---
title: "周易參同契注(二) – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5d0017/"
canonical: "https://daozang.app/en/text/KR5d0017/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《周易參同契注(二)》

Taixuan 太玄部 · 3 volumes · 22,745 characters

## Vol. 1

周易參同契注卷上映八

無名氏注乾坤者易之門户衆卦之父母坎離匡郭運轂正輻

繫辭曰乾坤其易之門耶蓋乾得乎純陽

坤得乎純陰凡衆卦之陽爻皆得乎乾之

陽衆卦之陰爻皆得乎坤之陰故乾坤之

陰陽所以爲入衆卦之門户也在人則乾

爲首而備耳目鼻口舌之顯于外者也坤

爲腹而備心肝脾肺腎之在乎内者也故

凡衆石之屬陽者皆乾之所爲其屬陰者

則坤之所爲也其始也未有衆卦而坎則

孕於坤之中離則孕於乾之中在人則腎

屬坎而居乎下心屬離而居乎上及坎離

一合則坎運其陽離運其陰以成六十卦

人之坎男離女交媾則衆石實自此而基

也故曰運轂正輻

右第一章牝牡四卦以爲橐籥覆冒陰陽之道猶上御者準繩墨執銜轡正䂓矩隨軌轍處中以制外數在律曆紀月節有五六(三十/日也)經緯奉日使兼并爲六十剛柔有表裏

四卦者乾坤坎離也牝牡者陰陽之道也

以言其大則窮衆卦之陰陽皆四卦而爲

之覆冒以言其用則衆卦之陰陽皆四卦

而爲之鼓動是其居中以制外亦猶二者

準繩墨於内而䂓矩自能正於外御者執

銜轡於内而軌轍自能隨於外也以其數

而言則乾之九坤之六坎之七離之八實

爲律曆之綱紀也以一月而言則二辰共

**Interpretation**

In the annotations to Chapter 2 of the *Zhouyi Cantongqi* (The Kinship of the Three), it is explained that Qian (Heaven) and Kun (Earth) — the two fundamental trigrams symbolizing heaven and earth — serve as the gateway to all transformations in the *Yijing* (Book of Changes) and act as the parent trigrams for the other sixty-two hexagrams. Kan (Water) and Li (Fire), like the rim of a wheel and its axle, drive the movement of Yin and Yang.

The *Xici Zhuan* (Commentary on the Appended Phrases) states, "Qian and Kun are the gateway to the *Yijing*," because Qian represents pure Yang Qi (vital energy), while Kun represents pure Yin Qi. All Yang lines in the other hexagrams originate from Qian’s Yang Qi, and all Yin lines stem from Kun’s Yin Qi. In the human body, Qian corresponds to the head, governing the outwardly manifest senses such as the eyes, ears, nose, and tongue, while Kun corresponds to the abdomen, housing the internal organs like the heart, liver, spleen, lungs, and kidneys. In nature, all Yang phenomena originate from Qian, and all Yin phenomena originate from Kun.

Before the other hexagrams came into being, Kan (Water) was already latent within Kun, and Li (Fire) was latent within Qian. In the human body, the kidneys, associated with Kan, reside in the lower region, while the heart, associated with Li, resides in the upper region. When the Qi of Kan and Li interact—the Yang within Kan and the Yin within Li—they generate the transformations of the sixty-four hexagrams. The union of Yin and Yang in the body resembles the coupling of the Kan male and Li female, forming the foundation for Neidan (internal alchemy) practice. This dynamic is akin to the way a wheel’s axle drives its spokes in harmonious motion.

The text further explains that these four trigrams—Qian, Kun, Kan, and Li—function like a bellows (*tuoyue*), propelling the movement of Yin and Yang. Mastering them is like steering a chariot: internally, there are guiding principles, and externally, movement follows naturally. Just as a charioteer controls the reins to keep the wheels on course, these trigrams regulate the flow of change. Numerologically, the numbers associated with them—nine for Qian, six for Kun, seven for Kan, and eight for Li—serve as the basis for calendrical and musical calculations. The thirty days of a lunar month are divided into six five-day periods (*hou*), with the sun and moon governing time, while the interplay of Yin and Yang, hardness and softness, operates in complementary harmony.

These four trigrams encompass all principles of Yin-Yang transformation in the hexagrams. In a broad sense, they cover all patterns of Yin and Yang; in function, they drive the movement of all hexagrams. Like a craftsman using a plumb line to ensure precision or a charioteer guiding a carriage with reins, these numerical patterns form the foundation of ancient calendrical and musical systems.

五日而六辰共十五日故一月有六五之

數也以一日而用兩卦則剛柔相爲經緯

相爲表裏者實盡乎此

右第二章朔旦屯直事至暮蒙當受晝夜各一卦用之依次序

易自乾坤二卦之後則次之屯蒙今言旦

屯暮蒙則日用兩卦可知矣若更能依屯

蒙之後卦次序而推之則晝夜各一卦而

一月可周六十卦也

右第三章既未至晦爽終則復更始日辰爲期度動靜有早晩

易卦終於既濟未濟自初一以屯蒙而推

之以至於晦日之旦暮則終於既未可知

矣然終則必有始故次月之初復自屯蒙

而始也非特日用之有其序則屯蒙必行

於子時五日共二辰則上弦行於卯時下

弦行於酉時與夫十五十六則行於午時

其動之亦有早晚也不可以不察

右第四章春夏據内體從子到辰巳秋冬當外用自午訖戌亥

陽氣自子生而上升故以春夏爲内體陰

氣自午而下降故以秋冬爲外用此言十

二月之火候也

右第五章賞罰應春秋昏明順寒暑爻辭有仁義隨時發喜怒如是應四時五行得其理

在易天道有陰陽地道有剛柔人道有仁

義夫陽至於春則發生陰至於秋則肅殺

人則象陽之發生而施仁以爲賞象陰之

肅殺則主義以爲罰其喜怒之見於外也

如此而修煉之士則體春之發生於陽氣

**Interpretation**

This passage explains the correspondence between the hexagrams of the *Zhouyi* (Book of Changes) and temporal cycles, as well as methods for mastering the "fire times" (huohou) in cultivation practice.

First, it discusses the alignment of months with hexagrams: Five days form a basic unit (liuchen), and fifteen days constitute half a cycle, making one month consist of six such five-day periods. Each day employs two hexagrams (such as Zhun and Meng), creating a dynamic balance where firm and yielding qualities complement each other as inner and outer aspects, thus fully encompassing the patterns of Yin-Yang transformation.

The specific practice is as follows: On the first day of the lunar month (shuodan), the Zhun hexagram corresponds to daytime and the Meng hexagram to nighttime, with one hexagram for each period of day and night. Following the *Zhouyi* hexagram sequence, after Qian and Kun come Zhun and Meng. By using two hexagrams per day, all sixty-four hexagrams cycle through within a month. At month's end (huiri), the Jiji and Weiji hexagrams mark completion, and the cycle restarts with Zhun and Meng in the new month. Not only do the dates follow this order, but the timing of practice is also precise: Zhun and Meng are applied during the Zi hour (11 PM–1 AM), the first quarter moon (7th–8th day) during the Mao hour (5–7 AM), the last quarter moon (22nd–23rd day) during the You hour (5–7 PM), and the full moon (15th–16th day) at the Wu hour (11 AM–1 PM).

The cultivation emphasis also shifts with the seasons: During spring and summer when Yang Qi grows, practice focuses inward (from Zi to Si hours); in autumn and winter when Yin Qi dominates, the focus turns outward (from Wu to Hai hours). This outlines the arrangement of "fire times" (cultivation timing) across the twelve months.

Finally, it addresses the resonance between heaven and humanity: Just as spring's generative energy calls for benevolence and rewards while autumn's austerity demands justice and discipline, cultivators must align with the four seasons and Five Phases. When Yang Qi ascends (spring), one embodies humaneness (ren); when Yin Qi withdraws (autumn), one upholds righteousness (yi). Emotions like joy and anger should mirror the natural progression of seasons in accordance with heavenly principles. Practitioners must internalize spring's Yang-generating qualities, harmonizing their own Yin-Yang with the celestial Dao.

大壯之時在一月則上弦之日也而飛金

精蓋春屬木而金精則屬坎之水水能生

木乃施仁之義也復體秋之肅殺於陰氣

正盛之時在一月則下弦之日也而採藥

蓋秋屬金而離宫之藥則屬火火能制金

乃討叛之義也如是而象四時則五行豈

不得其理乎

右第六章天地設位而易行乎其中矣天地者乾坤之象也設位者列陰陽配合之位也易謂坎離坎離者乾坤二用二用無爻位周流行六虚往來既不定上下亦無常幽潜淪匿變化於中包囊萬物爲道紀綱

坎離爲乾坤二用者蓋乾純陽也皆天德

也不能以自用也故易曰天德不可爲首

也而用之則在乎陰乃聰明睿智守之以

愚而後羣龍爲之用故曰見羣龍無首吉

無首者守愚之謂也坤純陰也兩賤不能

以相使亦不能自用也故易曰利永貞而

用之則在乎陽蓋自用則迷而得主則利

故曰東北喪朋乃終有慶東北陽方也故

乾卦言用九坤卦言用六其餘則不言用

也故純陽而一陰生則離之虚中乃乾之

用也純陰而一陽生則坎之剛中乃坤之

用也是故六十卦中之陽爻皆乾中有陰

以爲之運六十卦中之陰爻皆坤中有陽

以爲之運此乾坤所以爲衆卦之父母故

不在乎衆卦之列而坎離爲乾坤之用故

亦幽潜淪匿而不以爻位自著夫六虚者

**Interpretation**

This passage discusses the integration of Daoist alchemical practices with the hexagram symbolism from the *Book of Changes (Zhouyi)*. The first quarter moon (7th-8th lunar day) corresponds to the "Great Strength" (Dazhuang) hexagram, making it the optimal time for "flying metal" operations—the alchemical refinement of metallic essences. Spring belongs to the Wood phase, while metallic essence (Jinjing) actually originates from the Water phase represented by the Kan hexagram. Since Water generates Wood, this process embodies nature's benevolent virtue (De) of sustaining life.

The last quarter moon (22nd-23rd lunar day) aligns with the "Return" (Fu) hexagram, ideal for herb gathering. Autumn corresponds to the Metal phase, while medicinal substances represented by the Li hexagram belong to the Fire phase. Here Fire controls Metal, maintaining Five Phases (Wuxing) balance like suppressing rebellion. Such seasonal alignment with the Five Phases naturally accords with cosmic principles.

Chapter Six explains yin-yang transformations after Heaven-Earth positioning. With Qian (Heaven) and Kun (Earth) establishing their places, Kan (Water) and Li (Fire) circulate between them. These two hexagrams manifest Qian-Kun's functions—having no fixed positions but cycling through the six mutable lines (liuyi). Though patternless, this change encompasses all things, forming the guiding principle of Daoist practice.

The purely yang Qian hexagram symbolizes Heaven's virtue (De), yet cannot function alone—it requires yin's softness. Like wise men maintaining humility to gain followers, the *Yijing* states "seeing headless dragons" (non-competition) brings good fortune. The purely yin Kun hexagram shows two yin forces cannot govern each other without yang's strength—as the *Yijing's* "losing companions in the northeast" (yang direction) paradoxically brings fortune.

Thus Qian discusses "using nine" (activating yang) while Kun discusses "using six" (activating yin)—unique among hexagrams. When pure yang generates subtle yin (Li's broken center line), it manifests Qian's function; when pure yin produces subtle yang (Kan's solid center line), it expresses Kun's function. All yang lines in the sixty hexagrams operate through Qian's latent yin, while all yin lines function via Kun's hidden yang. Therefore Qian-Kun form the root of all hexagrams, with Kan-Li as their functional agents—working invisibly through the six mutable lines to propel cosmic movement.

謂衆卦之初皆具乎純坤之體而中六位

皆虚也惟中六位皆虚故坎離變化於中

得以運乾坤之陰陽以周流於六虚之内

而後六十卦之體備矣惟其欲周六十卦

故陰陽之或上或下或往或來故不可以

爲典要又曷常有定體哉此坎離雖不用

而包囊萬物爲道紀綱者實在乎是在人

則乾爲父坤爲母父之精母之血亦坎離

爲乾坤之二用也然父母皆不能以自用

陽必資乎陰陰必資乎陽及坎離之相交

爲用則五臟六腑百骸九竅莫不於是而

生焉

右第七章以無制有器用者空故推消息坎離没亡

有者萬物無者一陽之氣也有者魄也無

者魂也此言無者謂坎離生陰陽二物而

成六十卦故曰消息所謂没亡者坎離不

用也

右第八章言不苟造論不虚生引驗見效校度神明推類結字原理爲證坎戊月精離己日光日月爲易剛柔相當土王四季羅絡始終青赤白黑各居一方皆禀中宫戊己之功

言土旺四季者蓋五行中土無正位亦猶

坎離四卦爲乾坤二用而運成六十卦也

是以坎管戊離管己以居中也故自初一

至初八午用十五卦以象乎春之青又自

八日午至月半用十五卦以象乎夏之赤

又自十六至二十三午用十五卦以象乎

秋之白又自二十三午至三十日用十五

**Interpretation**

This passage discusses the principles of Yin-Yang change in the Zhouyi (Book of Changes). Originally all hexagram images derive from the pure Yin Kun hexagram (Kun represents Earth and the mother), whose six central yao (line) positions are all empty. Precisely because the center is empty, Kan (Water trigram) and Li (Fire trigram) can change and operate within it, driving the Yin-Yang Qi of Qian (Heaven trigram) and Kun (Earth trigram) to circulate through the six empty positions; thus the system of the sixty hexagrams becomes complete.

Although the two trigrams Kan and Li do not appear directly in the arrangement of the sixty-four hexagrams, they are as important as parents giving birth to the myriad things. In the human body, Qian symbolizes the father (Jing and Qi), Kun symbolizes the mother (blood and Qi), and Kan and Li are the concrete manifestations of Qian and Kun’s functioning. Parents must cooperate with each other to reproduce, just as Yin and Yang must depend on each other; when Kan and Li intersect, the five viscera and six bowels, the bones of the whole body, and the nine orifices (eyes, ears, mouth, nose, and so on) are all generated from this.

Chapter Eight further explains the relationship between “non-being” and “being.” All tangible things (being) depend on formless yang Qi (non-being), just as the body (po) depends on spirit (hun). The “non-being” spoken of here refers to the process by which Kan and Li transform and generate the two Qi of Yin and Yang, thereby forming the sixty hexagrams. “Kan and Li are not used” does not mean that they are unimportant; it means that, like behind-the-scenes movers, they do not directly manifest.

Chapter Nine says that every theory has practical verification. It uses the moon (the Kan trigram, associated with wu) and the sun (the Li trigram, associated with ji) as metaphors: the movement of the sun and moon is the essence of “change” (yi), with firmness and yielding complementing each other. The virtue of central Earth (wu and ji) governs the four seasons, just as the four colors—blue-green, red, white, and black—each guard one direction while actually all relying on the central coordinating function. Earth has no fixed direction among the Five Phases, just as the four trigrams including Kan and Li assist Qian and Kun in their operation to generate the sixty hexagrams.

The specific arrangement is as follows: from the first to the eighth day of each month, fifteen hexagrams correspond to the blue-green color of spring; from the eighth to the fifteenth, fifteen hexagrams correspond to the red color of summer; from the sixteenth to the twenty-third, fifteen hexagrams correspond to the white color of autumn; and from the twenty-third to the thirtieth, fifteen hexagrams correspond to the black color of winter. This division integrates time, space, and the changes of hexagram images into the system of Yin-Yang and the Five Phases.

卦以象乎冬之黑故曰青赤白黑皆禀乎

戊己也

右第九章易者象也懸象著明莫大乎日月窮神以知化陽往則陰來輻輳而輪轉出入更卷舒易有三百八十四爻據爻摘符符謂六十四卦晦至朔旦震來受符當斯之際天地媾其精日月相□持雄陽播玄施雌陰化黄包混沌相交接權輿樹根基經營養鄞鄂凝神以成軀衆夫蹈以出蝡動莫不由

雄陽謂坎也播玄施者謂初變爲震次爲

兊以至於爲乾乾天也天色玄故龍虎經

曰雄陽翠玄水雌陰謂離也化黄包者謂

初變爲巽次爲艮以至於坤坤地也地色

黄故龍虎經曰雌陰赭黄金

右第十章於是仲尼讃鴻濛乾坤德洞虚稽古當元皇關雎建始初冠婚氣相紐元年乃芽滋

昔聖人作易上經始乾坤父母之道也故

易繫曰乾道成男坤道成女下經始咸恒

夫婦之道也故序卦曰有男女然後有夫

婦自天地而言之則乾居上而坤居下是

爲不交之否自一身而觀之則離女坎男

之不交是爲火水之未濟豈非獨陽不生

獨陰不成而曠然洞虚者乎及其天地一

交而爲泰水上火下則爲既濟豈非天地

交而萬物生男女交而志通者乎故聖人

序詩則以關睢爲首而夫婦之道愈正矣

右第十一章聖人不虚生上觀顯天符天符有進退詘伸以應時故易統天心

**Interpretation**

This passage primarily discusses the relationship between Yin-Yang transformations in the *Zhouyi* (Book of Changes) and the workings of heaven and earth. First, it explains how the four colors—azure, red, white, and black—in the Eight Trigrams (Bagua) all originate from the central earth element (represented by the Wuji earth in the Five Phases), which is the subject of Chapter 9.

Chapter 10 uses the movement of the sun and moon as a metaphor for the alternation of Yin and Yang: as the sun sets, the moon rises, cycling endlessly like the turning of a wheel. The *Zhouyi* contains 384 lines (Yao, the fundamental units of the hexagrams), corresponding to 64 hexagrams. From the last day of the lunar month (Hui) to the first day (Shuo), the Zhen hexagram (symbolizing thunder) becomes active, marking the moment when the vital energies (Qi) of heaven and earth merge, and the sun and moon interact. The masculine Yang energy (represented by the Kan hexagram) disperses dark, mysterious power, while the feminine Yin energy (represented by the Li hexagram) nurtures golden-yellow energy. This state of chaotic intermingling forms the foundation for the growth of all things. As the *Dragon-Tiger Scripture* states: "The masculine Yang energy is like emerald-black water, while the feminine Yin energy resembles ochre and gold."

Chapter 11, through Confucius’ discourse on Hongmeng (the primordial state of the cosmos), elucidates the Dao of Qian (Heaven) and Kun (Earth). The sages began the upper section of the *Yijing* with Qian and Kun, symbolizing the way of parents, while the lower section starts with Xian and Heng, representing the way of husband and wife. From the perspective of heaven and earth, when Qian is above and Kun below without interaction, it forms the "Pi" hexagram (obstruction). From the perspective of the human body, if the Li (fire) woman and Kan (water) man do not unite, it results in the "Weiji" hexagram (incompletion). These examples illustrate the principle that solitary Yang cannot generate life, nor can isolated Yin foster growth. Only when heaven and earth unite to form the "Tai" hexagram (peace) and water and fire harmonize into the "Jiji" hexagram (completion) can all things flourish and multiply. Hence, the *Book of Songs* places *Guanju*, a poem celebrating marital harmony, at its beginning.

Finally, the text notes that the sages observed celestial phenomena (Tianfu) and followed the laws of Yin-Yang’s advance, retreat, contraction, and expansion to align with the rhythms of heaven. The *Zhouyi* serves as the core framework for comprehending these heavenly principles.

易與天地準非聖人莫能明之

右第十二章復卦建始萌長子繼父體母因立兆基(坤/上)消息應鍾律升降據斗樞三日出爲爽震庚受西方八日兊丁受上弦平如繩十五乾體就盛滿甲東方蟾蜍與兔魄日月氣雙明蟾蜍視卦節兔者吐生光七八道已訖(十五/數)屈折低下降

右第十三章十六轉受統巽辛見平明艮直於丙南下弦二十三坤乙三十日東北䘮其朋節盡相禪與繼體復生龍

日月相會之地謂之辰故一年十二度會

也而會必於朔故曰日月合璧謂之朔惟

其朔旦之合璧故月魄有時而蝕日然日

月皆逆行於天而日一日行一度月則一

日行十三度强也月至三日而明始生則

去日已僅四十度故當其日之西沈而月

受日之魂如純坤之得一陽也是爲震卦

而見於西方庚位之上故震管庚及至八

日去日愈遠陽魂日盛是爲兊卦當日西

沈而月之行已至於南方丁位之上乃上

弦也故兊管丁及至十五日則日月相望

而陽意滿矣故爲乾卦當日西沈而月已

岀於東方甲位之上故乾管甲方其月魂

之滿也及至中霄壬子之時而陰魄已生

矣是爲離卦故離管壬至十六已後陰魄

始見如純乾之得一陰也是爲巽卦方其

魂之初生也則可自日沈而定其所管之

**Interpretation**

The workings of heaven and earth correspond with the principles of the Yijing (Book of Changes), and only sages can truly comprehend their profound mysteries.

This passage explains the relationship between the twelve waxing and waning hexagrams (each representing the monthly ebb and flow of yin and yang) and the lunar cycle. The Fu hexagram (Earth over Thunder) symbolizes the initial emergence of yang qi, much like an eldest son inheriting his father's legacy or a mother nurturing new life—showing the first signs of vitality emerging from the pure yin of the Kun hexagram. The waxing and waning of yin and yang resonate with musical harmonics, while their ascent and descent follow the celestial movements of the Northern Dipper.

The moon's phases manifest thus: On the third day, a faint glow appears in the western Geng position, corresponding to the Zhen hexagram. By the eighth day, the waxing crescent in the southern Ding position forms a straight line like a measuring cord, matching the Dui hexagram. At full moon on the fifteenth day in the eastern Jia position, the lunar orb becomes perfectly round like the pure yang Qian hexagram—here both the toad (symbolizing the moon) and rabbit (representing lunar shadows) become visible as solar and lunar qi intermingle. This seven-eight-fifteen day cycle completes before the moon begins to wane.

From the sixteenth day, yin grows while yang recedes—the Xun hexagram manifests in the Xin position. By the twenty-third day's waning crescent, the Gen hexagram appears in the Bing position. On the thirtieth day, the Kun hexagram returns to the Yi position as light fades in the northeast (signifying the moon's disappearance). This cycle then begins anew.

The celestial meeting point of sun and moon is called "chen"—they converge twelve times yearly, always on the new moon (first day of the lunar month), hence termed "the sun and moon joining like jade discs." Since their alignment during new moon may cause lunar eclipses. Both luminaries move counterclockwise through the heavens—the sun advances one degree daily while the moon covers approximately thirteen degrees. By the third day when moonlight first appears, the moon lies about forty degrees from the sun. As the sun sets in the west, the moon receives solar essence—just as pure yin Kun gains one yang line to form Zhen hexagram, appearing in the western Geng position.

By the eighth day, increased distance from the sun strengthens yang qi, forming Dui hexagram as the waxing crescent reaches the southern Ding position. At full moon on the fifteenth during solar-lunar opposition, yang qi peaks to form Qian hexagram with the moon in eastern Jia position. During midnight's Renzi hour at lunar plenitude, yin qi already stirs—this is Li hexagram (though fire-associated, containing yin lines). After the sixteenth day, yin manifests as pure yang Qian gains one yin line to form Xun hexagram. The moon's initial phase determines its corresponding trigram position.

方隅及其魄之已生也其出愈遲則月之

行住尤不可以日沈而定之矣故其定之

也則以日出而辨明之故十六已後其日

將升而月始抵於西方辛位之上故巽管

辛至于二十三日取日已近而陽魂已消

其半是爲艮卦當日之升而月之行度方

至于南方丙位之上故艮管丙乃下弦也

古人云近一遠三謂之弦上弦則去日前

行爲未遠故爲近一下弦則去日爲尤遠

而反在日之後故爲遠三自二十三至于

月末則陽意消盡復爲坤卦當日之升始

至于東方乙位之上故坤管乙惟其陰氣

既極而陽意已於晦夜子癸之時孕之矣

是爲坎卦故坎管癸至于次月復受震庚

之符故曰繼體復生龍蓋震爲龍故也

右第十四章壬癸配甲乙乾坤括始終七八數十五九六亦相應(十五/數)四者合三十陽氣索滅藏八卦布列曜運移不失中

乾管甲而亦管壬坤管乙而亦管癸據横

天甲子坎亦管癸離亦管壬何也蓋乾卦

純陽陽極而一陰生是乾於陽極之時而

離已生矣坤卦純陰陰極而一陽生是坤

於陰極之時而坎已生矣故曰壬癸配甲

乙乾坤括始終陽氣索滅藏者謂至三十

日則化純坤體故無陽矣亦如月至三十

日則無光矣

右第十五章元精眇難覩推度效符證居則觀其象準擬

**Interpretation**

As the moon moves through different celestial positions, its form undergoes corresponding transformations. When the moon first rises, it appears dim (the "po" refers to the moon's dark side). The later it rises, the less its trajectory can be determined by sunset. Thus, the ancients used the sun's rising position to determine lunar phases.

After the 16th day of the month, when the sun is about to rise, the moon reaches the western position of Xin (governed by the Xun trigram in the Bagua). By the 23rd day, as the sun draws near, the moon's bright side (hun) has diminished by half, corresponding to the Gen trigram. When the sun rises, the moon is precisely at the southern position of Bing (governed by the Gen trigram), marking the last quarter moon. The ancients spoke of "near one, far three": the first quarter moon, being closer to the sun, is called "near one," while the last quarter moon, farther from the sun and trailing behind it, is called "far three."

From the 23rd day to the month's end, the yang energy completely recedes, transitioning to the Kun trigram. When the sun rises, the moon is at the eastern position of Yi (governed by the Kun trigram). Here, yin energy reaches its peak, but yang energy has already begun to stir at midnight (the position of Gui) on the last day of the month, corresponding to the Kan trigram (which governs Gui). By the next month, it once again receives the resonance of the Zhen trigram (symbolizing the dragon) at the position of Geng—hence the phrase "the dragon continues its form and is reborn."

(End of Chapter 14)

Ren and Gui pair with Jia and Yi, while Qian and Kun encompass the beginning and end. Seven plus eight makes fifteen, as does nine plus six (the numerology of the Hetu). These four numbers combine to form thirty, symbolizing the completion of yang energy's cycle. The Bagua are distributed like the movement of stars, their central principle never deviating.

The Qian trigram governs both Jia and Ren positions, while the Kun trigram governs both Yi and Gui. Following the horizontal sequence of the heavenly stems, the Kan trigram also governs Gui, and the Li trigram governs Ren. This is because: Qian is pure yang, and at its extreme, it gives rise to a single yin (Li); Kun is pure yin, and at its extreme, it gives rise to a single yang (Kan). Hence the saying, "Ren and Gui pair with Jia and Yi, Qian and Kun encompass the beginning and end." The phrase "yang energy withdraws and hides" refers to the complete transformation into Kun by the 30th day, where yang energy temporarily vanishes—just as the moon is entirely unseen at month's end.

(End of Chapter 15)

The subtle energy (yuanjing) of the cosmic origin is difficult to observe directly; it must be verified through calculation and symbolic correspondences. In stillness, one may observe celestial patterns and analogize their governing principles.

其形容立表以爲範占候定吉凶發號順時令勿失爻動時上察河圖文下序地形流中稽於人心參合考三才動則循卦節靜則因彖辭乾坤用施行天地然後治可得不慎乎

火候之訣最爲精妙非常情所能推測宜

細推詳與彼相符以爲圖象庶有形容爲

可擬也此非上察河圖文之謂乎其次則

立表于地以占時候可以爲人之軌範非

下序地形流之謂乎又其次方得順時以

舉事無過無不及之失非中稽人心之謂

乎如是則三才既定卦節無差斯與天地

合德日月合明與鬼神合其吉凶矣可不

慎乎

右第十六章御政之首管括微密開舒布寳要道魁柄(斗/指)(十二/辰)統化綱紐爻象内動吉凶外起五緯錯順應時感動四七乖戾(二十/八宿)誃離俯仰

御政之首言行金丹之初須先括定微密

之㫖使心下瞭然如數一二然後方隨斗

所指以收衆寳次第而行之綱紐既定循

爻象而動則吉凶無不應五緯即五行四

時也相爲錯綜各順其理故能隨時感應

四七者二十八宿布於四方爲周天三百

六十之𨇠度苟前後之或失其序俯仰誃

離則乖戾集可不戒哉

右第十七章文昌統録詰責台輔百官有司各典所部

文昌言人君發政之所台輔喻坎離百官

喻六十卦

右第十八章

**Interpretation**

Chapter Sixteen discusses how the practice of fire timing (the crucial moments in Neidan/internal alchemy cultivation) must align with the laws of heaven and earth. First, one must observe celestial phenomena, just as the ancients comprehended the Dao of heaven through the Hetu (the mystical diagram said to have been carried by a dragon-horse). Next, one must examine geographical patterns, like using a gnomon to measure shadows and determine seasonal changes. Finally, one must harmonize body and mind, ensuring actions correspond to the natural rhythms. Only when celestial timing, earthly advantage, and human harmony are aligned can cultivation flow as naturally as the movements of heaven and earth, reaching a state where one shines like the sun and moon and communicates with spirits. This entire process must be approached with utmost care.

Chapter Seventeen illustrates that refining the Golden Elixir (a metaphor for Neidan practice) is akin to governing a state. First, one must grasp the subtle essentials, maintaining clarity of mind as precise as counting. Then, like the North Star guiding direction, one must gather and refine Jing-Qi (vital essence and energy, key terms in cultivation). Once the framework of practice is established, one acts according to the transformations of the hexagrams, and auspicious or inauspicious signs will naturally manifest. The movement of the Five Phases (Wood, Fire, Earth, Metal, Water) should be as orderly as the progression of seasons, and the paths of the twenty-eight lunar mansions (ancient stellar divisions) must not deviate, lest problems arise.

Chapter Eighteen employs the metaphor of a royal court to describe the cultivation system. The Star of Literary Brilliance (a Daoist deity overseeing scholarly fortune) symbolizes the practitioner's guiding consciousness, while the ministers of state represent the Kan and Li trigrams (symbolizing water and fire, yin and yang within the body). The civil and military officials correspond to the remaining sixty hexagrams (of the I Ching beyond Qian, Kun, Kan, and Li). Just as each court department fulfills its specific role, every system in the body must coordinate seamlessly during cultivation.

日合五行精月受六律紀五六三十度度竟復更始原始要終存亡之緒或君驕溢亢滿違道或臣邪佞行不順軌弦望盈縮乖變凶咎執法譏刺詰過貽主

人君驕逸亢滿謂臨爐不能定銖兩不依

法度臣邪行不順軌謂六十卦之用前後

失序則適以害神室胎仙也

右第十九章辰極受正優游任下明堂布政國無害道内以養己安靜虚無原本隱明内照形軀閉塞其兊築固靈株三光陸沈温養子珠視之不見近而易求(運三光入内/故曰陸沈)

辰極謂斗也人首象天正泥丸宫也受正

者謂搬運坎離之龍虎而朝納於此然後

得以優游任下謂運火以煉之也泥丸之

前一寸爲明堂又自此而後入三田之内

故國無害道而可保其長久也雖然又當

明内丹以養己使安靜於虚無之境夫原

本既隱然内照形軀如水生珠而崖不枯

此言坎宫之鉛也至於收離宫之汞與夫

龍虎以固築靈株則金藉心中五華之氣

也苟非閉塞其兊則難以收之兊口也此

吾身之眞氣非外氣也故曰近夫三光者

日月星也

右第二十章黄中漸通理潤澤達肌膚初正則終脩榦立末可持一者以掩蔽世人莫之知(一者/水也)

黄中脾也能化砂石之藥以養四肢及五

藏以生枝葉故曰終脩末可持也一者水

**Interpretation**

Chapter 19 discusses the crucial balance of Yin-Yang in alchemical practice. The sun embodies the quintessence of the Five Phases (Wuxing), while the moon follows the rhythm of six musical pitches—their combined thirty-day cycle forms a perpetual rotation. Just as governing a state requires order, if the sovereign (symbolizing the spirit-mind) becomes arrogant and indulgent, disregarding alchemical discipline, or if the ministers (representing internal Qi movements) become disordered and rebellious—like the moon's irregular waxing and waning bringing calamities—the elixir process will fail. Inaccurate measurements or improper fire regulation during refinement will damage the nascent elixir embryo (fetal immortality) gestating within the Dantian (divine chamber).

Chapter 20 details the core principles of Neidan (internal alchemy) practice. The "Polar Star" refers to the Niwan Palace (upper Dantian) at the crown of the head, which governs the body like Polaris ruling the heavens. Practitioners must guide the kidney water (lead of the Kan palace) and heart fire (mercury of the Li palace) to converge here, just as sovereign and ministers perform their respective duties. One inch before the Niwan Palace lies the "Hall of Light," with the three Dantian energy centers (upper, middle, lower) extending deeper within. Practitioners must maintain inner emptiness and stillness, observing the body internally like pearls forming in deep pools while cliffs remain uneroded. Closing the mouth to secure genuine Qi (spiritual root) and harnessing heart fire (energy of five splendors) for refinement are essential. The phrase "three luminaries submerging on land" describes internalizing the combined energies of sun, moon, and stars within the body.

Chapter 21 explains the results of successful Neidan cultivation. When the central spleen-earth (Yellow Center) achieves harmonious circulation, the elixir's potency nourishes the entire body's skin and flesh. Like a tree—only with stable roots (water) can branches flourish. This fundamental water (primordial Qi) remains imperceptible to ordinary people, requiring dedicated practice to perceive. While spleen-earth transforms elixir essences to nourish the five viscera and limbs, ultimate accomplishment depends on preserving this most basic "One" (primordial Jing).

也謂水能勿妄泄亦能自内以養己但世

人未曉也

右第二十一章上德無爲不以察求下得爲之其用不休上閉則稱有下閉則稱無無者以奉上上有神德居此兩孔穴法金氣亦相須

上德下德者謂離爲心而居上其中有玉

液可爲還丹而有益於人故曰上德坎爲

腎而居下其中有金液亦爲還丹而有益

於人故曰下德夫欲採玉液固不假於脩

爲欲採金液非假於爐竈而脩爲不可得

也及其閉而塞之也玉液已閉而入於玄

膺謂玄牝也則喜其有歸也金液已閉而

入於尾閭關則喜其無漏也此稱有稱無

之辨金液則自下而上以爲魄玉液則自

上而下以爲魂故曰神德居

右第二十二章知白守黑(白金黑/水也)神明自來白者金精黑者水基水者道樞其數名一陰陽之始玄含黄芽五金之主北方河車故鉛外黑内懷金華被褐懷玉外爲狂夫

玄天色也黄地色也言純乾之中陽極生

陰而離已生焉離出而生巽生艮以至於

坤此言含黄芽也人之受胎也本於父精

遂化而生五藏故五藏之金以腎爲主存

於腎則爲金飛金晶則用河車以運之也

河車即氣自北方而直至泥丸也

右第二十三章金爲水母母隱子胎水者金子子藏母胞眞人至妙若有若無髣髴大淵乍沈乍浮退而分布各守境隅

**Interpretation**

This passage reveals the mysteries of Jing (essence) and Qi (vital energy) circulation within the human body. Upper De (referring to heart fire) and lower De (referring to kidney water) constitute the key to cultivation. The heart corresponds to the Li trigram, located in the upper body containing the "jade liquid" (heart fluid) that can be refined into the Returning Elixir. The kidneys correspond to the Kan trigram, positioned below and containing the "golden liquid" (kidney essence) which can likewise be refined into the Returning Elixir. Gathering jade liquid requires no special practice, but obtaining golden liquid necessitates cultivation through the "furnace" (referring to Dantian practice).

When these two orifices are sealed, the jade liquid descends to the "mysterious palate" (throat region), while the golden liquid rises to the "tail gate" (coccyx area). The golden liquid ascending from below forms the Po (corporeal soul), while the jade liquid descending from above creates the Hun (ethereal soul) - this illustrates the distinction between "being" and "non-being." The Shen De (original spirit) resides between these two orifices, requiring nourishment from golden Qi (kidney essence).

Chapter twenty-three explains the principle of mutual generation among the Five Phases. White represents metal essence, black symbolizes the water foundation - with water serving as the pivot of the Dao. "Lead" (kidney essence) appears black externally but contains golden blossoms within, like an eccentric scholar wearing coarse cloth yet carrying precious jade. The black heaven and yellow earth represent the process of Yin-Yang transformation, where Yin emerges from pure Yang. During conception, human life originates from paternal essence, transforming to create the five organs - with kidneys governing metal essence. When metal essence activates, it requires the "river chariot" (Qi circulation) to transport it to the "mud pellet palace" (crown of the head).

Metal generates water, yet water contains metal - resembling a mother nurturing her fetus. The realm of perfected beings remains profoundly mysterious, appearing both existent and non-existent like objects floating and sinking in deep waters. During cultivation, one must guide essence and energy to their proper positions, each maintaining its designated domain.

(Note: "River chariot" refers to Qi circulation along the Governing and Conception vessels; "mud pellet" indicates the Baihui point at the crown, location of the upper Dantian; "tail gate" is the first of three passes along the Governing vessel, situated at the coccyx)

金能生水故曰母金金在坎中故曰隱子

胎坎爲腎腎雖金之子必先藏于母之胞

而後有此身也雖然其初藏於母胞也非

眞人之存於胞中安能若是之至妙自其

妙而觀之方以爲有而塊然一物方以爲

無而萬物貝焉若沈浮於大淵之中不可

以常情窺也及其退而分布則五藏六腑

百骸九竅莫不由此而具焉

右第二十四章採之類白造之則朱煉爲表衛白裏貞居方圓徑寸混而相拘先天地生巍巍尊高

人身上爲天下爲地當其未有是身也則

受父之精而後能有此天地故精氣爲先

也易以乾爲首坤爲腹是也方圓徑寸乃

丹田也金在坎中其色白方其操之也不

得乎南方之朱安能以造成金丹哉亦猶

父之精必得乎母之血然後可以盡生成

之義是故白居乎裏以爲貞而離爲表衛

以煉於外故能相拘於方寸之中矣蓋純

陰之中一陽復而爲坎然後化爲震爲兊

以至於爲乾純陽之中一陰生而爲離然

後化而爲巽爲艮以至於爲坤是則坎離

者先天地而生故能巍巍然如是之尊高

也

右第二十五章旁有垣闕狀似蓬壺環匝關閉四通踟蹰守禦密固閼絶姦邪曲閣相通以戒不虞可以無思難以愁勞神氣滿室莫之能留守之者昌失之者亡動靜休息常與人俱

垣闕腎部之宫也曲閣尾閭關戒不虞者

**Interpretation**

This passage explains the principles of Qi circulation in Daoist Neidan (internal alchemy) practice. It begins by elucidating the "Metal generates Water" relationship: Metal (representing the lungs) generates Water (representing the kidneys), making Metal the mother of Water. Though the kidneys belong to the Water element, they contain Metal Qi (energy) within them—like a fetus nestled in the womb. This subtle energetic transformation is profoundly mysterious, appearing both tangible and intangible, akin to the unfathomable depths where mysteries float and sink, defying ordinary understanding. When this energy spreads throughout the body, it forms the structures of the five viscera, six bowels, bones, and nine orifices.

Next, it discusses the essential method of alchemical refinement: collecting the white substance (Metal Qi) and, through refinement, transforming it into red (Fire Qi). Though the Dantian (energy center) occupies only a small space, it contains the supreme primordial energy that predates heaven and earth. The human body is like a microcosm—the head represents heaven, while the abdomen represents earth. In the formation of life, the father’s Jing (essence, symbolized by the Qian trigram representing heaven) comes first, followed by the mother’s blood (symbolized by the Kun trigram representing earth). In alchemical practice, the white core (Kan trigram) requires the red outer flame (Li trigram) for refinement, much like an embryo needing the union of parental essence and blood. The cyclical interplay of Yin and Yang Qi (Kan and Li) within the Dantian constitutes an energy more fundamental than heaven and earth.

Finally, it describes the practitioner’s physical state during cultivation: the kidney regions resemble a palace protected by walls, with gateways preventing the leakage of Jing and Qi. Practitioners must maintain mental tranquility, allowing Shen (spirit) and Qi to fill the body. Preserving this essence leads to health and longevity, while losing it results in decline. Cultivators must constantly balance movement and stillness, ensuring harmonious coexistence between Qi and the physical form.

防夢寐而或泄也惟能平日無邪思則可

矣動之則失靜而休息則存矣

右第二十六章是非歷藏法内視有所思履行步斗宿六甲以日辰陰道厭九一濁亂弄元胞食氣鳴腸胃吐正吸外邪晝夜不卧寐晦朔未嘗休身體日疲倦恍惚狀若癡百脉鼎沸馳不得清澄居累土立壇宇朝暮敬祭祠鬼物見形象夢寐感慨之心歡意喜悦自謂必延期遽以夭命死露腐其形骸舉措輒有違悖逆失樞機諸術甚衆多千條有萬緒前却違黄老曲折戾九都

歷舉旁門小法使後學知所戒也

右第二十七章明者省厥㫖曠然知所由勤而行之夙夜不休服食三載輕舉遠遊跨火不焦入水不濡能存能亡長樂無憂道成德就潜伏俟時太一乃召移名中洲功滿上昇膺録受圖

言同契之書能用心以明之則金丹之㫖

無出乎是

右第二十八章火記不虚作演易以明之偃月法鼎爐白虎爲熬樞汞日爲流珠青龍與之俱舉東以合西魂魄自相拘上弦兊數八下弦艮亦八兩弦合其精乾坤體乃成二八應一斤易道正不傾銖有三百八十四亦應卦爻之數

上弦鉛八兩下弦汞八兩一兩二十四銖

合十六兩言之有三百八十四銖應六十

四卦三百八十四爻也故曰乾坤體乃成

白虎者坎中之銀也非假偃月爐以煎熬

**Interpretation**

In cultivation practice, preventing the leakage of primordial Qi during sleep requires maintaining inner purity and avoiding improper thoughts in daily life. The balance between movement and stillness is crucial—excessive activity depletes Jing (essence) and Qi, while tranquil nourishment preserves primordial energy.

Here are various erroneous cultivation methods: Some practitioners engage in constant inner observation (a Daoist technique of visualizing internal landscapes with closed eyes), yet their minds remain cluttered with distractions. Others perform ritual pacing of the stars (Daoist ceremonial steps) and calculate celestial stems (Daoist divination), yet become obsessed with auspicious dates. Some forcefully retain semen and stabilize Qi, only to disrupt their innate primordial energy. Certain practitioners abstain from grains relying solely on breath nourishment, yet suffer from digestive disturbances. There are those who refrain from sleep day and night, not even resting during new and dark moons (lunar cycle phases), resulting in physical exhaustion and mental confusion. Still others build altars to worship spirits, becoming elated by illusions they mistake for longevity signs, ultimately shortening their lifespan instead. All these methods violate the natural Dao of the Yellow Emperor and Laozi, distorting cultivation's fundamental principles.

True understanding of cultivation comes from penetrating its essence and practicing diligently day and night. Consistently taking elixirs for three years enables one to achieve fire-immunity and water-resistance, freely controlling physical existence while dwelling in perpetual bliss. When merits reach fulfillment, the Supreme Unity deity (Daoism's highest divinity) summons the practitioner to celestial records, enabling ascension. The Zhouyi Cantongqi scripture contains all essential golden elixir formulas for those who study it profoundly.

Regarding alchemical specifics: The fire phases recorded are absolutely truthful, explicable through Yijing principles. The furnace resembles a half-moon, with White Tiger (lead's essence) as its refining core. Mercury flows like luminous pearls, harmonizing with Azure Dragon (mercury's essence). When eastern and western Qi mechanisms interact, the Hun and Po (Yin-Yang energies) naturally fuse. During the waxing moon, use eight taels (ancient measurement) of lead; during waning, eight taels of mercury—their union mirrors Qian and Kun completing the cosmic cycle. This weight corresponds to the Yijing's 64 hexagrams and 384 lines, as one tael equals 24 zhu, totaling 384 zhu for sixteen taels. The so-called White Tiger actually represents true lead within the Kan trigram (Yijing symbol), requiring half-moon furnaces to extract its quintessence.

之終莫能得是寳也謂之樞者既得是寳

則欲其自曲閣之道以運之使至泥丸而

後止其次則離爲日流珠自玉池而出而

青龍亦與之同塗而至苟能以汞龍自玄

牝門而入則龍與虎合故曰舉東以合西

也虎爲魄龍爲魂則自相拘於爐鼎之内

矣

右第二十九章金入於猛火色不奪精光自開闢以來日月不虧明金不失其重日月形如常金本從月生朔旦受日符金返歸其母月晦日相包隱藏其匡郭沈淪於洞虚金復其故性威光鼎乃熺

金即坎中液也得離火以煉之愈堅而愈

瑩日即離也月即坎也坎離不以金火既

施於用而遂失其明而金亦常不失其重

者生生而不窮也日月之形常如是者其

源本至堅固也雖然惟金火施爲金丹之

用則可以如是苟爲不然則黄庭經所謂

葉去樹枯失青青氣亡液漏非已形者又

不可與此同日語也經曰初正則終脩榦

立末可持此之謂也大抵金常生於坎亦

隨日魂之消長而爲盛衰也故朔旦受日

符則愈生而愈盛自陰符生而至於晦則

月魄化爲坤矣故金返歸其母乃坤之土

爲金之母也故雖然陰極則陽生故月於

晦夜已包乎日之魂如坎之孕于坤中也

但其明未著於外而特隱藏於匡郭之中

而沈淪於洞虚之内也然當此之時金丹

得以復其故性而其明愈熾矣

**Interpretation**

This passage elucidates the mystery of "gold and fire mutual refinement" in Neidan (internal alchemy) practice. Here, "gold" refers to the true Jing (essence) within kidney water (the liquid within Kan ☵), while "fire" denotes the luminous Shen (spirit) within heart fire (Li fire ☲). When these two converge in the Dantian (the alchemical furnace), it resembles pure gold cast into fierce flames—the longer the refinement, the purer the result.

The crux of cultivation lies in the "dragon-tiger copulation": the Azure Dragon represents the liver's Hun (mercury dragon), while the White Tiger symbolizes the lung's Po. When the Shen (spirit) and Qi descend from the Niwan Palace (upper Dantian) in the crown, pass through the Jade Pool (mouth cavity), and meet with the ascending Qi of kidney Jing at the Mysterious Feminine Gate (Dantian), it mirrors the union of the Eastern Azure Dragon and Western White Tiger. Thus, Hun and Po naturally blend within the body's alchemical furnace.

The text employs lunar phases as metaphors for cultivation: during the new moon (Shuo Dan), receiving sunlight ("solar talismans") resembles kidney Jing being illuminated by heart Shen to facilitate growth. By the moon's dark phase, though seemingly lightless, sunlight is already gestating within—just as the seed of Li fire (☲) is concealed within Kan water (☵). At this stage, though the Golden Elixir (Neidan) remains hidden, its intrinsic power grows stronger.

A crucial warning for practitioners: failure to master gold-fire refinement properly leads to what the Huangting Jing (Yellow Court Scripture) calls "leaves falling from withered trees"—leakage of Jing and Qi resulting in physical decay. Only by adhering to the principle of "establishing foundations before refinement"—like a tree first growing its trunk before branches—can one restore the Golden Elixir's radiant potency.

右第三十章子午數合三戊己號稱五三五既諧和八石正綱紀呼吸相貪欲佇思爲夫婦黄土金之父流珠水之母水以土爲鬼土鎭水不起朱雀爲火精執平調勝負水盛火消滅俱死歸厚土三性既合會本性共宗祖

坎爲水一數也離爲火二數也合之而爲

三矣坎管戊而離管己戊已屬土五數也

故爲三五二者夫婦之義故和諧八石者

黄庭經以爲八素瓊是也謂自初八而至

十五八日所採之丹資也二者相貪爲夫

婦必須呼吸以求之蓋出日則呼入月則

吸黄土脾液也故能生金肺液也流珠謂

太陽流珠亦肺液也故能生坎水然坎水

之爲物當陰符一至則陽氣索滅藏體魄

化爲坤坤屬土故水爲之鎭而微弱不振

矣非得火精而爲之調和安能以返其魂

哉惟當陰盛火消之餘故此水終爲土所

制而無生意矣然謂之水盛而不言陰盛

者蓋自下弦而至三十日以時則屬乎冬

以方則象乎北故曰水盛三性共祖宗者

蓋人之始受胎也以父精爲主而化成五

藏故五藏之五行皆宗於水也

右第三十一章巨勝尚延年(胡麻/也)還丹可入口金性不敗朽故爲萬物寳術士服食之壽命得長久土遊於四季守界定䂓矩金砂入五内霧散若風雨熏蒸達四肢顔色恱澤好髮白皆變黑齒

**Interpretation**

This passage explains the Yin-Yang and Five Phases principles in Daoist alchemy (Neidan) along with cultivation methods. The phrase "Zi and Wu's numbers combine to make three, while Wu and Ji are called five" refers to the union of Zi (Water) and Wu (Fire) energies forming three, with Wu-Ji (central Earth) representing five. When these three harmonize, they can balance the eight alchemical ingredients (the Eight Minerals).

During practice, one must coordinate breathing naturally, like the conjugal union of husband and wife. The Yellow Earth (spleen essence) generates Metal (lung essence), while the Flowing Pearl of the Sun (also lung fluid) produces Kidney Water (Kan's Water). However, Kidney Water is prone to suppression by Yin energy and requires regulation by the Vermilion Bird (heart fire). When Water and Fire achieve mutual nourishment, the three natures of Metal, Water and Fire among the Five Phases return to their source, as if sharing a common ancestor.

Specifically: The Kan trigram (☵) represents Water with the number one; the Li trigram (☲) represents Fire with the number two - their sum is three. Wu belongs to Yang Earth, Ji to Yin Earth, and Earth's number is five, hence "three-five." This resembles marital harmony that can blend the eight precious materials (Eight Sublime Elements). Cultivation requires synchronizing breath with the sun and moon's movements - exhaling at sunrise and inhaling at moonrise.

The text then explains human embryogenesis: During fetal development, the father's essence (Jing) forms the foundation for the five organs, meaning their Five Phase attributes all originate from Kidney Water (paternal essence). This section particularly emphasizes the importance of Yin-Yang balance, where the mutual nourishment of Water and Fire sustains vital force.

The latter part describes elixir consumption effects: Sesame (Jusheng) prolongs life, while ingesting the Golden Elixir (Jindan) grants longevity. Since gold's nature never decays, alchemists who ingest it achieve enduring life. Earth Qi circulates through the four seasons (Chen, Xu, Chou, and Wei months), maintaining cosmic order. After the Golden Elixir enters the body, its potency spreads like wind and rain, steaming through the limbs, making one's complexion glow, turning white hair black, regrowing lost teeth, and reversing aging. The mentioned "golden sand" refers to refined elixirs, while the "five interiors" denote the organs. The entire cultivation process involves ingesting elixirs while coordinating breathing techniques to restore the body to its primordial Yang state.

落生舊所老翁復丁壯耆嫗成姹女改形免世厄號之曰眞人

坎中之金制爲還丹終不敗朽故萬物之

中最爲寳也土遊四季者謂坎離二卦管

戊己而布六十卦於三十日之内分爲四

時故一月奪一年之氣候坎金離砂自入

爐鼎之外則用之以養内丹其金砂之入

五藏不啻如雲霧之散如風雨之潤故能

熏蒸四肢以反老成童者豈不有本於此

哉

右第三十二章胡粉投火中色壞還爲鉛冰雪得温湯解釋成太玄金以砂爲主禀和於水銀變化由其眞終始自相因欲作服食仙宜以同類者植禾當以黍覆雞用其子以類輔自然物成易陶冶魚目豈爲珠蓬蒿不成檟類同者相從事乖不成寳是以燕雀不生鳳狐兔不乳馬水流不炎上火動不潤下

胡粉乃以鉛爲之今投於火而復爲鉛冰

雪自水而結之投於温湯亦化爲水是猶

金丹亦藉砂和水銀爲之及火滅而復其

本性以見物之有本而終始不能以自壞

也修煉之士其可外坎離而别用其心也

哉

右第三十三章世間多學士高妙負良才邂逅不遭遇耗火亡貨財據按依文說妄以意爲之端緒無因縁度量失操持擣冶𦍑石膽雲母及礜磁硫黄燒豫章泥澒相煉飛鼓下五石銅以之爲輔樞雜性不同類安肯合體居千舉必萬敗

**Interpretation**

This passage discusses the core principles and common misconceptions in Daoist alchemy. It begins by describing the rejuvenating effects of cultivating the "Returned Elixir" (Huandan in Neidan terminology, referring to the refined essence obtained through practice): the elderly regain youthful vigor, old women transform into maidens, and by altering physical form, one transcends worldly suffering—such individuals are called "Perfected Persons" (Zhenren).

The text emphasizes that the key to alchemy lies in mastering the application of the "Kan and Li" trigrams (two of the Eight Trigrams [Bagua], representing water and fire). During alchemical practice, the "metal" from Kan (symbolizing original essence [Jing]) and the "cinnabar" from Li (symbolizing original spirit [Shen]) are refined within the furnace and cauldron. Like mist nourishing the internal organs, this process can reverse aging. The fundamental principle behind this effect is "returning things to their origin"—just as lead white reverts to lead when smelted, or ice and snow melt into water when heated, alchemy similarly restores substances to their primordial state.

The passage then critiques the erroneous practices of contemporary alchemists: many talented scholars disregard natural laws, haphazardly combining materials (such as qiangshidan, mica, or sulfur) and employing incorrect methods (like firing Yuzhang clay or bellows-forging), resulting in wasted resources and repeated failures. The author stresses the necessity of following the principle of "like attracts like." Just as millet seeds are needed to grow millet, or eggs to raise chickens, alchemy requires compatible materials. Otherwise, it becomes as absurd as expecting sparrows to give birth to phoenixes or foxes to nurse foals.

Finally, the text asserts that cultivation must adhere to the "Way of Kan and Li" (the principle of harmonizing Yin and Yang) and cannot defy natural laws. Just as water does not flow upward nor fire burn downward, practice must align with the inherent nature of substances.

欲黠反成癡僥倖訖不遇聖人獨知之稚年至白首中道生狐疑背道守迷路出正入邪蹊管窺不廣見難以揆方來

智不足以明是理切莫妄意以有爲妄意

而爲之反爲識者之見哂

右第三十四章若夫至聖不過伏羲始畫八卦效法天地文王帝之宗結體演爻辭夫子庶聖雄十翼以輔之三君天所挺迭興更過時優劣有步驟功德不相殊制作有所踵推度審分銖有形易忖量無兆難慮謀作事令可法爲世定詩書素無前識資因師覺悟之皓若褰帷帳瞋目登高臺

易書之作乃成於三聖之手豈易明哉況

金丹之㫖有體乎易其微妙隱奥尤過乎

是

右第三十五章火記六百篇所趣等不殊文字鄭重說世人不熟思尋度其源流幽明本共居竊爲賢者談曷敢輕爲書若遂結舌瘖絶道獲罪誅寫情著竹帛又恐泄天符猶豫增歎息俛仰綴斯愚陶冶有法度未忍悉陳敷略述其綱紀枝條見扶踈

六百篇者蓋一年除二月八月息火而一

月每用六十卦十箇月總有六百卦也幽

明幽謂天地之道明謂人也

右第三十六章以金爲隄防水入乃優游金計十有五水數亦如之臨爐定銖兩五分水有餘二者以爲眞金重如本初其三遂不入火二與之俱三物相合受變化狀若神下有太陽氣伏蒸須

**Interpretation**

This scripture addresses three key aspects:

The first passage cautions practitioners: Those who seek clever shortcuts will only become more foolish, and relying on luck will never lead to true understanding. From youth to old age, doubts easily arise midway, causing one to stray from the Dao (the Way) and take wrong paths. It's like viewing the sky through a bamboo tube—the narrow perspective makes foresight impossible. Without sufficient wisdom, one shouldn't presume to grasp the truth, lest those with clear vision laugh in derision.

The second section recounts the transmission of the Zhouyi (Book of Changes): The greatest sage Fu Xi first created the Bagua (Eight Trigrams), modeling them on the patterns of heaven and earth. King Wen of Zhou then expanded these into the sixty-four hexagrams with their line statements. Confucius later composed the Ten Wings to elucidate them. These three sages arose in succession, each contributing equally though differently, meticulously refining every detail. Tangible things are easy to comprehend, but intangible portents defy prediction. Their writings became models for later generations.

The third part reveals alchemical essentials: The fire phases are recorded in six hundred sections (actually representing ten months excluding February and August, with sixty hexagrams calculated monthly). The Dao of heaven (the hidden) and human affairs (the manifest) are fundamentally one. The author dares not lightly disclose celestial secrets, yet fears the Dao methods may be lost, so presents the essentials concisely. In alchemy, metal (jin) must be used as a dike to control water (shui), with precise proportions (fifteen parts metal to fifteen parts water, the latter slightly exceeding by five). The true Golden Elixir must be pure as primal gold—only when the three (metal, water, and fire) combine can miraculous transformation occur, with yang qi steaming beneath.

臾間先液而後凝號曰黄轝焉歲月將欲訖毁性傷壽年形體爲灰土狀若明䆫塵

十五者謂十分取其五也乃自初一至十

五日則自上弦之日採金也故下曰水五

分水乃玉池神水也亦然其三不入者乃

一日作四分分也金水皆取一分而餘二

十三日不入也火二者陰陽二叚加減火

也金即坎中之陽水即離中之陰乃玉池

清水也歲月將欲訖者在十二月則坤卦

之訖在亥月也在一月則訖于坤乙三十

日也在一日則訖于亥時也火之陽魂皆

於此而滅故曰毁性一日奪一小年一月

奪一中年十二月奪一大年皆至於年終

則傷其明也惟其毁傷如是則月之形體

有類乎灰土而狀亦何異於明䆫塵哉

右第三十七章擣治並合之持入赤色門固塞其際會務今致完堅炎火張於下晝夜聲正勤始文使可修終竟武乃陳候視加謹慎審察調寒温周旋十二節節盡更須親氣索命將絶休死亡魄魂色轉更爲紫赫然成還丹粉提以一丸刀圭最爲神

擣治并合之言衆藥皆聚也赤色門謂鼎

也固塞完堅勿令有漏然後發火以煉之

始文終武用審寒温如至火度一周則氣

索火絶魂消魄復而丹已成矣非神而何

右第三十八章推演五行數較約而不繁舉水以激火奄然滅光明日月相激薄常在晦朔間水盛坎侵

**Interpretation**

This passage discusses the timing and fire regulation in the alchemical process. During Neidan (internal alchemy) practice, one must observe the formation pattern of the "yellow carriage" (referring to the yellow substance produced during refinement), which first appears as liquid before solidifying. In temporal calculations, a month is divided into three ten-day periods. During the first five days, one gathers the "metal" (yang essence from the Kan trigram), followed by five days collecting "water" (yin essence from the Li trigram, also called "divine water from the jade pond"). The remaining twenty-three days require no gathering.

Fire regulation divides into yin and yang phases, requiring skillful adjustment. "Metal" represents yang qi from Kan, while "water" signifies yin qi from Li. The year culminates in the twelfth month (corresponding to Kun trigram), the month concludes at its darkening phase (month-end), and the day ends at the Hai hour (9-11 PM). At these temporal nodes, yang fire extinguishes naturally, demanding special attention. In alchemical practice, one day's error equates to losing a year's lifespan, a month's mistake to ten years, and a year's misstep to a century.

This section details concrete alchemical operations. First, pulverize and mix various medicinal substances, then place them into the crimson-gated alchemical cauldron, ensuring airtight sealing. Maintain furnace fire day and night without interruption—begin with gentle fire (wenhuo), concluding with vigorous fire (wuhuo), while carefully observing temperature adjustments. After twelve two-hour periods (one day) of cyclical fire regulation, when qi approaches exhaustion and fire nears extinction, the elixir takes form. At this stage, the hun and po (essence of medicinal substances) transform into purple hues, ultimately yielding the miraculous huandan (reverted elixir). A single pellet (measured in ancient minute units called daogui) of this substance possesses extraordinary efficacy.

This passage explains alchemy through the mutual generation and restraint of the Five Phases. By regulating the dynamic interaction between water and fire (where water overcomes fire), akin to the moon and sun's mutual stimulation during lunar conjunction (month-end and new moon). When water's power peaks (Kan trigram governing water), it suppresses excessive fire. The entire process adheres to principles of simplicity, avoiding unnecessary complexity. The crux lies in mastering the equilibrium point of water-fire harmony, mirroring the natural rhythms of celestial bodies' movements.

陽火衰離晝昏陰陽相飲食交感道自然

月本無明藉日以爲明惟月至晦則變純

坤體矣而坎陽已孕于中故常當晦朔之

交而月或侵陽故有舉水激火之說坎侵

陽離晝昏乃月食日也此亦交感自然之

謂也

右第三十九章名者以定情字者縁性言金來歸性初乃得稱還丹吾不敢虚說倣傚聖人文古記題龍虎黄帝美金華淮南煉秋石王陽加黄芽賢者能持行不肖母與俱古今道猶一對談吐所謀學者加勉力留念深思惟至要言甚露昭昭不我欺

名者有實之可名也字則表而出之又涉

於無名也有者魄也其情也無者魂也其

性也惟金丹至火滅乃得復其性而成丹

矣雖然金丹之㫖亦須留心精審則厥㫖

自

**Interpretation**

When the yang fire of the sun weakens, even daylight becomes dim. The mutual nourishment and interaction between yin and yang qi represents the natural order of cosmic operation. The moon itself does not emit light but relies on the sun for illumination. When the moon reaches its darkest position (the last day of the lunar month), it fully manifests the Kun trigram (pure yin), yet the Kan trigram (yang line) is already gestating within it. Therefore, during the transition between the waning and new moon, the moon may sometimes eclipse the sun's radiance. This phenomenon gives rise to the Daoist cultivation principle of "using water to stimulate fire"—where Kan water (moon) eclipses Li fire (sun), causing daylight to dim and form a solar eclipse, demonstrating the natural law of yin-yang interaction.

This passage explains the content of Chapter 39. Names serve to determine the essence of things, while words describe their characteristics. Only when metal (representing primordial qi) returns to its original nature can it be called the Reverted Elixir (another name for the Golden Elixir). I dare not make presumptuous claims but merely follow the literary style of ancient sages. Ancient texts record the Yellow Emperor's refinement of golden splendor, King Huainan's alchemical preparation of autumn stone, and Wang Yang's method of adding "yellow sprouts" (an alchemical term). Virtuous practitioners can persevere in cultivation, while those of improper character cannot walk this path. The principles of Daoist cultivation remain consistent through the ages, as clear as face-to-face conversation. Seekers of the Dao should redouble their efforts and contemplate these essential meanings deeply. The most profound truths are actually remarkably straightforward—plain and honest without deception.

Names correspond to substantial entities, while words express abstract concepts. What has form is po (yin energy), manifesting emotions; what lacks form is hun (yang energy), embodying original nature. Only the Golden Elixir, when refined through proper fire phases, can return to its original nature and complete the elixir. Although the profound meaning of the Golden Elixir requires heartfelt contemplation, its principles are not obscure—through diligent study, one will naturally comprehend them.

明非有隱也周易参同契注卷上

## Vol. 2

周易參同契注卷中映九

無名氏注乾剛坤柔配合相包陽禀陰受雄雌相須須以造化精氣乃舒坎離冠首光耀垂敷玄冥難測不可畫圖聖人揆度參序元基四者混沌俓入虚無六十卦周張布爲輿龍馬就駕明君御時和則隨從路平不邪邪道險阻傾危國家

自初一至十五日乃乾包坤自十六至三

十日乃坤包乾月之爲物其初徒有其質

而受陽光然後明焉元基者坎離也四者

添乾坤也入虚謂不用輿者載六十卦而

行也君即心也

右第四十一章君子居其室出其言善則千里之外應之謂萬乗之主處九重之室發號出令順陰陽節藏器俟時勿違卦月屯以子申蒙用寅戌餘六十卦各自有日

發號岀令順陰陽節言採取丹藥并火候

也自六十卦而言之一日當用兩卦自發

火而言之一日即朝暮用兩時也故但以

屯蒙言之乃乾坤後之初卦也但行之自

有進退耳故用時前後不同也且如半夜

子時一陽之生也當體一陽而用火丑時

二陽生則體二陽而用火以至巳時則當

用六數火也一數即三氣象一陽爻也二

數即三度行二氣象二陽爻也以至六數

則三度行六數象六陽全也乃有八變而

成卦之道也反陰符一生於午則退一數

而行五數火退至于亥則六陰全而無火

**Interpretation**

This passage explains the principles of Yin-Yang transformation in alchemical practice (neidan) and how to regulate the "fire times" according to celestial cycles. The core teachings can be understood as follows:

Qian and Kun (symbolizing heaven and earth as fundamental forces) interact dynamically—Yang governs movement while Yin governs stillness, just as the pairing of male and female principles generates all things. Kan and Li (representing water and fire) form the crux of alchemical work; their transformations are profoundly mysterious, with even sages only able to approximate their patterns.

During the waxing moon (1st to 15th lunar days), Qian encompasses Kun as Yang energy gradually increases; the waning moon (16th to 30th days) shows Kun encompassing Qian with Yin energy growing dominant. Just as the moon borrows sunlight to shine, alchemical practice requires precise attunement to these Yin-Yang fluctuations.

In cultivation, the mind should mirror an enlightened ruler governing a state—issuing commands in harmony with cosmic rhythms, much like an emperor's decree from the palace resonates across the realm. Practically, the Zhun hexagram corresponds to the midnight (Zi) and late afternoon (Shen) hours, Meng hexagram to dawn (Yin) and dusk (Xu), with each of the sixty-four hexagrams having specific temporal associations.

Fire regulation follows meticulous timing: each day divides into two phases, with two hexagrams governing each. At Zi hour (11pm-1am) when Yang first emerges, apply "single Yang fire"; at Chou hour (1-3am) with two Yang lines, use "double Yang fire," progressing until Si hour (9-11am) when "sixfold Yang fire" (full Qian hexagram) is reached. Each "count" of three stokes represents one Yang line—thus six counts (eighteen stokes) complete the Qian hexagram. At Wu hour (11am-1pm) when Yin emerges, begin reducing the fire until total cessation at Hai hour (9-11pm). This mirrors the eightfold transformations of Yin-Yang to forge the golden elixir (jindan).

矣其曰屯用子申者乃指屯卦而言之也

蓋上坎下震爲屯卦震卦則初起庚子坎

卦則次起戊申也又曰蒙用寅戌者亦指

蒙卦言之也蓋上艮下坎爲蒙卦坎初起

戊寅而艮次起丙戌是也以是見一卦之

各有朝暮也直日卦而言之則六十卦記

於十二時之中其用則各有先後但一日

無出兩時而行火故總以屯蒙言之

右第四十二章聊陳兩象未能究悉立義設刑當仁施德逆之者凶順之者吉按歷法令至誠尃密謹候日辰審察消息纖芥不正悔吝爲賊

自初一至十五日施明於月故曰當仁自

十六至三十日月魄漸以掩明故曰設刑

右第四十三章二至改度乖錯委曲隆冬大暑盛夏霜雪二分縱横不應漏刻風雨不節水旱相伐蝗蟲湧沸羣異旁出天見其恠山崩地裂孝子用心感動皇極近出己口遠流殊域或以招禍或以致福或興太平或造兵革四者之來由乎胷臆

冬至象子時夏至象午時春分卯時秋分

酉時冬至一陽生則行一數火至六陽極

則行六數火夏至一陰生則減一數火只

行五數至六陰極則火數減滅且以冬至

之月論之一月只行一數火皆於子時行

之十二月皆然如月火自初一至初三早

皆以子時行之自初三晩至初五皆以丑

亥時行之自初六至初八早皆以寅戌時

**Interpretation**

This passage mainly discusses the use of the Zhun (Tun) and Meng hexagrams in the Zhouyi (Book of Changes), as well as the choice of timing for the fire phase (huohou) in cultivation.

Regarding the Zhun hexagram (the image with Kan above and Zhen below), its corresponding double-hours are Zi and Shen. The Zhen trigram begins at the Gengzi hour, and the Kan trigram then begins at the Wushen hour. The Meng hexagram (the image with Gen above and Kan below) corresponds to the Yin and Xu hours: the Kan trigram begins at the Wuyin hour, and the Gen trigram then begins at the Bingxu hour. This shows that each hexagram has its own specific correspondence with the double-hours.

In the course of a day, the sixty hexagrams are distributed through the twelve double-hours, and when they are used each has its own order of precedence. But within one day, no more than two double-hours are used to practice the fire (the control of fire timing in Neidan cultivation); therefore, the two hexagrams Zhun and Meng are mainly used to represent this.

Chapter 43 says that from the first to the fifteenth day, as the moon gradually waxes, one should “apply benevolence” (adopt a gentle mode of cultivation); from the sixteenth to the thirtieth day, as the moon gradually wanes, one should “establish punishment” (adopt a strict mode of cultivation). In cultivation, one must strictly observe the double-hours and carefully watch the changes in celestial phenomena; the slightest deviation will bring misfortune.

Later it discusses the key points for cultivation at the two solstices (winter solstice and summer solstice) and the two equinoxes (spring equinox and autumn equinox): the winter solstice corresponds to the Zi hour and symbolizes the first arising of yang Qi, so the fire timing should be light; the summer solstice corresponds to the Wu hour and symbolizes the first arising of yin Qi, so the fire timing should be reduced. The spring equinox is at the Mao hour, and the autumn equinox at the You hour. In the month of the winter solstice, one practices the fire timing only once each day at the Zi hour; other months are similar. For example, from the first to the third day of the month, one practices the fire in the early morning at the Zi hour; from the evening of the third day to the fifth day, one practices the fire at the Chou and Hai hours; from the sixth to the eighth day, one practices the fire in the early morning at the Yin and Xu hours.

This passage mainly explains how, in Daoist Neidan (internal alchemy) cultivation, one adjusts the timing and intensity of the fire timing according to hexagrams, lunar phases, and solar terms, emphasizing strict conformity to natural laws.

行之自初八晚至初十皆以卯酉時行之

自十一至十三早皆以辰申時行之自十

三晩至十五皆以巳未時行之自十六至

十八早皆以午時行之自十八晚至二十

皆以巳未時行之自二十一至二十三早

皆以辰申時行之自二十三晩至二十五

皆以卯酉時行之自二十六至二十八早

皆以寅戌時行之自二十八至三十日皆

以丑亥時行之此第五篇曰用之有早晩

是也至於十二月二陽生所行二數火亦

然由是而觀則自一陽至六陽可默而知

矣

右第四十四章動靜有常奉其繩墨四時順宜與氣相得剛柔斷矣不相涉入五行守界不妄盈縮易行周流屈伸反復

與氣相得者如子時一陽生即可行一數

火也雖月時日三者相併亦可徐徐而行

之不可連發也如欲遽行丑時寅時之火

適所以爲害也何者蓋二時無二陽三陽

以相應故也此所以貴乎與氣相得

右第四十五章晦朔之間合符行中混沌鴻濛牝牡相從滋液潤澤施化流通天地神明不可度量利用安身隱形而藏始於東北箕斗之郷旋而右轉嘔輪吐萌潜潭見蒙發散精光

自朔至晦火數皆當合符不可有過不及

之患惟於上弦以至下弦皆混沌之際牝

牡於此而相從坎離之滋液於此而流通

宜於丑寅之時乃箕斗之度也宜採取以

**Interpretation**

From the evening of the 8th to the 10th day of the lunar month, practitioners should cultivate during the Mao (5-7 am) and You (5-7 pm) hours. From the 11th to the 13th, morning practice shifts to the Chen (7-9 am) and Shen (3-5 pm) hours. From the evening of the 13th to the 15th, the optimal times become Si (9-11 am) and Wei (1-3 pm).

Between the 16th and 18th, morning practice concentrates solely at the Wu hour (11 am-1 pm). From the evening of the 18th to the 20th, the Si and Wei hours are resumed. The 21st to 23rd mornings return to Chen and Shen, while the evening of the 23rd to the 25th reverts to Mao and You. The 26th to 28th mornings shift to Yin (3-5 am) and Xu (7-9 pm), and from the 28th to the month's end, practice occurs during Chou (1-3 am) and Hai (9-11 pm). This illustrates the principle mentioned in Chapter Five: "The application of timing distinguishes between early and late."

As for cultivation during the initial growth of Yang energy in the twelfth month, it similarly follows the waxing and waning patterns of Yin-Yang. From the first stirrings of Yang to its peak at six Yang lines, the process can be understood and mastered through this principle.

Chapter Forty-Four emphasizes aligning practice with natural rhythms. Movement and stillness must follow orderly patterns, as precise as a carpenter's straightedge. The turning seasons should harmonize with their respective energies, resonating with the Qi of Heaven and Earth. Firmness and softness must remain distinct without confusion, while the Five Phases (Wood, Fire, Earth, Metal, Water) maintain their positions without arbitrary addition or subtraction. Only then can cultivation flow unimpeded as described in the Yijing (Book of Changes), bending and extending with natural ease.

The phrase "in accord with Qi" refers to practices like the first-stage fire technique during the Zi hour (11 pm-1 am), when the first Yang energy emerges. Even during rare alignments of moon phase, hour, and solar term, one must progress gradually without haste. Forcing fire techniques during Chou or Yin hours, for instance, would cause harm—these hours lack the corresponding second or third Yang energies, violating the laws of Yin-Yang harmony.

Chapter Forty-Five describes the unique state during the conjunction of the lunar month's end and beginning (Hui-Shuo). Here, Yin and Yang remain undifferentiated, resembling the primordial chaos of creation, where masculine and feminine energies intermingle. At this time, essence (Jing) and Qi nourish like sweet dew, and the work of creation proceeds spontaneously—its celestial mysteries beyond human reckoning. Practitioners should stabilize body and mind, acting with subtlety.

The directional practice begins in the northeast (aligned with the Ji and Dou lunar mansions), then rotates clockwise. During this process, true Qi circulates like a turning wheel—inhaling and exhaling vitality, yet also concealing life-force like a deep pool's undercurrent, ultimately radiating refined brilliance.

Throughout the lunar cycle from new moon to waning crescent, fire regulation must be precisely measured. Particularly during the nebulous phase between the first and last quarters, when Kan (Water) and Li (Fire) energies mutually nourish and flow, the Chou and Yin hours—corresponding to the Ji and Dou mansions in the celestial dome—are most auspicious for gathering primordial Qi.

應之右轉者逆行也嘔輪月華也吐萌日

華也潜潭坎離之宫也

右第四十六章昴畢之上震出爲徵陽氣造端初九潜龍陽以三立陰以八通故三日震動八日兊行九二見龍和平有明三五德就乾體乃成九三夕惕虧折神符盛衰漸革終還其初巽繼其統固濟操持九四或躍進退道危艮主止進不得逾時二十三日典守弦期九五飛龍天位加喜六五坤承結括終始韞養衆子世爲類母上九亢龍戰德于野用九翩翩爲道䂓矩陽數已訖訖則復起推情合性轉而相與

昴畢之上庚方也一陽始生於卦爲震於

爻爲初九三日哉生明初八爲上弦二陽

已盛於卦爲兊於爻爲九二十五日三陽

滿於卦爲乾於爻爲九三十六後一陰生

於卦爲巽以純乾言之則於爻爲九四下

弦爲艮卦謂之不得逾時者言採取銖兩

不可過也以純乾言之則爲九五自二十

三至三十日坤卦也故以坤承言之然以

六五言者蓋陰符皆以坤爲主故以六五

言之在純乾爲上九陽消已盡陰極復生

故以用九終之

右第四十七章循據璿璣升降上下周流六爻難可察覩故無常位爲易宗祖

璿機正天文之器也陽氣生則自下而上

陰氣降則自上而下周流六爻互消長於

六爻之内以成六十卦不可爲典要此剛

柔二者所以爲易之宗祖也

**Interpretation**

This passage explains the principles of Yin-Yang energy circulation within the human body during Daoist Neidan (internal alchemy) practice, using imagery from the Zhouyi (Book of Changes) and celestial phenomena to illustrate the cultivation process.

First, let's clarify key concepts: Kan-Li (representing the body's water and fire energies), Zhen-Dui-Xun-Gen (four trigrams symbolizing different energetic states), and the six lines (yao) of a hexagram representing progressive stages. During cultivation, the movement of Yang Qi (vital energy) follows cyclical patterns like the moon's waxing and waning.

When energy circulates counterclockwise (the "reverse cycle"), it absorbs lunar essence (Yin energy) while releasing solar essence (Yang energy). The latent energy within resembles the harmonious interplay of Kan and Li palaces (the water-fire equilibrium). The celestial vibrations in the Mao and Bi constellations (two of the twenty-eight lunar mansions) signal the awakening of Yang Qi, akin to the "hidden dragon" of the initial ninth line (representing nascent Yang energy).

During practice, Yang Qi begins vibrating on the third day, reaches the Dui trigram (joyous state) by the eighth day, and manifests as the "visible dragon" in the second line by the ninth day. By the fifteenth day, the Five Phases energies complete their cycle, forming the pure Yang Qian trigram. However, excessive expenditure at the third line (third stage) causes energy depletion, requiring adjustment through the Xun trigram (the way of yielding).

The twenty-third day marks a critical juncture where practitioners must exercise Gen trigram-like stillness, avoiding excessive energy extraction. The fifth line represents the supreme "soaring dragon" state of fulfillment. Ultimately, the exhausted Yang energy at the top line returns to Kun trigram (pure Yin), completing the cycle.

The "Xuanji" mentioned refers to ancient astronomical instruments, here symbolizing the body's internal energy fluctuations. Yang Qi ascends while Yin Qi descends, circulating through the six lines to generate sixty hexagram variations. This dynamic interaction between Yin-Yang and hardness-softness constitutes the fundamental principle of the Yijing (Book of Changes).

The entire cultivation process must align with these natural rhythms, requiring celestial observation-like precision in timing—neither premature nor delayed. Each stage corresponds to specific trigrams, demanding practitioners to adjust according to their individual conditions.

右第四十八章朔旦爲復陽氣始通出入無疾立表微剛黄鍾建子兆乃滋彰播施柔暖黎烝得常

右第四十九章臨爐施條開路正光光耀漸進日以益長丑之大吕結正低昂

右第五十章仰以成泰剛柔並隆陰陽交接小往大來輻輳於寅運而趍時

右第五十一章漸歷大壯俠列卯門榆莢墮落還歸本根刑德相負晝夜始分

右第五十二章夬陰已退陽升而前洗濯羽翮振索宿塵

右第五十三章乾健盛明廣被四鄰陽終於巳中而相干

右第五十四章姤始紀序履霜最先井底寒泉午爲蕤賔賔服於陰陰爲主人

右第五十五章遯去世位收歛其精懷德俟時栖遲昧冥

右第五十六章否塞不通萌者不生陰伸陽屈没陽姓名

右第五十七章觀其權量察仲秋情任畜微稚老枯復榮薺麥牙糵因冒以生

右第五十八章剥爛肢體消滅其形化氣既竭亡失至神

右第五十九章道窮則反歸乎坤元恒順地理承天布宣

此言十二月火乃年火也惟卯酉亥三月

不用火者乃火敗在卯死在酉絶在亥故

也五行中之生金怕死火是也故息火以

應之

右第六十章玄幽遠渺隔閡相連應度育種陰陽之元寥廓恍惚莫知其端先迷失軌後爲主君無平不陂道之自然變易更盛消息相因終坤始

**Interpretation**

This passage uses the changing hexagrams of the twelve months as a metaphor for regulating the fire timing (huohou) during alchemical practice (Neidan, internal alchemy). Each month corresponds to a different hexagram and state of Yin-Yang waxing and waning; practitioners must adjust their cultivation methods according to these natural patterns.

The first lunar month (Zi month) corresponds to the Fu hexagram. Yang Qi has just begun to sprout, like the initial establishment of the pitch of Huangzhong (the first of the twelve pitch standards); this bit of Yang Qi must be nurtured gently. The second month (Chou month) corresponds to the Lin hexagram; Yang Qi gradually strengthens, rising steadily like the Dalü pitch.

The third month (Yin month) corresponds to the Tai hexagram, where Yin and Yang are balanced and converge, and energy circulates smoothly. The fourth month (Mao month) corresponds to the Dazhuang hexagram; falling elm pods symbolize return to the root, and at this point one must pay attention to the balance of punishment and virtue (Yin and Yang). In the fifth month (Chen month), Yang Qi is flourishing like the Guai hexagram, and impurities need to be cleared away.

The sixth month (Si month) corresponds to the Qian hexagram, when Yang Qi reaches its peak. But when the Gou hexagram appears in the seventh month (Wu month), Yin Qi begins to sprout, like a cold spring at the bottom of a well. The eighth month (Wei month) Dun hexagram suggests gathering and restraining Jing and Qi. The ninth month (Shen month) Pi hexagram shows Yin and Yang blocked off from each other.

In the tenth month (You month), with the Guan hexagram, one should pay attention to the balance of the autumn harvest, as old trees and new shoots replace one another. The eleventh month (Xu month) Bo hexagram symbolizes the dissolution of form. The twelfth month (Hai month) Kun hexagram returns to the root and accords with natural patterns.

It is particularly noted that during the three months of Mao (second month), You (eighth month), and Hai (twelfth month), one should suspend the use of fire timing, because according to Five Phases theory, fire Qi is in a declining state during these three months. The entire cultivation process is like the operation of heaven and earth: Yin-Yang cycles back and forth, from chaos to order, all of which is the manifestation of the Dao of nature. Practitioners must comply with the rhythms of these Yin-Yang changes in order to achieve the desired results.

復如循連環帝王承御千載常存

玄幽遠渺隔閡相連指坎離幽遠雖不相

通而實有相通之道應度謂上弦下弦之

内也育種者即陰陽之元也陰之元始於

離陽之元存於坎先迷者言離之陰不爲

先倡故上弦先育陽之元陰之育則在下

弦焉爲主君者亦男正位乎外女正位乎

内也

右第六十一章將欲養性延命却期審思後末當慮其先人所禀軀體本一無元精雲布因氣托初

後末者即延命却期之事也先此謂人之

受胎之始始於無物也及自元精一布而

因氣托初則百骸九竅無不備焉還丹之

法正體乎是

右第六十二章陰陽爲度魂魄所居陽神日魂陰神月魄魂之與魄互爲室宅性主處内立置鄞鄂(鄞鄂/形貌)也情主營外築垣城郭城郭完全人物乃安于斯之時情合乾坤乾動而直氣布精流坤靜而翕爲道舍廬剛施而退柔化以滋九還七返八歸六居男白女赤金火相拘則水定火五行之初上善若水清而無瑕道之形象眞一難圖變而分布各自獨居

魂之與魄互爲室宅以火候言之則日魂

交月魄而有進退之義以坎離言之則坎

男之精氣不得乎離女之胎以養則不能

成金丹以一身言之則百骸九竅六腑五

藏非得乎五金之氣以爲之根本亦不能

以長存是知火氣神所以爲魂而實質所

**Interpretation**

This passage elucidates the principle of Yin-Yang interaction in Daoist Neidan (internal alchemy) practice. Like the unbroken lineage of imperial succession that endures for millennia, the seemingly distant Kan (Water) and Li (Fire) trigrams—though superficially disconnected—maintain hidden channels of mutual resonance. The text employs the waxing (7th-8th lunar day) and waning moons (22nd-23rd lunar day) as metaphors for the cyclical growth and decline of Yin-Yang: the root of Yin resides in the Li trigram (Fire), while the origin of Yang dwells in the Kan trigram (Water). Practitioners must note that the Yin qi of Li never initiates movement spontaneously—thus during the waxing moon, one cultivates Yang qi first, then nurtures Yin qi during the waning phase. This mirrors the traditional household dynamic where the husband governs external affairs while the wife oversees domestic matters.

Regarding methods for nurturing spiritual nature (Xing) and prolonging life (Ming), one must recognize that human life originates from primordial emptiness. When original Jing (essence) begins its distribution and Yuanqi (primordial qi) forms the embryonic foundation, all bodily structures—the hundred bones and nine orifices—become fully constituted. The alchemical process precisely emulates this natural generative sequence.

Yin-Yang serves as the measure for cultivation, with Hun (Yang spirit, resembling the sun) and Po (Yin spirit, mirroring the moon) existing in mutual dependence. The Hun, being Yang, resides internally to shape one's innate character; the Po, as Yin, governs external form and physical appearance. When inner and outer achieve harmony, human consciousness connects with heaven and earth: the Qian trigram (Heaven) in motion facilitates qi circulation, while the Kun trigram (Earth) in stillness becomes the dwelling place of Dao. The vigorous qi disperses after fulfilling its function, while the yielding qi transforms to nourish life. Through the alchemical cycles of "nine revolutions and seven returns" (Jiuzhuan Qifan), metal (lungs) and fire (heart) fuse, while water (kidneys) and fire achieve balance. Water represents the foundation of the Five Phases, with its purest form embodying Dao's essence—yet the "True One" (Zhenyi, primordial qi) remains elusive, inevitably differentiating into myriad independent manifestations.

From the perspective of "fire times" (huohou, cultivation timing), the interaction between solar Hun and lunar Po follows precise rhythms of advance and retreat. Regarding the union of Kan and Li, the Kan trigram (kidney essence) requires the nurturing influence of Li (heart-mind) to form the golden elixir. Physiologically, all organs depend on the nourishment of Five Phases qi for longevity. Thus, fire, qi, and Shen (spirit) constitute the essential nature of Hun, while physical form relies entirely on these refined energies for sustenance.

係皆魄也故魂無魄則無所寓魄無魂則

爲棄物矣故營於外者爲情魄之用也處

於内者爲性魂之用也乾動而直氣布精

流類男子之交合也坤靜而翕爲道舍廬

類女子之胞胎也故剛施而退則柔化而

愈滋在修煉之士九還七返八歸六居其

道亦然也九還者乃三千行滿爲九年之

數以象懷胎九月餘也七返者乃鉛汞龍

虎血氣神也皆欲返於三田八歸者乃八

百功成謂一月八兩一年九十六兩故九

年積而爲八百餘兩以歸丹田也六居者

乃天地之六子也始三年則育長男長女

於下田中三年則育中男中女於中田末

三年則育少男少女於上田也男白者坎

中之金也女赤者離中之砂也則水定火

即前所謂臨爐定銖兩也上善即離中之

陰自道生一則爲坎中陽自坎中陽之變

化則五藏六府百骸九竅莫不各有定居

也

右第六十三章類如雞子白黑相符縱廣一寸以爲始初四肢五藏筋骨乃俱彌歷十月脱出其胞骨弱可卷肉滑若鉛

言人自受胎而至生養也縱廣一寸愚嘗

讀釋難經云以同身寸爲尺與升斗之度

有曰方寸爲兩則知人於胞胎之始亦自

此一寸而始也前言八兩者其定於此乎

右第六十四章陽燧以取火非日不生光方諸非星月安能得水漿二氣玄且遠感化尚相通何况近存

**Interpretation**

This passage elucidates the relationship between the ethereal soul (hun) and the corporeal soul (po) and their cultivation principles. The hun (spiritual consciousness) requires the po (physical energy) as its foundation, just as the po becomes a useless shell without the hun. External emotional activities manifest through the po's function, while intrinsic nature operates through the hun's function.

Using Heaven-Earth and Yin-Yang as metaphors: Qian (Yang) governs movement and direct action, resembling the flow of essence-energy (Jing-Qi) during male intercourse; Kun (Yin) governs stillness and containment, like a woman nurturing an embryo. After vigorous Yang energy is expended, it diminishes, while gentle Yin energy becomes increasingly nourishing. Practitioners follow the same principle through the method of "Nine Returns, Seven Reversions, Eight Homecomings, and Six Dwellings":

"Nine Returns" refers to nine years of complete cultivation, symbolizing the nine-month gestation cycle. "Seven Reversions" means returning lead-mercury (essence-energy), dragon-tiger (Yin-Yang), and blood-Qi-Shen to the three Dantian (the body's three energy centers). "Eight Homecomings" accumulates eight liang (ancient measurement) of essence-energy monthly, storing over eight hundred liang in the Dantian after nine years. "Six Dwellings" cultivates the six energies (three Yin-Yang pairs) generated between Heaven and Earth, nurturing them in three stages within the lower, middle, and upper Dantian.

Chemical metaphors are employed: the male's white represents metal-essence within the Kan trigram (Water), while the female's red represents cinnabar within the Li trigram (Fire). The mutual nourishment of water and fire resembles the precise control of firing in alchemy, where supreme goodness mirrors the Yin energy within Li Fire. From the Dao generating the One, the Yang energy within Kan Water transforms, enabling the five viscera, six bowels, bones, and nine orifices to each find their proper place.

Chapter 64 describes the embryonic formation process: initially the size of a hen's egg with black-white Yin-Yang embracing, approximately one cubic cun (inch). Through ten months of gestation, limbs and organs gradually form; at birth, bones remain soft and pliable, skin smooth as lead (describing neonatal state). Quoting the Classic of Difficulties, human development indeed begins from this one-cun embryo, corresponding with the earlier "eight liang" essence-energy concept.

Later sections employ natural phenomena as metaphors: just as the yangsui (ancient burning mirror) cannot produce fire without sunlight, or the fangzhu (ancient dew collector) cannot gather dew without moonlight, the mysterious interaction between Heaven-Earth's Yin-Yang energies demonstrates mutual resonance and transformation. Practitioners should accordingly harmonize their own proximate Yin-Yang energies to facilitate internal alchemical changes.

Note: The measurement "liang" here refers to an internal alchemy (Neidan) term quantifying essence-energy, not actual weight.

身切在於心胷陰陽配日月水火爲效徵

此言坎爲月而中有水也離爲日而中有

火也其與陽燧取火方諸取水何異哉

右第六十五章耳目口三寳固塞勿發揚眞人潜深淵浮游守規中旋曲以視聽開闔皆合同爲己之樞轄動靜不竭窮離氣内營衛坎乃不用聦兊合以不談希言順鴻濛三者既關健緩體處空房委志歸虚無無念以爲常證難以推移心專不縱横寢寐神相抱覺悟候存亡顔容浸以潤骨節益堅强排却衆陰邪然後立正陽修之不輟休庶氣雲雨行淫淫若春澤液液象解冰從頭流達足究竟復上昇往來洞無極怫怫被容中反者道之驗弱者德之柄耘鋤宿污穢細微得調暢濁者清之路昏久則昭明

反者謂老翁復丁壯耆嫗成姹女也此道

之驗也弱者謂自卑者人尊之自後者人

先之故爲德之柄污穢者在己不善之行

也細微者精微之道也濁昏者乃和光同

塵埋光鏟彩之道也此皆養道於外者也

自怫怫被容中以上皆養道於内者也易

曰離爲目坎爲耳兊爲口三者各有神存

焉既言固塞又言關健目固可瞑口固可

合而耳則以兩手掩之又曰緩體處空房

謂當寤寐之時則瞑目掩耳閉口囓齒使

内常聞風雷之聲火氣鬨鬨然而不絶則

神氣自存如是則陰邪盡却而正陽自立

**Interpretation**

This scripture elucidates the core methods of Daoist Neidan (internal alchemy) practice, which operates on both internal and external levels:

In internal cultivation, the human body mirrors a microcosm. The heart serves as its central axis. The Kan trigram (representing Water) corresponds to the moon and ears, the Li trigram (representing Fire) to the sun and eyes, while the Dui trigram governs the mouth. Practitioners must seal these three orifices: closing the eyes, covering the ears, and shutting the mouth to contain Shen (spirit) and Qi (vital energy) within. The specific method involves relaxing the body during sleep while maintaining mental focus, allowing internal energies to flow like spring rain—circulating naturally from crown to soles in continuous cycles.

The text particularly emphasizes two profound principles: "Reversal manifests Dao's efficacy"—where elders rejuvenate through practice, demonstrating the Way's transformative power; and "Yielding embodies De's essence"—where humility and retreat paradoxically earn reverence, revealing Virtue's fundamental nature. Just as farming requires weeding before sowing, cultivation demands clearing mental distractions to facilitate the unimpeded flow of Jing (essence) and Qi.

Externally, practitioners should "blend radiance with dust"—harmonizing with worldly affairs while concealing spiritual brilliance—as the outward expression of cultivation. The aforementioned techniques of sensory withdrawal constitute the internal practice.

Gradual effects manifest through sustained practice: a ruddy complexion, strengthened bones, complete expulsion of Yin-pathogenic energies, and the natural establishment of pure Yang Qi. The entire process resembles melting snow—with vital energies circulating ceaselessly from head to toe—ultimately culminating in mystical union with the Dao.

勤而行之則和氣流暢而養於内者如此

右第六十六章世人好小術不審道淺深棄正從邪徑欲速閼不通猶盲不任杖聾者聽宫商没水捕雉兔登山索龍魚植麥欲穫黍運䂓以求方竭力勞精神終年無見功欲知服食法事約而不繁

世之好善者初無大見識得一小法則喜

不自勝以爲天下無能知者適所以自蔽

也

右第六十七章太陽流珠常欲去人卒得金華轉而相因化爲白液凝而至堅金華先唱有頃之間解化爲水馬齒闌干陽乃往和情性自然迫促時陰拘蓄禁門慈母育養孝子報恩嚴父施令教敕子孫五行錯王相據以生火性銷金金伐木榮三五與一天地至精可以口訣難以書傳

太陽首也流珠肺液也黄庭經謂七液洞

流衝廬間廬謂廬額之間也惟此一液易

於去人蓋人皆惡之也金華者腎液也肺

屬金腎屬水子母相聚馬齒闌干之言其

多也陽者乃日魂也亦爲性也慈母乃坤

也坤爲腹而生五藏之液故五藏之液能

養其身嚴父乾也乾爲首必須五藏之液

上至泥丸宫而後能化之爲金丹火性銷

金者火謂離宫之液也採之必在下弦下

弦象秋位在乎酉金旺之時也金伐木榮

金坎宫之液也飛之則在上弦上弦象春

位在乎卯木榮之時也三者心肺肝也五

**Interpretation**

Diligently practicing this method allows the body's true Qi to circulate naturally and nourish the entire system. This constitutes the content of Chapter 66.

Many in this world pursue minor techniques without comprehending the profound depths of the Great Dao. Abandoning the true path for deviant shortcuts in hopes of quick results, they instead encounter obstacles everywhere. Like a blind man refusing his cane, a deaf man straining to hear music, diving underwater to catch pheasants, or climbing mountains to hunt dragons - sowing wheat yet expecting millet harvests, using compasses to draw squares - they vainly exhaust their Jing (essence) and Qi (vital energy), toiling year after year without visible accomplishment. In truth, the authentic method of internal nourishment (Neidan practice) is fundamentally simple and uncomplicated.

Those seeking longevity cultivation often lack foresight. Upon grasping some minor technique, they become ecstatic, imagining themselves uniquely enlightened - precisely the manifestation of self-delusion. This forms Chapter 67.

The Solar Flowing Pearl (referring to cranial Jing) tends to dissipate easily, requiring transformation through Golden Splendor (kidney Jing). Their mutual interaction ultimately coalesces into white saliva that crystallizes into the elixir. Golden Splendor acts first, soon melting into watery form. Countless Yang energies (described as "horse-teeth balustrades") naturally harmonize as dispositions blend. When Yin energies constrain and obstruct, it resembles a kind mother nurturing filial children's gratitude, or a stern father instructing descendants. The Five Phases (Wood, Fire, Earth, Metal, Water) interact through mutual generation and restraint - fire melts metal, metal overcomes wood. The numerical pattern of Three-and-Five (representing Five Phase harmony) merges with the Supreme Unity (Taiji) - this constitutes heaven and earth's most exquisite principle, transmissible through oral instruction but nearly impossible to fully capture in writing.

The "sun" denotes the head; "flowing pearls" indicate lung fluids. The Huangting Jing states that among the seven bodily fluids circulating through the forehead region, this particular one dissipates most easily because people universally neglect it. "Golden Splendor" refers to kidney fluids - lungs corresponding to Metal, kidneys to Water, maintaining mother-child generative relationship. "Horse-teeth balustrades" describes numerical abundance. Yang energy represents the solar soul, also symbolizing human innate nature. The kind mother embodies the Kun hexagram (Earth), representing the abdomen that generates and transforms the five viscera's fluids to nourish the whole body. The stern father embodies the Qian hexagram (Heaven), representing the head that requires these five viscera fluids to ascend to the Niwan Palace (crown chakra) for golden elixir refinement. "Fire melting metal" refers to the Li Palace (heart) fluids, best gathered during the waning moon (around the 23rd lunar day), corresponding to autumn's You period (5-7 PM) when Metal Qi peaks. "Metal felling flourishing wood" indicates Kan Palace (kidney) fluids, best elevated during the waxing moon (around the 8th day), corresponding to spring's Mao period (5-7 AM) when Wood Qi thrives. The "Three" denotes heart, lungs and liver; the "Five" signifies Five Phase harmony.

者脾也一者腎也欲成金丹須藉乎此故

曰天地至精

右第六十八章子當右轉午乃東旋卯酉界隔主客二名龍呼於虎虎吸龍精兩相飲食俱相貪便遂相銜嚥咀嚼相吞熒惑守西太白經天殺氣所臨何有不傾貍狗守䑕鳥雀畏鸇各得其功何敢有聲

子坎午離右轉東行逆行也謂採藥飛金

晶之事也坎居北而在下必欲右轉而上

升離居南而在上必欲東行而下降卯木

也龍也酉金也虎也二者所主之名雖不

同然一呼一吸而二者相會交相制伏不

能飛走西與太白皆金也其始也金離子

胎一吸之間而熒惑得以守其金故金隨

熒惑而竟經於天矣太白既經天復能制

伏乎蒼龍故六十八篇内曰火性銷金金

伐木榮是也故黄庭經曰出日入月呼吸

存得之者皆相制伏也不服則有聲

右第六十九章不得其理難以妄言竭殫家室妻子饑貧自古及今好者億人訖不諧遇希有能成廣求名藥與道乖殊如審遭逢覩其端緒以類相况揆物終始

五位相得而各有合類相况也火候文武

物終始也

右第七十章五行相尅更爲父母母含滋液父主禀與凝精流形金石不朽審專不泄得爲成道立竿見影呼谷傳響豈不靈哉天地至象若以野葛一寸巴豆一兩入喉輙僵不得俛仰當此

**Interpretation**

This scripture elucidates the core principles of Daoist Neidan (internal alchemy) practice, using the mutual generation and restraint of the Five Phases (Wood, Fire, Earth, Metal, Water) as metaphors for the cultivation process. It first identifies the spleen (Earth) and kidneys (Water) as crucial for forging the Golden Elixir (Jindan), calling them the "supreme essence of heaven and earth."

During practice, the energy at the hour of Zi (associated with the Water phase in the Kan position) should rotate upward to the right, while the energy at the hour of Wu (associated with the Fire phase in the Li position) should spiral downward toward the east. The positions of Mao (east, Wood phase, symbolized by the Azure Dragon) and You (west, Metal phase, symbolized by the White Tiger) mutually restrain each other, resembling the dragon's exhalation and tiger's inhalation in harmonious interplay. Astronomical phenomena serve as metaphors here: when Mars (Yinghuo) enters the western Metal domain and Venus (Taibai) traverses the sky, this dynamic of mutual restraint resembles a raptor intimidating smaller birds—each element exerts its power while maintaining respectful boundaries.

The text emphasizes aligning cultivation with the Five Phases' natural relationships: Fire melts Metal (Fire restrains Metal), and Metal fells Wood (Metal restrains Wood). The *Yellow Court Scripture* (Huangting Jing) states that by absorbing the essence of sun and moon through breath, one can balance these restraining forces. Deviation from this principle invites disharmony.

It then explains why countless seekers of the Golden Elixir have failed throughout history: some pursued rare herbs while violating Daoist principles, while others misunderstood the subtleties of Five Phases synergy. True cultivation mirrors these generative and restraining interactions—regulating the "civil and martial fires" (gentle nurturing and intense refining) with the precision of nature's cyclical patterns.

A vivid analogy concludes the passage: just as mutually toxic herbs like wild aconite and croton seeds can paralyze instantly when ingested, so too does the Five Phases' interplay determine success in alchemical practice. The cosmic order operates with the immediacy of a shadow cast by a upright pole or an echo in an empty valley—utterly reliable and unfailing.

(Note: "Flying Golden Essence" refers to the Neidan technique of ascending vital energies; "Yellow Court" denotes a key bodily locus in cultivation; "civil and martial fires" describe the modulation of mental focus during practice.)

之時雖周文揲蓍孔子占象扁鵲操鍼巫咸扣鼓安能令蘇復起馳走

五行推相制伏則不飛走不飛走故能相

生且立竿必見影呼谷必傳響五行相聚

而必成丹可知矣

右第七十一章河上姹女靈而最神得火則飛不見埃塵鬼隱龍匿莫知所存將欲制之黄芽爲根

姹女離中五華之氣也經中常言閉口者

恐其散於外也此又非呼吸所求之氣也

惟此氣中有眞一之水乃氣爲水母也黄

芽者即坎金之所化也二者雌雄相求故

不能以相捨

右第七十二章物無陰陽違天背元牝雞自卵其雛不全夫何故乎配合未連三五不父剛柔離分施化之精天地自然猶火動而炎上水流而潤下非有師導使其然也資始統政不可復改觀夫雌雄交媾之時剛柔相結而不可解得其節符非有工巧以制御之若男生而伏女偃其軀禀乎胞胎受氣元初非徒生時著而見之及其死也亦復效之此非父母教令其然本在交媾定制始先

男生而伏喻坎爲男必伏而收之黄庭經

曰後卑是也女偃其軀喻離爲女必仰而

收之黄庭經曰前昂是也如是而後得交

媾之義故後七八篇曰子南午北

右第七十三章坎男爲月離女爲日日以施德月以舒光月受日化體不虧傷陽失其契陰侵其明晦朔薄蝕掩冒相傾陽消其形災生男女相

**Interpretation**

Chapter 71 explains the principles of mutual generation and restraint among the Five Phases (Wuxing). Just as setting up a pole inevitably casts a shadow or shouting in a valley produces echoes, the harmonious interaction of the Five Phases (Metal, Wood, Water, Fire, and Earth) naturally leads to the refinement of the Golden Elixir (Jindan). The text employs historical allusions—King Wen of Zhou divining with yarrow stalks, Confucius observing celestial phenomena, Bian Que practicing medicine, and Wu Xian beating ritual drums—to illustrate that external methods alone cannot revive the dead; one must follow the natural laws of mutual generation and restraint among the Five Phases.

Chapter 72 describes the nature of the "Riverside Maiden" (referring to the yin essence within the Li trigram). This vital essence (Jing) disperses when exposed to fire and must be stabilized by "Yellow Sprouts" (the yang essence within the Kan trigram). These two essences attract each other like male and female, naturally uniting inseparably. The text specifically cautions practitioners to keep their mouths closed to prevent the dissipation of essence—here, the "Qi" referred to is not breath but the innate primordial Qi containing the "Water of True Unity."

Chapter 73 uses natural phenomena to illustrate the principle of yin-yang union. Entities lacking yin-yang integration defy natural law, much like a hen cannot hatch eggs alone. The creation of all things in heaven and earth follows the rule of yin-yang pairing, just as fire naturally rises and water flows downward. The postures of sexual union (male above, female below) also arise naturally rather than being artificially prescribed. The relationship between the Kan trigram (symbolizing the moon and masculinity) and Li trigram (symbolizing the sun and femininity) serves as a metaphor: the sun provides energy while the moon reflects light—when yin and yang fall out of balance, anomalies like solar and lunar eclipses occur.

Finally, the chapter mentions key practices from the *Yellow Court Scripture* (Huangting Jing): "lower humility and upper elevation" refers to gathering Qi in the lower Dantian (Kan position) while expanding it in the upper Dantian (Li position). This facilitates internal yin-yang union, achieving the alchemical state of "fire below and water above" (symbolizing the harmonious interaction of water and fire).

須含吐以滋雌雄錯雜以類相求

施德舒光乃男女相須以類相求也惟日

魂加月魄謂行火也至晦朔之交月魄或

時掩日若到朔旦則宜施微陽勿令陰氣

侵陽太甚恐有所損

右第七十四章金化爲水水性周章火化爲土水不得行故男動外施女靜内藏淫度過節爲女所拘魄以鈐魂不得淫奢不寒不暑進退合時各得其和俱吐證符

男動外施女靜内藏與二十二篇上德下

德同意

右第七十五章丹砂木精得金乃并金水合處木火爲侣四者混沌列爲龍虎龍陽數奇虎陰數偶肝青爲父肺白爲母腎黑爲子脾黄爲祖子五行始三物一家都歸戊己

丹砂心中氣也肝屬木故能生火金肺液

也常與肝液爲一然金本以水爲子故與

之合木以火爲子故與爲侣肝爲龍三數

也爲火之父肺爲虎四數也爲水之母腎

爲金之子脾乃腎之祖三物者木火一也

金水二也土三也一家者皆吾身之所有

也離管己坎管戊功實歸之

右第七十六章剛柔迭興更歷分部龍西虎東建緯卯酉刑德並會相見歡喜刑主伏殺德主生起二月榆落魁臨於卯八月麥生天罡據酉子南午北互爲綱紀一九之數終而復始含元虚危播精於子

東震肝也龍也西兊肺也虎也南離心也

北坎腎也當上弦之日以至十五日則飛

**Interpretation**

This passage elucidates the essential principles of Yin-Yang harmonization and Neidan (internal alchemy) practice. It begins by comparing the interaction of Yin and Yang to the complementary union of male and female, requiring mutual nourishment. The movements of the solar essence (Sun Soul) and lunar essence (Moon Spirit) must be as precise as fire regulation in alchemy. During the moon's conjunction (at month's end and beginning), when the moon obscures the sun, one should gently release subtle Yang Qi to prevent excessive Yin from damaging Yang energy.

The text then employs the transformations of Metal, Water, Fire, and Earth as metaphors for cultivation. Metal transforms into flowing Water, while Fire transforms into Earth which restrains Water. Practitioners should emulate the dynamic balance between masculine initiative and feminine receptivity, avoiding extremes. The lunar Yin energy (Po) must temper the solar Yang energy (Hun), maintaining moderate temperatures and timely transitions to achieve harmony.

Using cinnabar (representing pure Yang) as symbolic reference, it outlines the Five Phases' correspondences within the body: the Wood-phase liver corresponds to the Azure Dragon (number three), the Metal-phase lungs to the White Tiger (number four), the Water-phase kidneys, and the Earth-phase spleen. These elemental energies intermingle chaotically within the body before ultimately returning to the central palace of Earth (the spleen/stomach region). The heart's Qi constitutes the essence of cinnabar—Metal and Water unite while Wood and Fire accompany, all being intrinsic energies of our physical form.

Celestial imagery further illustrates optimal cultivation timings: the Azure Dragon resides in the East (liver), the White Tiger in the West (lungs), the Vermilion Bird in the South (heart), and the Dark Warrior in the North (kidneys). Natural phenomena like elm leaves falling in February or wheat growing in August synchronize with the celestial movements of the Big Dipper. Practitioners must seize the Yang-growing period from the new moon to full moon (first to fifteenth lunar day), allowing energy to germinate like naturally sown seeds. The numerical pair "one-nine" symbolizes the cyclical nature of Yin-Yang, where primordial Qi circulates between the Void and Rooftop constellations (two stars in the northern Dark Warrior asterism), reaching peak vitality during the Zi hour (midnight).

坎宫之金自北而南當十六至下弦之日

則採離宫之藥自南而北故曰子南午北

然龍常隨火虎常隨水故坎離交媾而金

木不得以間隔故龍交乎虎虎交乎龍遂

曰龍西虎東大抵金丹專以坎金爲主復

終之以含元虚危播精於子

右第七十七章關關雎鳩在河之洲窈窕淑女君子好逑雄不獨處雌不孤居玄武龜蛇蟠蚪相扶以明牝牡竟當相須假使二女共室顔色甚姝令蘇秦通言張儀結媒發辯利舌奮舒美辭推心調諧合爲夫妻弊髮腐齒終不相知若藥物非種名類不同分劑參差失其紀綱雖黄帝臨爐太一執火八公擣煉淮南調合立宇崇壇玉爲階陛麟脯鳳腊托籍長跪禱祝神祇請哀諸鬼沐浴齋戒冀有所望亦猶和膠補釜以𥐼塗瘡去冷加水除熱用湯飛龜舞蛇愈見乖張

自開闢以來有天地而後有陰陽有男女

而後有夫婦有日月而後有魂魄有心腎

而後有氣液要在上下相交雌雄相媾而

後有生生不

**Interpretation**

This passage explains the principle of Yin-Yang interaction in Daoist Neidan (internal alchemy) practice. The metallic Qi from the Water Palace (Kan position, northern region) flows southward. When the moon wanes on the sixteenth day of the lunar month, the medicinal essence (Jing-Qi) from the Fire Palace (Li position, southern region) must be gathered and directed northward—hence the saying "Zi in the south, Wu in the north" (Zi representing the northern direction, Wu the southern).

The dragon (symbolizing Yang) always follows fire, while the tiger (symbolizing Yin) always follows water. When Kan (water) and Li (fire) intersect, metal and wood (Yin-Yang) cannot remain separate—thus the dragon and tiger merge harmoniously. Golden Elixir cultivation primarily relies on the metallic Qi (original essence) from the Kan Palace, ultimately returning to the realm of emptiness, where essence and Qi are dispersed during the Zi hour (midnight).

The text then cites the Book of Songs' "Guan-guan cry the ospreys" to illustrate the natural pairing of Yin-Yang: male birds never dwell alone, nor do females remain solitary. Just as the Black Tortoise (Xuanwu, northern celestial creature) forms through the entwining of turtle and snake, male and female are inherently interdependent. If two women shared a chamber—no matter their beauty—even with silver-tongued persuaders like Su Qin or Zhang Yi weaving eloquent arguments, they could never become spouses, remaining strangers into old age.

Alchemy follows the same principle. With incorrect medicinal ingredients or imbalanced formulas, even if the Yellow Emperor personally tended the furnace, the Great Unity deity controlled the flames, the Eight Immortals pounded herbs, and Prince Huainan himself prepared the mixture—erecting jade altars, offering sacrifices of qilin meat and phoenix jerky, kneeling in prolonged prayer, fasting and purifying for success—it would be as absurd as patching a pot with glue or treating sores with saltpeter. Adding water to quench fire or heat to cool down only creates chaos, like forcing tortoises and snakes to dance wildly.

Since the dawn of creation, Heaven and Earth preceded Yin-Yang; man and woman gave rise to marital union; sun and moon established the hun and po souls; heart and kidneys generated Qi and fluids. The crux lies in the mutual interaction of above and below, the coupling of female and male—this is the Dao of perpetual vitality. How could anything thrive in isolation?

窮之理豈孤立所能獨存哉周易参同契注卷中

## Vol. 3

周易參同契注卷下映十

無名氏注惟昔聖賢懷玄抱眞服煉九鼎化跡隱淪含精養神通德三光津液腠理筋骨致堅衆邪辟除正氣常存累積長久變形而仙憂憫後生好道之倫隨傍風采指畫古文著爲圖籍開示後昆露見枝條隱藏本根托號諸石覆冒衆文學者得之韞櫝終身子繼父業孫踵祖先傳世迷惑竟無見聞遂使宦者不仕農夫失耘商人棄貨志士家貧吾甚傷之定録此文字約易思事省不繁披列其條核實可觀分兩有數因而相循故爲亂辭孔竅其門智者審思用意參焉

昔聖賢服煉九鼎含精養神與三光合其

德故能津液充於腠理之間使筋骨堅致

正氣常存而爲仙矣但文籍之著以示後

人托號諸石其義頗深隱而難明故後學

終無所見不得其門而入今魏公著此使

知鉛汞之分兩有數火候之相循不亂學

者更宜審思焉

右第七十九章法象莫大乎天地兮玄溝數萬里河鼓臨星紀兮人民皆驚駭晷影妄前却兮九年被凶咎皇上覽視之兮王者退自改關楗有低昂兮害氣逐奔走江淮之枯竭兮水流注于海天地之雌雄兮徘徊子與午寅申陰陽祖兮出入復終始循斗而招揺兮執𢖍定元紀

天地之間有玄溝者乃黄河之水天上來

經流于北方者也在人則北方河車實似

**Interpretation**

The ancient sages, embracing profound mysteries and upholding the true Dao, cultivated themselves by ingesting the Nine-Cycle Golden Elixir (the highest alchemical medicine in Daoism). They concealed their traces, nourished their Shen (spirit), and merged with the essence of the Three Lights (sun, moon, and stars). Through such practice, their bodily fluids became abundant, their skin texture refined, and their sinews and bones strengthened, enabling them to resist external evils and preserve the pure Qi (vital energy). With prolonged accumulation, they could transcend their mortal forms and attain immortality.

Out of compassion for later seekers of the Dao, these sages recorded the essential teachings in scriptures. Yet they deliberately concealed the core principles behind veiled language, using terms like "various minerals" (a metaphor for alchemical ingredients). As a result, later generations found themselves holding a treasure box they could not open—passing down the teachings through the ages without grasping their essence. Officials neglected their duties, farmers delayed their plowing, merchants abandoned their goods, and aspiring practitioners fell into poverty. Deeply troubled by this, I composed the *Zhouyi Cantong Qi* (The Seal of the Unity of the Three, in Accordance with the Book of Changes).

Here, I present the key points in clear language: In alchemy, the ratio of lead and mercury (symbolizing Yin-Yang) follows fixed principles, and the advancement and retreat of the fire (temperature control) adhere to specific patterns. I have organized these into systematic guidelines—those with wisdom will contemplate and understand them.

Chapter 79 discusses the laws of cosmic operation: The Celestial River (Mysterious Channel) spans tens of thousands of miles across the heavens. When the Big Dipper points to certain directions, unusual celestial phenomena appear in the human world. If solar shadows remain disordered for nine years, calamities will descend from heaven. At such times, enlightened rulers reflect and reform. Just as sluice gates regulate water flow, ominous Qi dissipates accordingly—when the rivers of Jiang and Huai run dry, they eventually return to the sea. The Yin-Yang (female and male) of heaven and earth alternate at the Zi (midnight) and Wu (noon) hours. The Yin (3–5 AM) and Shen (3–5 PM) hours mark the critical transitions of Yin-Yang, cycling endlessly like the rotation of the Big Dipper. By grasping this pattern, one can discern the fundamental laws of the cosmos.

This passage particularly emphasizes: The so-called "Mysterious Channel" secretly refers to the Ren and Du meridians (Northern River Chariot) within the human body, mirroring the celestial Yellow River circulating internally. Practitioners must emulate the rhythmic movements of heaven and earth to regulate their own Qi and blood.

之河鼓之星在河邊也在人則坎男也星

紀北斗之分野也在人則自北方河車而

直上以達泥丸之比也人民譬則一身之

内也在人欲飛金晶則必震動于内故曰

驚駭至如晷影前却者謂坎爲月坎中之

陽則爲月之晷影前却者却之而不使前

謂妄洩也如水之妄行故堯有九年之水

而凶咎是作皇上即上清眞人知其不可

故王者當退而改過王者心神也關閉之

道不可不謹其或有低昂而不定則邪氣

得乗而害之矣江淮者南方之水道也在

人則爲離中之陰自玉池而出之比也其

所以枯竭者則其水流注於海而不知蔭

注之道也夫天地之一雌一雄不出乎子

坎午離之徘徊而飛翔也寅者火之所由

生亦火之所聚乃易所謂艮之成終而成

始者也申者水之所由生亦水之所聚乃

易所謂致役乎坤又曰坤作成物者也其

可不循斗之所指以定其用哉

右第八十章升熬於甑山兮炎火張設下白虎唱導前兮蒼液和於後朱雀翺翔戲兮飛揚色五彩遭遇網羅施兮壓之不得舉嗷嗷聲甚悲兮嬰兒之慕母顚倒就湯鑊兮摧折傷毛羽刻漏未過半兮魚鱗狎鬛起五色象炫耀兮變化無常主潏潏鼎沸馳兮暴湧不休止接連重疊累兮犬牙相錯距形如仲冬冰兮闌干吐鍾乳崔嵬而雜厠兮交積相支拄

**Interpretation**

This passage reveals the mysteries of the "River Chariot Circulation" (the cyclical movement of vital energies within the body) in Daoist Neidan (internal alchemy) practice. The celestial River Drum Star (Altair) corresponds to the lower Dantian (energy center) in the human body (the Kan position), symbolizing masculine Jing (essence) and Qi (vital energy). The celestial division of the Northern Dipper represents the upward journey of internal energies from the northern region (kidney water) along the spine to the Muddy Pellet Palace (upper Dantian) at the crown of the head.

When the practitioner seeks to elevate the "Golden Crystal" (primordial essence), a palpable vibration arises within, much like the measured advance and retreat of a sundial's shadow. This process must be carefully regulated—reckless dissipation would bring calamity akin to the nine-year floods before Yu the Great's taming of the waters.

The Shangqing Zhenren (perfected beings of advanced cultivation) understand this principle well. Here, the Shen (spirit), like a sovereign ruler, must retreat to rectify itself. Should mental focus waver, pathogenic Qi will seize the opportunity to invade. The southern waterways (Yangtze and Huai rivers) correspond to the Yin fluids within the body's Li position (heart fire), flowing from the Jade Pool (saliva in the mouth). Without proper nourishment techniques, vital essence would deplete like rivers draining into the sea.

The cosmic dance of Yin-Yang revolves unceasingly between the Zi hour (midnight, Kan position) and Wu hour (noon, Li position). The Yin hour (3-5 AM) marks both the birth and gathering of fiery Qi, embodying the beginning-and-end principle of the Gen (Mountain) hexagram from the Yijing (Book of Changes). The Shen hour (3-5 PM) witnesses the emergence and concentration of watery Qi, reflecting the creative power of the Kun (Earth) hexagram. Cultivation must follow these celestial rhythms guided by the Northern Dipper.

Chapter 80 allegorically depicts the alchemical process: Above Zhen Mountain (the head), vapors rise and refine while the White Tiger (lung Qi) below guides, the Azure Dragon (liver Qi) harmonizes, and the Vermilion Bird (heart Qi) circles overhead. When encountering "entangling nets" (cultivation obstacles), the situation resembles an infant crying for its mother. Through the crucible of water-fire refinement (the cauldron's boiling), essence-energy shimmers like fish scales, transforming through five-colored hues.

Within the cauldron (Dantian), continuous boiling creates landscapes of interlocking patterns—jagged as wolf teeth or layered like winter icicles hanging from stalactites, each tier supporting the next in endless regeneration. This entire process, ever-shifting and unpredictable, demands precise timing (measured by water clocks) to master its celestial mechanics.

熬鼎也甑山竈也白虎肺液也蒼液肝龍

也朱雀乃心吐五華之氣也故有五彩而

屬火焉火得坎水而制之如朱雀之遇羅

網故火只得與蒼液之母相戀而在於鼎

中刻漏未過半者子時也子時初施微火

以煉之故其波如魚鱗然狎鬛而起其曰

無常主者謂火氣日增故變化無定論極

而至於武火則暴湧矣連疊積累如犬牙

相錯如鍾乳䦨干以至雜厠而相拄者又

前後不已之所形容也

右第八十一章陰陽得其配兮淡泊而相守青龍處房六兮春華震東卯白虎在昴七兮秋芒兊西酉朱雀在張二兮正陽雜南午三者俱來朝兮家屬爲親侣本之但二物兮末而爲三五三五并與一兮都集歸二所治之如上科兮日數亦取甫

卯東方震卦房宿之所居也其時屬春其

物華在人爲肝爲青龍謂之六者六水之

成數也言當上弦之後大壯之卦卯位也

則飛坎宫之水是也酉西方兊卦昴宿之

所居也其時屬秋其物芒在人爲肺爲白

虎謂之七者七火之成數也言當下弦之

内觀卦酉位也則採離宫之火是也午南

方也張星之分野也謂之二者地二生火

也陽氣於此乎極日魂於此乎滿火氣至

此而盛故曰正陽夫六者鉛也七者汞也

二者火也三者常相親爲一則丹成矣火

虚物也其實鉛汞二物其終也東三南二

**Interpretation**

This passage explains the principles of fire regulation and Yin-Yang harmonization in Daoist Neidan (internal alchemy) practice. The cauldron (metal vessel) and steaming apparatus used in alchemy symbolize internal organs: the White Tiger represents lung fluids, the Azure Dragon signifies liver essence, while the Vermilion Bird (heart fire) emits five-colored Qi because the heart belongs to the fire element, manifesting as iridescent radiance.

During cultivation, kidney water (Kan-water) must balance heart fire, akin to the Vermilion Bird being restrained by a net. Only then can heart fire unite with its "mother" - the liver wood (Azure Dragon) - within the cauldron. At the beginning of Zi hour (11pm-1am), gentle fire (wenhuo) should be applied for slow refinement, causing fish-scale patterns to emerge on the elixir's surface. There's no fixed standard for fire intensity; as the heat gradually increases, transitioning to fierce fire (wuhuo) will make the elixir boil violently, forming complex jagged formations resembling stalactites.

Chapter 81 discusses Yin-Yang coordination: when properly matched, they maintain serene harmony. The Azure Dragon (liver wood) corresponds to the sixth degree of the Fang constellation (eastern spring), the White Tiger (lung metal) aligns with the seventh degree of the Mao constellation (western autumn), and the Vermilion Bird (heart fire) matches the second degree of the Zhang constellation (southern noon). Their convergence resembles family reunion, fundamentally representing the two substances of lead (kidney Jing) and mercury (heart Shen), ultimately forming the Three-Five harmony (Five Phases equilibrium).

Directional correspondences: The eastern Zhen trigram's Fang constellation belongs to spring, corresponding to the liver, with number six representing water's completion (kidney Jing); the western Dui trigram's Mao constellation belongs to autumn, corresponding to the lungs, with seven representing fire's completion (heart Shen); the southern Zhang constellation belongs to fire, with two symbolizing Yang energy's zenith. The alchemical key lies in combining lead (six, kidney Jing), mercury (seven, heart Shen), and fire (two, heart fire). When eastern three (liver wood) merges with southern two (heart fire), the Golden Elixir is forged.

爲五也西四北一爲五也中宫脾土亦五

也故爲三五皆歸於鼎併爲一也都集歸

二所者玄牝尾閭也上科者入鼎之謂也

以日數而行火尤不可以不謹

右第八十二章先白而後黄兮赤黑達表裏名曰第一鼎兮食如大黍米自然之所爲兮非有邪僞道若山澤氣相蒸兮興雲而爲雨泥竭遂成塵兮火滅化爲土若糵染爲黄兮似藍成緑組皮革煮成膠兮麴糵化爲酒同類易施功兮非種難爲巧惟斯之妙術兮審諦不誑語傳於億世後兮昭然自可考焕若星經漢兮昺如水宗海思之務令熟兮反覆視上下千周燦彬彬兮萬徧將可覩明神自告人兮心靈乍自悟探端索其緒兮必得其門户天道無適莫兮常傳與賢者

肺屬金白也脾屬土黄也蓋肺液自衝廬

而下脾液自黄野而升此二者常相會合

赤心氣也黑腎氣也此二者亦常相爲表

裏四者俱會於泥丸宫故爲第一鼎及其

成丹則一日大如黍米以入丹田之内非

妄語也實天地自然之道耳豈不如山澤

通氣而能興雲致雨乎火盛則泥竭化而

爲塵及其火滅復歸于土此乃陽魂初加

於坤爲震至十五日遂無坤矣及陰符浸

盛則坤體復故是也其所以翻來覆去如

糵則爲黄藍則成緑革煑爲膠糵化爲酒

皆其所自然而然非有以使之也

右第八十三章

補塞遺脱

**Interpretation**

This passage explains the principle of "Three Fives Returning to One" (sanwu guiyi) in Daoist Neidan (internal alchemy) practice and the alchemical process. The five human organs correspond to the Five Phases (Wuxing): the lungs in the west belong to Metal (white), the kidneys in the north to Water (black), and the spleen at the center to Earth (yellow). The convergence of these three is called the "Three Fives." Ultimately, all these vital essences (Jing) and energies (Qi) must gather and unify in the Dantian (cauldron).

The Mysterious Female (xuanpin, referring to the Conception and Governing Vessels) and the Tail Gate (weilü, the perineum point) serve as pathways for the movement of Jing and Qi. These energies ascend from here to the Muddy Pellet Palace (niwan gong, the upper Dantian) at the crown of the head, much like placing medicinal ingredients into an alchemical furnace. During practice, one must strictly follow the rhythms of the sun and moon to regulate the "firing times" (huohou, the breathing rhythm).

Upon successful alchemical refinement, white Qi initially forms, gradually turning yellow. The heart's Qi is crimson red, while the kidney's Qi is dark black. These energies circulate internally and externally, ultimately fusing in the Muddy Pellet Palace to form the "First Cauldron"—the initial "elixir head" (dantou), about the size of a millet grain. This is the natural achievement of cultivation, not some deceptive trick. Just as mountain and marsh vapors rise to form clouds and rain, or as parched earth crumbles into dust, these are all governed by natural laws.

The text employs various metaphors to illustrate alchemical principles: like how yeast turns things yellow or indigo produces green, how animal hides boil into glue or fermenting agents brew alcohol, substances of the same kind readily interact. This cultivation method is exquisitely precise and reliable, validated through millennia of practice—like stars following the Milky Way's course or all rivers returning to the sea. Practitioners must repeatedly contemplate its subtleties; upon reaching certain stages, spiritual beings (shenming) will naturally impart revelations, and the mind will suddenly become enlightened.

Finally, it emphasizes that the Dao favors no one, yet always transmits its truths to virtuous sages. Like the moon waxing from new to full, when Yang energy grows, Yin recedes; when Yin flourishes, Yang regenerates. This transformation between Yin and Yang occurs as naturally as wine fermenting or plants absorbing dye.

參同契者敷陳梗槩不能純一泛濫而說纖微未備闊略髣髴今更撰録補塞遺脱潤色幽深鉤援相逮㫖意等齊所趣不悖故復作此命五相類則大易之情性盡矣

五位相得而各有合

(乙浮石丁文火己藥物辛世銀癸眞鉛)

三木二火五土四金一水

(甲沈石丙武火戊藥物庚世金壬眞汞)

十干起於甲乙終於壬癸然天三生木故

甲乙得三數地二生火故丙丁得二數天

五生土故戊己得五數地四生金故庚辛

得四數天一生水故壬癸得一數然甲丙

戊庚壬陽干也乙丁已辛癸陰干也陰則

隱而未見陽則見于外者也五行之藏於

五藏之内者則皆以陰位配之五行之發

于五藏之外者則皆以陽干配之乙當爲

沈甲當爲浮恐字誤也然五藏之寳龍虎

經以爲七十二石是皆以石言之也又曰

五金又皆以金言之也或日到頭不出於

神水是皆以水言也又曰中和流汞情是

又皆以鉛汞言也今以金銀而配庚辛以

火而配丙丁故不得不以石配甲乙以鉛

汞配壬癸也夫謂之各有合者乃金能生

水而坎中所生復以金言之乃五行顚倒

術也故水與金合木能生火而離中所生

亦以木言之亦五行顚倒術也故木與火

合夫丙丁既令以火言之離宫之汞乃寄

於壬蓋壬屬離之所宫也戊己總以藥物

**Interpretation**

This passage from the *Zhouyi Cantongqi* (The Kinship of the Three) primarily explains the correspondence between the Five Phases (Wood, Fire, Earth, Metal, Water) and the Heavenly Stems (Jia, Yi, Bing, Ding, etc.), as well as their application in alchemical practices. It employs the principles of mutual generation and restraint among the Five Phases to interpret the combination of various materials in the alchemical process.

The text describes the pairing of the Heavenly Stems (Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui) with the Five Phases: Jia and Yi belong to Wood with the number three, Bing and Ding to Fire with the number two, Wu and Ji to Earth with five, Geng and Xin to Metal with four, and Ren and Gui to Water with one. Among these, Jia, Bing, Wu, Geng, and Ren are Yang Stems, while Yi, Ding, Ji, Xin, and Gui are Yin Stems. The distinction between Yin and Yang lies in their nature—Yin represents the hidden, while Yang represents the manifest. When the Five Phases are concealed within the five viscera (Daoism associates the internal organs with the Five Phases), they are denoted by Yin Stems; when manifested externally, they are denoted by Yang Stems.

Materials used in alchemy also have corresponding relationships: Jia and Yi correspond to floating and sinking stones (possibly indicating different states of ores), Bing and Ding to civil and martial fire (referring to varying intensities of heat), Wu and Ji to medicinal substances (herbs used in alchemy), Geng and Xin to gold and silver, and Ren and Gui to true lead and true mercury (the two most crucial materials in alchemy). This is the meaning behind the phrase "the five positions interact and each has its pairing."

Particular emphasis is placed on the technique of inverting the Five Phases: under normal circumstances, Metal generates Water, but here it is reversed—Water generates Metal; Wood generates Fire is inverted to Fire generating Wood. This method of inversion represents a unique approach in alchemy. For example, mercury (associated with Water) from the Li Palace (representing Fire) is stored under Ren (belonging to Water), illustrating an application of the Five Phases inversion.

Finally, the text underscores that Wu and Ji always represent the foundational medicinal substances (the basic materials in alchemy), indicating that Earth-phase materials are the most fundamental in the alchemical system. Through this intricate correspondence between the Five Phases and the Heavenly Stems, the passage reveals the theoretical framework of Daoist alchemy.

言之蓋坎管戊而離管己又皆藥物之所

由而生也

右第八十四章大易情性各如其度黄老用究較而可御爐火之事眞有所據三道由一俱出徑路(金木/火三)(道俱岀/徑)

三道者即木三火二合爲五數一道也金

四水一合爲五數二道也脾液屬土五數

也是謂之道由一者皆歸於泥丸也

右第八十五章枝莖華葉果實垂布正在根株不失其素誠心所言審而不誤

五藏譬則樹也枝莖華葉果實皆其所生

也然此數者之如是正賴於根株之不失

其素而先有以養之於内也故畢法必欲

先養内丹而後飛金晶以煉外丹者此也

右第八十六章象彼仲冬節竹木皆摧傷佐陽詰商旅人君深自藏象時順節令閉口不用談天道甚浩廣太玄無形容虚寂不可睹匡郭以消亡謬誤失事緒言還自敗傷别序斯四象以曉後生盲

當仲冬之時萬物皆歸根復命故枝葉皆

摧傷是以人君順時令而至日閉關商旅

不行后不省方者欲其歸藏也修煉之士

當知以身爲樹以五藏爲根而五藏所生

之寳爲華葉果實也及華葉摧落之餘必

收藏以糞其根株也乃臨爐定銖兩之外

餘則收之如二十二篇之金砂入五内霧

散若風雨是也

右第八十七章會稽鄙夫幽谷朽生挾懷朴素不樂歡榮栖

**Interpretation**

This passage elucidates several core principles of Daoist Neidan (internal alchemy) cultivation:

The Kan trigram (representing kidney water) governs Wu earth, while the Li trigram (representing heart fire) governs Ji earth—both serve as sources of the "medicinal substances" required for Neidan practice. These "medicines" refer not to ordinary herbs but to the Jing (essence), Qi (vital energy), and Shen (spirit) within the human body.

The patterns of celestial movement (Great Change) and bodily functions (Huang-Lao principles) follow fixed laws. The fire modulation in alchemical practice (furnace work) has precise foundations. The three cultivation paths of Metal, Wood, and Fire ultimately share a common origin. Specifically: Wood (3) and Fire (2) combine to form the number five (one path); Metal (4) and Water (1) combine to form another five (second path); while the spleen's fluids, belonging to Earth, constitute the third five-numbered path. All these ultimately converge at the Muddy Pellet Palace (Niwan, the crown-point crucible).

The human body resembles a tree: the five viscera are its roots, from which branches, stems, flowers, and fruits grow. Just as a tree requires healthy roots to flourish, practitioners must first nurture their internal organs (cultivating Neidan) before advancing to refine the Golden Crystal (external alchemy).

During midwinter (around the winter solstice), all things in nature enter dormancy. As wise rulers retreat in accordance with seasonal cycles and merchants suspend journeys, practitioners should understand: the body is like a tree—the viscera form its foundation, while the generated Jing-Qi manifests as flowers and fruits. When external manifestations wither, greater attention must be paid to nourishing the internal roots. In practice, one should follow the method described in Chapter 22: introducing the refined Golden Sand (purified Jing-Qi) into the five viscera, allowing it to disperse like mist and rain naturally.

The author identifies as a recluse from Kuaiji, comparing himself to decaying wood in secluded valleys—embracing pristine Dao while shunning worldly glory, content with tranquil cultivation. This emphasizes how Daoist practitioners should emulate nature's ways, preserving their fundamental simplicity.

遲僻陋忽略利名執守恬淡希時安平宴然閑居乃撰斯文歌叙大易三聖遺言察其㫖趣一統共倫

三聖遺言上而在天下而在地中而在人

無一不包故曰易與天地準聖賢達而在

上則用以治國平天下窮而在下則用以

齊家修身又翛然岀乎塵俗之表用以修

性或用以長生初未始有二道也

右第八十八章務在順理宣耀精神神化流通四海和平表以爲曆萬世可循序以御政行之不繁引内養性黄老自然含德之厚歸根返元近在我心不離己身抱一母舍可以長存配以服食雄雌設陳挺除武都八石棄捐

修煉之士惟能順天地之常經以行之則

精神無不宣耀神化流通欲其不和平也

不可得已陰陽家推以爲曆以授民時而

萬世不易黄老引之以養性故知吾身之

寳所蓄爲至厚所生爲無窮於其華葉果

實之成熟者象物之歸根返元抱一而行

未嘗或舍又使之雌雄相配以盡生成之

義使修煉之士果能知此則武都之八石

何用哉

右第八十九章審用成物世俗所珍羅列三條枝莖相連同出異名皆由一門非徒累句諧偶斯文殆有其眞礫硌可觀使予敷僞却被贅愆命參同契微覽其端辭寡意大後嗣宜遵委時去害依托丘山循遊寥廓與鬼爲鄰化形而仙淪寂無聲百世一下遨遊人間陳敷羽翮東西

**Interpretation**

This passage elucidates the principles of how practitioners should conduct themselves in the world and engage in cultivation.

Practitioners should distance themselves from worldly fame and profit, maintaining a mindset of tranquility and detachment. The author composed these words during contemplative solitude, distilling the essential teachings of the Yi Jing (Classic of Changes) transmitted by the three sages Fuxi, King Wen, and Confucius. This classic encompasses all phenomena, connecting with the Dao of heaven above, penetrating earthly principles below, and harmonizing with human affairs in between. Whether governing the world from high position, cultivating the body in seclusion, or transcending worldly dust to pursue longevity, all fundamentally follow the same path.

Chapter 88 points out that the key lies in following natural laws. When spiritual energy (Shen) is abundant, one becomes attuned to all things, bringing peace to the world. These principles remain unchanged through all ages, as seen in the health preservation methods of the Yellow Emperor and Laozi. The most precious resources for cultivation reside within our own hearts, never departing from ourselves. By holding to the fundamental principle (embracing the One, Bao Yi) and complementing it with dietary practices, one can achieve longevity. As for mineral-based medicines like the "Eight Minerals of Wudu," they can actually be discarded.

Chapter 89 emphasizes that truly valuable things often appear simple in form. Though the myriad things have different names, they all originate from the same root. Though this "Zhouyi Cantong Qi" (The Kinship of the Three) employs concise language, its meanings are profound and should be followed by later generations. Practitioners should avoid calamities, retreating to mountain forests to wander freely between heaven and earth. Ultimately, one may reach the state of dwelling alongside spirits and attaining feathered ascension (Yuhua Dengxian), roaming carefree through the human realm for hundreds of generations.

The term "embracing the One" (Bao Yi) refers to an essential Daoist practice of maintaining single-minded concentration of spirit. The "Eight Minerals of Wudu" denote eight mineral-based medicines commonly used by ancient alchemists. "Feathered ascension to immortality" represents the highest goal of Daoist cultivation - shedding the mortal body to transform into an immortal form.

南傾陽遭厄際水旱隔并柯葉萎黄失其華榮吉人相乗負安穩可長生

成物者即物之成熟而可用者也世俗果

能參味乎此瞭然心目之間吾知其必寳

此以爲無價之珍雖世俗之所貴者不足

以動其心矣三條即三五也其名雖異不

出乎吾身之内由一門者皆自泥丸而成

就也然一修此之法尤當知全身遠害之

道或委時而去以依托乎丘山之勢或循

遊寥廓之表而與鬼爲鄰皆避世也不然

則恐如物之忽遭水旱朽葉或至於萎黄

而失其華榮者矣爲是道者可不擇吉人

而與之相處者乎

右第九十章

鼎器歌(本在補遺之/前今存于後)圓三五(周圓一尺五寸中虚五寸名/太一爐圓天方地狀若蓬壺)寸一分(厚一寸/一分)口四八(唇卧仰折周圍三尺/二寸明心横一尺)兩寸唇(高唇環/匝二寸)長尺二(連身長尺二上/水入鼎八十)厚薄匀(厚一/寸一)(分)腹齊三(身腹底通直/上中下等)坐垂温鼎(懸於竈/不著地)陰在上(水/入)陽下奔(下/火)首尾武(巳陽子尾午陰/亥首武火也)中間文(巳午兩/間文火)始七十終三旬二百六善調匀(合周天三/百六十數)陰火白(大白火數遇陰金/得用故多白少赤)黄牙鉛

**Interpretation**

This passage elucidates the key principles of Neidan (internal alchemy, the Daoist practice of cultivating Jing, Qi, and Shen) and the structure of the symbolic cauldron (representing the human body as an alchemical vessel).

The text begins with a botanical metaphor for cultivation dangers: Just as trees leaning southward face calamity when water distribution becomes imbalanced—causing withering leaves and loss of vitality—practitioners must support each other to maintain stability for longevity. True value resembles ripe fruit; if worldly people comprehend its essence, they recognize it as priceless treasure, remaining unmoved by mundane fame and profit.

The "three principles" refer to the "three fives" (metal, wood, water, fire, and earth among the Five Phases). Though named differently, they all reside within the human body. All cultivation begins at the Muddy Pellet Palace (the crown point), but practitioners must master self-preservation techniques to avoid disasters. Sometimes one must retreat like hermits dwelling in mountain valleys, other times roam the celestial void as neighbors with spirits—these are methods of reclusive cultivation. Otherwise, practitioners risk withering like plants in drought or flood. Thus Dao cultivators must choose like-minded companions.

The subsequent "Cauldron Song" details the alchemical vessel's structure: A circular diameter of one chi five cun (ancient Chinese measurement), with a five-cun hollow center called the Great Unity Furnace (symbolizing heaven and earth), shaped like the mythical Penglai paradise. The furnace walls are one cun one fen thick, the mouth circumference three chi two cun, the rim two cun high, and the total height one chi two cun with uniform thickness. The furnace belly divides equally into upper, middle, and lower sections, suspended above the hearth without touching ground.

The practice emphasizes Yin-Yang coordination: Yin-water above, Yang-fire below. Fire modulation involves civil (gentle) and martial (strong) phases: martial fire dominates the beginning and end stages, civil fire the intermediate phase. The entire cycle follows the 360-degree celestial orbit principle, with proper regulation during the initial seventy and final thirty days. Yin-fire manifests as white (metal attribute), while "yellow sprouts" (nascent Yang energy) settle like lead below. These Waidan (external alchemy) terms metaphorically describe Neidan's fire regulation.

(鉛乃牙母黄/牙生於鉛)兩七聚(青龍房/白虎昴)輔翼人(青龍白/虎各七)(宿之/氣)贍理腦定昇玄子處中(神水金母養育/銀水眞子温養)(子珠/也)得安存去來遊不出門漸成大情性純(姹女嬰兒得母/安養只在鼎内)却歸一還本原(始以水母爲/丹基水母復)(生眞/水銀)善愛敬如君臣至一周甚辛勤密防護莫迷昏途路遠復幽玄若達此會乾坤刀圭霑淨魄魂得長生居仙村樂道者尋其根審五行定銖分諦思之不須論深藏守莫傳文御白鶴兮駕龍鱗遊太虚兮謁仙君録天圖兮號眞人(鼎之制度皆以人之左手中指中/一寸以爲度也然此鼎器之造其)(所象者頗推未合留之以俟明者其用火之/數則曰始七十終三旬此特言一月之火也)(魏公之意則以爲自一十息以至三十息皆/不足以爲火遂從初一日以四十息爲始初)(二日則五十息初三日則六十息尤以爲未/也何者蓋月魂至三日方生明蓋微陽也故)(六十息亦未足以火言之至於二十八二十/九日三十日陰氣浸盛亦只自六十息五十)(息退而至四十息故曰終三旬始七十者言/自初四日一日之内而加行七十息方可以)(言火也自初四而往一日每增十息至十五/日共成增一百八十息矣又自十六日以百)

**Interpretation**

This passage explains the crucial techniques of fire regulation and cauldron (alchemical furnace) usage in Daoist alchemy. Lead and mercury (quicksilver) share a mother-child relationship, while the Azure Dragon (seven eastern constellations) and White Tiger (seven western constellations) jointly assist the practitioner. During alchemical practice, one must carefully harmonize the Divine Water (technical term referring to internal Jing-Qi) with the Golden Mother (true lead) to properly nurture the Silver Water (true mercury).

In the alchemical process, the medicinal substances (the "Charming Maiden" representing mercury and the "Infant" representing lead) mutually nourish each other within the cauldron, ultimately returning to their primordial origin. Just as proper boundaries must be maintained between ruler and minister, the firing phases must be strictly controlled throughout one complete cycle. The cultivation path is profound and mysterious—those who grasp its secrets can achieve physical transformation even with minute quantities of the elixir (measured in "knife-point" portions).

True Dao practitioners investigate the principles of the Five Phases (Wood, Fire, Earth, Metal, Water) and precisely calculate medicinal proportions. These mysteries should be deeply guarded and not lightly transmitted. Upon successful cultivation, one may ride white cranes and dragon-scales to roam the celestial realms of Great Void.

Regarding cauldron dimensions, ancient standards used the middle section of the left middle finger (approximately one inch) as measurement. However, the author considers this symbolic method somewhat unreasonable, leaving room for improvement by advanced practitioners. The essential focus lies in fire regulation: during the first three days of each lunar month when Yang energy is weak, breathing cycles (respiratory counts) gradually increase from 40 to 60 counts; from the fourth day onward, daily increments of 10 breaths reach 180 counts by the fifteenth day; after the sixteenth day, daily decreases return to 40 counts by month's end. This respiratory rhythm mirrors lunar phases, embodying the natural waxing and waning of Yin-Yang energies.

(八十息而退至月末合成二百六十之數故/曰二百六又以七十與三旬而凑之以法周)(天三百六十之數此魏公之意也陽生子爲/首至巳爲尾陰生午爲首至亥爲尾此言首)(尾武者巳午之間也中間者子亥之間也陰/離宫也太白言離中液也黄牙鉛坎中液也)(兩七者黄庭經專言之七日蓋自八日晩而/至十五爲七日半也自十六而至二十三午)(亦七日半也故緫以七日言之也贍理腦者/補泥丸也昇玄者自北方河車而升也子者)(指修煉之士言之也不出門者皆在乎吾身/之内也三田漸滿謂之成火歸一還原者成)(金丹也一周乃一年三壇火候周也須防護/恐其漏失直至九周然後爲大成途路豈不)(遠/哉)

易以乾坤爲體坎離爲運始以震巽終以

艮兊而乾坤則包括乎上下卦畫成三象

三才也重而爲六順六氣也爻位以五備

五行也揆五以六明往復也此兼三才而

兩之義也此十日十二辰之所由以行也

上經首乾坤終坎離下經首咸恒終既濟

未濟分以九宫序以反對乾坤二畫而六

十四卦之爻莫不由之坎離乃陰陽中氣

其相次則倒正不變而震艮巽兊得氣之

偏相次則皆以全體相反是皆陰陽循環

奇耦相參虚實相求剛柔相推之理天地

四時之運行人身血氣之流轉一體之義

**Interpretation**

This passage explains the temporal calculations and Yin-Yang transformation principles in Daoist Neidan (internal alchemy) practice. First, it discusses the rhythm of breathing during cultivation: eighty breaths form one cycle, accumulating to 260 by month's end. Adding seventy breaths aligned with three ten-day periods completes the full 360-day celestial cycle, a theory proposed by Wei Boyang (Master Wei).

Regarding Yin-Yang movement: Yang energy begins its ascent at the Zi hour (11 PM-1 AM), peaking at the Si hour (9-11 AM); Yin energy arises at the Wu hour (11 AM-1 PM), concluding at the Hai hour (9-11 PM). The transition between Si and Wu hours (around 11 AM) marks a crucial Yin-Yang pivot, while the Zi-Hai transition (around 11 PM) represents another critical juncture. The "Li Palace" refers to the heart region, "yellow lead teeth" signify kidney Jing (essence), and "Kan center fluid" denotes kidney water.

The text then deciphers the "two sevens" concept: The Yellow Court Scripture (Huangting Jing) specifically mentions seven-day cycles, actually comprising two seven-and-a-half day periods—from the eighth night to the fifteenth forms the first, and from the sixteenth to noon on the twenty-third the second. Practitioners must focus on "nourishing the mud pellet" (Baihui acupoint at the crown) and "ascending the mysterious" through the northern "river chariot" (Governor Vessel). Here "the child" refers to the cultivator, and "not leaving the gate" means all practice occurs internally.

When the upper, middle, and lower Dantian (energy centers) gradually fill with Jing, it's called "achieving fire"; when essence returns to its source forming the Golden Elixir (Jindan). Completing one full cycle—equivalent to a year—requires passing through three critical "altar fire phases" (crucial stages of alchemical firing). The entire process demands vigilant protection against essence leakage, requiring nine such grand cycles for full accomplishment—a truly prolonged path.

The latter part employs Zhouyi (Book of Changes) hexagrams to explain cosmic operations: Qian-Kun (Heaven-Earth) as foundation, Kan-Li (Water-Fire) as pivotal mechanism. Beginning with Zhen-Xun (Thunder-Wind) and concluding with Gen-Dui (Mountain-Lake), Qian-Kun encompass all trigrams. Three lines form a trigram symbolizing Heaven-Earth-Humanity triad; doubled trigrams make six lines corresponding to six qi. The fifth line position holds supreme importance, representing complete Five Phases (Wuxing). Through five-six correlations, one comprehends Yin-Yang's cyclical patterns.

The Zhouyi's upper canon begins with Qian-Kun and ends with Kan-Li; the lower canon starts with Xian-Heng and concludes with Jiji-Weiji, arranged according to the nine palaces with corresponding hexagram sequences. Qian and Kun's line patterns generate all sixty-four hexagrams' imagery, while Kan-Li represent balanced Yin-Yang qi. Zhen, Gen, Xun, and Dui obtain partial qi, their arrangements all inversely paired. These manifestations reveal the principles of Yin-Yang cycles, odd-even pairings, void-solid mutual generation, and hard-soft interactions—whether in celestial seasons or human qi-blood circulation, all express this unified cosmic pattern.

備見於斯夫物生而後有象象而後有滋

滋而後有數滋蔓也衍也繁衍之大其數

五十故八骸九竅五藏六府手指足指合

以二腎而總有五十焉其一不用者心也

太極之位是也至于揲蓍則分二象兩掛

一象三揲之以四象四時歸奇於扐以象

閏五歲再閏故再扐而後掛天數五奇也

凡虚而運者是也意氣志慧智也地數五

耦也凡實而有者是也四肢一體也天數

二十有五九竅五藏六府五官是也地戴

三十手足指二十八骸二腎是也凡五十

有五此所以成變化而行鬼神也聚絪緼

而爲精氣即嘘吸而爲陰陽有所運爲爲

無不遂是變化以之而成智愚本於一性

善惡由乎一念有所思慮慮無不至是鬼

神以之而行此即一陰一陽之謂道陰陽

不測之謂神乎其運爲變化與天地均矣

乾之策二百一十有六筋脉之數也坤之

策百四十有四齒牙骨節之戴也凡三百

有六十合大小筋脉骨節之數而成一身

合三百六十日而成一歲夫子曰當期者

猶有未養焉爾周天三百六十五度四分

度之一三百有六旬有六日定四時成歲

今言三百六十者是虚其六以揆之也即

大衍除五與一之義漢儒以三百六十日

與三百八十四爻而二十四爻無位於是

有六日七分之說又除坎離震兊四正而

爲二十四氣之說是殆未之思也夫子以

**Interpretation**

All things manifest forms after coming into being. Once forms appear, they multiply and grow continuously until reaching a certain scale where quantitative patterns emerge. The human body contains fifty key components: eight cranial bones, nine orifices, five viscera (zang organs), six bowels (fu organs), fingers and toes, plus two kidneys - totaling fifty locations. The "heart" is excluded from this count because it occupies the special position of Taiji (Supreme Ultimate, the cosmic origin).

The method of divination using yarrow stalks (ancient divination tools): dividing the stalks into two piles symbolizes heaven and earth, while setting aside one stalk represents humanity - this constitutes the "Three Powers" (San Cai). Counting them in groups of four symbolizes the four seasons, and placing the remainders between fingers represents intercalary months. This process performed twice completes one hexagram. The heavenly numbers (yang) are five, representing intangible, dynamic aspects like human consciousness, breath (Qi), will, wisdom, and enlightenment. The earthly numbers (yin) are also five, representing tangible existence such as limbs and the physical body.

Specifically: the heavenly number twenty-five corresponds to nine orifices, five viscera, six bowels, and five sense organs; the earthly number thirty corresponds to fingers and toes, twenty-eight bones, and two kidneys - totaling fifty-five. These numbers constitute the operational patterns of the human body, where gathered Qi forms essence (Jing), and breathing establishes the cyclical movement of Yin-Yang. Human intelligence or dullness originates from innate nature, while good and evil arise from a single thought - this is the Dao of Yin-Yang transformation.

The 216 counting rods of the Qian hexagram (yang) correspond to the total number of tendons and meridians, while the 144 rods of the Kun hexagram (yin) match the count of teeth and joints - combined as 360, symbolizing the correspondence between human structure and the days of a year. Confucius noted the actual year contains 365¼ days; the use of 360 here symbolically removes six days, akin to omitting five and one from the Dayan number (divinatory calculation). Han dynasty scholars matched 360 days to 384 yao (hexagram lines), with the extra 24 lines lacking corresponding days leading to the "six days and seven parts" theory. They further excluded the four cardinal hexagrams (Kan, Li, Zhen, Dui) to correspond with the twenty-four solar terms - though these interpretations remain debatable.

乾坤二策散而爲三百六十日則乾坤十

二爻已無其位凡在卦者無非乾坤也六

旬有六日與月之大小減出六日雖曰盈

朔而虚以待用又不可除是十有二日而

十有二爻當之矣積以爲閏其用豈有窮

哉是理也常周流乎六虚之中惟六虚則

能運之總而言之五十有五大衍之數惟

曰五十者實衍所生惟有五十蓋五官之

運既已爲慮一心之私又置不用則四十

有九之數全契乎天理之正如是則吾身

非人也天也以吾身之天而契乎上天之

天其氣數之推移一與天同以之修身則

能窮神知化德之盛也以之卜筮則吉凶

悔吝無不先知以之治國平天下則周官

三百六十屬日成月要有不可紊夫子謂

有聖人之道四焉者無不在也至于二篇

之策萬有一千五百二十當萬物之數即

吾身毫髮毛竅之謂而天下萬物之數備

之日有十二辰總一年之辰則四千五百

二十而二篇之策又以當之矣

子華子曰上決而成天下決而成地既已

決矣命之曰中決必有所合也命之曰和

中玄和同萬物化生夫是之謂三三六六

四營而成易十有八變而成卦八卦而小

成引而伸之觸類而長之天下之能事畢

矣推而衍之先天之數是也故道以之而

顯德行以之而神可以酬酢乎世變可以

祐助乎神明皆本於天一地二天三地四

**Interpretation**

This scripture primarily discusses the relationship between the numerical principles of the *Zhouyi* (Book of Changes) and the operations of heaven-earth as well as human cultivation. The core idea states: The 360 days of a year correspond to the twelve lines (yao, the fundamental components of hexagrams) of the Qian (Heaven) and Kun (Earth) hexagrams. Although the lunar calendar accumulates an extra six days annually to form intercalary months, this twelve-day discrepancy precisely aligns with the transformational patterns of the twelve yao. This celestial rhythm perpetually circulates through the six directions of emptiness (liuxu, referring to the six spatial dimensions of up-down and four cardinal directions).

While the "Great Expansion" number (Dayan zhi shu, the fifty yarrow stalks used in ancient divination) is said to be fifty, only forty-nine are actually used—with one reserved to symbolize the "Supreme Ultimate" (Taiji). This mirrors how the five senses expend vital essence (Jing) during activity, requiring inner stillness to maintain equilibrium. If one can harmonize the microcosm of the human body with the macrocosm of heaven-earth, the state of "cosmic oneness" (tianren heyi) can be realized. Whether for self-cultivation, divination, or governance, all will then accord with the Dao's natural patterns.

The text notes that the two portions of the *Zhouyi* contain 11,520 possible stalk combinations (ce, representing divinatory outcomes), corresponding to all pores and hairs in the human body while symbolizing the myriad phenomena of existence. The twelve months of a year comprise 4,320 double-hours (ancient China divided days into twelve shichen periods), a number likewise interconnected with the *Zhouyi*'s numerical system.

Finally, it quotes Master Zihua (a Daoist figure): "The formation of heaven-earth results from the intercourse of Yin and Yang Qi, termed 'central harmony' (zhonghe)." Through transformations of "three-threes and six-sixes" (referring to the *Yijing* principles of three-line trigrams and six-line hexagrams) combined with the four symbolic progressions (siying: lesser Yang, greater Yang, lesser Yin, greater Yin), the sixty-four hexagrams ultimately emerge. These numerical laws can simultaneously navigate worldly changes and comprehend divine mysteries, rooted fundamentally in the Yin-Yang principle of "heaven-one earth-two" (the Hetu numerology where odd numbers belong to Yang and even numbers to Yin).

天五地六天七地八天九地十之數麻衣

所謂天一生水坎之氣孕於乾金此皆言

其成象必待天一與地六合而成水乾坎

合而水成於金凡此皆言其成形夫以五

行生成之數雖兒童亦能成誦要其義實

雖老壯亦不知著落即成變化行鬼神之

意麻衣知之矣故夫子曰知變化之道者

其知神之所爲乎又曰易無思也無爲也

寂然不動感而遂通天下之故聖人以此

洗心退藏於密吉凶與民同患神以知來

知以藏徃古之聰明睿知神武而不殺者

夫故又曰法象莫大乎天地變通莫大乎

四時懸象著明莫大乎日月崇高莫大乎

富貴無非以是而推之也故又曰三天兩

地而倚數試以人之手足指而驗之手指

之節則兩地而三天足指之節則三天而

兩地手足指之各具其五是又五數之所

自見也乾之文言曰大人者與天地合其

德與日月合其明與四時合其序與鬼神

合其吉凶先天而天弗違後天而奉天時

天且弗違而況於人乎況於鬼神乎大有

一卦惟五爻爲陰是亦虚五之意而上九

之天爻則有曰自天祐之吉無不利天也

人也一也合而言之道也故爲之說曰易

由乾坤而至坎離由坎離而至震艮巽兊

則天地之體備而易道彰由天地而陰陽

由陰陽而精氣則人性成而吾身立是知

八卦九章即吾身之八骸九竅五運六氣

**Interpretation**

This passage discusses the numerical correspondences between heaven and earth, yin and yang in the *Zhouyi* (*Book of Changes*), and the interconnectedness between the human body and the cosmos. The sequence "five of heaven, six of earth; seven of heaven, eight of earth; nine of heaven, ten of earth" represents an ancient symbolic system where numbers signify the transformations of yin-yang between heaven and earth.

The Daoist recluse Master Mayi understood its profound mysteries: "Heaven's one generates water," where the Qi of the Kan trigram (symbolizing water) is nurtured within Qian metal (symbolizing heaven). These trigrams must harmonize to take form—just as heaven's one combines with earth's six to produce water, or Qian merges with Kan to create water within metal. Though the cycles of mutual generation and restraint among the Five Phases (Wood, Fire, Earth, Metal, Water) seem simple enough for children to recite, the subtle mechanisms of their transformations remain elusive even to adults.

Confucius once said: "Those who comprehend the Dao of transformation understand the workings of the divine." Though the *Yijing* appears static, it resonates with all phenomena to illuminate cosmic principles. Sages used it to purify their hearts, storing wisdom within to share fortune and misfortune with the people. Through spiritual insight they foresaw the future; through wisdom they preserved the past. The ancients—brilliant, sagely, divinely martial yet nonviolent—all practiced thus.

Heaven and earth embody the supreme archetype; the four seasons reveal the most evident transformations; the sun and moon manifest the brightest radiance; wealth and honor represent the loftiest aspirations—all are derived from these patterns. Consider also the numerical principle of "three for heaven, two for earth": human finger joints display "two for earth, three for heaven," while toe joints show "three for heaven, two for earth." With five digits on each hand and foot, we see the manifestation of the number five.

The *Qian* hexagram states: "The great person shares virtue (De) with heaven and earth, radiance with the sun and moon, rhythm with the four seasons, and discernment of fortune with the spirits." Acting ahead of celestial timing, heaven does not oppose; acting afterward, one follows heaven's course. If even heaven offers no resistance, how much less would humans or spirits? In the *Dayou* hexagram, only the fifth line is yin, symbolizing humble receptivity, while the top yang line declares "Heaven protects—auspicious without adversity," demonstrating the inherent unity of heaven and humanity.

From the *Qian* and *Kun* hexagrams to *Kan* and *Li*, then to *Zhen*, *Gen*, *Xun*, and *Dui*, the *Yijing* completes its symbolism of all phenomena. From heaven-earth to yin-yang, then to essence (Jing) and vital energy (Qi), human nature takes form and the body is established. Thus we see how the eight trigrams and nine chapters correspond to the body's eight skeletal structures and nine orifices, while the operations of the Five Phases and six climatic energies follow these same transformative principles.

即吾身之五藏六府象數爻策無一事之

不備精神魂魄無一物之不有一氣周流

陰陽闔闢大易之道端在是矣周易参

**Interpretation**

The five yin organs (liver, heart, spleen, lungs, kidneys) and six yang organs (gallbladder, stomach, large intestine, small intestine, bladder, and triple burner) in our human body are as complete and perfectly arranged as the hexagram lines in the Book of Changes (Yijing). All the intrinsic energies - Shen (spirit), Hun (ethereal soul), Po (corporeal soul), and the other vital forces - are fully present within us. The Qi (vital energy) circulates continuously, while the Yin-Yang energies engage in their opening and closing movements. The grand cosmic principles revealed in the Zhouyi (Book of Changes) are in fact manifested within our physical form - this microcosm of the universe.

(Note: Here "the great Dao of the Changes" refers to the cosmic laws revealed in the Zhouyi. "Opening and closing" describes the alternating movements of Yin-Yang energies, a crucial concept in Daoist Neidan (internal alchemy) practice that sees the human body as operating according to the same principles governing the cosmos.)

同契注卷下

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原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5d0017/