《上方大洞真元陰陽陟降圖書後解》

This scripture primarily elucidates the patterns of Yin-Yang's ascending and descending transformations and their manifestations in human affairs:

Heaven and Earth (Qian and Kun) govern the four seasons like sovereigns, while the Fu hexagram (initial Yang energy) and Gou hexagram (initial Yin energy) act as parents to all things. Yang energy begins its growth at the Zi hour (midnight), reaching the state of the Kan hexagram by the Yin hour (3-5 am); Yin energy first emerges at the Wu hour (noon), forming the Li hexagram by the Shen hour (3-5 pm). These transformations correspond with celestial timing—the period from Zi to Si hours (midnight to mid-morning) marks Yang's ascending phase, while Wu to Hai hours (noon to midnight) belongs to Yin's dominion. All phenomena in the world contain both Yin and Yang aspects, and their mutual resonance follows natural law.

Yang represents auspiciousness, corresponding to the "Five Blessings" (longevity, wealth, health, virtuous character, and peaceful death), akin to upward movement; Yin signifies misfortune, embodying the "Six Calamities" (short life, illness, sorrow, poverty, ugliness, and weakness), resembling downward descent. Yin and Yang are interdependent—Yang symbolizes nobility (the noble person), while Yin represents baseness (the petty person). Petty individuals exhibit mercurial emotions (shifting between joy and anger), and should noble persons contend with them during unfavorable times, they risk falling into peril.

Since ancient times, noble individuals avoid inviting disaster by refusing to engage with petty conflicts. The truly wise approach is this: maintain humility and yielding (a Daoist principle for navigating life), sheath one's brilliance, refrain from contention, and ultimately evade harm from petty forces. As Xunzi taught, aligning with the Dao brings blessings while opposing it invites misfortune; Master Guan Yin likewise warned against underestimating petty persons (who can endanger states)—only by properly handling them can one harmonize with the "Great Person" (sages whose virtue matches Heaven and Earth).

The essence of human life originates from the endowment of Yin and Yang energies, much like the divine turtle dwelling in ocean depths, with the primordial spirit (Bai Yuan denoting the innate Shen) roaming freely—this passage employs cultivation terminology to illustrate how humans should return to the harmonious Yin-Yang state of their original nature.

This scripture primarily expounds on the cultivation principles of Yin-Yang ascent-descent and the mutual nourishment of water and fire, as well as the health-preserving Dao of human correspondence with heaven and earth. The core teachings can be understood as follows:

The key to cultivation lies in harmonizing the two energies of Kan (Water) and Li (Fire). Just as ancient character inscriptions concealed profound mysteries, the feminine "energy of the Female One" (the nurturing Yin energy) must unite with the masculine "essence of the Male One" (Yang energy) within the human body. Through the fiery-water communion resembling sun and moon, the three fundamental origins of life are formed—Qian Yuan (Celestial Origin), Kun Yuan (Earthly Origin), and Ren Yuan (Human Origin).

The text cites Wei Boyang's (Eastern Han alchemist) Zhouyi Cantongqi to illustrate: the sun symbolizes Li Fire, the moon represents Kan Water, and their alternation resembles the golden crow (sun) setting as the jade rabbit (moon) rises—all things are born through heaven-earth interaction. Neither solitary Yin energy, Yang energy, nor celestial timing alone can generate life; all three must cooperate.

The Quanzhen (Complete Perfection) school's cultivation methods include: preserving Shen (spirit) in the upper Dantian (Celestial Valley) and gathering Qi in the lower Dantian (Elixir Origin); using true fire to purge bodily impurities and true water to nourish bodily orifices. Practitioners must understand that all things contain Yin-Yang, extending lifespan through harmonizing primordial Qi.

The text concludes by emphasizing: cultivation most忌讳 (forbids) three failures—not treasuring one's Jing-Qi, neglecting physical cultivation, disregarding life preservation, and not cherishing Shen. Like Jizi's (Shang-Zhou period sage) Five Blessings (longevity, wealth, health, virtue, peaceful death) and Qiqi's (legendary long-lived sage) Three Joys (no sorrow, no fear, no desire), these life treasures are attained through honoring Qi and valuing form. Though heaven-earth speak not, they nurture all things through seasonal cycles—practitioners should emulate this natural Dao.

This passage elucidates the relationship between Yin-Yang, the Five Phases (Wuxing), and seasonal transformations, along with the natural patterns of growth and conservation in all things. Here's an accessible interpretation:

The text employs the Bagua (Eight Trigrams) from the Classic of Changes (Yijing) and Five Phases theory to explain natural laws. The East corresponds to the Zhen trigram (representing thunder), symbolizing spring's burgeoning life; the Southeast belongs to the Xun trigram (representing wind) that aligns all things in orderly growth. The Southern Li trigram (representing fire) governs illumination, making all things visible to one another, while the Kun trigram (representing earth) nurtures creation. The Western Dui trigram (representing marsh) marks autumn's harvest joy, and the Northwestern Qian trigram (representing heaven) manifests the struggle between Yin and Yang. The Northern Kan trigram (representing water) serves as the repository where all things return, and the Northeastern Gen trigram (representing mountain) embodies the cyclical nature of endings becoming new beginnings.

Each season possesses distinct characteristics: spring (East) brings the stirring of life, summer (South) embodies the benevolent virtue (De) of nourishment, autumn (West) carries the solemn principle of contraction and harvest, while winter (North) represents storage and accumulation. True Dao cultivators understand these patterns, thus harmonizing with seasonal transformations.

The text references Jizi (a wise minister of the Shang dynasty) discussing the "Nine Categories of the Great Plan" (Hongfan jiuchou), illustrating the generative sequence of the Five Phases: Heaven generates Water as the first, Earth generates Fire as the second, progressing until Heaven generates Earth as the fifth—these being the generative numbers. Water as six, Fire as seven, etc., constitute the completion numbers. Each season has its ruling phase: Wood governs spring, Fire summer, Metal autumn, and Water winter—each presiding for 72 days, with Earth governing the final 18 days of each season's end, demonstrating the Five Phases' cyclical rotation.

Ultimately, it emphasizes that only Zhenren (perfected beings who have attained the Dao) can fully comprehend this vast Qi (vital energy) of cosmic operation, achieving the state where "the four seasons flow orderly within the unified, majestic Qi."

This scripture primarily discusses the mutual generation and restraint of the Five Phases (Wuxing) in relation to human cultivation, along with the application of the Eight Trigrams (Bagua) in spiritual practice. I'll explain it in sections:

On the Five Phases:

Earth generates Metal, and Metal generates Water—this illustrates mutual generation. Conversely, Water restrains Fire, Fire restrains Metal, Metal restrains Wood, Wood restrains Earth, and Earth restrains Water—demonstrating mutual restraint. These Five Phases constitute the fundamental forces between heaven and earth; human life cannot persist if any one phase is missing. However, Daoist practitioners can trace back to the origin of primordial Qi (Yuanqi) and master the transformational patterns of the Five Phases. If the Three Primordials (Jing, Qi, Shen) within the body become imbalanced, and the Nine Orifices (eyes, ears, nostrils, mouth, genitalia, and anus) are invaded by pathogenic Qi, death becomes imminent. A verse states: The Five Phases are the foundation—used wisely, they bring prosperity; misused, they bring peril.

On cultivation with the Eight Trigrams:

The Eight Trigrams correspond to all phenomena in heaven and earth: Qian (Heaven) above represents the sky and corresponds to the head in humans; Kun (Earth) below represents the ground and corresponds to the abdomen. Kan (Water) symbolizes the moon, ears, and water; Li (Fire) symbolizes the sun, eyes, and fire. In cultivation:

• Treat Qian and Kun (heaven and earth) as the cauldron and furnace for alchemy.
• Treat Kan and Li (water and fire) as the medicinal ingredients.
• Allow the interaction of Yin and Yang Qi, resembling the "Ji Ji" hexagram (water above fire below), where heavenly dew descends.
• Maintaining this state of water and fire in harmony completes the cultivation process.

Finally, the text mentions the Daoist master Qingxiazi demonstrating to practitioners: when heaven and earth harmonize their Yin and Yang energies, the four seasons contain wondrous Qi; when Kan and Li energies unite, all things take form. This illustrates how the principles of the Five Phases and Eight Trigrams guide Neidan (internal alchemy) practice.

(Note: "Zhengyang Zhenren" refers to Zhongli Quan, one of the Eight Immortals; "Three Vehicles" symbolize the transport of Jing, Qi, and Shen; "Four Symbols" represent the four states of Yin-Yang: Lesser Yang, Greater Yang, Lesser Yin, and Greater Yin.)

This scripture primarily discusses two key aspects:

The first part employs the metaphor of brick-making to illustrate cultivation principles:

Ordinary clay bricks crumble when exposed to rain, yet through the tempering of water and fire, they transform into tiles that endure for millennia. Similarly, practitioners of cultivation achieve indestructible body and mind through the "harmonization of water and fire" (a Neidan term referring to Yin-Yang balance), thereby attaining longevity. The text then correlates the Eight Trigrams with bodily parts: the Zhen trigram corresponds to feet, Xun to thighs, and Gen—symbolizing mountains—represents both hands and the nose (the "mountain" of the face). The connection between mouth and nose mirrors the interaction between mountains and marshes. It recounts how the Yellow Emperor received oral instructions from the Celestial Sovereign at Mount Jing, forging a tripod cauldron (symbolizing the Three Treasures of Jing, Qi, and Shen), and ultimately ascended as an immortal through the practice of "unifying the primordial Qi."

The second part elucidates cosmic transformation patterns:

Through analyzing the changing lines from Qian (Heaven) hexagram's initial nine to top nine, and Kun (Earth) hexagram's initial six to top six (referring to Yi Jing line transformations), it reveals the natural timing of Yin-Yang waxing and waning. The典故 of "the dragon emerging from the Yellow River revealing the Eight Trigrams, and the qilin wounded in the marsh displaying ten wings" demonstrates how sages align with circumstances. Quoting Confucius lamenting the qilin's untimely birth and the fisherman's song—"When the Canglang's waters are clear, I wash my hat-strings; when turbid, I wash my feet"—it illustrates the sage's wisdom in navigating advancement and withdrawal. Finally, it details the方位 (directions) and colors of the "Nine Palaces and Seven Primes" (cosmological structures in Daoism): Qian Palace white, Kan Palace black, etc., specifically warning against using jade-green in black方位 as it may induce toxic sores.

This scripture elucidates the principles of Yin-Yang ascension and descent in Daoist cultivation, along with the doctrine of the Three Primes (Sanyuan). Here is an accessible interpretation:

The fundamental law governing the operation of heaven, earth, and all things lies in the transformations of Yin and Yang (the Way of Supreme Simplicity). The text introduces the concept of the "Three Primes": Upper Prime (Shangyuan), Middle Prime (Zhongyuan), and Lower Prime (Xiayuan), corresponding respectively to the Three Powers (Sancai) of heaven, earth, and humanity. The heavenly number totals twenty-five (1+3+5+7+9), while the earthly number sums to thirty (2+4+6+8+10). Subtracting the earthly ten, the remaining forty-five represents the combined total of the celestial, human, and terrestrial primes. The phrase "fifteen in all directions" refers to the Luo River Chart's magic square where every row and column sums to fifteen, containing profound cosmic mysteries.

The essence of cultivation lies in maintaining Yin-Yang equilibrium: the left three and right seven symbolize liver and lung Qi (with mercury representing heart-spirit [Shen] and cinnabar representing kidney-essence [Jing]). The numbers two and four correspond to shoulders, six and eight to knees and feet. The crown connects to the nine palaces (the Mud Ball Palace [Niwan Gong]), while the soles connect to the single palace (the Perineum [Huiyin]), with the five palaces of the abdomen (Yellow Court [Huangting]) serving as the central harmonizer. This cultivation method originates from the wisdom of the River Chart and Luo Writings, through which sages comprehended the Great Dao (Da Dao).

The character for "Dao" (道) combines "origin" (元) and "head" (首), representing the source of all principles. The character for "Virtue" (德) combines "upright" (直) and "heart" (心), emphasizing rectitude of fundamental nature. Practitioners must cultivate both internally and externally: outwardly teaching sentient beings (enlightening the masses), while inwardly refining the Golden Elixir (Neidan practice). Emperor Xuanzong of Tang grouped the Dao De Jing, Zhouyi, and Zhuangzi as the "Three Profound Works" precisely because they all expound these fundamental truths.

Finally, the text observes that human life is fleeting as a white colt's shadow, with ordinary people finding longevity elusive. However, perfected beings (Zhenren) attain enduring vision through practices like conducting purification rituals (Zhaijiao) and charitable works—both teaching others and sincerely serving their masters. The core of cultivation lies in mastering the principles of Yin-Yang movement (the Way of Three Yins and Three Yangs) while harmonizing body and mind through the Three Primes doctrine.

This scripture elucidates that the key to cultivating the Dao and attaining immortality lies in self-cultivation and aligning with natural principles. The essential meaning conveys:

Those with true virtue (De) can commune with divine spirits, while those of profound understanding can grasp the mysterious principles and ascend to celestial realms. Yet without studying the immortal path and refining one's physical form, how could one possibly reach such a state? All who practice the Way of the "Great Cavern True Scripture" (Dongzhen Jing) can resonate with the energies of the eight directions—the essences of sun, moon, and stars will naturally flow into their bodies. Like the seasonal transitions (spring's warmth, summer's heat, autumn's coolness, winter's cold), these energies arrive spontaneously without summoning.

Through absorbing celestial energies, adepts harmonize their bodily forms, allowing auspicious clouds to open the gates of life while propitious mists seal the doors of death. Thus the mysterious essence (Jing) and vital energy (Qi) descend into the practitioner, harmonizing the five organ systems' Qi within the Mud Ball Palace (upper Dantian) and Crimson Palace (middle Dantian). This process gathers the hundred spirits to their proper stations and unifies the myriad energies, ultimately achieving the immortal path.

The immortal path most values life, capable of delivering countless beings from suffering. Those fortunate to obtain human form must cherish it—only through cultivation can one attain eternal existence. True Dao-realized individuals transcend worldly concerns, their wisdom penetrating all phenomena while their spirit (Shen) moves with effortless mastery. Like the noble person's Way that emphasizes humility, benevolence, and righteousness, they understand the wisdom of maintaining softness and lowliness while embracing all things.

Ancient Dao-realized sages all comprehended this principle—acting when the timing was right, stopping when appropriate, their advance and retreat perfectly attuned to celestial cycles. Zhuangzi declining the Chu king's summons, Yan Hui content in poverty, Xu You retreating to the Ying River—all embodied the character of transcending worldly affairs and honoring the mysterious Dao.

The scripture ultimately emphasizes: The Great Dao (Da Dao) is never far from us—through sincere self-cultivation, virtue naturally achieves purity. Just as uncarved jade cannot become ritual vessels, unlearned humans cannot comprehend principles. These precious Daoist scriptures teach us: cherish the physical form, nurture the spirit (Shen), treasure the primordial energy (Qi), and stabilize the foundation. Thus the body will never decay, ultimately achieving ascension to immortality.

This scripture expounds the principles of cultivation for attaining the Dao and recounts the deeds of immortals. The essential meaning conveys:

The Dao of Heaven operates like a vast net—no human transgression, however grave, can escape celestial justice, though minor faults may still be amended. Heaven and Earth follow their inherent patterns, and the ancient sages who attained the Dao achieved their status only through prolonged purification of mind, virtuous cultivation, and accumulation of good deeds. They first cultivated their true essence (the foundation of Daoist practice) with humble dedication, then accrued merit by saving and benefiting humanity, ultimately reaching the state of Wuwei (non-action, the highest attainment in Daoist cultivation) before being enrolled among the celestial ranks.

The text cites several examples of ascension: the immortal playing sheng pipes atop Mount Gou who soared to the Milky Way; Ding Lingwei who transformed into a crane to ascend, then returned a millennium later to find the city walls unchanged but all human affairs altered, sighing "Why not learn immortality?"; the cypress trees of Zhaozhou that attained Buddhahood; and Xu Xun (the True Lord Xu) whose entire household—even chickens and dogs—ascended together. These examples demonstrate that sincere cultivation and realization of life's true essence can transcend worldly dust.

Finally, the text depicts the spectacle of immortal ascension: phoenix chariots and feathered carriages traversing the void as perfected beings attend celestial audiences to receive heavenly decrees. All this stems from devout practice of the "Great Cavern of True Origin" (a pivotal Daoist scripture). As the verse states: When celestial radiance illuminates the earth, those with perfected virtue may ride auspicious clouds to pay homage in the Grand Pure Realm (Daoism's highest heaven).