celestial affinity; devote yourself to cultivation, and you'll attain the Way." Li bowed respectfully: "How dare an earthworm aspire to become a dragon, or a sparrow compare to a phoenix? I seek not supreme awakening, only a glimpse of truth. If you, immortal master, would enlighten this fool even slightly, I'd remember it lifelong, never forgetting your grace."

The priest then asked, "Do you wish to learn methods for prolonging life..."

This dialogue records Ye Guangxuan's encounter with a Daoist master while seeking instruction on the Great Dao of the Golden Elixir (Jindan). The master explained that the true Great Medicine of the Golden Elixir (referring to the fundamental methods of Neidan/internal alchemy practice) requires guidance from an authentic enlightened teacher to master the essential techniques for prolonging life and preserving vitality. The master emphasized that the key to cultivating the Dao lies within oneself—one must distance from worldly desires, eliminate distracting thoughts, maintain inner purity, and prevent the dissipation of primordial Qi (the most fundamental life energy in the human body).

The master provided specific guidance: Primordial Qi is the root life energy within the human body, forming our foundation. When thoughts are settled, Qi naturally consolidates; when the spirit is scattered, Qi disperses. Therefore, those who attain the Dao regulate their breathing, avoid worldly conflicts, and focus their awareness on the Dantian (the vital energy center in the lower abdomen). If one can stabilize and fortify the upper, middle, and lower Dantian, longevity can be achieved. Additionally, practices like exhaling the old and inhaling the new, swallowing saliva and vital fluids all serve as gateways to prolonging life.

Quoting ancient wisdom, the master said: "Primordial Qi is the fine medicine for extending years, while vital essence (Jing) is the mushroom of immortality that sustains life. People busily rush about in all directions, yet fail to seek within themselves—where else should they turn?" With consistent morning and evening practice, one will surely attain the Dao of longevity.

Ye Guangxuan observed that though the master was over a hundred years old, his complexion remained ruddy, his hair jet-black, and his teeth pearly white—all attributed to cultivation. Deeply moved, Ye Guangxuan bowed in gratitude for the teachings. After parting, he returned home to devote himself to practice. Over a decade later, his appearance transformed remarkably, his vitality multiplied, earning him the nickname "Sea Wanderer" from former acquaintances. Yet one night, he suddenly began contemplating the impermanence of worldly existence...

There exists in this mortal world a path of cultivation that transcends the ordinary—the Way of the Golden Elixir Returned to the Dantian (Jinye Huandan, an advanced method of Daoist Neidan practice). If one merely remains content with their current dwelling, they will never encounter the true method. Thus I left my secluded dwelling in the Cloud Isles and gradually journeyed to the Central Plains, traveling through famous mountains, visiting the sacred peaks of the Five Marchmounts, and devoutly paying homage to holy sites, all with the singular purpose of finding an accomplished Daoist master.

Initially, I visited Mount Tai before traversing various other sacred mountains. On the third day of the eighth lunar month in the year Jiyou, I arrived at the cave temple of Shaoshi Mountain in the Central Marchmount of Songshan and stayed there temporarily. After remaining for over ten days, I leisurely ascended southward into the mountains, admiring the secluded valleys and rocky cliffs. Having walked about five or six li, I suddenly encountered beneath the roadside pines a man of middling age leaning on a bamboo staff from which hung three gourds. Clad in coarse short robes with a long sash, his appearance was distinctly different from ordinary folk.

He asked me: "From where have you come to this place?" I replied: "My home is by the Bohai Sea. For many years I dwelt in seclusion in the Cloud Isles, and recently came from across the seas to visit famous mountains and sacred sites, arriving here only today." He continued: "Each person walks their own path in life—what exactly do you seek in your solitary travels through these sacred peaks?" I answered: "Though worldly people pursue various aims, I have abandoned family wealth and regard glory and riches lightly, seeking only the supreme and wondrous Dao—that is why I've come here."

He pressed further: "How many years have you sought the Dao? Have you attained it?" I responded: "For over twenty years I've traveled throughout lands within and beyond the seas." He asked: "During these twenty years, have you encountered any opportunities?" I said: "At twenty-four, I once met a Daoist on a boat who taught me methods to preserve Jing (essence) and Qi (vital energy) through Daoyin (guiding and pulling exercises). Practicing accordingly, I gradually achieved some results."

He inquired again: "Since you've already obtained this method, what more do you seek?" I replied: "I've heard that immortals possess even more profound methods—the wondrous Way of Golden Elixir and secret arts of returned cinnabar. Fearing I might waste my remaining years, I've traveled through mountains seeking them." He asked: "In your search for the Golden Elixir Way, have you met any enlightened masters?" I admitted frankly: "Though searching over twenty years, I've never encountered a true master." At this, the elder smiled faintly and suddenly asked: "Do you recognize me?" I said I did not. The elder said: "I am Master Xuanshou." He then asked my name, which I truthfully gave.

The elder named Guangxuan smiled and said, "My Daoist name is Xuanshou, and your name is Guangxuan - we share a profound connection. I can see your character clearly, just as Confucius recognized Zixia's ability to inspire him."

The old man then asked Guangxuan: "Do you seek the Way of the Golden Elixir (Jinye Huandan, the supreme elixir in Daoist alchemy) to deliver sentient beings, or merely for yourself?" Guangxuan replied: "I seek the Golden Elixir Way firstly for my own cultivation, and secondly to aid those predestined to receive it. When encountering suitable individuals, I would transmit it - not solely for personal gain." The elder said: "With such sincerity, transmission is possible. Had you sought only personal transcendence, I wouldn't impart it. Now you may receive this Daoist method."

Moved to tears upon hearing this, Guangxuan bowed again: "How could such marvelous immortal techniques be lightly transmitted? Heaven and Earth would rage, spirits and deities would punish. I'm willing to follow you for decades, practicing diligently day and night, begging for your compassionate instruction." The elder responded: "No need for that. With improper heart-mind, even lifelong toil wouldn't merit transmission. I see your immortal bone revealed, with profound foundational virtue - today's meeting is karmic destiny. Listen attentively."

Placing his bamboo staff aside, the elder sat on a stone and gestured for Guangxuan to sit on another. Guangxuan respectfully declined: "How dare I sit while receiving the supreme Daoist methods?" The elder insisted: "Be seated. These profound mysteries are so deep and subtle we may need a full day - how could you stand throughout?" Only then did Guangxuan kneel to listen.

The elder began his teaching: "What we call the Reverted Elixir (Huandan, internal alchemy) isn't ordinary medicine. It requires True Unity (Zhenyi, primordial Qi) as foundation, lead and mercury (symbolizing Yin-Yang in alchemical terminology) in harmonious combination, with Yellow Sprout (the essential product of alchemical process) as root - only thus can it be perfected." Rising to bow again, Guangxuan asked: "All cultivators speak of Yellow Sprout, yet none know its true meaning. What exactly is it? What ingredients refine it?"

The elder explained: "Authentic lead must be extracted from lead to become supreme treasure; mercury must inherit golden-mercurial Qi. The vital essence produced when lead and mercury unite becomes Yellow Sprout. Haven't you heard the ancient verse? 'Yellow Sprout comes from refining lead and mercury, Yang essence contained within Yin. Without knowing Yellow Sprout's true principle, the Reverted Elixir remains beyond reach.' Common alchemists mistake yellow lead for Yellow Sprout - but yellow lead is dead matter..." (the scripture continues unfinished)

This scripture explores the esoteric understanding of "lead" (qian) in Daoist alchemical practice. The so-called "yellow sprout" (huangya) does not refer to ordinary medicinal substances, but rather to the refined essence produced during the alchemical process. The text clarifies that worldly lead contains toxicity, akin to the medicinal herb croton, yet when properly utilized, it can paradoxically cure myriad ailments. The authentic lead used in alchemy is not the common metallic lead found in the mundane world.

The author employs the metaphor of parents conceiving children to illustrate this principle: just as one cannot carve flesh and blood from parents to create offspring, neither can one directly use ordinary lead to obtain the yellow sprout in alchemy. True lead (jingong, the "metal lord") embodies the water virtue (De) that initiates the Five Phases (Wuxing), possessing the generative capacity to create heaven and earth. The scripture repeatedly emphasizes lead's critical importance: it serves as the driving force of the "river chariot" (heche, the internal energy circulation system in Neidan practice), without which cultivation cannot be completed.

The Taozhi Chapter further explains: authentic alchemical lead carries the northern water virtue (shuide), containing the essential qualities of the Five Phases. When cultivated properly, it harmonizes with the Dao (the Way), generating the essence of sun and moon that condenses into purple qi (the primordial energy). However, ordinary people often misunderstand its true meaning, where the slightest deviation leads to complete failure. The text frequently cites ancient verses to stress: one must never damage the authentic "lead," as it forms the foundation of cultivating both nature (xing) and life (ming), functioning like an indispensable chariot for the journey home.

The ancients left an alchemical verse saying: "We use lead yet do not use lead—the key lies in extracting its essence. When lead is truly needed, stubborn insistence on using lead would be mistaken." It further states this paradoxical usage because lead represents the body's innate Dantian (energy center) power. Though seemingly contradictory, this contains profound mysteries—only by understanding Yin-Yang dynamics can one grasp how the secret entirely resides in lead's application, requiring careful contemplation.

Master Yuanyang (a Daoist alchemist) wrote: "True Yin and Yang constitute the great Dao—why seek afar when it's right before your eyes? Common folk refine elixirs year after year, delighting at superficial color changes. The determined should pursue true principles, not waste their Shen (spirit). Just find authentic 'yellow sprouts' (alchemical term for primordial Qi's crystallized essence), and ingesting them brings immortality."

Guangxuan (questioner) asked: "I've seen worldly people mistake cinnabar and mercury for yellow sprouts—what explains this?" The master replied: "This isn't a cultivator's understanding. Cinnabar and mercury lack stable nature, unable to take form alone—like Yin cannot birth independently, nor women self-conceive. Li Qichan (alchemist) said: 'Cinnabar and mercury resemble two women together—never truly uniting, barely sustaining themselves—how could they forge the Golden Elixir? Authentic yellow sprouts emerge when Kan-Li (water-fire) couple and metal-water generate, like marital union where Yin-Yang harmonize. From emptiness comes substance—Yin activates while Yang converges—only thus aligns with Dao's supreme principle."

Master Yin Zhenjun (Daoist adept) versified: "Northern vital Qi transforms into the River Chariot (term for Qi circulation), Eastern wood (Jia-Yi) generates metal-sand. When both Qi streams fuse as one, Vermilion Bird (southern fire) spins forth golden blossoms—these celestial treasures grant Dao-realization to comprehenders."

Guangxuan pressed: "Some equate gold, silver, cinnabar powder, crude silver, lead ore, or litharge with yellow sprouts—why?" The master answered: "All mistaken. These are dead materials—refining only desiccates them; firing reduces them to ash, like grinding dry bones. Being solitary Yin or Yang fragments, how compare to the Golden Elixir? Consuming them scorches organs, shortening lifespan—how equate with yellow sprouts? True yellow sprouts form when lead-mercury (metal-water) unite, metal-wood blend, dragon-tiger couple, and fire-water balance—achieved through harmonizing intrinsic nature."

This passage explains the principles behind the formation of "Yellow Sprout" (the initial sign of successful Neidan/internal alchemy practice) and the essential methods of Five Phases coordination in Daoist cultivation.

The foundation of cultivation lies in making the Po (yin energy) follow the Hun (yang energy), achieving the union of yin and yang through breath regulation. Just as the intercourse of heaven and earth generates all things, practitioners must facilitate the harmonious blending of yin and yang qi within to attain the Primordial Dao (the most fundamental cultivation path). Ancient alchemical scriptures state: "Metal (lung qi) must not leak outward, Wood (liver qi) must not manifest its form." They also mention that when Cinnabar (heart fire) meets Wood Essence (liver qi), Metal qi (lung qi) must mediate the interaction. This process is as natural as a hungry tiger seeking nourishment for its body.

Some inquire: If Yellow Sprout is created from Lead (kidney jing) and Mercury (heart-mind), with Metal and Water mutually generating each other, why is it still unclear? Masters use tree planting as an analogy: Just as fruit trees require plowed soil, selected fields, proper timing, balanced wind and rain, and harmonious seasonal qi before yielding harvest at year's end, so too does Yellow Sprout formation require harmonizing Lead and Mercury, coordinating Kan (kidneys) and Li (heart), enabling Water and Fire to support each other—when the time comes, miraculous transformation naturally occurs. Once Yellow Sprout forms, the Great Dao of cultivation becomes accessible.

Regarding the secret of elixir completion, masters emphasize: The supreme medicine only employs the mutual generation and restriction among the Five Phases (Metal, Wood, Water, Fire, Earth), without any foreign admixtures. As ancient alchemical texts state: "One must capture the Azure Dragon of the East (liver qi), pair it with the White Tiger of the West (lung qi), combine it with the Vermilion Bird of the South (heart fire), and finally unite with the Dark Warrior of the North (kidney jing)—paying special attention to the mediating function of the central spleen earth." These Five Phases must all belong to the intrinsic categories of Lead and Mercury to form the elixir, just as family members must maintain proper relationships without outsiders interfering. Only when all Five Phases are complete, with bones, flesh, essence, qi, blood and vessels fully developed, can one refine ingestible elixir.

A final emphasis: The Five Phases (Metal, Wood, Water, Fire, Earth) constitute the foundation for nurturing the body and preserving the spirit, like the proper pairing of dragon and tiger. Many practitioners fail to recognize the essence of the Five Phases, mistakenly identifying external elements as their source. In truth, Wood governs qi, bones govern Metal, blood governs Water, flesh governs Earth—the path to immortality lies in the heart-mind (Li palace) properly commanding the Five Phases, ensuring Metal nature finds its proper ruler.

This scripture primarily expounds on the key principles and common pitfalls in refining the "Golden Elixir Returned to Dan" (Jinye Huandan).

It first emphasizes that crafting the elixir of immortality must use mercury (the embryonic form of divine water) as the core material, harmonized with the essences of the Five Phases (Wuxing). When properly refined, mercury transforms into a violet-gold substance containing the energies of all Five Phases—this constitutes the true Golden Elixir. Ancient immortals all achieved the Dao through this method. Multiple ancient alchemical verses are cited, stressing that pure mercury, when circulated through the "River Chariot" (a Neidan term referring to celestial cycles), becomes genuine transcendent medicine capable of elevating practitioners to true immortality.

However, the text sternly warns that many practitioners attempting to refine cinnabar and mercury often miss the essential techniques. Some fail to follow the generative sequences of the Five Phases, others miss critical moments for absorbing solar-lunar essences, or introduce incompatible materials. Such flawed elixirs not only lack the transformative "point of sublimation" (dianhua), but may actually shorten the lifespan of those who ingest them. A cautionary tale describes two brothers who produced a red glass-like elixir—after consumption, their health deteriorated, exemplifying such failures.

The conclusion underscores that authentic alchemy must strictly adhere to methods recorded in immortal scriptures, observing the generative and restrictive relationships of the Five Phases while gathering solar-lunar essences. Otherwise, even a thousand pounds of refined material would remain as worthless as rubble—potentially life-threatening rather than life-giving.

This passage elucidates the essential methods and principles for refining the Golden Elixir (Jindan), the most revered alchemical substance in Daoist practice.

The text first explains that Yellow Sprouts (Huangya), the nascent form of the Golden Elixir, serves as the fundamental medicinal base formed through the interaction of the Five Phases (Wood, Fire, Earth, Metal, Water). The refinement process requires precise measurements and fire regulation (huohou), mirroring the celestial movements of heaven and earth. The firing must commence during the Zi hour (11 PM - 1 AM), following the Bagua (Eight Trigrams) directional alignments through complete temporal cycles. This parallels how a fetus requires full gestation or an egg needs sufficient incubation time. The measurements follow the "two-eight" ratio (likely symbolizing Yin-Yang balance), requiring completion of an entire astral cycle for success.

Ancient mnemonic verses are quoted: using mercury (chanyu) and lead essence (qianjing) in the two-eight proportion, one ignites the fire when Yang energy arises and extinguishes it when Yin energy exhausts, completing the celestial cycle to produce the spiritual medicine. Tao Hongjing's verses further clarify that the elixir of immortality fundamentally manifests through the Five Phases' cyclical motion. By regulating the firing times (represented by the Zi-Wu-Mao-You cardinal directions and hours), the Dragon (Yang) and Tiger (Yin) naturally unite.

Regarding terminological variations, the scripture explains that despite numerous names—Sun Soul (rihun), Moon Spirit (yuepo), White Tiger (baihu), Azure Dragon (qinglong), cinnabar (dansha), River Chariot (heche), etc.—they all represent different names for the same essence. For instance, Sun Soul denotes Yang essence while Moon Spirit signifies Yin substance; the Azure Dragon represents eastern Wood, the White Tiger western Metal. Terms like River Chariot or Golden Fluid (jinye) are poetic Daoist appellations, while True Lead (zhenqian) and True Mercury (zhenhong) are alchemical terms—all fundamentally express the principles of the Five Phases.

Finally, the text references the "Divine Water and Blossoming Pool" (shenshui huachi) from the Yellow Emperor's Yin Convergence Scripture (Huangdi Yinfu Jing), indicating the crucial medium for alchemy (possibly referring to oral secretions or specific medicinal solutions). The master suggests the Golden Elixir's profundity resides herein, yet true comprehension requires personal realization of the Five Phases' mysterious operations.

In the process of cultivating the Golden Elixir (Jindan), if one fails to grasp the mysteries of the "Hua Chi" (referring to the crucial bodily region or method in elixir cultivation), even attempting a thousand techniques would prove futile. The Yellow Emperor (Huangdi) attained celestial ascension precisely because he comprehended Hua Chi's profound mechanism, and Ma Ming (an ancient Daoist practitioner) likewise achieved the Dao through this understanding. The principle of Hua Chi is thoroughly expounded within the theory of the Five Phases (Wuxing).

Master Yuanyang (an ancient alchemy master) composed a verse: "The divine water of Hua Chi is a rare treasure in this world, its secrets not lightly revealed to ordinary people." Common practitioners often mistake ordinary lead and mercury (alchemical materials) for genuine substances, leading many cultivators astray. Guangxuan (the questioner) inquired: "Many classics mention 'three fives becoming one' as the essence of heaven and earth—what does this truly signify?"

The master replied: "This fundamentally refers to the core principle of the Five Phases, not some other mystical matter. Ancient verses state: 'Without understanding the mysteries of Yin-Yang, Kan and Li (two trigrams representing water and fire), one cannot grasp the profundity of the Three Powers (heaven, earth, and humanity).' Alchemy requires comprehension of secret formulas and true meanings in ancient texts—only then can one refine the elixir of immortality and ride the clouds to ascension."

Guangxuan further asked: "Among tens of thousands of medicinal substances in the world, why is the Golden Fluid Returned Elixir (Jinye Huandan) alone capable of prolonging life and even enabling celestial ascension?" The master explained: "The human body is inherently composed of the Five Phases—heart, liver, spleen, lungs, and kidneys all operate through Yin-Yang and the Five Phases. The Golden Elixir condenses the quintessence of the Five Phases, containing the divine radiance of heaven and earth, and possesses the miraculous efficacy of purple-gold (referring to the elixir). When ingested, it strengthens limbs and viscera, naturally enabling longevity and prolonged vision—this is self-evident truth."

An ancient verse describes: "When the Golden Elixir enters the body, it disperses like wind scattering mist, permeating the limbs and rejuvenating the aged." White hair turns black again, lost teeth regrow—such a person is called a 'True Man' (Zhenren), transcending life and death. While ordinary minerals belong to the Five Phases, consuming them directly is poisonous, and their efficacy is lost after refinement—they can only treat minor ailments, far inferior to the Golden Elixir. Herbal medicines wither and flourish with the seasons, their effects even more limited. Only the Golden Elixir constitutes the true method of longevity.

This scripture reveals the mysteries of the "Golden Liquor Returned Elixir" (Jinye Huandan), an advanced alchemical substance in Daoist internal alchemy (Neidan). Presented as a dialogue between master and disciple, it explains both the miraculous effects and the underlying principles of this elixir's refinement.

The text begins by contrasting ordinary medicines—which merely treat minor ailments like rheumatism—with the profound efficacy of the true Golden Elixir (Jindan). When ingested, this supreme medicine not only extends lifespan but may ultimately enable celestial ascension. Its refinement requires a full year's cyclical process, with ten months needed for complete maturation. Upon opening the crucible, the alchemist witnesses purple powder transforming into gold, while yellow sprout-like formations (Huangya, representing the elixir's nascent state) shimmer within the vessel. These contain the quintessence of the Five Phases (Wuxing) and condense the vital energies (Qi) of heaven and earth.

A remarkable property of this elixir is its ability to transmute mercury (a crucial alchemical ingredient) into genuine gold. When consumed, it strengthens sinews and bones, serving both as life-saving medicine and a blessing for entire households. Quoting ancient hymns and verses by Tao Hongjing (the recluse Tao), the text describes wondrous phenomena accompanying the elixir's completion: crimson substances resembling melting snow radiate five-colored light within the vessel, accompanied by crystalline water sounds and extraordinary fragrances.

The disciple Guangxuan inquires: "Besides this elixir, what else can subdue mercury?" The master responds that mercury, being the crystallized essence of cosmic forces, possesses inherently volatile properties that ordinary medicines cannot control. Only "Yellow Sprouts" (Huangya)—the embryonic form of the Golden Liquor Elixir that has absorbed the Five Phases' essence and pure yang energy—can tame it. Citing the Yin Fu Jing (Scripture of the Hidden Talisman) and ancient chants, the master compares mercury to a spirited maiden who scatters when heated, requiring Yellow Sprouts as foundational counterbalance.

In closing, Guangxuan reflects: "These profound truths elude ordinary comprehension." Having wandered fruitlessly across seas for years in spiritual pursuit, he finally beholds the realm of the Three Pure Ones (Sanqing)—symbolizing his awakening to the Golden Elixir's ultimate truth. This dialogue vividly portrays both the esoteric nature of Daoist alchemy and the arduous path of spiritual cultivation.

This practitioner sincerely requests the immortal to once more illuminate the path of cultivation, hoping to guide those lost in confusion toward the true Dao. The immortal responds: Your name is already recorded in the celestial register (Dantai). Though our great Dao is profound, it never withholds transmission. Those who inquire with sincere hearts will understand—do not harbor doubts and waste this lifetime in vain.

Guangxuan (likely the questioner's Daoist name) worries that worldly people misunderstand cultivation's true essence: mistaking lead and mercury (fundamental alchemical materials), confusing the principles of the Five Phases. Some use tetra-sulfides (realgar, orpiment, etc.) to suppress quicksilver, erroneously taking the "eight minerals" (eight mineral medicinals) as supreme treasures, exhaustively searching for sal ammoniac, alum, realgar, orpiment—even employing magnetite, arsenic, chalcanthite, and melanterite in their alchemy. Worse still, some mistake black tin for "divine talisman frost" (an elixir name) or confuse green salt for sacred medicine, repeatedly refining through fire and water techniques. After three to five years tending the furnace, they deplete mountain resources, exhausting body and mind without gain, only to blame the elixir formula's inefficacy.

The immortal reveals: All phenomena follow principles of mutual generation and restraint. As the Zhouyi states, "Water flows to dampness, fire burns toward dryness; clouds follow the dragon's rise, wind arises with the tiger's movement"—all things obey natural patterns. Just as water blends with milk, oil mixes with lacquer, and frost shares snow's cold nature, this demonstrates inherent material affinities.

Particularly, quicksilver (mercury) is the essence of gold, sharing origins with lead and nature with water. One must follow the Five Phases' generative cycle (metal begets water) to make metal and water mutually nurture each other, thereby refining the supreme treasure. As the Tao Zhi Chapter states: Gold is water's mother, the mother harboring her offspring; water is gold's child, the child dwelling in its mother's womb. This describes the natural generative relationship between metal and water—mercury emerges from gold yet relies on gold for nourishment. Only through this cyclical process can the great Dao be accomplished.

This scripture critiques the misguided practices of certain cultivators in pursuing external alchemy (Waidan) during that era. The text points out that many attempted to refine elixirs using mineral ingredients like alum—a method completely contrary to the fundamental principles of alchemy. Such efforts are as absurd as caging sparrows with hawks, forcing mice to live with cats, mending pots with glue, or treating wounds with lacquer.

An ancient ballad warns: "Worldly people prize counterfeits over truth, competing to mix ores with quicksilver for elixirs. Yet the maiden (quicksilver) vanishes as smoke, while azurite and magnetite react wildly, exhausting fortunes to yield only dross." Those obsessed with external materials could encounter an immortal expounding the Dao yet grow old without grasping the true essence of longevity.

The genuine ingredients (referring to Jing, Qi, and Shen for internal alchemy/Neidan) number roughly seventy-two, at most a hundred varieties. Ancient adepts discerned each substance's nature, leaving classics either for healing or harmonizing Yin-Yang to dispel maladies. Yet these are minor arts, unrelated to the great Dao of immortality. Even if one obtains other arcane techniques, they may briefly preserve youth but never truly extend life.

Many deluded individuals propagate erroneous methods, mistaking alum for lead and mercury (crucial alchemical materials), pounding with willow wood, blending with mulberry leaves, or stewing repeatedly in vinegar and honey—wasting years in vain. They claim these methods solidify the elixir's foundation, yet after three years only dust remains in the cauldron. Blaming roosters or dogs for "startling the elixir away," they never reflect on their errors, instead resenting the immortals for withholding divine aid.

Others exhaustively gather ores worldwide: copper essence, iron essence, malachite, terre-verte—squandering wealth to no avail. The deeper their obsession, the more their spirit scatters. They dismiss the true formula before their eyes, convinced celestial elixirs come from beyond the seas—seeking white and purple alum in Persia (modern Iran) or diamond jade dust among the Uyghurs (ancient Central Asia). Even if found, such materials prove useless, leaving only white-haired regret.

This scripture reveals the essential secrets of refining the Golden Elixir (Jindan, the supreme alchemical medicine in Daoist practice) through a dialogue between master and disciple, pointing out fundamental errors commonly made by seekers on the path.

The text first explains that those who mistake ordinary minerals like alum for alchemical ingredients are as misguided as someone fishing in mountains or hunting rabbits in the sea - fundamentally reversing means and ends. The true supreme medicine (zhìyào) takes purple gold (a Daoist alchemical term referring to the primordial True One Qi) as its foundation, capable of transforming into five colors corresponding to the five viscera. As ancient alchemical scriptures state: "Gold can prolong life," and any attempt at alchemy that disregards gold's essential nature is wasted effort.

Although the authentic Golden Elixir derives from mercury, its transformation must follow the natural principle of "Five Phase mutual generation," requiring specific conditions just as pregnancy needs gestation or eggs require proper incubation. Many practitioners today erroneously use vessels made of common metals (gold, silver, copper, iron, tin) to process mercury. After years of exhausting various methods, they inevitably fail because they're working with mundane substances completely different from the primordial True One Qi required for authentic alchemy.

Two alchemical verses further clarify: True alchemy must be transmitted orally from master to disciple. Those who randomly process mercury according to ancient formulas without proper instruction are like someone unaware of the longevity medicine already in their possession, mistakenly searching for it in lead mines. The reason Dragon Light Yellow (a specific alchemical material) can instantly solidify mercury lies in its perfect alignment with the profound patterns of Five Phase generation and restraint. Common minerals like the "Four Yellows" (realgar, orpiment, arsenic yellow, sulfur) and "Eight Minerals" (cinnabar, alum, etc.) cannot produce genuine alchemical reactions with mercury.

The text ultimately emphasizes that alchemy demands extremely subtle skill - the slightest deviation leads to complete failure. This isn't a complaint about immortals withholding their grace, but rather recognition that practitioners lack authentic transmission. The profound mysteries of the Golden Elixir path are boundless, requiring guidance from enlightened masters to comprehend its subtle transformative principles.

Mercury (Hg) belongs fundamentally to pure Yin, while sulfur (S) appears superficially Yang in nature. When pure Yin is constrained by false Yang energy, it may temporarily alter its form, yet ultimately cannot achieve stable existence. Only when encountering true Yang energy (referring to the authentic Yang qi in alchemical practice) can it be thoroughly subdued, forming a mutually generative Yin-Yang relationship—this constitutes the fundamental principle of Yin-Yang transformation.

Sulfur is actually the liquid product of vitriol (metal sulfate ores), while vitriol itself is the concentrated essence of iron ore. Magnetite (natural lodestone), as the mother-substance of iron ore, when interacting with cinnabar (mercury sulfide) and magnetite, can subdue sulfur, causing it to immediately transform into purple powder—this is one of the fundamental laws of material transformation. Sulfur, as a derivative of iron ore, and mercury, as the vital spirit of gold, may temporarily combine but ultimately cannot achieve the Great Elixir (referring to high-level alchemical products). However, by deeply investigating these principles, one can discover their intrinsic connections.

Guangxuan (the questioner) further inquired: Although various vitriols can temporarily subdue mercury, they cannot truly merge with it. Yet it has been observed that when green vitriol (ferrous sulfate) is combined with natural salt, it can indeed transform mercury into powder or frost-like substances. What is the principle behind this?

The master explained: Mercury is the vital spirit of metallic gold, while green vitriol is the refined essence of iron ore. Although both belong to the category of metals (the "Five Metals" being gold, silver, copper, iron, and tin), within the lead-mercury system (the core materials of alchemy), metals like iron and copper are relatively distant. Thus, this method of subduing mercury can only temporarily turn it into powder—once heated, it reverts to its original state, as if untreated.

Guangxuan pressed further: If vitriol has limited efficacy, why is natural salt involved in the process? The master replied: Salt itself has no direct connection with mercury; it merely serves an auxiliary role in color manifestation when vitriol processes mercury—just as covering orpiment (arsenic compounds) with a layer of salt during heating yields a white product, whereas without it, the color remains impure. Yet these are minor details unrelated to refining the Great Elixir. Understanding this dispels confusion.

Finally, Guangxuan mentioned: Common people often use children's urine, repeatedly filtering and boiling it to extract crystals, claiming it to be the foundation of the Five Phases and the root of elixirs. Some ingest it directly or use it to process cinnabar and mercury—is this reasonable? The master categorically rejected this: It is the folly of ignorant individuals. Children's urine is merely a metabolic byproduct of food. If it truly contained the path to immortality, humanity would have achieved eternal life long ago. Alchemy must adhere to the lead-mercury system (representing true Yin and true Yang), the core of the Five Phases. All other adulterants are futile.

This scripture critiques erroneous alchemical practices through a dialogue between master and disciple. It points out how some practitioners mistakenly consider ordinary materials like mulberry wood ashes or stove soot as the "root of the great medicine" in their elixir-making.

The master explains: The true Golden Elixir (Jindan) is composed of the quintessential energies of the Five Phases (Wuxing), not these mundane substances. Some misinterpret the verses of Yin Zhenjun (a renowned Daoist alchemist), forcibly interpreting the number "forty-eight" as representing the character for "mulberry." This is as futile as chasing the shadow of a deer in sunlight or trying to grasp the moon's reflection in water. As the Cantong Qi (a key alchemical classic) states: A solitary rabbit cannot produce a milk-giving mare, nor can sparrows give birth to phoenixes—using wrong materials will never yield the true elixir.

The references to "the position of the Azure Dragon (Qinglong)" and "the image of the White Tiger (Baihu)" represent directional symbolism in alchemy. The Azure Dragon corresponds to the Wood phase of the East, while the White Tiger represents the Metal phase of the West. Authentic elixir-making requires the harmonious interaction of the Five Phases' generative and controlling cycles, not the superficial substitution with physical substances like stove ashes or well salt. Those who use mulberry ashes or stove smoke in their practice are misled by surface appearances, failing to comprehend alchemy's true principles.

The master concludes by emphasizing: The genuine path to the Golden Elixir has already been revealed in previous chapters—these heretical methods are merely falsehoods passed among the ignorant. Cultivators should diligently investigate the true principles rather than credulously accept worldly opinions. The immortal realms of the Three Islands and the Nine Heavens are not actually distant, but they can only be reached through correct methods.

This passage discusses the core Neidan (internal alchemy) concept of "True Dragon and True Tiger," which symbolizes the cultivated states of Yin and Yang energies within the human body. The author criticizes those who mistakenly interpret "Dragon and Tiger" as physical substances like soot or minerals, completely missing the true essence of internal alchemy practice.

The authentic "Dragon and Tiger" refers to the lead and mercury of Neidan practice (symbolizing the cultivation elements of Jing, Qi, and Shen in the human body). Specifically:

• Cinnabar (vermilion), associated with Fire in the southern direction, yields mercury that belongs to Wood in the east, manifesting the Azure Dragon's image
• Black lead inherently corresponds to Water in the north, yet contains an essence belonging to Metal in the west, presenting the White Tiger's image

The scripture cites several alchemical masters' insights:

1. Master Yuanyang emphasizes that True Dragon and Tiger are spiritual entities nourished through Yin-Yang interaction, never inert substances like soot or minerals

2. The Golden Elixir Inscription reveals that Dragon-Tiger cultivation fundamentally involves the "inversion of the Five Phases" (whereas normal Five Phase theory states Wood generates Fire, cultivation requires the Dragon to emerge from Fire; though Metal normally generates Water, practice demands the Tiger to arise from Water)

3. Li Qichan further explains: The Lunar principle (Yin energy) must be positioned in the fiery southern region, while the Solar principle (Yang energy) should reside in the watery northern region. Through mediation at the central palace (the middle Dantian energy center), these opposing energies mutually transform each other.

The essential teaching is this: The authentic Golden Elixir medicine arises from the transformation and sublimation of one's internal Jing, Qi, and Shen—not from external minerals or drugs. Practitioners must comprehend this "Five Phase inversion" principle to achieve the alchemical goal of "ascending to immortal registers above while prolonging human longevity below." Those obsessed with refining external materials are like people mistaking rubble for treasure—they can never forge the true Golden Elixir.

This passage reveals the essential principles for refining the Golden Elixir (Jindan), the supreme alchemical attainment in Daoist practice. When Prince Liu An of Huainan prepared "autumnal stone" (qiushi), it was actually another name for the Great Elixir (Dadan). Since this elixir corresponds to the Metal phase in the west and the white color of autumn, it earned this seasonal designation. In essence, it shares the same nature as "yellow sprout" (huangya) and "river chariot" (heche), both alternative names for the Golden Elixir.

The term "sage's unknowing" (sheng wuzhi) does not refer to crude salt, but rather describes the mystical properties of the Golden Elixir—when lead and mercury (the fundamental alchemical materials) undergo the generative and controlling cycles of the Five Phases (Wuxing), they spontaneously form structures resembling flesh, bones, and blood vessels. Even immortals investigating its mysteries find it immeasurable, hence the designation "sage's unknowing."

The wonder of this Great Returning Divine Elixir lies in its process: Metal generates Water, while mercury contains the soul of gold. Following the generative principles of the Five Phases and harmonizing the four cardinal directions (south balancing north, west complementing east), after a year of precisely regulated firing and ten months of furnace refinement, it completes the sevenfold regression and ninefold return (qifan jiuhuan)—seven cycles of sublimation and nine stages of purification. When the dragon's soul (yang qi) returns to its position and the tiger's essence (yin qi) submits—signifying the harmonization of yin and yang energies—the violet-gold elixir is achieved.

Ancient alchemical verses state: Through nine returns and seven regressions, the three fives and one (representing water, fire, and earth) fuse within the cauldron. Dragon and tiger (lead and mercury) meet in the alchemical chamber, ultimately yielding the golden fluid returning elixir that contains heaven and earth's essential essence. The ancient perfected being Lingyangzi mastered this secret method of coordinating north-south-east-west directions with the central path, thereby attaining this profound violet-gold formula.

Guang Xuan (the questioner) inquires of the Master: You have already revealed to us the smooth path to the Heavenly Dao, elucidated the profound methods of cultivation, transmitted the secret formula for immortality, and illuminated the way to eternal life. You've enabled us to distinguish truth from falsehood and right from wrong. Yet I still have some minor doubts to seek your guidance on.

I observe many people in this world searching everywhere for medicinal herbs, attempting to refine mercury (a crucial ingredient in ancient alchemical practices). They travel thousands of miles to Lingnan (modern Guangdong region), treating distant frontier regions as if they were just outside their doors. These people gather all manner of plants, filling their baskets with red celery and lettuce, stuffing their chests with plants like changliu and wasong. Some pound herbs to extract oils, others boil them for extended periods, some crush dibancao for its natural juices, while harvesting tiangongcao requires thorough washing and root removal. They even confuse renxian with maxian, or boil gentian together with dodder seeds. Before they've even succeeded in refining cinnabar, they're already fantasizing about obtaining gold. Such people are as numerous as the hairs on an ox, yet they exhaust their family fortunes, toiling mind and body only to achieve nothing, ending up blaming heaven and earth. I wonder about the true nature of these practices? I beg you to explain in detail, so we may avoid confusion and wasted effort.

The Master replies: Though all are human beings, there are myriad differences between the foolish and the wise. Each person's innate endowment differs, their temperaments vary. The wise understand naturally within, while the foolish cannot see what's placed before their eyes. Just as clouds naturally rise and tiles inevitably fall—clouds cannot be pressed down nor tiles lifted up—such is the distinction between wisdom and folly. How could this be easily changed?

Moreover, mercury (known in alchemical terms as "the essence of mysterious water") is the concentrated essence of yin energy, requiring tens of thousands of years to form. It can fuse with the five metals (gold, silver, copper, iron, and tin), is denser than gold, and so pure it tolerates no dust. These characteristics are plainly evident—what's difficult to understand about them?

As for those medicinal herbs—they sprout in spring, flourish in summer, wither in autumn, and perish in winter. Their leaves and branches are inherently fragile, their roots and stems cannot endure. Boil them and they become froth; burn them and they turn to ash. To attempt refining mercury with such materials is as different as heaven and earth. This only deceives the ignorant and greedy, needlessly deluding the world. Some claim success in refining north of the Yellow River, then point to the Jiangzhe region saying immortal herbs grow there; others boast of achievements in Lingnan, then declare success can only come from Sichuan. These are all false rumors without real principle. When errors spread long enough, the mistake becomes truly lamentable. The wise understand naturally, while the foolish remain forever unenlightened.

Guang Xuan says: Having received your instruction, I now understand completely.

Though pine and ailanthus trees may share similar hues, jade and common stone differ fundamentally in nature. Only by dispelling delusions and attachments can one clear the confusion in one's heart. A disciple asked: "Can medicinal herbs truly transmute cinnabar into elixirs?" The master replied: "This is as absurd as discussing the length of a turtle's fur or the thickness of a rabbit's horns."

The disciple Guangxuan pressed further: "If herbal alchemy is as illusory as turtle fur, why do people insist that combining the three sulfurs (realgar, orpiment, and sulfur) in a furnace with plant-derived cinnabar can produce gold?"

The master explained: "The mineral properties of these sulfurs differ completely from mercury. When exposed to fire, they volatilize and disperse—how could they possibly subdue mercury into gold? Even if forcibly restrained, the product would resemble mere tiles and gravel. Could a mother of tiles possibly bear children of gold and silver? Such claims fundamentally violate alchemical principles. If anything were truly produced in sulfur furnaces, it should follow natural patterns—crows begetting crows, phoenixes breeding phoenixes, just as ants and fish reproduce their own kind. Yet who has witnessed plant-cinnabar emerging from sulfur furnaces? Gold and silver have their own origins—forced unions that defy fundamental principles have long been denounced as futile in alchemical scriptures (Jing)."

These tales of plant-cinnabar have been ghost stories since ancient times, akin to scooping dust from water or extracting fire from ice—as impossible as expecting cicadas to lactate or cranes to gestate snakes. When mineral medicines struggle to combine with mercury, how could herbal ingredients possibly fuse? Such delusions drive men to scour mountains and seas, while elaborate theories dazzle like falling blossoms—yet ultimately prove fraudulent. The wise recognize this instantly, while fools cling stubbornly till their hair turns white, chasing dancing serpents and flying turtles—is this not lamentable?

Guangxuan inquired further: "Now that the truth about sulfur furnaces and plant-mercury is clear, why do people still exhaust their fortunes pursuing 'mother cinnabar,' dreaming of alchemical gold until bankrupt?" The master sighed: "These are not true seekers of Dao, but mere coveters of wealth. Authentic cultivation takes emptiness and Wuwei (non-action) as its root, with serenity and few desires as its foundation. One should dwell in mountain forests, relinquish greed, nurture Shen (spirit) and Qi (vital energy)—fasting on wind and dew is the true path."

This passage discusses how Daoist practitioners view material wealth and alchemical practices. Those who have attained genuine realization (zhenjing zhiren) can see through worldly illusions—the gold they produce through alchemy is not for indulging in luxury. Historical figures like Shi Chong and Liang Ji, whose greed led to their family's destruction, serve as cautionary examples of how forcibly pursuing wealth brings ruin instead.

True cultivators regard riches and honors as dung and dust. Their practice of transmuting elixirs is solely to verify the profound mysteries of the Dao, enabling them to aid the impoverished in the future—not for fame or sensual gratification. Ordinary people (fansu zhiliu), however, obsess over using "mother cinnabar" (the foundational material for alchemy) to produce gold and silver, unaware that such materials dissipate when smelted, becoming no different from ordinary mercury.

When master and disciple discuss "motherless cinnabar" (pure mercury crystals without impurities), the master points out: all genuine treasures require a foundational matrix, just as mercury needs gold or silver to stabilize. While cinnabar and numinous cinnabar in this world are also transformations of mercury, without a metallic substrate (the residues of the Five Metals and other medicinal ingredients), they remain as impractical as so-called "motherless cinnabar."

Finally, the disciple Guangxuan realizes: only by following orthodox alchemical methods like the Divine Talisman (Shenfu) and Golden Liquor (Jinye) can one attain the Dao and longevity. When he asks whether common medicinal herbs can also prolong life, the master's reply—"you ask yet again"—implies this misses the point: cultivation fundamentally concerns illuminating the mind and realizing one's true nature, not clinging to external substances.

Let me explain in detail how various mineral medicines also possess the power to prolong life and transcend the mundane world. Have you not seen records of such phenomena in classics like Accounts of the Ten Continents and Biographies of Divine Immortals? Those who have truly attained the Dao (the Way) encounter auspicious signs like luminous mushrooms breaking through soil or vermilion plants blooming with extraordinary radiance. Even common valley herbs like Solomon's Seal and Atractylodes, or precious cliff-growing ingredients like Gastrodia elata and Poria cocos—not to mention peach blossoms, apricot kernels, cypress leaves, and pine nuts—can all be used in cultivation. Ancient texts even record individuals who boiled white stones for sustenance or refined Mysterious Frost (Xuan Shuang, a type of elixir) to rise above worldly existence.

These transcendent recluses—some abstaining from grains for years, others practicing true cultivation for decades—have long had their names inscribed in the immortal registers, their vital essence (Jing) and energy (Qi) coalescing without dissipation. Thus, consuming these miraculous herbs proves effective precisely because of this mutual resonance between inner cultivation and external medicinal efficacy—a harmonious interplay of internal and external work. How could this not prolong life and transcend the cycle of birth and death?

Yet ordinary people, ignorant of the supreme Daoist methods and oblivious to the truth, remain insatiably greedy. They believe amassing gold and silver can extend their years, or that lavish indulgence can preserve eternal youth. Obsessed with delicacies by day and coveting fine garments by night, they constantly leak vital energy (Qi) through their seven apertures (eyes, ears, nostrils, and mouth), leaving their three energy centers (Dantian) unstable. For such individuals, even consuming ten thousand miraculous medicines would be futile, and obtaining the highest-grade Nine-Cycle Divine Elixir (Jiuzhuan Shendan) would prove useless.

But if you follow my guidance in cultivation, you will surely attain the Dao. As the immortal Guangxuan Zhenren once said: "The great path of the Golden Liquid Returned Elixir (Jinye Huandan) and the wondrous methods of the Divine Water Mysterious Gate (Shenshui Xuanmen) enable those who attain the Dao to ride white deer across the Kunlun Immortal Mountains, or encounter the Dao while astride a blue ox gazing at the Fusang Tree in the Eastern Sea." They become as eternal as heaven and earth, witnessing the transformation of oceans into mulberry fields. Today, I am fortunate to meet genuine practitioners during my travels, and I humbly receive their transmission of arcane techniques—no less precise than when Yin Xi (Laozi's disciple) received the true scriptures or Xu Jia (Laozi's servant) was granted profound grace.

Now I intend to gather medicinal ingredients and prepare supplies to refine elixirs with single-minded focus in these mountains. What do you esteemed adepts advise? I eagerly await your guidance and will faithfully follow your teachings. The Zhenren replied: "Such wondrous methods are rare in this world. Since you already comprehend them, guard them closely. Do not disclose them to those without affinity, nor associate with those devoid of the Dao. Should you carelessly reveal celestial secrets or lightly transmit them to unworthy individuals..."

This dialogue recounts a master admonishing his disciple Guangxuan about the proper conditions for refining the Golden Elixir (Jindan, the Daoist method of crafting the elixir of immortality), while imparting to him the path of cultivation.

The master first warns: If the secrets of refining the Golden Elixir are divulged, it will bring misfortune not only upon seven generations of ancestors but also upon oneself. Though this mountain is renowned, it lies too close to the capital, and with the current turmoil of war, soldiers come and go frequently, while commoners flee in all directions—hardly a place for tranquil alchemical work. He suggests instead traveling to the sacred mountains of Wu-Yue (the Jiangsu-Zhejiang region), such as Mount Luofu, Mount Mao, Mount Lu, or Mount Tiantai—places where immortals dwell in serenity. By selecting such secluded and auspicious sites to refine the Golden Elixir, one will surely succeed in ascension.

Guangxuan responds reverently: He is but a humble man who, though having studied breath regulation and Qi cultivation, has yet to grasp the essentials. Despite years of practice, he has failed to form the Internal Elixir (Xuanzhu, the mystical pearl cultivated within the body). Now, blessed with the guidance of a true master, he finally comprehends the path to the Three Pure Ones (Sanqing, the highest Daoist deities) and witnesses the profundity of the Golden Elixir. The master’s kindness is deeper than the ocean and weightier than the mountains—how could he ever repay it?

The master instructs: Our meeting is fated, and I shall transmit to you these wondrous teachings. Ordinary people chase fame and fortune, unaware that life is as fleeting as morning dew or as fragile as a flickering lamp in the wind. The best way to repay me is to widely share these teachings, guiding those with affinity toward cultivation. Moreover, devote yourself wholeheartedly to practice, so you may soon attain the Dao and ascend as an immortal. The sun and moon within the gourd (the altered perception of time and space during meditation) differ vastly from the mundane world, and the cosmic energies of the grotto-heavens (Dongtian, celestial realms) are utterly distinct from those of the human realm—do not cling to worldly luxuries.

Finally, the master tests Guangxuan: Have you ever tasted the Mystic Wine (Xuanjiu, celestial liquor)? Seeing Guangxuan’s confusion, he takes a gourd from his bamboo staff and sends him to fetch water from the mountain stream. This subtle detail hints that deeper teachings will be transmitted through this act of drawing water. The passage as a whole reflects key Daoist principles: the importance of harmonious timing and location, the emphasis on master-disciple transmission, and the pursuit of transcendence beyond worldly attachments.

This passage recounts a wondrous encounter on the path of Dao cultivation. Guangxuan (the practitioner's name) met an extraordinary adept who placed half a golden elixir (Jindan, the alchemical pill) into a gourd, sealing it with leaves before placing it upon a stone beneath a tree. Soon, the elixir transformed into radiant crimson-purple wine, its celestial fragrance surpassing anything of the mundane world.

The adept first drank one cup himself, then offered the remainder to Guangxuan. Upon drinking, Guangxuan immediately felt his Shen (spirit) clarified and Qi (vital energy) invigorated, his limbs suffused with extraordinary lightness as if transcending worldly attachments. He promptly bowed in gratitude. As dusk fell, the adept mentioned residing in a thatched hermitage near the southern mountain stream, inviting Guangxuan to visit another day.

Though wishing to escort the master home, Guangxuan was gently declined—the adept insisted both were weary and he should return first. With that, the master leaned on his bamboo staff and strode southward with footsteps swift as flight. Though a narrow path existed, within moments he vanished like mist dissolving beyond mountain ridges. Guangxuan returned to the mountain temple heavy-hearted, remaining wakeful throughout the night.

At dawn's first light, he retraced their path only to find the southern peaks roadless—ancient pines and vines veiled the sky while valley streams mingled with gibbon cries, white clouds dancing with winged companions. After searching the entire southern slope without finding any trace, Guangxuan realized with awe that his visitor had been no ordinary mortal.

Carrying both melancholy and reverence, he returned to document the secret methods transmitted by the adept, preserving them for destined practitioners. The mentioned "Golden Liquid Returning Elixir" (Jinye Huandan) represents a crucial Neidan (internal alchemy) concept—where "golden liquid" signifies the perfected divine elixir, and "returning elixir" denotes the practice of refining Jing (essence), Qi and Shen back to their primordial unity.