《古文龍虎上經註》

Commentary on the Ancient Text "Dragon-Tiger Classic" in Vernacular Interpretation

[Chapter One]

The "Divine Chamber" (Shenshi) serves as the pivotal hub of alchemical practice, while "mercury" represents the primordial source of all minerals. Cinnabar and mercury stored separately symbolize the external emission of Yang Qi and the internal containment of Yin Qi. These two forces circulate between heaven and earth, jointly constituting the trinity of cosmic forces (heaven, earth, and humanity). As the Zhouyi Cantongqi states, "Qian and Kun are the gateways of the Book of Changes," here the "Divine Chamber" is described as the alchemical pivot. The Divine Chamber corresponds to Qian (Heaven) and Kun (Earth). In the human body, Qian corresponds to the head (Upper Dantian), while Kun corresponds to the abdomen (Middle and Lower Dantian).

The principles of alchemy align with those of the Book of Changes. The sixty hexagrams correspond to various minerals, with cinnabar and mercury representing the Kan (Water) and Li (Fire) hexagrams—Li symbolizes the sun (Yang, outward emission), while Kan symbolizes the moon (Yin, inward containment). Kan, associated with water, corresponds to the number one, and Li, associated with fire, corresponds to the number two; their union yields three. This embodies the symbolism of "water and fire complementing each other."

[Chapter Two]

Just as a ruler governs a state—using force to suppress rebellion and virtue to pacify the people—the Earth's virtue (Central Wuji Earth) governs the four directions, akin to sheathing swords and halting warfare to bring peace to the world. The Kan and Li hexagrams occupy the north and south, respectively, forming the central axis that governs seventy-two minerals. Firmness and softness complement each other, and Yin and Yang naturally generate one another.

Like the complementary interplay of the Yin and Yang hexagrams at the center regulating the periphery, this reflects the ruler's balanced application of firmness and softness. Taking Li (south) and Kan (north) as the warp and the other hexagrams as the weft, the sixty hexagrams are distributed across a thirty-day cycle (ancient months had thirty days), symbolizing the seventy-two seasonal nodes (solar terms) of the year. Hence, the sixty hexagrams correspond to the seventy-two minerals. The natural correlations—Qian as firm, Kun as soft, Kan as Yang, and Li as Yin—emerge spontaneously.

[Chapter Three]

Gold-Fire (referring to Kan and Li) governs alchemical affairs, while Gold-Water (metal generating water) mutually contain and receive each other. The masculine and feminine (Yin-Yang) are originally one; their application must follow natural laws.

The tenth chapter of the Zhouyi Cantongqi states, "Between heaven and earth, the most evident symbols are the sun and moon." This text, however, declares, "In alchemy, the most evident symbols are Gold and Fire"—Gold-Fire being Kan and Li. Kan corresponds to the kidneys (water), and water generates metal; Li corresponds to the heart (fire). The Cantongqi speaks of "Zhun governing affairs and Meng receiving them," while this text states, "Gold-Fire governs affairs, and Gold-Water receives them." This is because "Zhun at dawn and Meng at dusk" marks the beginning of Kan and Li's evolution into the sixty hexagrams. The former discusses function, while this text elucidates essence. As for the feminine... (the subsequent content is missing).

The commentary on the Ancient Text of the Dragon and Tiger Classic explains the principles of Yin-Yang transformation in alchemical practice, using hexagram imagery to metaphorize the alchemical process. Here's a section-by-section interpretation:

Chapter Three discusses the cyclical nature of hexagrams:

When the two energies of Yin and Yang interact dynamically, they form sixty hexagrams (referring to the sixty-four hexagrams of the Zhouyi excluding the four cardinal hexagrams of Qian, Kun, Kan, and Li), constituting a complete system. Beginning with the Zhun and Meng hexagrams and progressing through to Jiji and Weiji, this cycle through sixty hexagrams mirrors the lunar month's rhythm, demonstrating precise natural laws.

Chapter Four explains Yin-Yang temporal cycles:

The transformations in alchemy revolve cyclically like the "Jiji" and "Weiji" hexagrams. The initial Yang line (the ninth line) represents temporal measurement, with Yang Qi's harmonization following dawn-to-dusk rhythms. From the new moon to the sixteenth day, Yang Qi (represented by nine) gradually grows; Yin Qi (six) begins its ascent at noon (wushi) until hai hour (9-11 PM). Thus Yang Qi flows from midnight (zishi) to mid-morning (sishi), while Yin Qi moves from noon to hai hour—this is the meaning of "following dawn and dusk."

Chapter Five describes the annual Yin-Yang cycle:

The celestial circuit must accord with heavenly patterns. Yang lines reach their zenith at the si position (southeast), while Yin energy emerges at the noon position (south), develops at ding (southwest), and concludes at hai (northwest). The twelve months correspond to the annual "fire phases" (alchemical heating process): from Fu hexagram (November) to Qian hexagram (April) marks Yang's growth phase, while Gou hexagram (May) to Kun hexagram (October) represents Yin's expansion.

Chapter Six explains the Five Phases' directional correspondences:

Water and fire each govern their respective directions (north and south), creating seasonal cold and heat. East and west symbolize benevolence and righteousness respectively. The Five Phases' transformations generate the four seasons, with Yin-Yang interactions obeying the "Three-One" principle (unification of Jing, Qi, and Shen). Water rules the north, fire governs the south—Yang Qi originates at midnight, Yin Qi arises at noon, initiating the cold-heat cycle. The east governs spring, the west autumn—spring generates while autumn harvests. Yang Qi strengthens from midnight to mao hour (dawn), manifesting benevolence (as in the Dazhuang hexagram); Yin Qi intensifies from noon to you hour (dusk), showing decline. Benevolent phases resemble plants sprouting and glowing, while righteous phases mirror leaves returning to roots. Both Yin and Yang activate the Five Phases' functions. The upper triad (heart, lungs, liver fluids) and lower kidney fluid (the "one") all originate from the central spleen earth—hence the Zhouyi Cantongqi states "the Five Phases attain their proper order."

The final section discusses the alchemical furnace:

The "divine chamber" (alchemical furnace) establishes directional positions where transformations occur. "Divine chamber" refers to the upper and lower crucibles; "positioning" denotes the precise coordination of Yin-Yang and female-male principles. "Transformation" indicates the conversion between cinnabar (sha) and mercury (gong). The dual operations of lead (jin) and cinnabar (earth) have no fixed positions—like the Zhang and Yi constellations (southern Vermilion Bird) moving unpredictably, or the Xu and Wei stars (northern Black Tortoise) shifting irregularly—yet all ultimately return to the central palace (furnace core), encapsulating minerals to form the elixir's foundation. The Zhouyi Cantongqi uses Qian and Kun to symbolize the divine chamber, Yin-Yang for female-male principles, cinnabar-mercury for Kan-Li, and lead-cinnabar for Qian-Kun, since Qian corresponds to metal.

Chapter 7 Interpretation:

This passage reveals the mystery of "cinnabar and mercury" (砂汞) in alchemical practice. The text uses the trigrams Kan (坎, representing water) and Li (离, representing fire) from the Bagua (Eight Trigrams) to symbolize the harmonious interplay of Yin and Yang in cinnabar and mercury, much like the workings of Heaven and Earth (Qian and Kun) cannot function without water and fire (Kan and Li). When cinnabar and mercury combine, they undergo wondrous transformations, just as all the organs of the human body (the hundred bones, nine orifices, five viscera, and six bowels) are generated from the two energies of Yin and Yang. Similarly, the sixty hexagrams of the I Ching (易经) all derive from the two trigrams Kan and Li. Though these changes leave no visible trace, they resemble the womb that nurtures all things.

Chapter 8 Interpretation:

Here, the text discusses the mutual transformation of "being" (有) and "non-being" (无) in alchemy. When the Vermilion Bird (朱雀, symbolizing Li fire) blazes intensely and the purple radiance (紫华, the glow of the elixir) shines like the sun, the original materials of cinnabar and mercury vanish. This mirrors the principle in the Zhouyi Cantongqi (周易参同契): when the sixty hexagrams are complete, Kan and Li recede; when the elixir is perfected, cinnabar and mercury disappear. Hence, the alchemical texts say, "Use lead (真铅, true lead, referring to primordial Qi) yet do not use lead"—the key lies in refining the true essence (真精) from lead. The passage emphasizes that the true fire (真火) is actually true lead (another name for primordial essence, 元精).

Chapter 9 Interpretation:

This section elaborates on the application of the Five Phases' (五行) cycles of generation and restraint in alchemy. The Yang metal essence (戊土) within Kan and the Yin fire light (己土) within Li interact like metal and fire, which restrain each other yet also form a complementary pair, like husband and wife. The spleen, associated with Earth, resides between the heart and lungs. It both generates the fluids of the lung (Metal) and harmonizes with the heart (Fire) to transform into Earth. When Metal, Water, and Earth all return to a state of stillness and emptiness ("俱丧"), the Earth energies of Kan and Li (戊己土) can circulate through the celestial cycles, nurturing all things like the changing seasons. The passage concludes by stressing that the true lead (元精) produced through the refining of Metal and Fire is the most profound secret of the Daoist alchemical path. The Yellow Emperor's ability to pacify the four directions stemmed from his mastery of the wondrous function of the central Earth virtue (脾土调和, the harmonizing power of the spleen's Earth energy).

This scripture elucidates the principles of Yin-Yang interaction and water-fire balance in Daoist alchemical practice (Neidan), along with methods for controlling the firing process by observing lunar phases.

The text describes how the cycle of Yang's expansion and Yin's diminishment resembles the primordial state of chaos before creation. The alchemical process requires 384 zhu (an ancient weight unit where 16 liang make one jin), symbolizing the 384 hexagram lines in the "Book of Changes." When the "golden essence" (Jing, the alchemical material) undergoes transformation, the "Azure Dragon" (essence of eastern Wood) manifests. At this stage, the divine spirit (Shen) refines the essential energies, enabling the mutual generation and restraint between metal and fire.

The text employs solar and lunar movements as metaphors for the alchemical process: the Kan trigram (☵) represents metal and the moon, while the Li trigram (☲) symbolizes fire and the sun. From the new moon to full moon (1st-15th lunar days), the moon gradually receives solar light (Yang increases while Yin decreases); from the 16th to 30th days, Yin energy gradually strengthens (Yin increases while Yang decreases). The first quarter (7th-8th days) and third quarter moons (22nd-23rd days) mark critical junctures of balanced Yin-Yang, when alchemists must respectively gather "half-jin of gold" (Yang) and "half-jin of water" (Yin).

Specifically:

• After the first quarter moon, collect 8 liang of Yang metal (half-jin)
• Before the third quarter moon, gather 8 liang of Yin water (half-jin)
• Each liang equals 24 zhu, totaling 384 zhu for 16 liang, corresponding to the "Book of Changes" line count
• Blend the metal and water in the "divine chamber" (alchemical furnace), regulating the firing process according to Yin-Yang cycles

The text concludes by describing how the "Primordial Sovereign" (a Daoist deity) refines mercury in the divine chamber, assisted by "Golden Lord" (a term for lead). Here the alchemical furnace symbolizes the cosmos: the upper cauldron represents Qian (Heaven) and the lower cauldron Kun (Earth); mercury (Li trigram) and lead (Kan trigram) interact like conjugal partners, embodying the cosmic principles of Yin-Yang. The entire alchemical process mirrors the transformative operations of cosmic creation.

Annotations on the Ancient Classic of the Dragon and Tiger in Vernacular Interpretation

Chapter 11

The fundamental origin of Yin and Yang energies lies in the interaction of the Kan (Water) and Li (Fire) trigrams. Just as the flow of Jing (essence) nourishes all things, Yin and Yang depend on each other—much like the bond between husband and wife, which must be cultivated from the earliest years.

Chapter 12

The Mysterious Maiden (a Daoist goddess) explains the sequence of alchemical refinement. The celestial symbols Wu and Ji represent the Kan and Li trigrams, while the natural cycles (Tianfu) correspond to the sixty hexagrams, symbolizing the waxing and waning of Yin and Yang over thirty days. By the thirtieth day, Yang energy completely recedes, yet it is precisely this endless cycle of Yin and Yang that makes alchemical cultivation possible. In the human body: the head corresponds to the Qian (Heaven) trigram, the abdomen to Kun (Earth), the heart to Li (Fire), and the kidneys to Kan (Water). However, these four trigrams are not used directly in alchemy; instead, the remaining sixty hexagrams serve as the guiding patterns of celestial law.

Chapter 13

This section describes the lunar phases in the alchemical process:

• In cinnabar, mercury (Yang father) and gold from the Wu-Ji positions (Yin mother) interact.
• The first half of the month (a period of twelve days) traces the moon’s growth from new to full:
• Day 3: Zhen trigram—the new moon appears in the western Geng position.
• Day 8: Dui trigram—the first quarter moon appears in the southern Ding position.
• Day 15: Qian trigram—the full moon appears in the eastern Jia position.
• The second half of the month marks the moon’s waning:
• Day 16: Xun trigram—the waning moon appears in the western Xin position.
• Day 23: Gen trigram—the last quarter moon appears in the southern Bing position.
• Day 30: Kun trigram—the dark moon vanishes in the eastern Yi position.

The passage concludes by emphasizing that the Kan and Li trigrams (symbolizing cinnabar and mercury) form the foundation of alchemy, just as they govern the seventy-two minerals. The twelve pitch pipes and the rotation of the Northern Dipper (with the celestial pivot moving from Chen to Xu positions) correspond to the twenty-seven-day cycle of alchemical fire regulation.

(Note: Phrases like "the maiden plays with bright pendants" are alchemical metaphors describing the reactive states of substances in the furnace, using personification to depict chemical transformations.)

This passage elucidates the principles of Yin-Yang transformation and alchemical methods in Daoist Neidan (internal alchemy) practice.

Chapter Fourteen explains:

The Vermilion Bird (southern fire deity) represents the heart's Shen (spirit), while the Azure Dragon (eastern wood deity) corresponds to the Zhen trigram (thunder). This illustrates the correspondence between the five organ spirits and the eight trigram directions during cultivation.

Chapter Fifteen details Yin-Yang transformation:

Before heaven and earth separated, there was primordial chaos. When Yang Qi first stirs, it resembles the Kan trigram (water) emerging from the pure Yin of Kun (earth). As Yang Qi ascends, it forms the Zhen (thunder) and Dui (lake) trigrams, ultimately becoming the pure Yang of Qian (heaven). When Yang reaches its zenith, Yin begins to emerge within pure Yang, like the Li trigram (fire) born from Qian. Descending Yin forms the Xun (wind) and Gen (mountain) trigrams before returning to Kun. This cyclical process mirrors the creation of heaven and earth. The scripture mentions regulating the "fire times" (huohou) for sixty days to complete this transformation.

Chapter Sixteen describes concrete alchemical methods:

The alchemical cauldron (divine chamber) must be sealed tightly like an egg. The five organs (five sacred peaks) should stand firm as mountains, secretly storing Jing (essence). Above, one gathers the celestial essence (Qian's origin); below, one stabilizes earthly Qi (Kun's foundation); while harmonizing the circulation of mercury (vital essence) in between. This corresponds to the triad harmony of heaven, earth, and humanity. Maintain gentle heat during refinement, mirroring the transformations of trigram lines. When Qian's heaven rotates the three luminaries (sun, moon, stars) and Kun's earth harbors Yang Qi, practicing the method within the cauldron will forge the Golden Elixir. The alchemical vessel must be sturdy yet flexible, becoming a crucible for condensing spiritual energy.

Additional notes:

The "five sacred peaks" refer to the five organs; "golden essence" denotes celestial Qian Qi; "Kun's origin" represents earthly substance; "flowing mercury" signifies organ essences; and the "three luminaries" are the sun, moon, and stars. These elements must align with celestial and terrestrial cycles when gathering elixir essences.

These chapters of the Ancient Text of the Dragon and Tiger with Commentary primarily elucidate the principles of regulating the essence-Qi (Jing-Qi) of the five viscera and achieving the mutual nourishment of water and fire in Daoist Neidan (internal alchemy) practice. Here's a modern interpretation:

Chapter 17 discusses kidney cultivation:

The kidneys resemble a spring cavern (symbolizing the water element), corresponding to the Kan trigram in the Bagua (Eight Trigrams). Within the kidneys resides a single yang energy (一阳), emerging from the deepest yin. This corresponds to the Zi hour (midnight), when the essence-Qi of the five viscera (represented by the Five Phases) aligns like threaded pearls, initiating the generation of vital essences. When the sun and moon reach specific celestial positions (合璧), practitioners can precisely measure and collect heart-fire (represented as cinnabar) and kidney-water (represented as mercury), storing them in the Dantian (divine chamber). Daytime practice emphasizes exhalation, while nighttime focuses on inhalation, as described in the Huangting Jing: "Exhaling the sun, inhaling the moon, preserving through breath."

Chapter 18 explains regulation during practice:

The "canopy" (华盖) refers to the crown of the head (where the sovereign resides), governing the entire body like an emperor; while the "ministerial support" (台辅) indicates the heart (Li trigram) and kidneys (Kan trigram) must cooperate like court officials executing orders. Practitioners must meticulously monitor Qi circulation (统录之司), preventing leakage just as officials' capabilities are examined, observing the effects of breathing techniques (expelling the old, absorbing the new).

Chapter 19 details Five Phases harmonization:

Heart-fire (fire) refines in the central palace (heart), while lung-metal (metal) descends into kidney-water (northern water). After sixty days of cultivation, earth (spleen), water (kidneys), and metal (lungs) undergo natural transformation. However, excessive spleen-earth (土) or imbalanced kidney-water (水) causes yin-yang disharmony (刚柔抗行), where energies coexist in the Dantian without fusion. This imbalance stems not from heart-fire (火) but from improper spleen-earth (土) regulation. Only with balanced earth can the four elements—dragon (liver), tiger (lungs), lead (kidneys), and mercury (heart)—mutually generate and complete each other.

Chapter 20 describes cultivation achievements:

When the three luminaries (sun, moon, stars) move harmoniously, nourishing the five viscera and balancing the limbs, internal turbid yin dissipates (水涸灭影), revealing inner radiance (含曜内朗) where metal (lungs) and water (kidneys) illuminate each other. At this stage, practitioners must secure their essence (闭塞), regulate fire intensity (调火), and internalize spiritual light (沉曜).

Commentary on the Ancient Classic of the Dragon and Tiger, Chapter 20:

This passage explains the method of cultivating the Golden Elixir (Neidan). Using "warm water" (referring to the body's vital essence, Jing, and Qi) to stimulate transformation, this path of cultivation is actually close at hand. One must gather the essences of the Three Lights (sun, moon, and stars), the lunar radiance from the Water Palace (kidneys, Kan), the solar essence from the Fire Palace (heart, Li), and various metallic substances (symbolizing the refined Qi corresponding to the Five Phases—Wood, Fire, Earth, Metal, Water). In gathering these, one must strike a balance—neither excessive nor insufficient—to achieve harmony of body and mind.

The key lies in moderation. The surplus essence can nourish the five viscera and harmonize the limbs. Particularly, if the Water of the Kidneys (Kan Palace) is conserved without reckless dissipation, it will naturally turn inward and become imperceptible, as if vanishing. In this way, the refined Qi of Metal (lungs) and Water (kidneys) will glow brightly within the body, sinking deep to nourish the limbs. This is what the Yellow Court Scripture (Huangting Jing) refers to as "internally governing the six bowels, the source of the nine fluids." If one further regulates the "fire" (mind and spirit) to gently nurture it, this essence can all be transformed into the Golden Elixir—is this not very close to attaining the Dao?

Commentary on Chapter 21:

When Water (kidneys) and Earth (spleen) harmonize, it is like jadeite giving rise to radiant clouds. The mingling of Yellow (spleen) and Black (kidneys) essence can produce a purple brilliance that rivals the sun. Water nourishes all things, yet only sages truly comprehend this principle.

The spleen corresponds to Earth, and the kidneys to Water—their functions are interconnected. The phrase "jadeite radiant clouds" describes a state of complete five-colored harmony. If the fluids of the spleen and kidneys meet in the Dantian (energy center), they can refine the Purple Golden Elixir, its radiance comparable to the sun. The spleen transforms the fluids of the heart, lungs, and liver to nourish the five viscera, the hundred bones, and the nine orifices—a truth practitioners may grasp. But the principle that kidney Water, when not recklessly dissipated, can naturally flow to nourish all things—this is something only sages fully understand. Thus, the Zhouyi Cantongqi (The Seal of the Unity of the Three) states, "The world does not know."

Commentary on Chapter 22:

The nature of Metal (lungs) favors whiteness, yet through refining "lead" (original essence, Yuanjing), one seeks "yellow" (true intent). When true intent resonates, it is generated in the Central Palace (Dantian). Once true Gold (the Golden Elixir) is formed, it will not scatter. When refined with true intent (Earth), misty cloud-like phenomena appear, with existence and non-existence mutually constraining each other. Above, the Azure Dragon (liver Qi) stands guard—the two share the same origin, yet this profound transformation is difficult to fathom.

Here, "Metal" refers to silver (original essence), and lead is the mother of Metal (the source of original essence). "Refining lead to seek yellow" means the true Yang (Wu Earth) in the kidneys arises from pure Yin (Kun), possessing Earth's nature. When refined with true fire, it becomes the Golden Elixir. The Cantongqi states, "First liquefaction, then coagulation—this is called the Yellow Chariot (Huangyu)." It is precisely because of true intent (yellow) that it resonates with the Central Palace's Earth, giving birth to the Golden Elixir.

These chapters of the Ancient Text of the Dragon and Tiger Commentary primarily discuss the transformative relationships between metals like lead, silver, and gold in alchemical practice, using the metaphor of mother-child generation to explain alchemical principles:

Chapter 22 explains the symbolic meaning of "Dragon and Tiger." The yang energy within the Kan trigram (one of the Eight Trigrams [Bagua], representing water) is called the "Tiger," which corresponds to the moon's yin soul, while the Azure Dragon symbolizes the liver's hun-spirit. It's called "Dragon" because of its transformative nature. The fire from the Li Palace (another trigram representing fire) can refine substances, so although these two (Dragon and Tiger) appear rootless, they actually share the same origin.

Chapter 23 discusses the principle of lead generating silver. To refine silver, one must extract it from lead. Silver is the essence of gold, while lead carries the properties of the northern water spirit. Water serves as the pivot of the Dao, its numerical principle being one—the beginning of yin and yang—hence its ability to generate silver. Lead appears black externally but contains silver essence within, much like an eccentric scholar wearing coarse garments yet concealing precious jade. The Zhouyi Cantongqi states, "Know the white but guard the black, and spiritual illumination will come of itself": white represents the essence of gold, while black symbolizes the foundation of water. By guarding this watery foundation, the golden essence can emerge. This illustrates the reverse movement of the Five Phases (Wood, Fire, Earth, Metal, Water), where metal is born from water. When lead transforms into yellow elixir (a key alchemical material), it acquires the properties of the five metals. This corresponds to the "generation at the center through positional resonance" mentioned in paragraph 22, creating an endless cycle of mutual generation.

Chapter 24 details the method of extracting silver from lead. Silver is lead's child, hidden within lead like a fetus in its mother's womb. Initially formless and traceless, the process resembles refining silver in an ash basin, requiring lead as a catalyst. When the fire reaches a certain intensity, the lead sinks while silver rises. The silver within the Kan trigram must be refined using the "reclining moon" (referring to specific alchemical vessels). After the lead sinks and silver floats, pure white silver can be obtained, which is then further refined into gold.

The final section describes the construction of the alchemical furnace. "The vessel as golden essence" refers to the alchemical container being like the Cantongqi's description of "using metal as embankment," where this metal is what lead generates. The "yellow liquid encircling" refers to the true water produced by the Li Palace. The furnace's dimensions must accommodate the Three Powers (heaven, earth, and humanity), its shape resembling undifferentiated chaos—like an egg or Mount Penglai, the mythical mountain of immortality. It must be tightly sealed to allow wondrous transformations within. The furnace structure should be sturdy and enclosed, symbolizing the state before heaven and earth separated.

This scripture passage elucidates the fundamental principles and symbolic system of Daoist Neidan (internal alchemy) practice.

Chapter Twenty-Five describes the correspondence between the human body and the cosmos:

• The "jade pond's clear water" refers to oral saliva, while "yellow liquid" signifies spleen fluids
• The Dantian (energy center) serves as the body's power hub
• The human body mirrors a microcosm, with the spleen at the center representing humanity's connection between heaven and earth
• Before the separation of heaven and earth, chaos resembled a cosmic egg containing the divine force capable of generating all things
• The alchemical furnace replicates this universal creation principle

Chapter Twenty-Six explains the generative and restrictive relationships during alchemical practice:

• Just as a lodestone attracts iron through intervening objects, various alchemical elements interact dynamically
• The harmonious combination of metal (Qian trigram, Yang), earth (Kun trigram, Yin), and mercury (representing humanity)
• Metal above, earth below, and mercury in between symbolize the Three Powers (heaven-earth-humanity)
• The fluids of heart and kidneys (lead and mercury) constitute essential alchemical materials

The concluding section references the Fire Record scripture:

• Affirms the authenticity and reliability of alchemical techniques
• Provides detailed explanations to aid later practitioners' comprehension
• Reiterates the crucial importance of previously mentioned fourth and fifth segments

Using cosmic formation and natural phenomena as metaphors, this passage illustrates Neidan principles through the correspondence between the human microcosm and universal macrocosm, emphasizing the dynamic interactions of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water) during alchemical cultivation.