《古文龍虎經註疏》

This scripture elucidates the core Daoist alchemical concept of the "Divine Chamber" (shenshi) and its function. The Divine Chamber (the crucial vessel for alchemical refinement) operates like the cosmic principles of Qian (Heaven) and Kun (Earth), capable of absorbing the essence of sun and moon to forge the Golden Elixir (jindan). The text reveals that authentic lead (a fundamental alchemical substance) existed before the formation of heaven and earth, serving as the origin of all things. Cinnabar and mercury, originally formless, lie concealed within this true lead—they require the absorption of pure Yang essence to manifest within the Divine Chamber.

Through contrasting ancient sages with later generations, the author explains the necessity of alchemical practice. The ancients could live for centuries because they harmonized with the primordial Qi (yuanqi) of heaven and earth. Later people, due to indulgence or aging, saw their lifespans gradually shorten. Those truly versed in life-nourishing arts emulate cosmic transformations to refine elixirs—the aged may regain youth through ingestion, while the young accelerate their transcendence.

Quoting the Cantongqi (Triple Unity Classic), the text emphasizes Qian and Kun as the foundation of alchemy. Master Zhenyi (a Daoist alchemist) asserts that Golden Elixir cultivation follows the same principles governing celestial movements—both obey the natural laws of Yin-Yang and the Five Phases (wuxing). This passage embodies the Daoist doctrine of "cosmic-human unity" (tianren heyi), proposing that the human microcosm should mirror the operations of the universal macrocosm.

The transformative patterns of heaven and earth are interconnected, all of which can be explained through the hexagrams of the Yijing (Book of Changes). To cultivate the Great Dao of the Golden Elixir (Jindan), one must first grasp the fundamental principles governing the movement of heaven and earth as a foundation. By observing the trajectories of Qian (Heaven) and Kun (Earth), one can comprehend the symbolic models of alchemical refinement. In practice, one must follow the cyclical patterns of Kan (Water) and Li (Fire), establish the laws of waxing and waning Yin-Yang in the Mao (east) and You (west) directions, master the mysteries of the four seasons' rotation, and utilize the mechanisms of Yin-Yang movement and stillness to complete the winter-summer cycles of alchemy.

When Yang energy arises from the position of the Red Bird (south, noon) and Yin energy stirs in the position of the Dark Void (north, midnight): during dynamic cultivation, the lowest Yin line of the Kun hexagram (Earth) transforms into a Yang line (symbolizing the birth of Yang energy); during quiescent refinement, the lowest Yang line of the Qian hexagram (Heaven) shifts into a Yin line (symbolizing the convergence of Yin energy). These are the core secrets of alchemical practice.

On the second chapter of "Emerging Yang and Entering Yin":

Yang energy ascends from the Zi hour (north), passing through Chou, Yin, Mao, and Chen until it reaches the Si hour (southeast), where it peaks—this is when the Azure Dragon (symbolizing solar essence) illuminates the east. Yin energy descends from the Wu hour (south), passing through Wei, Shen, You, and Xu until it reaches the Hai hour (northwest), where it peaks—this is when the White Tiger (symbolizing lunar radiance) illuminates the west. In the alchemical process, there are three key elements (Jing, Qi, and Shen), but in practice, one only needs to master the interplay of Water and Fire (Kan and Li), without introducing other substances.

The essentials of refining the Golden Liquid Divine Elixir (Jinye Shendan): First, one must recognize the origin of the "medicinal substances" (such as lead and mercury), and second, verify the patterns of the firing process (huohou). The ascent of Yang and descent of Yin revolve around the Zi-Wu axis (north-south), while the movement of the sun and moon must pass through the Mao-You axis (east-west). By applying the hexagrams of Kan and Li to harness Water and Fire, the Dragon and Tiger (lead and mercury) unite like husband and wife—returning solar essence (Yang) to the lunar abode (Yin), where true cinnabar emerges from lead; activating the Vermilion Bird (Fire) in the Li Palace (heart-fire position) transforms cinnabar into true mercury. Gold represents innate nature, while mercury symbolizes emotions—when nature and emotions merge, and Yin-Yang harmonize, the Golden Liquid Divine Elixir naturally forms.

Just as human nature and emotions are originally one, the cinnabar and mercury in alchemy both originate from lead. The rising and setting of the sun and moon, the coming and going of Yin and Yang, all cycle within the framework of heaven and earth. Thus, the essence of Qian and Kun always converges in the mysterious depths of Mount Jizu (a legendary Daoist alchemical sanctuary), the primal source of the Great Medicine (Golden Elixir).

This passage expounds the core theory of "Primordial Unified Qi" in Daoist alchemy. The sun shines from three positions daily, while the moon follows three distinct trajectories. When the sun and moon rise in the east yet illuminate the west, the metallic virtue (De) of the western White Tiger (one of the Four Symbols) enters the Mysterious Darkness (referring to the Dantian or cosmic origin), transforming into the six Wu (celestial stem) cycles. Conversely, when the celestial bodies set in the west while radiating eastward, the wooden virtue of the eastern Azure Dragon similarly enters the Mysterious Darkness, becoming the six Ji cycles.

At solar noon when the luminaries shine upon the northern quarter, the fiery virtue of the southern Vermilion Bird enters the Mysterious Darkness, combining with earth to form Black Lead (an alchemical term symbolizing primordial qi). This qi perpetually resides in the Profound Darkness (a state of unfathomable emptiness), serving as the foundation of all creation. As the perfected immortal Wei Boyang stated: "The sun conceals the Dao's substance while gathering its radiance, the moon extends virtue while unfolding its brilliance—these celestial bodies resonate without mutual harm." Thus we understand Primordial Unified Qi constitutes the fundamental substance that generates heaven and earth.

Ancient Daoist masters, recognizing this miraculous substance's hidden presence, emulated cosmic patterns to gather it as the basis for elixirs. They modeled their alchemical chambers (Dantian) after Heaven and Earth, established tripod vessels shaped like rooster feet (symbolic alchemical apparatus), and synchronized their practice with celestial movements and seasonal cycles. Through natural convergence of metal and water, they circulated Yang Fire to condense solar essence and activated Yin Talismans to summon lunar soul, causing the three directional virtues to converge in the golden cauldron while the four symbols' harmonious qi coalesced within the Profound Darkness. After the intercourse of Yin-Yang and fusion of primordial chaos, the Golden Elixir (Jindan) would form—a process entirely aligned with nature's transformations.

Contemporary practitioners mistakenly believe common mercury can be refined into the Golden Elixir, or ordinary black lead can substitute for the River Chariot (an internal alchemy term denoting qi circulation pathways). Such misconceptions perpetuate errors where illusions replace reality—despite lifelong efforts with various methods, they achieve nothing. In truth, mercury extracted from cinnabar through fire refinement remains merely mercury, never transforming into Golden Fluid (the liquid state of the elixir). They fail to recognize Golden Fluid derives from heaven-earth's natural qi and Yin-Yang's pure essence, relying on the moon's form as Yin's sovereign while latently positioned in the central palace, secretly corresponding to the Wu-Ji directions—this constitutes the supreme medicine's origin. How could worldly mercury or mundane metals and minerals compare with this divine substance's foundation?

The true miraculous medicine transcends worldly existence as a longevity-bestowing treasure and the progenitor of all creation, scarcely recognized by ordinary people. Later students attempting to produce Golden Fluid with assorted materials profoundly misunderstand the ancient masters' original intent. If one were to...

The Commentary on the Ancient Dragon-Tiger Scripture primarily discusses the core principles of alchemy and the regulation of firing techniques. The text points out that many mistakenly believe cinnabar to be lead and mercury to be quicksilver, substituting false materials for genuine medicinal ingredients—a fundamental error that inevitably leads to failure despite countless attempts. True lead and mercury (the essential materials in alchemy) must be obtained strictly according to classical records and transmitted methods from masters; they cannot be arbitrarily speculated upon.

The third section employs a governance metaphor for alchemy: just as a ruler must balance firmness and flexibility in governing a state, refining the elixir requires mastery over both "martial fire" (intense heat, akin to military suppression) and "civil fire" (gentle heat, comparable to benevolent policies). In alchemy, civil fire is first used to guide yang qi into the cauldron (the alchemical vessel), followed by martial fire for final refinement—much like a ruler employs different strategies to pacify rebellious subjects.

The phrase "earth flourishes through the four seasons" refers to the pivotal role of "true earth" (true lead) in alchemy. True earth, like the Yellow Emperor at the center commanding the four directions, harmonizes the qi of the four emblems—Azure Dragon (east), White Tiger (west), Vermilion Bird (south), and Black Tortoise (north)—each representing distinct directions and attributes. This ensures the concentrated essence of the sun and moon remains unbroken within the cauldron. It parallels a well-structured bureaucratic system in governance, where aligning with seasonal rhythms brings stability and prosperity to the state.

The ancients drew upon principles of statecraft to formulate the art of the Golden Elixir. At the outset of alchemical practice, the cauldron (the divine chamber) must be robust and tightly sealed, just as governance requires establishing a solid institutional foundation. The entire process demands precise control over firing sequences in accordance with natural laws—only then can the Golden Elixir be successfully refined.

Within the alchemical cultivation system, the Divine Chamber (the core vessel for elixir refinement) is surrounded by the Embryonic Womb (auxiliary structures nurturing the elixir), which in turn is enclosed by the Golden Cauldron (a metallically forged furnace). Beyond these lies the Altar Hearth (the physical workspace for alchemical operations). When all these vessels are properly arranged, they generate the Golden Fluid Essence, achieving perfect harmony between Yin and Yang Qi. Practitioners who establish the Central Palace (Dantian) as their foundation, allowing the Divine Mother (original spirit) to control the Flowing Pearls (coded term for mercury, symbolizing volatile vital essence), can prevent its dissipation. Through Civil Fire (gentle heating) to stimulate vital energy, then Martial Fire (intense heating) to coagulate form, one ultimately refines the Golden Fluid Elixir.

After the ancient Master Gongsun (a legendary immortal) achieved ascension, his cultivation method transformed into the Central Earth Virtue (the harmonizing power among the Five Phases). This balanced Qi permeates all seasons, enveloping the Golden Water (symbolizing lead and mercury), gradually transmuting the Flashing Pearls into divine medicine. Both the Crimson Maiden (another mercury metaphor) and Flowing Pearls represent volatile substances—only True Earth (the spleen's earth-energy) can stabilize them, revealing nature's fundamental law of transformation.

Regarding the numerical relationships of Kan (Water trigram) and Li (Fire trigram): Kan corresponds to the number one (water element, northern direction) while Li corresponds to two (fire element, southern direction). These two trigrams form the north-south axis of alchemy. When northern Yin energy reaches its zenith, it paradoxically generates Yang—completing Yang's cycle from midnight (Zi hour) to mid-morning (Si hour). Conversely, when southern Yang energy peaks, it germinates Yin—completing Yin's revolution from noon (Wu hour) to midnight (Hai hour). Both Yin and Yang energies cycle between Zi and Wu hours, making the north-south axis the foundation of alchemical practice. True Lead (primordial Qi), born before all things yet taking form after them, serves as the essential root for refining the Reverted Elixir.

Worldly arts often mystify gold and silver refinement, yet their success remains rare—even when achieved, producing merely mundane substances rather than true longevity elixirs. Contemporary cultivators frequently neglect the dual cultivation of nature and life (Xingming Shuangxiu), unwittingly misleading one another. The supreme alchemical path ultimately hinges on the interplay of Yin-Yang energies: refining emptiness attains the subtlest wonder, refining wonder attains numinous clarity, refining numinous clarity attains spiritual perfection, and refining spiritual perfection enables union with the Dao. This teaching from the Authentic Person's Cinnabar Formula reveals the ultimate truth of alchemical cultivation.

(Note: "Flowing Pearls" and "Crimson Maiden" both describe mercury's properties; "True Lead" symbolizes primordial Qi; "Civil Fire" and "Martial Fire" are technical terms for temperature regulation.)

To discern the authenticity of the Golden Elixir (Jindan, the internal alchemy of Daoist cultivation) and the depth of its profound principles, how could one possibly grasp its true essence and transcend worldly existence without receiving secret transmissions from a realized master?

The trigrams of Kan (Water) and Li (Fire)—Li representing fire and Kan representing water—correspond to the northern and southern directions, respectively, embodying the origins of water and fire. Though they manifest as two distinct forms, they originally stem from a single source. Once separated, each possesses its own nature—one tangible, the other intangible. Those who attain the Dao understand this as the work of innate nature, not something achievable through forced effort. Thus, they reunite these two forms into one, refining them into the ultimate treasure, which, when ingested, bestows immortality. These two natural substances are pure and unadulterated, truly the essence of the sun and moon and the quintessence of heaven and earth. The Book of Changes states, "Heaven's images are displayed, and the sage follows them." This means returning to the source through deliberate methods, ultimately arriving at the state of Wuwei (non-action). Therefore, the ascending and descending movements of water and fire, Kan and Li, in the north and south become the primary materials for alchemy, surpassing the seventy-two minerals commonly used in Daoist practices. By comprehending the patterns of creation and destruction in heaven and earth and the laws governing the sun and moon, one naturally understands the intrinsic nature of the tangible and intangible.

Chapter Five on Hard and Soft, Outer and Inner: Hardness and softness each have their outer and inner aspects; Yin and Yang are naturally formed. Metal and fire govern daily operations, while metal and water mutually embrace. The union of the female and male must follow a proper method when applied.

Here is the explanation: "Hard and soft, outer and inner, Yin and Yang naturally formed" refers to Qian (Heaven) as Yang and hard, Kun (Earth) as Yin and soft, mutually encompassing and cooperating to form the alchemical cauldron (the divine chamber). This allows the natural Qi of Yin and Yang and the transformative essence of the sun and moon to gather and condense into the Golden Elixir. The Cantong Qi states, "Qian is hard, Kun is soft; they embrace and cooperate," which is precisely this meaning. "Metal and fire govern, metal and water embrace" manifests externally as the interaction of water and fire, while internally, it is the fusion of metal and fire. The mercury within wood (referring to the original spirit) nurtures the image of the Azure Dragon, while the essence within metal (referring to the original essence) cultivates the form of the White Tiger. When cultivation reaches the stage of sprouting emergence, metal and wood retain their forms within the cauldron. After prolonged interaction between metal and fire, the divine water (true Qi) naturally forms within the mother (the Dantian), until the elixir is complete, when mother and child become inseparable, and metal and water naturally nourish each other. "The union of the female and male must follow a proper method" refers to the corresponding pairs of dragon and tiger, Qian and Kun, sun and moon, Yin and Yang, Kan and Li, husband and wife, water and fire, male and female. The union of the female and male enables the transformation of essence and Qi into substance. When applied correctly, it naturally gives rise to all things.

This scripture primarily elucidates the principles of alchemy and the natural transformations of Yin-Yang. It begins by using the union of male and female as a metaphor for the alchemical process: the male corresponds to the Kan trigram (one of the Eight Trigrams, representing water) and symbolizes the sun, while the female corresponds to the Li trigram (representing fire) and symbolizes the moon. Just as men and women naturally come together in love and marriage when they reach the appropriate age, in alchemy, gold (lead) and mercury naturally combine within the lead body through the interaction of water and fire, requiring no external interference. The ancients understood this fundamental principle of Yin-Yang union, hence they used the Qi (vital energy) of the dragon (mercury) and tiger (lead) to merge and revert into the Qi of gold and water, naturally forming the elixir. This perfectly aligns with the natural law that "the Dao is the interplay of one Yin and one Yang."

The principle of alchemy is the same as human conception—both are the result of the natural interaction and transformation of Yin and Yang Qi. A true elixir must be refined using the symbolic elements of Li fire and Kan water, without any adulteration. The golden liquid elixir refined from the essence of the sun and moon follows the same principle as human conception, differing only in the distinctions between the immortal and the mundane, purity and impurity.

The latter part discusses the temporal rhythm of alchemy: refining the great elixir requires one month. If the fire intensity is inaccurate or the cauldron is not properly sealed, the essence of the elixir will diminish, and its condensation will slow. During the midnight hour (11 PM–1 AM) on the nights of the new and dark moons (the end and beginning of the lunar month), Yang Qi begins to stir, much like the initial Yang line at the bottom of the Fu hexagram (one of the 64 hexagrams) in the I Ching. From midnight to mid-morning (5–11 AM), the morning phase is governed by the Zhun hexagram (symbolizing the birth of all things); from noon to late evening (11 AM–11 PM), the evening phase is governed by the Meng hexagram (symbolizing enlightenment). The entire alchemical process must strictly adhere to these natural rhythms of Yin-Yang transformation.

This scripture expounds the principles of alchemy (the Great Elixir) and the transformations of Yin-Yang. At its core, it uses the Qian (Heaven) and Kun (Earth) hexagrams from the Yi Jing (Classic of Changes) as foundation, integrating the cyclical patterns of twelve daily time periods and four seasonal changes into the alchemical process.

The movement of Yin and Yang Qi throughout the day follows this pattern: Yang Qi begins rising during the Zi period (11pm-1am), reaching its peak at the Si period (9-11am); Yin Qi starts growing during the Wu period (11am-1pm), culminating at the Hai period (9-11pm). This mirrors how Yang energy flourishes internally during spring and summer, while Yin energy dominates externally in autumn and winter. These waxing and waning patterns of Yin-Yang constitute the fundamental law for refining the Golden Elixir (Golden Fluid).

Some practitioners oversimplify alchemy, operating carelessly only to waste resources, harm their health, and achieve nothing. True alchemical practice embodies the mysteries of cosmic operation—it harmonizes Yin-Yang, circulates the four seasons, shifts the sun and moon, and cycles the Five Phases (Wood, Fire, Earth, Metal, Water). Those who attain the Dao follow these natural patterns, gathering the essences of sun and moon (Hun and Po souls), and fusing the spiritual Qi of water and fire (Lingqi), to produce authentic elixirs.

The scripture specifically warns: those who focus solely on material herbs for simplistic combinations, violating natural laws, may produce inferior elixirs that not only fail to rejuvenate but could cause toxic sores, hemorrhages, and other harms. Therefore, alchemists must strictly observe the fundamental principles of Yin-Yang transformation.

The text concludes with the crucial concept of "water and fire occupying separate domains": Water belongs to Yin, its cold nature reaching perfection in the Kan trigram (North); Fire belongs to Yang, its heat culminating in the Li trigram (South). Each maintaining its proper position creates the alternation of cold and heat, just as East and West respectively represent benevolence and righteousness. Through the mutual generation and restraint of the Five Phases and the rotation of four seasons, Yin and Yang become mutually supportive, ultimately achieving the harmonious state of "Three-in-One" (the unification of Jing, Qi, and Shen).

This scripture primarily discusses the relationship between Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water) with seasonal changes, and how to apply these natural patterns to alchemical cultivation.

The east corresponds to Wood (one of the Five Phases, representing growth), the direction where all things flourish, symbolizing benevolence and joy; the west corresponds to Metal (one of the Five Phases, representing harvest), the direction where all things wither, symbolizing righteousness and solemnity. The transformations of Qi among these Five Phases—Metal, Wood, Water, Fire, and Earth—create the cyclical patterns of spring, summer, autumn, and winter. The Cantongqi (The Seal of the Unity of the Three) states that the lines of the hexagrams also embody the principles of benevolence and righteousness, just as seasonal changes evoke alternating emotions of joy and solemnity. By mastering this interplay of Yin-Yang and aligning with the "Three-One" principle (the unity of Jing, Qi, and Shen), one can harmonize the Qi of Yin-Yang, water and fire, heat and cold, just as the seasons follow their natural course.

The commentary further explains: the movement of the sun and moon creates the cycle of cold and heat throughout the year. If we compress this annual Qi cycle into the twelve two-hour periods of a single day, it similarly corresponds to the four seasons. In Neidan (internal alchemy) practice, one must strictly adhere to these temporal patterns, just as the sun and moon never deviate from their courses. When the inner visions (physiological phenomena during cultivation) begin to manifest, one can perceive the generation of vital essences within the body, where Yin and Yang Qi intertwine in the "cauldron" (a metaphor for the human body). As Jing and Qi become abundant, natural circulation occurs within the cauldron, producing changes corresponding to the seasons: spring's warmth represents benevolent virtue, summer's heat embodies ritual propriety, autumn's coolness signifies righteous principle, and winter's cold reflects wisdom.

Specifically regarding the division of time: the hours of Zi, Chou, and Yin (11 PM–5 AM) correspond to spring; Mao, Chen, and Si (5 AM–11 AM) to summer; Wu, Wei, and Shen (11 AM–5 PM) to autumn; and You, Xu, and Hai (5 PM–11 PM) to winter. During cultivation, one must precisely regulate the "fire times" (breath control during practice) within these twelve two-hour periods, perfectly aligning with the laws of the seasons and Five Phases without the slightest error. Only then will the "flowing pearls" (refined essences produced during cultivation) in the cauldron gradually condense into golden liquid, ultimately forming the Golden Elixir. As the alchemical verse states: when sages comprehend the mysteries of creation, they can harmonize the sun and moon's Yin-Yang within the inner furnace, gathering the essential Qi of heaven and earth.

This scripture explains that refining the Golden Elixir (Jindan), a crucial Daoist cultivation method, must follow the laws of Heaven, Earth, and Yin-Yang. The so-called "divine chamber" refers to the alchemical furnace, divided into upper and lower sections symbolizing Heaven (Qian) and Earth (Kun). The upper cauldron represents Heaven and belongs to Yang, while the lower cauldron represents Earth and belongs to Yin—only when these two are perfectly aligned can transformation occur.

During the alchemical process, the formation of "cinnabar-mercury" (a technical term denoting the combination of metallic and earthen substances) demonstrates the application of Metal and Earth elements. The "dual application of Metal and Earth" has no fixed position, mirroring the unpredictable movements of sun and moon or the rising and falling of water and fire. The text mentions "Zhang-Yi" (southern constellations associated with Fire) and "Xu-Wei" (northern constellations associated with Water), representing the directional flow of water and fire energies during elixir refinement.

The scripture emphasizes that although water and fire energies move unpredictably within the furnace, they must ultimately return to the "central palace" (middle position). It specifically notes that refining the Golden Elixir requires relying on Earth's power to govern all mineral materials, for Earth embraces all things and forms the fundamental basis of alchemy.

The commentary further explains: establishing the divine chamber (furnace) mirrors the structure of Heaven and Earth. Just as the sun and moon can traverse only after Heaven and Earth are properly positioned, alchemy likewise requires first establishing the orientations of Qian and Kun (Heaven and Earth). Quoting the Can Tong Qi (a key alchemical classic), it clarifies that the essence of elixir refinement lies in simulating the interaction of Heaven's and Earth's Yin-Yang energies—through the coordination of upper and lower cauldrons, the dual Qi of Yin and Yang merge into oneness.

This passage elucidates the core principles of refining the Golden Elixir (Jindan, the spiritual medicine in Daoist external alchemy/Waidan). The essential method involves using lead-silver (representing lunar essence) and cinnabar-mercury (representing solar essence) as the two primary substances, applying the principle of Yin-Yang mutual generation to produce golden liquid (the fluid form of the Golden Elixir).

The crux of alchemy lies in the "Central Palace Divine Chamber" (the core compartment of the alchemical furnace), where true lead (pure lead) serves as the foundational material due to its earth-like Virtue/De that embraces all things. Just as human emotions originate from the heart, cinnabar-mercury naturally emerges from within the lead itself rather than being externally introduced. Though humans and lead manifest differently, their internal principles remain interconnected.

Chapter Nine specifically discusses the mutual regulation between "being" (you) and "non-being" (wu): "being" corresponds to the White Tiger (representing metal and substantiality), while "non-being" corresponds to the Azure Dragon (representing Qi and insubstantiality). The alchemical furnace made of white gold cannot spontaneously transform—it requires the driving forces of water-fire circulation and seasonal transitions to complete the elixir. When the Vermilion Bird (fire deity) heats from below the furnace, golden liquid emerges within the flames.

Inside the Divine Crucible (alchemical furnace), solar essence transforms into golden radiance, sometimes manifesting as sunlight and moonlight, other times taking the form of numinous liquid shaped like dragons and tigers. These substances transmute into cinnabar-mercury within the crucible, floating and sinking, appearing and disappearing through the interplay of water and fire. The Cantong Qi (The Seal of the Unity of the Three) describes this as "using emptiness to regulate substantiality"—employing the seemingly void alchemical furnace to refine tangible elixirs.

This passage elucidates the core principles of ancient alchemical practices. In antiquity, practitioners could refine elixirs using only mercury because they had mastered the mystery of the "Dragon" (representing the essence of Eastern Wood De), without deliberately pursuing the "Tiger" (the essence of Western Metal De). They neither forced the imitation of the Five Phases (Wood, Fire, Earth, Metal, Water) and Four Symbols (Greater Yin, Greater Yang, Lesser Yin, Lesser Yang), nor artificially harmonized Yin-Yang and male-female polarities. Instead, they allowed the natural waxing and waning of the Kan (Water) and Li (Fire) energies within the body, letting the Dragon-Tiger essences nourish themselves through the seven orifices (eyes, ears, nostrils, and mouth). By following the natural Dao, they achieved longevity.

By the medieval period, those seeking rejuvenation, extended lifespans, or transcendence had to construct alchemical furnaces to refine the purest energies between heaven and earth, gathering the essences of sun and moon. This required stabilizing the Four Symbols and perfecting the Five Phases. After nine transformations and three thousand hours of refinement, opening the furnace would reveal the immortal elixir of purple frost and golden splendor, granting immortality when ingested.

Most contemporary practitioners only understand the mystery of the "Tiger" (golden fluid) while rarely grasping the true meaning of the "Dragon" (yellow sprout). The golden fluid represents the Azure Dragon, the foundation of Eastern Wood De, symbolizing the sun; the yellow sprout signifies the White Tiger, the source of Western Metal fluid, embodying the moon. Both essences possess miraculous transformative powers. The scripture states, "The essences of sun and moon rescue decay and disability," meaning proper refinement and ingestion of these essences can reverse aging.

The alchemical transformation principle operates thus: when cinnabar (red mercuric sulfide) becomes mercury, Yang converts to Yin; when mercury reverts to cinnabar, Yin returns to Yang. The resulting pure Yang elixir grants longevity when consumed. Sages use the "soul and魄" (Yin-Yang energies) of sun and moon as metaphors, revealing the true mystery lies within the Kan (Water) and Li (Fire) trigrams—nothing more complex is needed.

Finally, it emphasizes that the sages' alchemical formulas were never fabricated arbitrarily—each principle has its basis. As the Cantongqi states: "Words are not carelessly composed, theories do not arise from emptiness." Through concise language, profound truths are clarified to explore divine intent, using the Five Phases as foundation: the Kan trigram represents metal essence, the Li trigram symbolizes fire light. Metal overcomes Wood; Water restrains Fire. When Earth De flourishes, Metal Qi returns to its position. When the Three Treasures (likely Jing, Qi, Shen) achieve equilibrium, universal peace follows—all accomplished through the virtue of Central Earth De and the Yellow Emperor's meritorious work.

This passage explains the operational principles of Yin-Yang and the Five Phases in alchemical practice. The Kan trigram (representing Water) belongs to Yang yet contains the six Wu (Heavenly Stems) symbolizing lunar essence. Though the moon is Yin in nature, Wu itself is Yang, creating the characteristic of Yang concealed within Yin—just as water contains the metallic nature of the "White Tiger." Conversely, the Li trigram (representing Fire) belongs to Yin yet contains the six Ji, symbolizing solar radiance. Though the sun is Yang in nature, Ji is Yin, manifesting the quality of Yin hidden within Yang—like fire containing the mercurial nature of the "Azure Dragon."

Metal (the white metallic phase) and Wood (the red mercurial phase) mutually restrain each other, just as Water and Fire counteract one another. Paradoxically, this mutual restraint facilitates their mutual sublimation. Like the alternation of sun and moon, or the harmony of firmness and yielding, perfect coordination arises only through Yin-Yang equilibrium. The central Earth's Virtue (Wu-Ji Earth) governs the four directions—when Metal, Wood, and Fire undergo the Nine Cycles (repeated refinement) in the alchemical process, they ultimately return to the dust of Earth's nature.

The crux of alchemy lies in: gathering the vital essences (Qi) from all directions through breath regulation, harmonizing the Dragon (mercury) and Tiger (metal) essences within the alchemical cauldron, and coordinating with the power of Earth's Virtue from the five directions and the cyclical transitions of the four seasons. The four colors—azure, crimson, white, and black—each maintain their positions, yet all ultimately rely on the harmonizing function of the Yellow Emperor (symbolizing Earth's Virtue) at the center. Since Wu-Ji Earth occupies the central position, all transformations of the Golden Elixir depend on Earth's transformative capacity. The essence of refining the divine elixir involves collecting solar and lunar essences, fusing Yin and Yang energies, and awaiting the completion of celestial cycles and the perfect interaction of Water and Fire—with all efficacy ultimately attributed to the central Earth's Virtue.

This scripture elucidates the core principles of alchemical practice. The Yellow Emperor (one of Daoism's revered progenitors) achieved merit by revealing the mysteries of the "Central Palace" (referring to the Dantian or the core crucible in alchemical practice). Ancient Daoist practitioners never casually transmitted their secrets, only recording them after attaining genuine cultivation to guide future seekers of the Dao.

Authentic alchemy does not employ common materials like cinnabar or mercury, but rather refines through observing the transformations of celestial Yin-Yang and the cyclical patterns of the four seasons. This alchemical process relies on "True Yin and True Yang" (the most fundamental Yin-Yang energies of the cosmos), as stated in the Yin Fu Jing: though celestial mechanisms (cosmic mysteries) manifest, they never perish. Such Daoist methods must not be indiscriminately taught to unworthy recipients.

The crux of alchemy lies in the harmonious interaction of water and fire (symbolizing the union of Yin and Yang). When these elements merge within the crucible, the Qi of dragon and tiger (dragon representing Yang, tiger representing Yin energies) coalesce to form the Golden Fluid (liquid state of the Golden Elixir). True Lead (an alchemical term denoting primordial Qi) serves as the foundation of the Golden Elixir, much like parents beget offspring—it generates all phenomena. By comprehending True Lead's essence and mastering the regulation of water and fire, achieving the Golden Elixir becomes attainable.

Golden Fire (representing solar and lunar essences) is fundamentally synonymous with True Lead. The most refined aspect of cinnabar (an external alchemy ingredient metaphorically representing internal alchemical energy) is precisely this Golden Fire. The scripture employs Yijing trigrams for explanation: 384 zhu (an ancient weight measure where 1 jin equals 16 liang) corresponds to the 384 lines of the Yijing. When the Azure Dragon (symbol of eastern Yang energy) receives cosmic resonance, the Golden Fire energy activates within the alchemical furnace. The masculine Turquoise Mystic Water (Yang energy) and feminine Ochre Yellow Gold (Yin energy) intermingle, enveloping the primordial Qi to manifest all creation. The efficacy of various elixirs—even the state of immortality—originates from this process.

Commentary further clarifies: the characters for "Golden Fire" represent the sun and moon. Gold constitutes the elixir's foundation while fire embodies the sun's origin—both inherent within True Lead. Wei Boyang (author of Zhouyi Cantongqi) employed Yijing trigrams as metaphors for alchemical processes. The supreme method of Golden Fluid Elixir attainment depends entirely on comprehending the movements of sun and moon.

This passage elucidates the core principle of Yin-Yang interaction and the mutual nourishment of water and fire in Daoist alchemy. The moon represents the essence of Yin (associated with water), while the sun embodies the essence of Yang (associated with fire). In alchemical practice, one must externally observe the natural cycles of the sun and moon's rising and falling—the dynamic interplay of water and fire—while internally mastering the transformative fusion of lead (the essence of metal) and mercury (quicksilver). Lead symbolizes true Yang, and mercury represents true Yin; these two substances form the fundamental materials of alchemy.

The Cantongqi (参同契, The Seal of the Unity of the Three) states that the most evident manifestation of Yin-Yang in the cosmos is the movement of the sun and moon. Ancient Daoist practitioners discerned the profound principle that "as Yang waxes, Yin wanes" by observing the cycles of lunar and solar phases and the daily alternation of Yin and Yang Qi. When these two energies intermingle chaotically within the alchemical furnace (神室, the divine chamber), the Qi of the dragon (associated with the water trigram Kan) and tiger (associated with the fire trigram Li) undergoes subtle transformations in accordance with the ebb and flow of water and fire. In the initial stage, when the firing process is gentle, the essence (Jing) and Qi first begin to interact. As the firing intensifies, the refined essences of the Azure Dragon (mercury) and White Tiger (lead) sprout within the cauldron. At this stage, the external rotation of the sun and moon's Qi propels the internal undulations of water and fire's essential energies.

The alchemical firing process must align with the celestial cycles: one jin (a traditional unit of weight) of gold is divided into 384 zhu (an ancient weight measure), corresponding to the 384 hexagram lines in the Yijing (易经, Book of Changes) and the degrees of the celestial sphere. This symbolizes the precise measurement required for a complete alchemical cycle. When the golden essence transforms into Yin and Yang Qi and coalesces into the elixir, the Azure Dragon (representing the Wood Qi of the east) resonates with the vitality of the Zhen trigram (thunder) during the transition between the last and first days of the lunar month (晦朔). At this moment, the dragon and tiger Qi merge within the divine chamber, and the golden and fiery essences ultimately combine to form the divine elixir. This fulfills the Cantongqi's prophecy of the "harmonious union of heaven and earth" that marks the successful completion of the elixir.

(Note: In this text, "dragon and tiger" are metaphorical representations of Yin and Yang Qi; the "divine chamber" refers to the alchemical furnace or cauldron; and "the last and first days of the lunar month" denote the critical juncture between the waning and waxing phases of the moon.)

This scripture elucidates the core principle of "lead-mercury fusion" in Daoist Neidan (internal alchemy) practice. The two energies of Yin and Yang (symbolized as dragon and tiger) intermingle in primordial chaos, mirroring the alternating cycles of sun and moon, forming the foundation of elixir refinement.

The masculine Yang represents the Qian trigram (heaven, sun, cinnabar), its essence called Mysterious Water (true mercury). The feminine Yin embodies the Kun trigram (earth, moon, lead), its essence named Yellow Gold (true lead). When true lead and true mercury unite as one, they coalesce into the Golden Elixir. The Cantongqi (Triple Unity Classic) verse "masculine Yang sows dark bestowal, feminine Yin transforms yellow containment" precisely describes this state of Yin-Yang fusion.

Within the alchemical cauldron, the Qi of the Five Phases manifests distinct forms: Wood Qi transforms into the Azure Dragon, Metal Qi into the White Tiger, Fire Qi into mercury, Water Qi into lead, and Earth Qi harmonizes them all. These five energies converge in the central palace (Dantian), gradually taking shape through concentrated spiritual cultivation. The Cantongqi line "tending and nurturing the embryonic form, condensing Shen (spirit) to complete the body" refers to this developmental process.

The Great Golden Liquid Elixir (the supreme Golden Elixir) comprises twenty-four varieties, yet all fundamentally emulate the operational patterns of heaven-earth, sun-moon, and the Five Phases' seasonal cycles. The alchemist condenses cosmic rhythms within the divine chamber (Dantian), adhering to the core secret of "fire times" (precise control of cultivation timing and energetic intensity). Ancient practitioners particularly emphasized mastering the measurements of fire times—dividing one jin (catty) of primal materia (alchemical ingredients) into 384 zhu (ancient weight units), corresponding to the 384 lines of the 64 hexagrams in the Yijing (Book of Changes), symbolizing the annual celestial cycle. For instance, the Qian hexagram's calculation of 216 represents the measurement of Yang fire's operation.

This passage elucidates the principles of Yin-Yang and the transformations of the Five Phases (Wuxing) in alchemical practice. It begins by establishing the foundation with 144—the numerical value derived from sixteen Kun hexagrams (representing Yin)—which through systematic expansion ultimately yields the number 11,520, symbolizing the totality of all things. This methodology emulates celestial patterns, using Yin-Yang as its guiding framework, employing the complementary dynamics of water and fire's ascent and descent, metal and wood's mutual nourishment, and the harmonious interplay of hardness and softness in refining the Golden Elixir (Jindan). The changing hexagrams of Qian and Kun, along with their line transformations, correspond precisely to the subtle laws governing the Five Phases (Wood, Fire, Earth, Metal, Water). These numerical transformations manifest the operations of the Dao.

The text then describes the alchemical process initiated by the "Mystically Moist and Luminous Primordial Sovereign"—the presiding deity of Daoist alchemy—in refining mercury elixirs. Black lead is transmuted into a platinum-hued divine vessel (the alchemical crucible), whose hollow interior generates true mercury. As the sovereign ruler of the alchemical operation, this deity's role parallels Fuxi's creation of the Eight Trigrams (Bagua) and Confucius' elaboration of the Yi Jing's imagery—both reveal the mathematical principles underlying cosmic movement. The phrase "mystery generates white metal" refers to the alchemical transmutation of dark lead-mercury compounds into radiant metallic substances, a process that absorbs the essence of sun and moon. When Yang fire remains dormant, these essences remain concealed within the white metal; once water and fire interact, golden radiance emerges—a consequence of the harmonious union of Yin and Yang energies.

The scripture emphasizes this alchemical art's ancient origins and its embodiment of Yin-Yang transformations. Like the implicit water-fire harmony symbolized in the "Guanju" poem from the Classic of Poetry (Shijing), when water and fire properly interact, they produce cinnabar and mercury, catalyzing miraculous transformations. This alchemical process is revered as the generative principle of all phenomena and the wellspring of Yin-Yang alternation. The entire operation must meticulously follow celestial mathematics, condensing the cyclical patterns of years, months, and days into the twelve double-hours of a single day, regulating the fire phases to perfect the Golden Elixir.

This scripture elucidates the fundamental principles and symbolic meanings of ancient Daoist alchemy. When the Primordial Sovereign (Yuánhuáng, the progenitor of Daoism) first established the art of alchemy, it was based on the dynamic interaction of three primary elements: water, fire, and earth. Water represents the One, fire represents the Two, and their union gives birth to the Three, which is further integrated with the earth element of the Five Phases (Wǔxíng). When these three elements converge within the alchemical furnace, they generate miraculous vital energy (Qi).

The ancient sages constructed the sacred chamber (shén shì) for alchemical practices, mirroring the union of male and female or the meeting of dragon and tiger. Initially, all substances exist in a state of undifferentiated chaos. Through precise regulation of the firing process (huǒhòu), the energies of Yin and Yang intermingle harmoniously, akin to the mutual affection between husband and wife or the fusion of dragon and tiger essences. After completing a full annual cultivation cycle, one ultimately refines the wondrous elixir. The Can Tong Qi (参同契) describes this process as resembling marital union and energetic resonance, where growth and transformation begin from the primordial year.

The Primordial Lord (Yuánjūn, an ancient patriarch) also attained immortality through alchemical practice. He emulated the patterns of heaven and earth, imitating the cyclical movements of sun and moon, using the alchemical cauldron to symbolize the cosmos with space preserved at its center. The control of firing must correspond to celestial phenomena—when heavenly Qi descends and earthly Qi ascends, their essential essences intersect to produce miraculous liquid. This represents an extraordinarily profound state.

Ancient Daoist masters feared later generations might misunderstand these truths, mistakenly using cinnabar, mercury, and other impure substances in alchemy without comprehending the transformative principles of true lead (zhēn qiān, the crucial alchemical material). Thus they employed various symbolic teachings to guide posterity. Using incorrect materials would be as futile as fishing in mountains or hunting pheasants in water.

When the Mysterious Lady (Xuánnǚ, an important Daoist goddess) expounded the sequence of alchemical practice, she stated: The value of the central earth (represented by Wù-Jǐ) lies in its conformity to celestial correspondences (tiānfú, natural laws). When the Dao of celestial correspondences declines, it becomes difficult to align with the profound alchemical diagrams. The movement of celestial correspondences progresses from the Hour of Zi (midnight, Yang's initial birth) to the Hour of Si (mid-morning, Yang's zenith) as its growth phase, and from the Hour of Wu (noon) to the Hour of Hai (late night, Yin's zenith) as its decline. When the mutual conquest of the Five Phases and the rotation of seasons reach their conclusion, the Dao of celestial correspondences gradually erodes away.

The text discusses the miraculous function of the "Celestial Talisman" (Tianfu), which refers to the laws of nature or cosmic energy. Xuannü (an ancient goddess, foremost among immortals) represents the central Earth element of the Five Phases (Wuxing), while the Celestial Talisman embodies Fire (primordial Qi). This primordial Qi is vast and boundless—expansive enough to encompass heaven and earth, yet subtle enough to dwell within the finest hair. All living beings are nourished by it.

This primordial Qi both nurtures and governs all things. It drives the cyclical movements of Metal and Wood (among the Five Phases), harmonizes the transformations of Yin-Yang, and determines the flourishing or decline of all beings, revealing its infinite wonders. Daoist practitioners (zhenren, "true humans") emulate this divine natural principle in refining the elixir—they gather the essence of the sun and moon, align with the seasonal shifts of warmth, coolness, cold, and heat, balance Water and Fire (alchemical terms for Yin-Yang equilibrium), and follow the natural rhythms of spring, summer, autumn, and winter.

The text emphasizes that the authentic Golden Elixir (Jindan, the highest achievement in Daoist cultivation) must adhere to this natural Dao. How could artificially concocted elixirs—made from tangible materials like gold, silver, earth, stone, or plants—ever attain such mystical unity with heaven and earth? This echoes the modern adage "the Dao follows nature" (Daofa ziran): cultivation must align with cosmic principles, not rely on forced human effort.

This chapter elucidates the core principles of elixir refinement. Having previously explained the essential tenets of alchemy and the profound rationale behind establishing the alchemical furnace (divine chamber), we shall not reiterate the fundamental concepts of Qian (Heaven) and Kun (Earth) here.

Among the crucial materials for elixir-making, cinnabar represents the sun, while flowing mercury embodies the sun's essence; the central earth element (Wuji) symbolizes the moon, and gold constitutes the moon's essence. Cinnabar and the central earth can produce these two substances containing solar and lunar essences—mercury and gold—hence they are called the "parental elements."

The phrase "the bell-pitch cycles through twelve, the Dipper's handle marks nine by three" refers to temporal laws: "twelve" denotes the six yang pitch-standards (Zi, Yin, Chen, Wu, Shen, Xu) and six yin pitch-pipes (Chou, Mao, Si, Wei, You, Hai) of the twelve double-hours—for instance, the Zi hour corresponds to the Huangzhong pitch, while the Wu hour matches the Ruibin pitch. "Nine by three" similarly signifies the twelve months, as the orientation of the Big Dipper's handle determines the months (the first month aligns with Yin, the second with Mao, etc.). This corresponds to the principle stated in the Zhouyi Cantongqi: "Regulating yin-yang waxing and waning through pitch-standards, observing the Dipper to determine fire-phasing."

"Red youth plays with Vermilion Bird, transforming into Azure Dragon" describes energy transmutation during alchemical processes: the red youth symbolizes the sun, while the Vermilion Bird represents the fire element. When furnace fire circulates, solar essence generates mercury within the crucible, now termed "Azure Dragon." This illustrates the ancient alchemical maxim: "When the Five Phases operate inversely, the Azure Dragon may be born from fire."

The commentary further elaborates: The Taiji (Supreme Ultimate) generates the two modalities (yin-yang), which produce the four manifestations (Greater Yang, Lesser Yang, Greater Yin, Lesser Yin), from which the Bagua (Eight Trigrams) emerge to determine auspiciousness and inauspiciousness. Qian as Heaven remains unified in stillness and moves with steadfastness; Kun as Earth contracts in stillness and expands in motion. The scripture states that Qian and Kun form Heaven-Earth's foundation, employing Li (Fire) trigram to harness their energies—the Dao generates Heaven, Heaven generates Earth, and Earth generates all things. Heaven belongs to the void, yang, firmness, and fatherhood; Earth to substance, yin, pliancy, and motherhood. From formless void to concrete manifestation, all rely on Earth's sustaining power; from physical substance to subtle transformation, all depend on Heaven's dynamic operation.

This passage explains the patterns of Yin-Yang transformation in the Qian (Heaven) and Kun (Earth) hexagrams from the Book of Changes (Yijing), and how their six alternating lines symbolize the cyclical movements of all phenomena between heaven and earth.

First, let's examine the numerical mysteries: The Qian hexagram (representing Heaven) employs the numbers seven and nine, while Kun (representing Earth) uses six and eight. By combining these with the numerical values of the Four Symbols (Great Yang, Lesser Yang, Great Yin, Lesser Yin), we can deduce the laws of Yin-Yang transformation. Specifically: Four multiplied by six yields twenty-four, the value of an old Yin line; four times eight equals thirty-two for a lesser Yin line; four times seven makes twenty-eight for a lesser Yang line; and four times nine gives thirty-six for an old Yang line. These numerical variations form the foundation of both hexagrams.

Each hexagram contains six lines, with three belonging to Heaven and three to Earth, together composing the complete cycle of cosmic transformation. They constantly intermingle across the six virtual positions, shifting according to the rising and falling movements of the two fundamental energies (Yin and Yang Qi).

When the Qian (Yang) hexagram is active, its Yang Qi moves with unyielding strength, like brilliant sunlight emerging from beneath the earth. Beginning with the initial nine line: The first transformation becomes the Fu hexagram, symbolizing Yang Qi's initial emergence; the second becomes Lin, showing Yang Qi beginning its movement; the third transforms into Tai, where Yin and Yang unite as all things sprout from the earth; the fourth becomes Dazhuang as vegetation proliferates; the fifth turns into Guai, revealing plants' true forms; until the top nine line completes the pure Qian hexagram - sunlight bathes the southern skies, plants flourish, and five-colored radiance illuminates mountain peaks, yet well water remains cold as ice. This depicts the scene when Qian dominates.

When the Kun (Yin) hexagram moves, its Yin Qi flows with gentle compliance, like solemn moonlight descending from the heavens. Starting with the initial six line: The first transformation becomes Gou, marking Yin Qi's birth; the second becomes Dun as Yin Qi begins circulating; the third turns into Pi where Yin and Yang separate while fruits ripen and droop; the fourth becomes Guan as all things wither; the fifth transforms into Bo where plants return to the earth; until the top six line completes the pure Kun hexagram - Yin Qi envelops the southern regions, vegetation yellows, and five-colored radiance withdraws into roots. This shows the scene when Kun prevails.

These transformations demonstrate the waxing and waning patterns of Yin and Yang Qi through the four seasons, vividly portraying nature's complete cycle of growth, flourishing, harvest and storage through the six lines' symbolic changes.

This passage explains the Daoist Neidan (internal alchemy) practice of using lunar phases to regulate the "firing times" (huohou) of cultivation. It employs the transformations of the Bagua (Eight Trigrams) from the Yijing (Book of Changes) to symbolize the rising and falling of Yin-Yang energies during practice.

When well water becomes as warm as hot water, it signifies the Kun trigram (pure Yin) beginning its activity. The sun sinking below the horizon represents the state of Jing (essence) and Qi congealing. The ascending and descending movements of Yin and Yang energies in the void resemble the endless cycles of day and night, sun and moon—all manifestations of the same primordial Qi.

Ancient Daoist adepts who attained the Dao understood the patterns of celestial Yin-Yang waxing and waning, thus using the Yijing's hexagrams to mirror cosmic operations. They guided the essence of sun and moon into the "divine chamber" (Dantian) within the body, transforming the mortal form into an immortal body through refining the Golden Elixir. When merit and virtue reach perfection, one becomes a Zhenren (Perfected Person)—this is the marvelous process of Neidan cultivation.

The text then details cultivation stages corresponding to lunar phases:

At the third day of the lunar month when the crescent moon appears (Zhen trigram phase), Yang energy begins emerging as the moon appears in the western Geng position. The eastern and western directions correspond to Mao (Wood) and You (Metal) respectively, representing the mutual attraction and harmonization of Dragon (Wood) and Tiger (Metal) energies.

At the eighth day during the first quarter moon (Dui trigram phase), the moon appears in the southern Ding position, representing balanced Yin-Yang. This resembles the equilibrium of metallic and fiery energies within the alchemical cauldron.

At the fifteenth day's full moon (Qian trigram phase), the three Yang lines complete as the moon reaches fullness in the eastern Jia position. Here Metal and Water mutually generate each other, with Yang energy at its peak. Yet the full moon's impending wane reminds practitioners to seize the crucial moment.

Supplementary notes clarify: At midnight (11pm-1am, Zi hour) on the third day, Yang fire begins circulating as sun and moon conjoin. The transformation from Kun to Zhen trigrams symbolizes the first emergence of Yang. On the eighth day, Kun changing to Dui represents two Yang lines centered—these lunar observations are vital for mastering the precise timing in Neidan practice.

This scripture reveals the mysteries of "lunar phase fire regulation" in Daoist Neidan (internal alchemy) practice, using the waxing and waning moon as a metaphor for the fluctuating heat control in elixir refinement. The first half of the month (new moon to full moon) describes the growth of Yang qi, while the latter half (16th to 30th) illustrates the emergence of Yin qi.

The eighth day corresponds to the Dui trigram (symbolizing marsh) in the Bagua (Eight Trigrams), when moonlight appears straight as a rope—this is the first quarter moon. By the fifteenth day, the Kun trigram (symbolizing earth) undergoes three transformations to become the Qian trigram (symbolizing heaven), achieving complete three-Yang perfection. The full moon emerges in the eastern Jia position, mirroring the golden De (Virtue) reaching perfection within the alchemical cauldron when fire regulation is precisely balanced. At this moment, solar essence fills the elixir chamber, and the golden-fire qi transforms into mercury (an alchemical term denoting refined medicinal essence), just as the full moon inevitably begins to wane.

From the sixteenth day onward, the first Yang line of the Qian trigram turns Yin, forming the Xun trigram (symbolizing wind). The morning moon appears in the Xin direction, signifying the initial decline of Yang fire and the birth of Yin fu (Yin energy). By the twenty-third day's last quarter moon, the Qian trigram loses another Yang line to become the Gen trigram (symbolizing mountain), with the half-moon visible in the Bing position—like half a catty of water (symbolizing balanced Yin-Yang). On the thirtieth day, all three Yang lines of Qian completely transform into Kun, and the moon disappears entirely in the Yi position. Here, the three qi of earth, wood and metal prepare for transformation, whereupon the Kun trigram regenerates the Zhen trigram (symbolizing thunder), heralding a new cycle.

Phrases like "the maiden plays with golden pendants" and "the toad and rabbit essence" are specialized alchemical terms. The "maiden" refers to mercury, while "golden pendants" denote the radiant glow of formed elixirs; the "toad and rabbit essence" respectively symbolize the moon's Yin Jing (essence) and Yang qi, their intertwining resembling the dazzling radiance of elixir substances within the cauldron. The entire lunar cycle corresponds to the advancing and retreating fire regulation and medicinal transformations in alchemical practice.

This scripture elucidates the correspondence between lunar phases and the firing process in alchemical practice, using the Bagua (Eight Trigrams) and celestial stems-terrestrial branches to symbolize the transformations of Yin-Yang during cultivation.

From the 11th to the 23rd day of the lunar month, as the moon wanes in the southern sky (Yin energy receding), this phase corresponds to the Gen trigram (symbolizing mountain), with two broken Yin lines at its center. When the moon appears in the Bing position (south), resembling the first quarter moon, the cauldron contains equal parts of metal (Jin) and water (Shui). By the 23rd day's last quarter moon, the Qian trigram's (symbolizing heaven) Yang energy has diminished completely into Kun (symbolizing earth).

From the 26th to the 28th day, the moon moves to the Yi position (east), where the Kun trigram fully manifests with three broken Yin lines above, signaling the moon's final illumination. Here sunlight completely vanishes, termed "losing its luminous companion" (sang peng). At month's end, when Yin and Yang energies balance, the three elements of earth, wood, and metal fuse into liquid form as the moon disappears entirely.

The subsequent lunar rebirth begins with the Zhen trigram (symbolizing thunder). As Zhen belongs to wood and represents the east, it's called the "dragon" phase. This marks the rekindling of Yang fire, completing the cycle.

The commentary explains: The six two-hour periods from Zi to Si (midnight to noon) represent ascending Yang fire governed by Zhen, Dui, and Qian trigrams, symbolizing the moon's movement and golden elixir formation. The periods from Wu to Hai (noon to midnight) represent descending Yin energy governed by Xun, Gen, and Kun. The transformations of metal-water in the alchemical cauldron correspond to the twelve earthly branches, with the moon's phases likewise regulated by these six trigrams.

Practitioners of the Golden Elixir (Jindan) path must comprehend celestial movements, earthly transformations, and human affairs to master the principles of Yin-Yang creation. Using lunar waxing and waning as metaphor for alchemical firing, this passage emphasizes harmonizing cultivation with natural rhythms to regulate the balance of complementary forces.

This passage explains the alchemical principle of "dragon-tiger copulation" in Daoist Neidan (internal alchemy). In modern terms:

During alchemical practice, the movement of Yin and Yang Qi within the Dantian (energy center, metaphorically called the alchemical furnace) resembles the orbits of sun and moon. The dragon (representing Yang Qi) and tiger (representing Yin Qi) unite within the body just as Heaven (Qian) and Earth (Kun) interact within the alchemical chamber. The Golden Mother (Yin energy) requires no deliberate cultivation, while the Wooden Father (Yang energy) naturally accomplishes its work. The metallic Jing (essence) manifests as liquid, and cinnabar (alchemical substance) gradually takes form. Through the ninefold cyclical refinement process, Yang Qi becomes abundant, the Golden Elixir is perfected, and ingesting it grants longevity matching Heaven and Earth. This wondrous transformation represents the most profound realm of cultivation.

The chapter "Heaven-Earth Encompassing Beginning and End" describes how the cosmic principles of Qian (Heaven) and Kun (Earth) contain the patterns of all transformations. The Zhen trigram symbolizes the dragon (initial Yang Qi emergence), corresponding to the moon's thirty-day cycle. Kun gives birth to Zhen, Dui, and Qian trigrams, while Qian in turn generates Xun, Gen, and Kun - the eight trigrams (Bagua) circulate endlessly yet never deviate from the central principle.

Specifically: Qian and Kun are the parents of all trigrams. First, Qian takes Kun's bottom Yang line to form Zhen trigram, corresponding to the midnight hour (11pm-1am) of the new moon when Yang Qi first emerges. Then Kun takes Qian's bottom Yin line to form Xun trigram, matching the midnight hour of the sixteenth day when Yin Qi begins. Qian encompasses celestial stems Jia and Ren, while Kun contains Yi and Gui - this is what the Cantong Qi (Kinship of the Three) means by "Ren and Gui pairing with Jia and Yi, Heaven-Earth encompassing beginning and end."

In the thirty-day lunar cycle: the first fifteen days begin with Kun, first generating Zhen (corresponding to the fifth day), then Dui (middle five days), finally Qian (last five days) - when the moon is full, the Golden Elixir reaches its zenith. The latter fifteen days start with Qian, producing Xun, then Gen, before returning to Kun - as the moon wanes, the elixir completes its refinement. This illustrates the thirty-day waxing-waning rhythm of Yin-Yang, referenced in the Cantong Qi's phrase "seven-eight fifteen, nine-six corresponding, the four combining to thirty." The eight trigrams circulate in sequence yet always remain centered.

The human body is like a microcosm, where the rising and falling of internal Yin-Yang perfectly corresponds to the celestial rhythms of heaven and earth. Yet ordinary people, disturbed by worldly desires and emotions, dissipate their Jing (essence) and Qi (vital energy), drifting through life in confusion. Those who understand how to align with the Dao of Yin-Yang, maintaining purity and detachment, can synchronize their internal energy movements with cosmic cycles. By reducing distracting thoughts, one naturally extends longevity.

The refinement of the Golden Elixir (Jindan, the highest attainment in Daoist cultivation) must follow celestial laws: First, establish the "furnace" (a metaphor for key energy centers in the body), mirroring the movements of the sun and moon. The sun progresses one degree daily, while the moon moves over thirteen degrees, with their monthly convergence on the first day called "new moon conjunction" (heshuo). After a year, during the winter solstice, they reunite at the position of the Dipper constellation (one of the twenty-eight lunar mansions). Practitioners use these solar and lunar cycles as benchmarks for "fire timing" (huohou, the mindful regulation of cultivation).

The first half of the lunar month (days 1–15) follows the ascending Yang energy of the Zhen, Dui, and Qian trigrams, while the second half (days 16–30) aligns with the descending Yin energy of the Xun, Gen, and Kun trigrams. The Li and Kan trigrams permanently represent the heart and kidneys, respectively. The application of "Yang fire" (focused intent) and "Yin talisman" (natural relaxation) must strictly correspond to these trigram transformations.

Regarding the sixty-day fire-timing adjustments: Yuanjing (primordial essence) within the Dantian (energy center) is elusive to observe. Just as inspecting the furnace monthly might reveal slow elixir formation or insufficient condensation of the "five fluids" (essences of the five organs), these signs indicate flawed fire regulation, requiring another month of refinement. Though Yuanjing's transformations remain invisible, its dynamic states can be discerned through the trigram-based fire timing across the twelve double-hours. The Zhouyi Cantongqi (The Kinship of the Three) states that Yuanjing's changes are subtle and unfathomable, necessitating astronomical calculations for verification.

The "divine chamber" (Dantian) is egg-shaped, with the "five peaks" (the organs) towering like mountains and the meridians flowing like hidden rivers—an interconnected system operating like a pivoting axle. This passage describes the harmonious coordination of the body's energy system during Neidan (internal alchemy) practice.

This scripture primarily elucidates the principles behind constructing the "Divine Chamber" (the alchemical furnace) and the mysteries of fire-timing in Daoist alchemy (Neidan).

The ancient sages observed the patterns of heaven and earth, discovering that the primordial state of the cosmos resembled an undivided chaos, much like an egg. The cauldron (Divine Chamber) used in alchemy mirrors this form: the upper lid symbolizes heaven, the lower vessel represents earth, with a one-inch space left in between to hold the spiritual mercury (the alchemical material). Just as the interaction of Yin and Yang energies in the cosmos generates all things, the harmonious interplay of water and fire within the furnace can refine the elixir of immortality.

The timing of igniting the fire is crucial—it must be as precise as the transformations of hexagrams in the Book of Changes (Yijing). For instance, at the midnight hour of the winter solstice, corresponding to the moment when the first line of the Fu hexagram (Earth over Thunder) shifts from Yin to Yang, one begins with gentle heating. This resembles the tender growth of all things in spring; haste must be avoided. Alchemy must strictly follow celestial timing, as the Cantong Qi (The Seal of the Unity of the Three) states: "Issue commands in accordance with the seasons, never missing the moment of the changing lines."

The "Five Sacred Peaks" mentioned in the text refer to the internal structure of the furnace, where the five directions are interconnected to ensure even heating. If the fire energy leaks, the quality of the elixir will be compromised. This mirrors how, after heaven and earth took their positions, the light and pure Qi ascended to form heaven, while the heavy and turbid Qi descended to form earth—with the Yin and Yang energies converging at the central True Earth (the positions of Wu and Ji) to transform and generate all things.

This passage expounds the "Divine Chamber" theory in Daoist alchemy. Gold represents the Qian Heaven (upper cauldron), while Kun Earth symbolizes the lower cauldron - their union forms the alchemical "Divine Chamber" (shenshi). As the Cantongqi (Triple Unity Scripture) states, one must observe celestial phenomena above and examine terrestrial patterns below. Within this chamber emerges spiritual mercury (a crucial alchemical substance), analogous to the central palace (Dantian) where the human spirit resides. Only when Heaven, Earth and humanity are complete can all things take form and the mutual generation of metal (jin) and water (shui) occur.

When Qian Heaven (representing sun and fire) moves, it produces the essence of wood and fire, forming golden liquid within the alchemical vessel. When Kun Earth (representing moon and water) remains still, lunar-water essence merges with the "flowing pearl of the sun" (yang qi), preventing vital essence from dissipating. This echoes the Cantongqi principle: movement follows hexagram patterns, while stillness accords with line statements, ensuring orderly cosmic operation.

The commentary further explains: The sun belongs to the Li trigram (fire), positioned in the southern Ding and Bing fire sectors. Containing fire that transforms into mercury (water), we say "mercury is born from the sun." The moon belongs to the Kan trigram (water), positioned in the northern Ren and Gui water sectors. Containing water that transforms into metal, we say "metal is born from the moon." Here Yin-Yang and Five Phases theory explains material generation: mercury (yang) corresponds to the sun, metal (yin) to the moon, transforming through the mediating earth (wuji and jitu, the yin-yang soils). Cinnabar (red) and black lead physically manifest this cosmic transformation.

This passage explains the essential characteristics of "lead" and "mercury" in Daoist alchemical practice. These terms do not refer to ordinary metals from daily life, but to substances with special cultivation significance.

Mercury (shenshui, "spirit water") corresponds to the yin lines in the Bagua (Eight Trigrams). It is not common quicksilver or cinnabar, but rather an essential substance conceived from solar energy, known as "true mercury." Lead (baijin, "white gold") corresponds to the yang lines in the Bagua, and is not ordinary lead ore from Sichuan's Jiazhou region or lead found among mountain rocks, but an essential substance generated from lunar energy, called "true lead."

During the alchemical process, lead divides into yin and yang attributes (two modes/eryi), forming the alchemical vessel (shenshi, "divine chamber"), while mercury condenses into pure energy (yiqi, "single qi"), becoming the essential alchemical liquid (xuanye, "mysterious liquid"). This union of yin and yang symbolizes the harmonious unity of the three powers (sancai) - heaven, earth, and humanity.

Note: Here, "solar" (taiyang) and "lunar" (taiyin) do not refer to actual celestial bodies, but represent yang and yin energies in Daoist cultivation terminology. "Two modes" (eryi) indicates the fundamental yin-yang duality, while "three powers" (sancai) refers to the basic cosmic structure composed of heaven, earth, and humanity.

This scripture elucidates the principles of using the "divine chamber" (the alchemical furnace-cauldron) in internal alchemy (Neidan) and the mysteries of Golden Elixir (Jindan) formation. It begins by stating that alchemical practice must first refine the golden liquid (the fluid stage of the elixir) within the divine chamber before achieving the final Golden Elixir. The alchemical furnace must be sturdy and tightly sealed to prevent the escape of spiritual mercury (quicksilver) during the process.

The divine chamber consists of two layered vessels—separated they appear as two, but united they function as one. Though the space between them seems empty and void, when water and fire (the two Qi of Yin and Yang) interact there, miraculous substances emerge. This space is called the "abode of the ineffable" (a mysterious realm of creation), where white metal (lead) as the mother produces mercury, forming the golden liquid—the very birthplace of the Golden Elixir.

The water of the north gives rise to white metal (true lead), the quintessence of supreme Yin, which contains the harmonious Yang Qi. Ancient Daoist masters emulated the generative principles of heaven and earth, returning harmonious Yang Qi to true lead and aligning with natural laws to refine the elixir. This primal Qi is no ordinary worldly substance—if the cultivation method is correct, why worry about failing to achieve the great elixir? Both the dragon (mercury) and tiger (lead) emerge from lead. Through the ascent and descent of water and fire, the union of metal and wood, and the convergence of sun and moon within the abode of the ineffable, white metal envelops all spiritual essences to give birth to the supreme treasure.

The text then describes the phenomenon of Yang Qi arising from the Kun position (north): when Yang Qi stirs from Kun, the sun’s shadow points directly to the southern extreme, the five planets align, and the sun and moon unite (auspicious celestial signs). The golden sand (alchemical material) naturally separates and reunites, resonating with the breath. This depicts the critical moment of the winter solstice at midnight (end of the eleventh lunar month), when Yin culminates and Yang is born—the perfect timing for alchemical refinement, as the Kun hexagram concludes and the first Yang emerges.

This passage explains the correspondence between Yin-Yang transformations in alchemical practice and celestial phenomena.

The single Yang line in the Fu hexagram (one of the 64 hexagrams) represents the initial emergence of Yang fire, beginning at the Chou hour (1-3 AM), progressing through the Yin hour (3-5 AM) until the Si hour (9-11 AM), when Yang energy peaks in the southern position, after which Yin energy begins growing in the fifth lunar month. The so-called "alignment of five planets and conjunction of sun and moon" refers to the orderly movement of Metal, Wood, Water, Fire and Earth planets like strung pearls across the heavens, with their variations in speed, pauses, direct and retrograde motions. The sun and moon's monthly orbits correspond to individual hexagram lines (basic units of divination symbols), their conjunction resembling jade discs fitting together, forming with the five planets an interconnected system that verifies the annual application patterns of Metal and Fire (key elements in alchemy).

The golden cinnabar (alchemical material) transforms in rhythm with breathing. As condensed essence of sun and moon, when Water and Fire rise and fall within the cauldron, the golden cinnabar floats up and down accordingly, its movement resonating with the external talismanic fire (controlled heating in alchemy).

The commentary explains: True lead (fundamental alchemical substance) acts like a mother, representing the Kun hexagram (pure Yin symbol), embodying the Great Yin (moon). Normally appearing black, it only manifests form when encountering Yang fire. Once formed, it displays myriad states following the transformations of 64 hexagrams and 384 lines, completely obeying the movements of sun, moon and five planets. How could ordinary metals like gold and silver possibly transform according to Yin-Yang and seasonal changes in alchemical processes?

The passage about "Hua Gai's celestial presence" describes: The Hua Gai constellation (sixteen stars forming a canopy) protects the imperial throne in the Purple Tenuity Palace, while the Three Platforms stars (six stars) outside regulate Yin-Yang and harmonize all things. This mirrors the positioning of Water and Fire within the golden cauldron during alchemy - proper coordination enables the descent of spiritual essence. The Three Platforms stars function like a prime minister governing officials, with the Wen Chang star (literary star) recording and evaluating. Should the five planets move erratically or the sun and moon advance and retreat disorderly, seasons would become chaotic, winds and rains unbalanced, and all things fail to grow. Similarly, improper fire control by alchemists leads to substances in the cauldron either drying up or overflowing - such erratic changes inevitably cause failure. Only by mastering each step with palm-like precision and guarding the cauldron flawlessly can one succeed, with any mishaps revealing the operator's skill in controlling talismanic fire. As the Cantong Qi states: "Wen Chang records and examines, Three Platforms assist in supervision, with all officials performing their duties" - this precisely illustrates the principle.

In today's society, many claim to cultivate the Dao, yet scarcely one in ten thousand truly comprehends its profound mysteries. Some use spiritual practice as a facade for personal gain, others obsess over alchemical attempts to produce gold and silver, while many misinterpret ancient texts by concocting elixirs from assorted metals and minerals (referring to various ores). These individuals waste their years and dissipate their Shen (spirit), ultimately achieving nothing. The ignorant sink deeper into delusion, while even intelligent people neglect their proper duties, persisting in these errors until old age and death—even passing down these mistaken methods through generations. Worse still are those who abandon their livelihoods, squander family fortunes, forsake parents and children, and end up destitute on the streets, starving and freezing—such tragedies recur through the ages. They fail to understand that the true Golden Elixir (referring to Neidan/internal alchemy) cannot be forged from ordinary lead and mercury, but requires the condensation of heaven and earth's essence, the sun and moon's luminous spirits. The crucial factor lies in attaining the genuine state of cultivation.

Regarding the chapter on "Refining the Central Palace Earth with Fire" (a critical Neidan practice for harmonizing the Five Phases), it describes how the Heart Fire (conscious intention) refines the Central Palace's Spleen Earth (the body's central region), while Metal Qi (lung energy) descends to unite with Kidney Water (kidney essence). Water, Earth, and Metal naturally transform within sixty days. Practitioners must first concentrate then release—if the "fire times" (temperature regulation in alchemical metaphor) are mishandled, or if the "mercury" (symbolizing vital essence) fails to stabilize and return to its proper position, preventing the harmonious interaction of hardness and softness, the fault lies not with the fire regulation but with the Spleen Earth's failure to achieve balance.

Commentary explains: Here "Fire" represents the sun and "Metal" symbolizes the moon. The dual energies of Metal and Fire arise in accordance with the Five Phases and six cosmological rhythms (natural laws), hence Fire generates Earth while Metal generates Water—each expressing their quintessential energies to form the Divine Medicine. The Cantong Qi (a foundational Daoist text) states "The sun gathers the Five Phases' essence, the moon receives the six rhythms' patterns" to illustrate this principle. The sixty-day transformation period for Water, Fire, and Metal occurs because the Central Palace originally contains only the Golden Mother (primordial Qi), requiring the harmonious fusion of Water-Earth (kidney essence and spleen intention) under precise fire regulation. Should one lunar month prove insufficient for the Golden Fluid (refined essence) to take form, another month of refinement is needed. The Cantong Qi's reference to "five and six making thirty cycles, revolving without end" denotes this process. The phrase "first preserve then release" indicates that the Golden Fluid and Divine Elixir depend entirely on fire regulation—Fire being the parent of elixirs, which in turn become its offspring, representing the natural transformation of heaven-earth energies. Balanced fire produces golden mercury (internal elixir), while imbalanced fire nullifies all progress. Success hinges on maintaining perfect regulation throughout these sixty days. As the Cantong Qi advises: "Investigate the beginning and end, discern preservation and dissipation." Should the fire regulation prove inadequate...

This scripture discusses the critical importance of fire regulation in alchemical practice and the central role of "Earth" among the Five Phases.

During alchemical refinement, excessive yang fire (referring to overly intense heat) can disrupt the balance of golden mercury (alchemical materials) within the crucible, causing them to scatter unpredictably like quicksilver. This is not entirely the fault of fire regulation but stems from the impurity of the core "Earth" (symbolizing the harmonizing force of the central palace, Wuji Earth), which leads to insufficient Jing (essence) and Qi (vital energy). As the Can Tong Qi states, this is akin to ministers failing in their duties and violating the laws of operation.

The commentary emphasizes that an alchemist must master the celestial movements of the sun and moon, comprehend the waxing and waning of Yin-Yang, regulate the increase and decrease of fire, and discern the authenticity of medicinal ingredients to achieve success. If one fails in these yet blames the teachings for being untrue, the fault lies with the practitioner.

Chapter 24, "Earth Anchors the Central Palace," further explains: Wuji Earth (the central Earth) acts like a nurturing mother, harmonizing and gathering the energies of the four directions into the sacred chamber of alchemy. Just as the harmonious movement of the sun, moon, and stars (the Three Luminaries) brings peace to the world, within the human body, when the five organs are balanced and water (kidneys) and fire (heart) are in equilibrium, the Qi of Metal (lungs) and Water (kidneys) nourish one another. By sealing outward dissipation and regulating the gentle interplay of water and fire, the Dao becomes readily attainable.

The annotation clarifies: The central Earth is like a wise ruler, effortlessly governing the four directions. When the Three Luminaries (symbolizing Jing, Qi, and Shen) operate in harmony, the body achieves an orderly equilibrium akin to a prosperous and peaceful era.

This passage elucidates the principles of balancing Yin-Yang and harmonizing the Five Phases (Wood, Fire, Earth, Metal, Water) in Neidan (internal alchemy) practice. The cultivation process involves three essential aspects:

First is the concept of the "Three Lights" (sanguang), representing yang fire, yin water, and the golden embryo (the nascent form of the Golden Elixir), corresponding to the sun, moon, and stars in heaven. During practice, these three must coordinate through movement and stillness, much like governing a nation toward peace and prosperity. When properly regulated, this prevents the harmful dissipation of Jing (essence) and Qi (vital energy). As the Cantong Qi states: "When virtue is upright, the Dao suffers no harm."

Next is harmonizing the five organs and four limbs. By regulating the "talismanic fire" (life energy) within the body according to celestial patterns, one achieves internal harmony, physical ease, and a tranquil state of emptiness. This safeguards against premature aging and illness. The Cantong Qi describes this as "nourishing oneself internally through stillness and emptiness."

The third aspect describes the phenomenon of water and fire merging. During the si (9-11 AM) and hai (9-11 PM) hours when the "fire timing" is optimal, the three essences of metal, fire, and water resonate. Their radiance fills the "cauldron chamber" (Dantian, energy center), illuminating the practitioner's entire being. The Cantong Qi refers to this as "the hidden light within illuminating the physical form."

The passage then explains the profound interaction between metal and wood. When dragon (wood) and tiger (metal) energies meet, what appears as metal overcoming wood actually strengthens wood energy. This dynamic of mutual generation and restraint concentrates essential energies in the Dantian. Such subtle transformations require oral transmission from a master. The Cantong Qi advises: "Close the openings and fortify the spiritual root."

Finally, the key to balancing water and fire lies in gathering the Three Lights' essence within the Dantian to nurture the sacred embryo (Golden Elixir). Though invisible, when the fire timing aligns with natural rhythms, the golden mercury (yin-yang energies) naturally attract, and dragon-tiger (heart-mind and kidney energy) spontaneously unite. This seemingly mysterious process follows cosmic laws. As the Cantong Qi states: "The Three Lights submerge to warm the tender sprout—invisible to sight yet near at hand."

The commentary concludes: Heavenly Dao and human Dao interconnect like the Three Lights whose combined essence nurtures all life. Practitioners who comprehend this principle grasp the profound mysteries of Neidan cultivation.

This scripture describes the cosmological principles of generation and the mutual production-restraint cycles of the Five Phases (Wuxing) in Daoist alchemy. Before the division of heaven and earth, the primal Qi of true lead (a technical alchemical term referring to primordial energy) was contained within the chaos. Subsequently, the clear Qi ascended to form heaven while the turbid Qi descended to form earth. Through the harmonization of Yin-Yang, humanity emerged, completing the triad of heaven, earth and man. The Qi of true lead resides in the central position of Wu-Ji (the earthly branch corresponding to the soil phase in Five Phases theory), serving as the foundation for refining the Golden Elixir (Jindan).

The Five Phases maintain intricate relationships of mutual production and restraint: Metal restrains Wood, yet Wood contains Fire which in turn restrains Metal; Water restrains Fire, yet Fire contains Earth which conversely restrains Water. These interdependent cycles of control and promotion constitute the essential alchemical principle, though the precise oral formulas require direct master-disciple transmission beyond written records.

Chapter twenty-five specifically addresses the interaction between Water and Earth. When Water (symbolizing the Mysterious Heaven) combines with Earth (the Golden Mother) within the sacred alchemical vessel (the furnace-cauldron), it generates auspicious "scenery clouds" (the propitious vapors appearing during elixir refinement) that gradually condense into "flowing pearls" (liquid elixir). Their interaction further produces the Solar Primordial Essence (pure Yang Qi), forming the embryonic elixir between substantial and insubstantial states.

Among the Five Phases, Water holds unique significance. Residing in the northern position, it generates Metal which paradoxically regenerates Water—a profound cyclical mystery comprehensible only to sages. As the Cantongqi (The Seal of the Unity of the Three) states, such profound truths often remain veiled by superficial appearances, eluding ordinary understanding. The entire alchemical process mirrors cosmic gestation, requiring strict adherence to natural laws and mastery of Yin-Yang and Five Phases transformations.

This passage primarily elucidates the principles of metallic transformation and the alchemical process in Daoist Neidan (internal alchemy) practice.

Regarding the principle that "when water and earth interact, all things are born," the sages, upon comprehending this natural law, constructed sacred alchemical chambers (furnaces) modeled after the operations of heaven and earth. They regulated water and fire (alchemical temperatures) according to Yin-Yang transformations and observed seasonal changes through trigram symbolism, thereby refining Yuanjing (primordial essence) to produce Shenhong (the essential alchemical substance).

The chapter "The Virtue of Metal Favors Whiteness" states: White metal can be transformed into yellow through refinement. In alchemical practice, lead is refined into white metal (platinum), within which Jin Shui (metallic solution) emerges. When this metallic solution is further refined by fire, it turns yellow and is called "Huang Yu" (a type of elixir). As the golden liquid condenses within the furnace, the essence of gold does not dissipate but transforms into ethereal mists, manifesting in various wondrous forms—sometimes resembling hanging stalactites, interlocking teeth, images of the sun and moon, or shapes of dragons and tigers. Ordinary metal ores cannot achieve such miraculous transformations.

Supplementary commentary explains: Among worldly substances, gold is the most enduring, remaining unchanged since the dawn of creation. The origin of gold lies in Zhen Qian (True Lead, an alchemical term denoting primordial lead), which existed before the separation of heaven and earth. All things contain the spiritual Qi of True Lead. Black lead can be refined into white metal, which in turn produces gold—the most precious elixir. Those who ingest it attain longevity equal to heaven and earth, merging with the Dao. Thus, the essence of gold constitutes the foundation of all existence.

The chapter "Mutual Control of Being and Non-being" discusses the principle of mutual constraint between Yin-Yang and existence/non-existence (this section remains partially unexplored).

This passage elucidates the "lead-mercury" theory in Daoist alchemy (neidan), detailing the process of refining the elixir through the harmonization of Yin and Yang.

The text begins by explaining the relationship between "being" (you) and "non-being" (wu): "Being" corresponds to white metal (metal phase), while "non-being" represents fire qi (fire phase). These two mutually regulate each other. When metal and fire interact, they produce spiritual mercury (linggong) in the central palace (dantian), known as the "Azure Dragon." Quoting the Cantong Qi (参同契), it states that closing above represents "being," while closing below signifies "non-being"—only when upper and lower unite can miraculous transformations occur.

The "two non-beings" refer to the Yin and Yang qi, the essence of the sun and moon, while the "one being" denotes the divine embryo (shentai, or inner elixir). Within this embryo exists pristine purity; by guiding the qi of water and fire, the essences of Yin and Yang are gathered into it, forming the golden fluid (jinye, or inner elixir)—a process profound and beyond ordinary comprehension.

Regarding "refining silver from lead": silver symbolizes the metal essence (white metal), while lead represents the numinous water of the north. Though lead appears black externally, it contains silver essence within—much like coarse exterior concealing inner treasure. White metal hides within the mysterious northern water (lead); understanding this principle allows the extraction of white metal as the foundation for elixir refinement, which, through proper methods, naturally yields miraculous substances.

Finally, the text mentions that the "golden fluid" (jinye), also called the "yellow chariot" (huangyu), is an elixir refined through nine cycles of transformation. Ancient practitioners would first purify themselves through fasting and cultivation, harmonizing internal and external energies, allowing the true qi to permeate their entire being. Only then could they reverse aging, achieving a pure Yang body and attaining longevity akin to heaven.

Rich in alchemical metaphors, this passage actually describes the principles of Yin-Yang harmonization and water-fire balance in neidan practice—the specific methods through which essence (jing), qi, and spirit (shen) coalesce into the elixir.

This scripture expounds the core principles and material selection in Daoist alchemy. It begins by explaining the nature of "silver essence" (yinyin jing, an alchemical term referring to metallic quintessence): it is white gold generated from water, serving as a crucial material for alchemy. The interdependence of metal and water elements forms the foundation of Yin-Yang transformation—this is what constitutes "silver essence," the medicinal substance of alchemy.

Next, it describes the properties of lead (a vital alchemical material also called "the mysterious"): though outwardly black and positioned in the northern Kan trigram (Bagua orientation), it contains metallic quintessence within. It embodies the Qi (vital energy) of all four elements—water, fire, metal, and wood—and is the root of all metallic ores. As the Cantong Qi (a key alchemical classic) states, though lead appears coarse and dark externally, it conceals golden radiance within, much like a ragged madman secretly carrying precious jade.

The text then emphasizes that genuine Golden Elixir (jindan) requires no adulteration with various ores: some believe the elixir's color changes come from minerals like azurite or orpiment, but the scripture refutes this. Just as flowers and plants naturally display their colors through transformation, the true Golden Elixir forms through the natural interplay of water, fire, and earth. By following the generative patterns of heaven and earth, harmonizing with metal and wood's natural principles, and uniting water, fire, and earth as one, miraculous transformations occur.

Finally, it clarifies: while common alchemy employs materials like the five metals, eight minerals, saltpeter, or alumite, none are needed when refining the supreme "gold-mercury numinous liquid" (a high-grade elixir). Those who truly comprehend alchemy's profound Dao need only locate the source of true lead (the purest alchemical material) to produce the golden fluid of returning elixir.

This scripture elucidates the interdependent relationships between core alchemical concepts like "dragon-tiger" and "gold-mercury" in Daoist internal alchemy (Neidan). Master Liu Zhigu explains: The dragon and tiger are actually gold and mercury (quicksilver) respectively. Gold inherently contains mercury's natural properties, and ingesting such an elixir naturally produces miraculous effects.

Chapter 29 specifically discusses the relationship between silver and lead: Silver is the mother of lead, with the mother concealed within the lead; lead is the child of silver, hidden within the mother's womb. This essence is profoundly mysterious—appearing both existent and non-existent. When smelted at high temperatures in the ash furnace (alchemical crucible), lead sinks while silver rises, revealing its pure white form suitable for crafting the golden chariot (referring to the Golden Elixir).

The commentary explains: Silver as lead's mother hidden within lead represents metal (gold), while lead represents water. Just as water is born from metal (with gold as water's mother), gold remains concealed within lead-water. As the Cantong Qi states: "Metal is water's mother, the mother hides in her child's womb." Lead as silver's child dwelling in the mother's womb represents the child (water) within the mother (gold). After metal generates water, the child-water returns to the lead-mother, hence called "black lead." The Cantong Qi's phrase "Water is metal's child, the child hides in the mother's womb" conveys the same principle. After transformation, black lead returns to its western position (metal's position in the Five Phases), nourished within water to manifest increasing vitality. Pure white silver can be refined into gold to form the "divine chamber" (alchemical vessel). When activated by yang fire, child-water flows from the white gold, producing "true mercury"—the primordial qi that generates heaven and earth.

The phrase "pure and subtle, seeming both present and absent" describes true mercury (quicksilver essence) being pursued by external forces within the mother-substance, appearing intermittently while floating and sinking unpredictably, its form obscured by the cauldron. The Cantong Qi's description "vaguely like a great abyss, now sinking, now floating" captures this state. "White purity reveals the treasure for crafting the yellow carriage" refers to refining white gold in the ash furnace to create the divine chamber for Golden Elixir production. The Cantong Qi's maxim "gathered it resembles white, refined it becomes crimson" expresses the same idea.

A final note: The key to preparing golden liquor (elixir fluid) lies in the "divine water and flower pond," where the flower pond represents the golden mother. Gold symbolizes western white metal, while the golden liquor is mercury—also called "the Great Change's flowing pearl." Though gold and mercury differ in form, they share the same origin. Practitioners use gold to nurture mercury, transforming it into cinnabar—a process of returning to the origin and recovering one's true nature. By cultivating the great elixir through the white golden divine mother, the perfected elixir's essence (jinye) spontaneously manifests.

This scripture reveals the mysteries of "golden essence" (Jinjing) in Daoist alchemy, emphasizing that true elixir-making cannot be achieved by simply mixing ordinary metals like gold, silver, and mercury.

Chapter 30 explains that in alchemical practice, one must refine "true lead" (a key alchemical substance) into white gold, which is then crafted into the crucible—the foundation of golden essence. The crucible is hollow, approximately one inch in diameter, with its upper part symbolizing heaven and the lower part representing earth. Within it, spiritual mercury (liquid silver) is placed, embodying the triad of heaven, earth, and humanity. This configuration mirrors the primordial chaos before the separation of yin and yang, resembling the shape of an egg. True lead originates before the formation of heaven and earth, and its gathering and refinement follow precise methods—it cannot be handled carelessly.

Chapter 31 describes the furnace's structure: round and towering like the mythical Penglai Mountain, with an ingeniously designed stokehole that allows natural operation. The text particularly warns against those who attempt elixir-making using mere cinnabar and mercury—even if they succeed in producing something, ingesting it would not yield the genuine effects of the elixir.

Commentaries clarify that refined white gold resembles white horse teeth in appearance. Its essence stems from the northern waters, and after smelting, it becomes pure as snow—the supreme treasure of alchemy. Both Tao Hongjing and Ge Hong noted that only such purified materials can produce the authentic Golden Elixir (Jinye Shendan).

This passage primarily discusses the ancient methods and significance of cultivating the Golden Elixir (Jindan), the supreme medicine of immortality.

The alchemical process requires specialized furnace equipment: When practicing alchemy, one must first construct an altar space, setting up the furnace and crucible vessels. These apparatuses should be interconnected vertically, shaped like the mythical Penglai Immortal Mountain. The interior of the crucible must be tightly sealed to allow the mysterious Qi mechanisms to circulate within. Specifically, the altar holds the furnace, the furnace contains the hearth, the hearth houses the crucible, and within the crucible lies the divine chamber (the core vessel of alchemy) – a nested structure preventing the leakage of Jing (essence) and Qi. The golden crucible should be suspended within the hearth with space around it for fire Qi to circulate, creating a complete alchemical system with water above and fire below.

The principle of alchemy: The refinement of the Golden Elixir fundamentally involves gathering the essences of sun, moon, and stars along with the Qi of the Five Phases (Wuxing) and Four Symbols, transforming them through specific methods into the golden liquid divine elixir. This follows the natural Dao and is not some mystical sorcery.

Historical transmission: Ancient sages like the Yellow Emperor and Laozi practiced this method, thereby achieving longevity beyond the constraints of water and fire. The sage-kings of antiquity all understood and transmitted this Daoist art among themselves. During the Zhou dynasty, when Laozi departed westward through the Hangu Pass, he transmitted the golden liquid alchemical method to Yin Xi (the True Man Yin), the guardian of the pass, ensuring its preservation in the world. Only those with destined affinity could receive the true transmission, keeping the Daoist arts from extinction.

Contemporary critique: Modern people are obsessed with wealth and fame, trapped by wine, lust, and material desires. Beyond mere fear of death, they have long lost pursuit of the true Great Dao – a stark contrast to ancient cultivators.

Note: The mentioned "Can Tong Qi" refers to the important Daoist scripture Zhouyi Cantongqi (The Kinship of the Three), which systematically explains alchemical principles. "Golden liquid" denotes the perfected divine elixir, while "Qi" is a Daoist technical term referring to vital life energy.

Some people blindly follow various practitioners of esoteric arts in pursuit of immortality, only to attract opportunistic charlatans. These imposters pose as grand masters, deliberately maintaining an air of silence to appear profound, while in truth peddling heterodox methods as supreme truths—passing off ordinary minerals and herbs as miraculous elixirs. Their so-called "magic techniques" prove utterly ineffective, which explains why later generations lost faith in the authentic Golden Elixir (Jindan) alchemical methods.

Just as a lodestone can attract iron even through barriers, all things in heaven and earth possess corresponding affinities. Using "white gold" (a Daoist alchemical term for specific metals) to craft egg-shaped vessels that emulate the union of heaven and earth, the interplay of water and fire can produce spiritual mercury (a crucial alchemical ingredient). As the Cantongqi (The Seal of the Unity of the Three) states, this resembles the interplay of black and white within an egg.

Between heaven and earth exists the "solar mysterious essence" (the primordial cosmic energy), which transforms endlessly and nourishes all things. Daoist practitioners gather this energy through specific methods to prolong life. The key lies in using white gold vessels, as only this metal can retain the energy for transformation. The natures of metal (Qian, heaven) and earth (Kun) harmonize, just as lead and mercury must combine to refine the Golden Elixir—only then will the medicinal properties remain intact during refinement.

The secret of ancient realized masters lay in forging the golden cauldron (the alchemical furnace). Though difficult to construct, success allows it to concentrate the essence of heaven and earth, refining the Golden Elixir. It mirrors the undivided state of chaos at creation, when heaven and earth resembled an egg's form—precisely the primordial condition adepts seek to grasp. Among all cultivation methods, this is the most fundamental; those who master it transcend worldly constraints, attaining the immortal state where form and spirit (Xing-Shen) merge sublimely.

The alchemical methods recorded in the Fire Record (Huoji) are authentic. By observing the movements of the sun and moon and the waxing and waning of Yin-Yang, one comprehends the mysteries of alchemical timing. Just as heaven and earth operate in rhythm, refining the elixir requires seizing the right moment. Those who truly grasp these principles may endure as eternally as the cosmos itself.

The Huoji (Fire Record) classic was not fabricated without basis. Here we must solemnly explain the previously mentioned alchemical methods. Since the techniques of alchemy have already been recorded in detail earlier, we will not repeat them here. Instead, we focus on elucidating these essential principles to supplement the Huoji.

The Huoji consists of six hundred chapters, arranged according to the sequence of fire regulation (controlling the heat in alchemy) over ten months. Each month has thirty days, with day and night corresponding to one hexagram each, totaling sixty hexagrams per month. Over ten months, this amounts to six hundred hexagrams. The second and eighth months also have corresponding sections because the Mao month (second month) requires additional water to stabilize metal, while the You month (eighth month) requires the movement of fire to restrain water. The principles here are the same as those for the Yin month (first month) and Shen month (seventh month), so these are not counted separately in the total.

The Huoji mentioned in this Ancient Dragon-Tiger Scripture (Gulonghu Jing) is a secret method orally transmitted by ancient sages—certainly not a false creation—hence the need for this solemn explanation. In alchemical circles, it is often said, "Transmit the method but not the fire" (teach the technique but withhold the secrets of heat regulation), and the reason lies here. Since the alchemical methods are already detailed in the Huoji, this scripture does not repeat them but only supplements these essential principles to complement the Huoji.

Many cultivators in the world fail to attain the Golden Elixir (the foundation of the Great Dao of alchemy) and instead cling to heterodox paths, wasting their lives in delusion. Some sit idly all day, swallowing saliva and tapping the Taiyuan acupoint (a wrist point), imagining a pool of water below the navel. Others listen to illusory sounds to distinguish between lead and mercury (alchemical terms for Yin and Yang Qi). Still others simplistically interpret the interaction of heart and kidney (a Neidan term) as merely the interaction of water and fire. These are the crudest forms of practice.

Even worse are those who adopt deviant methods like dual cultivation with women or bedroom arts, deluding themselves into thinking they can refine the Great Elixir of Human Origin through sexual union. The result is an apparent surge in Qi and blood, but it only invites calamity, ultimately leading to bodily decay and turning to dust. Such methods run counter to the Dao—the more one strives to advance, the further they regress; the more they rush, the slower they progress. Ignorant and defying the principles of heaven, their plight is truly lamentable.

This scripture is named "Dragon-Tiger," where the dragon symbolizes the sun and the tiger the moon. The sun and moon are the foundation of heaven and earth's movement and the source of all life's growth. The Qian heaven (Yang energy) is like a golden essence, manifesting in blue-green hues and containing harmonious Yang Qi. Within it operate the Five Phases (Wood, Fire, Earth, Metal, Water), the Four Symbols (Lesser Yang, Greater Yang, Lesser Yin, Greater Yin), the Three Lights (sun, moon, stars), and the Two Qi (Yin and Yang). The ancients cultivated the Dao by emulating the patterns of heaven and earth.

This passage elucidates the core principles and specific methods of Daoist alchemy (Neidan). It begins by explaining the symbolic meaning of "Dragon and Tiger" in alchemical practice: through observing celestial movements (the term "chanli" refers to orbital paths), the practitioner gathers the essence of sun and moon (the radiance of Two Luminaries) within the alchemical furnace. The Dragon (representing Yang) and Tiger (representing Yin) energies are guided into the sacred chamber (the alchemical vessel), ultimately forming the Golden Elixir (Jindan). Lady Wei Huacun, patriarch of the Shangqing lineage, once described this natural phenomenon - when the Dragon chants, auspicious clouds manifest in spring waters; where the Tiger roars, winds arise from emptiness - illustrating the harmonious interaction of Yin-Yang energies.

The text emphasizes that the authentic Golden Elixir path arises spontaneously, criticizing later adulterated theories that advocate using metallic/mineral substances (the "five metals and eight stones") or visualization techniques to forcibly attain immortality. It establishes Wei Boyang's Zhouyi Cantong Qi as the authoritative standard, reorganizing the scripture into thirty-three chapters for later practitioners' study.

The latter section details the crucial fire phasing (temperature control during alchemical processes) techniques: one must follow celestial cycles (the Grand Celestial Number), harmonizing with Yin-Yang transformations across years, months, days, and hours. By regulating Water and Fire (symbolizing Yin-Yang), the Dragon's essence (Yang Jing) gradually condenses within the cauldron, while the golden fluid (elixir essence) circulates smoothly in the embryonic elixir. Specific instructions include monthly adjustments according to lunar phases and hourly modifications throughout the day, mastering the secret of metal-fire mutual generation (where solar fire and lunar metal represent Yin-Yang union), mirroring the moon's monthly cyclical patterns.

Finally, the text mentions how Peng Xiao, the Five Dynasties alchemical master, was inspired by Tai Bai Zhenren's poetic formulas to compose The Treatise on Black Lead Water-Tiger and The Formula of Red Lead Fire-Dragon, using the metaphor of a golden key to unlock alchemical mysteries. Directional terms like "xin" (northwest) and "gen" (northeast) correspond to Bagua positions during specific alchemical timings, while the numbers five and six subtly echo the Yijing's Fu hexagram symbolizing Yang energy's rebirth. Throughout, the passage stresses that alchemy must follow natural cosmic patterns, never through forceful striving.

This passage expounds the core theory of "lead and mercury" (qian gong, alchemical terms symbolizing the fundamental Yin-Yang elements) in Daoist alchemy. Black lead (symbolizing Yin) is likened to a tiger in water, representing the foundational substance of heaven and earth, possessing both material form and energetic quality; red lead (symbolizing Yang) resembles a dragon in fire, embodying the primordial source of creation that exists as pure energy without physical form. These two forces constitute the eternal, unchanging truth.

From the perspective of spiritual cultivation, the "substantial form" does not refer to ordinary metallic minerals or external alchemy (waidan, the method of refining elixirs from minerals), nor does the "formless energy" denote human emotions or mere seated meditation. The ancients taught that substantial true lead (Great Yin) resembles lunar essence—the mother that nurtures all things, while formless true mercury (Great Yang) is like solar radiance—the father that creates all beings. The continuous interaction and cyclical movement of lead and mercury form the fundamental process of cosmic generation.

Thus, accomplished adepts focus on gathering the moon's essence (golden flowers and yellow sprouts) while attracting solar energy (flowing pearls and crimson maidens) into the alchemical furnace, where they coalesce into golden liquid and divine elixirs. The scripture notes that solar energy tends to dissipate easily and must be contained using specific vessels (the alchemical furnace symbolizing heaven and earth). The furnace consists of two parts: the upper crucible represents heaven, Yang, and fire; the lower crucible embodies earth, Yin, and water. When joined together like an egg, they leave a space of about an inch to contain the spiritual mercury.

During the alchemical process, Yin and Yang energies continuously interact within the furnace, producing infinite transformations akin to conjugal union. The Wood phase generates the hun (ethereal soul), the Metal phase produces the po (corporeal soul), and their condensation forms qi that gradually develops into an embryo-like "elixir seed" (Yin'e), ultimately refining into golden liquid medicine. This passage reveals the fundamental principle of Yin-Yang interaction in Daoist internal alchemy (neidan, the practice of cultivating essence, qi and spirit using the body as furnace and crucible).

This passage elucidates the essential principles and precautions for cultivating the Golden Elixir (Jindan) in ancient practices. The ancients taught that practitioners must first discipline body and mind, gathering their spirit (Shen) with the focused intensity of a starving tiger pouncing on prey—only then can they refine the essential substance (Jinye, the subtle material obtained through cultivation) required for the Golden Elixir.

To undertake this practice, one must select a blessed land (Fudi) abundant with spiritual energy (Qi), construct a dedicated alchemical chamber, erect an astral altar (Xingtan) for celestial worship, and prepare the furnace and cauldron for alchemical work. It is also essential to find like-minded cultivation companions and complete all necessary preparations. Only when these conditions are met can the practice begin. Master Zhenyi, in his postscript to the Cantongqi, emphasized that practitioners must distance themselves from sensual pleasures, restrain desires, abandon fame and wealth, retreat to sacred mountains, sever mundane ties, and devote themselves to secret cultivation with fellow adepts day and night—only then is there hope for success. Otherwise, all efforts will be in vain.

The Daoist master Yin Zhenren cautioned: do not rashly begin cultivation without securing a suitable location—the process must be conducted with secrecy and care. The transformations of this elixir (referring to the Golden Elixir) are profound and beyond ordinary comprehension. He further advised against dwelling on gains and losses, as only single-minded cultivation can lead to the refinement of the Returned Elixir (Huandan, an advanced form of the Golden Elixir). These teachings are not empty words meant to deceive.

The author reflects on his own circumstances: burdened by a low-ranking official post, poverty, meager salary, worldly duties, and a large family, he has been unable to devote himself fully to cultivation until now. Yet his resolve has never wavered; instead, it has grown stronger, awaiting only the right moment to complete this great undertaking. Regarding the "fire times" (Huohou, the precise control of heat during alchemical processes), the nineteen diagrams already appended to the end of the Cantongqi's second volume are not repeated here. Only two additional illustrations—the "Diagram of Gathering the Celestial Fire Times" and the "Diagram of Metal-Fire Interaction Generating the Medicinal Substance"—are included to clarify the transformative principles of Dragon-Tiger (referring to lead and mercury, key alchemical ingredients) and demonstrate the wondrous efficacy of metal-wood mutual generation.

The author also recounts how, on the eighteenth day of the third lunar month in the Yisi year, he was honored with an imperial audience where the emperor inquired about health preservation and spiritual cultivation. Humbly drawing from his Commentary on the Dragon-Tiger Classic and Supplementary Annotations to the Cantongqi, he responded and received the emperor's personal instruction. That same April, he was entrusted with compiling imperial medicinal formulas and completed his annotations on the Dragon-Tiger Classic for presentation. Though he modestly laments his humble origins and the audacity of presuming to annotate such texts—an offense for which he feels unworthy—he expresses gratitude for the sovereign's magnanimity. As for the more extensive supplementary annotations to the Cantongqi, with their detailed explanations, these are not submitted here.

At that time, my official salary was meager and financial resources limited, making it difficult to fully compile and compose this sacred text. Though my heart yearned for the supreme truth (Chenji), I lamented having no opportunity to present it to higher authorities. This sincere devotion remained fervent, and later I made minor additions and revisions to the scripture's content. I specially had it recopied and commissioned artisans to carve printing blocks, hoping to transmit it to like-minded individuals. Should readers encounter this work, they may freely discuss it as one releases a horse's reins, using the wisdom of ancient sages as their guide.

Some questioned: "The Ancient Dragon-Tiger Scripture contains profound language and abstruse principles—it should not be casually annotated. Your commentary now uses plain language, perhaps failing to elucidate its true meaning." I replied: "Since my youth I have studied Daoist scriptures without negligence, spanning fifty-six years to this day. Moreover, I received oral instructions (essential cultivation methods) directly from enlightened masters—this is no shallow study. Were I to recklessly misinterpret and mislead future generations, how could I dare deceive the all-seeing heavens (Zhaozhao Shangtian)?"