《參同契五相類祕要》

This passage forms the opening section of the Secret Essentials of the Five Correspondences in the Zhouyi Cantongqi, primarily elucidating the principles of mutual generation and restraint among the Five Phases (Wuxing) and the transformative processes of alchemical substances in internal alchemy (Neidan).

The text begins by identifying this classic as transmitted by the Great Simplicity Perfected Lord Wei Boyang, documenting how he and Chunyu Shutong imparted the Cantongqi teachings to Xu Congshi of Qingzhou. After achieving success in his alchemical practice, Wei Boyang recorded these "Five Correspondences" secrets before ascending to immortality. It emphasizes that "Five Correspondences" refers to five types of mutually generative and restraining material relationships, primarily used to subdue the "Three Yellows" (realgar, orpiment, and sulfur) and "Two Treasures" (gold and silver).

The core alchemical principles are as follows:

1. "Celestial Maiden" (mercury) and "Earthly Male" (gold) symbolize the two energies of Yin-Yang, both originating from the most refined vital energy (Qi) between heaven and earth—the Subtle Qi of Supreme Harmony. Mercury initially exists as cinnabar (red) in the eastern direction, later transforming into liquid mercury in the western direction, a process termed "borrowed positioning."

2. During alchemical refinement, substances undergo transformations: cinnabar from the southern direction (represented by the Zhang and Yi lunar mansions) transforms into mercury in the northern direction (represented by the Xu and Wei mansions)—this constitutes the first transformation. The subsequent refinement of mercury back into elixir represents the second transformation. Upon completing these changes, the elixir ascends to the "Vermilion Palace" of the south (symbolizing the perfected state of alchemical achievement).

3. Mercury (solar white mercury) is fundamentally the essence within Yin, containing red components due to its cinnabar origin. Through refinement, it can return to its original state. Both black lead and blue-green mercury belong to the Wood essence of the east, representing different phases of the elixir.

The passage concludes by noting that comprehending these transformations among the Four Symbols (Wood, Fire, Metal, Water) requires innate insight—those who understand will find it simple, while others will perceive it as profoundly difficult. The entire text employs astronomical symbolism and Five Phases theory as metaphors for the transformative patterns of alchemical substances.

This scripture elucidates the principles of Five Phase mutual generation and restraint (Wuxing) and medicinal compatibility methods in alchemical practice:

(Opening passage) Those who comprehend find it simple, while the confused perceive it as difficult. Primordial Jing (the foundational substance of alchemy) begins to germinate during the winter solstice month (the eleventh month) as the Big Dipper rotates (marking the initial emergence of Yang energy). Substances from the East and West undergo mutual transformation (such as cinnabar and silver merging). When Yin-natured mercury encounters realgar at the You position (Western direction) in the central palace (realgar belongs to Earth and occupies the center), they interact (realgar can subdue mercury).

When metal-phase substances (like lead) combine with mercury, their relationship resembles husband and wife, mother and child, or ruler and minister (lead-mercury pairing mirrors marital union, while lead controlling mercury reflects sovereign governance). By mastering the precise timing of fire regulation, the process becomes as natural as water extinguishing fire (following the Five Phase restraint principle, metal can subdue mercury). Strict adherence to Yin-Yang and Five Phase laws is essential (alchemy must follow the principles of mutual generation and restraint, combining compatible substances for success).

Specifically: Solar mercury (mercury refined from cinnabar) pairs with solar realgar (pure Yang realgar essence), while lunar orpiment (Yin-natured orpiment essence) harmonizes with them—this constitutes the fundamental method for crafting the Reverted Elixir (realgar represents Yang essence, orpiment embodies Yin fluids, their union forms the Great Reverted Elixir).

Crucial notes: Realgar requires sal ammoniac (a mineral salt) to manifest its hue (heated together, they liquefy into blood-red fluid that stabilizes through firing); orpiment must be processed with honey water and fritillaria powder (this combination preserves medicinal properties unlike other methods). Arsenic minerals achieve non-volatile solidity when combined with mineral adhesives.

(This passage primarily details the Yin-Yang attributes and compatibility taboos of alchemical ingredients, emphasizing strict observance of Five Phase principles—different substances require specific treatments to activate their efficacy.)

This scripture describes several key ingredients and their refining methods in ancient alchemical practice:

1. Sulfur and magnetite combination: Sulfur is placed in a special ceramic vessel for slow heating, requiring precise temperature control—no open flames or boiling allowed. After one hundred days of gentle heating, the sulfur undergoes transformation. When mercury encounters this treated sulfur, it rapidly liquefies and must be immediately removed to prevent spontaneous combustion. Repeating this process seven times produces the "Middle Return Elixir" (Zhong Huan Dan), said to confer longevity when ingested and capable of transmuting other substances.

2. Orpiment and silver combination: Mercury (called "sand" in the text) combined with orpiment (mountain soul) and silver, when refined for fifteen days, transforms into a white clay-like substance. Cinnabar mixed with specially prepared spring wine (a strong vinegar brewed between the third and fifth lunar months) naturally converts into frost-like elixir when exposed to sunlight.

3. Lead refining: Lead must be processed with mulberry wood ash, undergoing nine cycles of calcination before adding red bird foot grease (an alchemical material), ultimately yielding the "Immortal's Elixir."

4. Tin refining: Tin combined with litharge (lead oxide) and five mineral resins (mountain soul) produces five-colored frost, used for coating alchemical furnaces. Using intense fire (Wu Huo) continuously from the Tiger hour (3-5 AM) to the Dog hour (7-9 PM)—approximately fifteen hours—for twenty days yields precious five-colored frost.

5. Other processes: Mercury ("sand") refined fifty times allegedly transforms into "white gold" (possibly an alloy) capable of alleviating poverty. The text also mentions methods combining five catties of Persian tutty (a brass ore) with white frost.

These methods reflect ancient alchemists' exploration of material transformation, believing that specific treatments of minerals and metals could produce elixirs of immortality or induce material transmutation. The text repeatedly emphasizes these transformations follow "the natural principles of heaven and earth," not forced by human intervention.

This scripture discusses the "transmutation of five metals" technique in Daoist alchemy (Neidan), detailing special methods for refining elixirs. Here's the modern interpretation:

The text describes the proportions and processing methods of several alchemical ingredients. Five jin of "white frost" (an alchemical term referring to a purified mineral substance) must be used with silver and earthenware pots, covered to a thickness of five inches, and periodically sprinkled with "yin beast juice" (likely an animal-derived liquid) to harden its texture.

After three seasons of fire refinement, one obtains "brass filings" (a metallic compound). The mentioned "beast juice" refers specifically to black ox urine, while "Rong salt" denotes another alchemical ingredient. "Zengqing" (azurite) from Kunlun Mountain should be ground into powder, mixed with sheep fat, and steamed fifteen times in a sand steamer (alchemical distillation vessel) before being sealed in a small chamber. This method applies to refining various metals, with the crucial point being preventing the escape of essential Qi (vital energy).

"Kongqing" (malachite) and "daizhe" (hematite) must be powdered, mixed with "primordial essence" (an alchemical term for refined substance), then steamed and sealed in yellow earth crucibles. After twenty days of firing with "eastern charcoal" (directionally-specific charcoal), they can transmute various metals. This method can also quickly transform mercury into "white gold" (alchemical "projection gold"), hailed as a salvific technique.

When sulfur ("tingzhi") reacts with mercury, it rapidly turns into black mud. Placed in Fengcheng porcelain, it yields precious "crimson frost" (an elixir). Mercury (the "child") and silver (the "mother") interact reciprocally: silver can retain mercury, while mercury can transform silver. This mutual transformation embodies alchemy's fundamental principle, requiring careful control to prevent essence dissipation, relying on solar Qi (yang energy) for stabilization.

Finally, it mentions that achieving the state of "ascending soul flight" requires ingesting a perfected Golden Elixir, enabling one to share the longevity of heaven, earth, sun and moon, returning to the origin of the Five Phases (Daoist cosmology's foundational elements: Wood, Fire, Earth, Metal, Water). This passage records ancient alchemists' secret methods for pursuing immortality, involving numerous chemical reactions of metallic minerals.

This scripture primarily elucidates the key principles and operational methods for refining external elixirs (Waidan). The core concept involves crafting medicinal elixirs through the dynamic interplay of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water).

The text first highlights mercury's pivotal role as one of the Five Phases in alchemical processes (using the metaphor of "parent-ruler and minister-subject"). It criticizes contemporary alchemists who fail to grasp the principle of Yin-Yang complementarity or the doctrine of like substances generating one another, thereby deviating from the sages' original intent.

To master alchemy, one must:

1. Thoroughly study ancient texts to genuinely comprehend classical theories

2. Master fire regulation ("furnace control") and mineral proportions ("stone medicines")

3. Seek out living masters through personal journeys, as transmission methods vary among lineages

The text employs vivid metaphors to describe material transformations during elixir refinement:

• "Dragon-horse receives the reins": Symbolizes the harmonious interaction of Qian (Heaven) and Kun (Earth) energies
• "Dragon and tiger devour each other": Represents the fusion of mercury (dragon) and silver (tiger)
• "Male and female coupling": The union of masculine and feminine substances (e.g., gold and mercury)
• "White and red floating together": The reaction between alum and red salt
• "Black and blue constrained together": The combination of black silver and azurite mineral

The alchemical process must follow celestial timing:

• "Six deities rotating leftward": Fire regulation from midnight to mid-morning
• "Cycling through eight nodes": Adjusting fire according to the twenty-four solar terms
• "Stabilizing the four seasons": Employing different refinement methods for each season

The concluding eulogy summarizes:

True sages comprehend substances' triple transformations (e.g., cinnabar belongs to Fire in the south yet manifests Wood properties in the east; mercury corresponds to Water in the north). Through the dragon (mercury) and tiger (silver) interaction, red cinnabar gradually transforms into purple, alum develops extraordinary efficacy ("penetrating the primordial"), and when combined with eight minerals ("eight stones"), the perfected elixir is achieved.

This scripture elucidates the essential formulas and operational principles for refining Waidan (external alchemy) in Daoist practice:

Regarding alchemical materials:

The primary ingredients are the "Three Yellows" (realgar, orpiment, and arsenic yellow) and the "Five Metals" (gold, silver, copper, iron, and tin). Mercury (Qi), associated with the Metal phase in northern cosmology, must be arranged with cinnabar according to Five Phases directional alignment. Known poetically as the "Red Emperor," mercury requires combination with earth-natured substances.

Refining methodology:

The mercury-silver ratio follows either a 1:9 proportion ("one binding nine") or seven taels of mercury to eight taels of silver ("seven-eight synthesis"). The process spans fifteen days divided into three stages ("one Qi in three segments"). Auxiliary materials include chalcanthite, yellow alum, and white alum ("three attendant medicines"), but rock salt must be avoided. Sulfur requires preliminary calcination followed by a month-long detoxification boil with halite.

Critical precautions:

Fire regulation begins with gentle heat progressing to intense flames ("long initial civility, brief final martiality"). Only thoroughly burned charcoal ("ripe fire") may be used—never raw fuel. The alchemical vessel must resemble the moon or a perfect sphere with seamless upper and lower halves. The furnace base requires lead-silver reinforcement to mimic primordial chaos, essential for nurturing medicinal properties.

The concluding quatrain summarizes:

1) The crucible's form must embody Yin-Yang principles

2) A substantial base preserves efficacy indefinitely

3) Mercury ("flowing pearl") requires special solution treatment (in the "Flower Pool")

4) Alum-processed "red salt white snow" achieves balanced Yin-Yang qualities

(Note: "Flower Pool" denotes a specially prepared solution, while "red salt white snow" are technical terms for specific alchemical compounds)

This scripture elucidates the methods and principles for refining the "Great Reverted Elixir" (Dahuan Dan). The primary ingredients include red salt (a crimson mineral salt), mercury, lead, sulfur, realgar, orpiment, and azurite (a copper-containing mineral). These materials are metaphorically arranged in a hierarchy resembling imperial court officials: lead serves as the sovereign, mercury as the prime minister, sulfur as the assistant, realgar as the commander, orpiment as the adjutant, and azurite as the messenger transmitting medicinal efficacy.

The alchemical process involves several crucial stages: First, mercury must be transformed into red powder (the "Crimson Dragon turning to powder"), while the lead-mercury amalgam should attain snow-like purity (the "White Tiger resembling frost"). Next, sulfur ("mineral liquor") and magnetite solution ("Imperial Flowing Nectar") are added to harmonize the medicinal properties. Throughout the refinement, one must regulate the Qi of the Five Viscera according to the principles of the Five Phases (Wuxing), akin to maintaining the internal organs' purity in the human body.

Particular emphasis is placed on the "Three Yellows" (realgar, orpiment, and sulfur) which facilitate the transformation of mercury and lead, as these earth-phase substances engender metal. Among them, azurite—representing the metal phase—serves as a conduit to communicate with divine consciousness (Shen). The entire process must follow the Yin-Yang dynamics of the Qian (Heaven) and Kun (Earth) trigrams: employing "Direct Talisman" fire control from midnight to noon (Zi to Si hours), and "Direct Governance" fire regulation from noon to midnight (Wu to Hai hours), meticulously adhering to trigram symbolism to master the intensity of the alchemical fire.

The scripture concludes by stressing that without first securing proper ingredients and vessels, and without regulating the fire according to Yin-Yang trigram principles, one cannot induce the desired transformations in the medicinal substances.