--- title: "Cantong Qi 周易參同契分章通真義 – Vol. 1 | Daozang" url: "https://daozang.app/en/text/KR5d0019/juan/1/" canonical: "https://daozang.app/en/text/KR5d0019/juan/1/" lang: "en" source: "Kanripo 漢籍リポジトリ（京都大学）" license: "CC BY-SA 4.0" --- # 《周易參同契分章通真義》Vol. 1 Taixuan 太玄部 · Vol. 1 / 3 · 11,324 characters ## Vol. 1 / 3 周易參同契分章通眞義卷上 (朝散郎守尚書祠部員外郎賜紫金/魚袋昌利化飛鶴山眞一子彭曉註) 乾坤者易之門户章第一乾坤者易之門户衆卦之父母坎離匡郭運轂正軸 太易太初之前雖含虚至妙則未見兆萌 太始太素太極之際因有混成乃混沌也 中有眞一之精爲天地之始爲萬物之母 一氣既形二儀斯析然後有乾坤焉有陰 陽焉有三才五行焉有萬物衆名焉故配 乾坤爲天地之紀綱運陰陽爲造化之橐 籥是以乾坤立而陰陽行乎其中矣魏公 謂修金液還丹與造化同途因託易象而 論之莫不首採天地眞一混沌之氣而爲 根基繼取乾坤精粹潜運之蹤而爲法象 循坎離否泰之數而立刑德盜陰陽變化 之機而成冬夏陰生午後陽發子初動則 起於陽九靜則循於陰六乃修丹之大㫖 也故以乾坤爲鼎器以坎離爲匡郭以水 火爲夫妻以陰陽爲龍虎以五行爲緯而 含眞精以三才爲經而聚純粹寒來暑往 運行於三百八十四爻兔起烏沈升降於 三百八十四日此皆始於乾坤二卦之體 而成變化者也故云乾坤者易之門户衆 卦之父母也 牝牡四卦章第二牝牡四卦以爲槖籥覆冒陰陽之道猶工御者準繩墨執銜轡正規矩隨軌轍處中以制外數在律歷紀月節有五六經緯奉日使兼 **Interpretation** This scripture primarily discusses the integration of Daoist alchemy with the philosophy of the *Book of Changes (Zhouyi)*, as annotated by the Song Dynasty Daoist Peng Xiao. Here is a modern interpretation of its core content: The text first establishes that the Qian (Heaven) and Kun (Earth) hexagrams form the fundamental gateway to transformation in the *Zhouyi*, akin to parents giving birth to all things. The Kan (Water) and Li (Fire) hexagrams function like an axle driving cyclical movement. In the primordial state of cosmic formation (the stages of Taiyi and Taichu), there existed a formless chaos containing the most refined "Qi of True Oneness (Zhenyi zhi qi)," which serves as the origin of heaven, earth, and all phenomena. As this primordial Qi (Yuanqi) differentiated, the concepts of heaven and earth (Qian and Kun), Yin-Yang, the Three Powers (heaven, earth, and humanity), and the Five Phases (Wuxing) emerged. Wei Boyang (Master Wei) proposed that the principles of refining the Golden Elixir (Jindan) mirror the creative processes of the cosmos. This requires: 1) gathering the Qi of True Oneness from the primordial chaos as its foundation; 2) observing the cyclical patterns of Qian and Kun as its guiding laws; and 3) following the waxing and waning of Yin-Yang represented by the Kan and Li hexagrams to regulate the "fire times" (huohou). Specifically, Qian and Kun symbolize the cauldron and furnace of alchemy, while Kan and Li represent the structure of the furnace itself. Water and fire serve as metaphors for the harmonious interplay of Yin-Yang, and the Five Phases operate to condense the vital essence (Jing). The entire alchemical process resembles the movement of the sun and moon, strictly adhering to the 384-line cycle (the total number of lines in the *Zhouyi*). The second section elaborates further: The four hexagrams of Qian, Kun, Kan, and Li (two pairs of Yin-Yang hexagrams) form an energetic circulatory system for alchemy, functioning like a bellows (tuoyue) to drive the transformation of Yin and Yang. Practitioners must act like skilled charioteers, meticulously following the rules and rhythms: internally mastering the cadence of Yin-Yang (like musical tones and calendrical cycles), while externally aligning with lunar phases (marked every five or six days), ensuring complete synchronization between cultivation and natural laws. (Note: The term "Golden Fluid Returned Elixir" (Jinye huandan) refers to the highest attainment in Daoist internal alchemy (Neidan), while "bellows" (tuoyue) metaphorically represents the propulsive force of Yin and Yang Qi.) 并爲六十剛柔有表裏 凡修金液還丹鼎中有金母華池亦謂之 金胎神室乃用乾坤坎離四卦爲藥橐籥 者樞轄也覆冒者包裹也則有陰鼎陽爐 剛火柔符皆依約六十四卦周而復始循 環互用又於其間運春夏秋冬分二十四 氣擘七十二候以一年十二月氣候蹙於 一月内以一月氣候陷於一晝夜十二辰 中定刻漏分二弦隔子午按陰陽通晦朔 合龍虎依天地之大數協陰陽之化機其 或控御不差運移不失則外交陰陽之符 内生龍虎之體故云善工者準繩墨以无 差能御者執銜轡而不撓合其䂓矩孰轍 也蓋喻修丹之士運火候也月節有五六 乃三十日也晝夜各一卦乃六十卦也乾 坤坎離四卦爲藥之父母樞轄鼎器則非 晝夜之數契乃統而言之兼并爲六十四 卦也經緯奉日使者卦爻爲日用之經而 緯者律歷數也剛柔有表裏者陽剛陰柔 水火金木互爲表裏也 朔旦屯直事章第三朔旦屯直事至暮蒙當受晝夜各一卦用之依次序 凡運晝夜陰陽升降火數皆依約卦爻晝 夜各一卦直事始以屯蒙二卦爲首朝屯 暮蒙從此爲次序也 既未至晦爽章第四既未至晦爽終則復更始日辰爲期度動靜有早晩 既未者既濟未濟二卦也晦爽者晦朔陰 陽明暗往復也日辰爲期度動靜有早晩 **Interpretation** This passage explains the method of using the sixty-four hexagrams from the *Zhouyi* (Book of Changes) to regulate the "firing times" (huohou) in Daoist Neidan (internal alchemy) practice. When cultivating the Golden Fluid Reverted Elixir (a refined form of internal alchemy), the "cauldron and furnace" (symbolizing the human body as an alchemical vessel) contains the "Golden Mother's Blossoming Pool" (referring to the convergence of Jing and Qi in the Dantian), also called the "Golden Womb Spirit Chamber." The entire process takes the four hexagrams of Qian (Heaven), Kun (Earth), Kan (Water), and Li (Fire) as its foundation, functioning like the pivotal hinge of a medicine pouch. In practical application: the workings of the "Yin-Yang cauldron and furnace" (representing the two states of cultivation) and the application of "firm fire and gentle talismans" (referring to strong and mild firing phases) all follow the cyclical patterns of the sixty-four hexagrams. The four seasons, twenty-four solar terms, and seventy-two climatic periods of a year are condensed into a single month, and the monthly climatic changes are then mapped onto the twelve two-hour periods of a day. By precisely calculating time (using water-clock measurements) and seizing the critical moments of Yin-Yang transition (the "two crescents" and the midnight/noon points), one aligns with the operating rhythms of heaven and earth. If practitioners can accurately master these firing phase transitions, they can harmonize the external "Yin-Yang correspondences" (natural laws) with the internal "dragon-tiger coupling" (the fusion of Jing, Qi, and Shen). Just as skilled craftsmen follow their plumb lines and experienced charioteers control their reins, alchemists must strictly adhere to these principles. Regarding specific hexagram applications: the thirty days of a month correspond to sixty hexagrams (one each for day and night), supplemented by the four foundational hexagrams (Qian, Kun, Kan, Li), making sixty-four in total. Here, the hexagram lines symbolize the warp and weft (main framework) of daily practice, while the "pitch-pipes and calendrics" (temporal rhythms) serve as auxiliary guides. The attributes of Yang firmness and Yin softness manifest through the mutual generation and restraint of Water, Fire, Metal, and Wood. Chapters three and four elaborate: beginning with the new moon (shuodan), the Zhun hexagram governs daytime and the Meng hexagram governs nighttime, rotating sequentially. By month's end, the Jiji and Weiji hexagrams symbolize the cyclical interplay of Yin-Yang and light-darkness. Each two-hour period follows corresponding patterns of movement, stillness, morning, and evening in continuous cycles. The entire cultivation process revolves ceaselessly like the sun and moon's motion, requiring precise mastery of firing phase transitions at every stage. 者謂陽屬動陰屬靜於十二辰中早晩分 隔陰陽升降火數周而復始更互用之也 春夏據内體章第五春夏據内體從子到辰巳秋冬當外用自午訖戌亥 陽火自子進符至巳純陽用事乃内陰求 外陽也陰符自午退火至亥純陰用事乃 外陽附内陰也此内外之體盛衰之理始 復而終坤皆以爻象則之也 賞罰應春秋章第六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 春氣發生謂之賞秋氣肅殺謂之罰自子 丑寅爲春卯辰巳爲夏陽火候也午未申 爲秋酉戌亥爲冬陰符候也乃於十二辰 中運其火符應此四時五行昏明寒暑仁 義喜怒爻象不得纖毫參差故謂之不失 鼎内四時不虧象中寒暑則其丹必成矣 古歌曰聖人奪得造化意手摶日月安爐 裏微微騰倒天地精攅簇陰陽走神鬼日 魂月魄若箇識識者便是眞仙子鍊之餌 之千日期身既無陰那得死是故修金液 還丹若非取法象天地造化以自然之情 則无所成也 天地設位章第七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无爻位周流行六虚往來既不定上下亦无常幽潜淪匿變化於中包囊萬物爲道紀綱 天地設位者以其既濟鼎器法象乾坤也 **Interpretation** This scripture primarily discusses the laws of Yin-Yang transformation in alchemical practice and how to cultivate the Golden Elixir (Jindan) in harmony with the cycles of the four seasons and Five Phases (Wuxing). Let me explain section by section: The dynamic interplay of Yin and Yang circulates through the twelve two-hour periods of the day. From Zi hour (11pm-1am) to Si hour (9-11am) marks the ascending phase of Yang energy (Yangqi), when internal cultivation should be emphasized. From Wu hour (11am-1pm) to Hai hour (9-11pm) is the Yin-dominated period, requiring focus on external regulation. Yang energy grows from Zi hour, peaking at Si hour, while Yin energy strengthens from Wu hour, reaching its zenith at Hai hour. This cyclical waxing and waning mirrors the progression from the Fu hexagram (symbolizing Yang's rebirth) to the Kun hexagram (representing pure Yin) in the Book of Changes (Yijing). Cultivation should follow the seasonal rhythms of reward and punishment. Spring's vitality resembles reward, while autumn's austerity represents punishment. The three periods Zi-Chou-Yin correspond to spring, Mao-Chen-Si to summer - these are for Yang fire cultivation. Wu-Wei-Shen align with autumn, You-Xu-Hai with winter - these are for Yin talisman practice. Regulating the "fire times" (huohou) across the twelve periods must perfectly synchronize with the Five Phases and the natural cycles of day/night and hot/cold seasons, without the slightest deviation, for the Golden Elixir to succeed. Ancient immortals left this verse: "Those who attain the Dao (dedao zhiren) grasp creation's mysteries, drawing solar and lunar essences into the alchemical furnace. Through subtle methods, they invert Yin-Yang and command spirits. Only those truly comprehending the movements of the sun-moon's hunpo (ethereal and corporeal souls) can achieve genuine immortality." Refining the golden liquid-returning elixir must emulate heaven-earth's natural operations, or success remains elusive. "Establishing heaven-earth's positions" means the alchemical tripod (furnace) must imitate cosmic structure. After Qian (heaven) and Kun (earth) fix their positions, Kan (water) and Li (fire) circulate and transform within. These two hexagrams have no fixed locations, flowing endlessly through the six voids (six directions) while encompassing all things - the fundamental principle of cultivation. The furnace's design precisely replicates this heaven-earth communion (as in the Jiji hexagram) pattern. 易行乎其中者乃陰陽坎離符火運行其 中也既鼎器法乾坤復於其中安金母以 備天地人三才也坎離二用无爻位者謂 外施水火運轉動靜无常故周流六虚往 來上下无常位也或隱或顯或用或潜更 爲變化之宗互作生成之母故云爲道紀 綱也 以无制有章第八以无制有器用者空故推消息坎離没亡 无者龍也有者虎也无者汞陽之氣也有 者鉛陰之質也鉛汞處空器之中而未能 自生變化因坎離升降推運四時遂見生 成蓋用空器而以无制有也古文龍虎經 曰有无相制朱雀炎空故陰生陽退陽起 陰潜一消一息則坎離隨時而没亡也 言不苟造章第九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 聖人不苟造虚言而惑後世故引驗日月 推校神明分擘剛柔指陳金水喻龍虎而 取象運陰陽而採精以五土而終功以四 季而結裹遂得青赤白黑循環而皆禀戊 己也坎戊月精者月陰也戊陽也乃陰中 有陽象水中生金虎也離己日光者日陽 也己陰也乃陽中有陰象火中生汞龍也 故修丹採日月之精華合陰陽之靈氣周 星數滿陰陽運終盡歸功於土德而神精 **Interpretation** This scripture elucidates the core principles of Daoist alchemy, revolving around key concepts such as Yin-Yang, Kan-Li (Water-Fire), and the Dragon-Tiger symbolism. The text first explains the operation of Yin-Yang: During alchemical practice, the cauldron (alchemical furnace) emulates the cosmic structure of Heaven (Qian) and Earth (Kun), within which the Golden Mother (alchemical ingredients) is placed. The Kan (Water) and Li (Fire) energies have no fixed positions, as the movement of water and fire follows unpredictable dynamic patterns, circulating through six directional phases. They manifest intermittently—sometimes active, sometimes latent—serving as the fundamental agents of all transformations, much like the guiding principles of the Dao itself. The chapter "Using Non-Being to Govern Being" states: Formless Qi can control material substances. Here, "Non-Being" refers to the Dragon (mercury, representing Yang), while "Being" denotes the Tiger (lead, representing Yin). Lead and mercury cannot spontaneously transform within an empty cauldron; they require the ascending-descending movement of Kan-Li energies, just as the cyclical progression of seasons enables elixir formation. This mirrors the principle of employing an empty cauldron to govern the tangible through the intangible. The *Dragon-Tiger Classic* explains how Yin and Yang mutually regulate each other: The Vermilion Bird (fire) burns within emptiness, causing Yin to wax as Yang wanes, or Yang to rise as Yin recedes—with each fluctuation, the Kan-Li energies transform accordingly. The "No Careless Words" chapter emphasizes: The sage's teachings are always substantiated. By observing celestial movements (sun and moon) and spiritual transformations, analyzing hard-soft attributes, and using metal-water metaphors for Dragon-Tiger dynamics, practitioners harness Yin-Yang to collect essential energies. Within the seasonal cycles, the four colors (azure, red, white, black) occupy their respective directions, yet all rely on the central Earth phase (represented by the Wu-Ji celestial stems in alchemical terminology, symbolizing the cauldron's inner chamber). The Wu within Kan symbolizes lunar essence (Yang within Yin, like the metal Tiger born from water), while the Ji within Li represents solar radiance (Yin within Yang, like the mercury Dragon born from fire). Thus, alchemy requires gathering solar-lunar essences and harmonizing Yin-Yang energies. When celestial revolutions complete their course and Yin-Yang transformations culminate, the entire process owes its success to the nurturing virtue of Earth (Tu De), ultimately achieving the elixir's divine efficacy. Note: Kan-Li represent the Water and Fire trigrams from the Bagua. Dragon-Tiger and lead-mercury are alchemical terms denoting substances with opposing Yin-Yang attributes. Wu-Ji are celestial stems corresponding to the central Earth position in alchemy. 備矣推類結字者蓋易字象日月也 易者象也章第十易者象也懸象著明莫大乎日月窮神以知化陽往則陰來輻湊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撢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 易者象也蓋以日月相合而成也金液還 丹莫不合日月陰陽精氣而成也故陰陽 精氣出入卷舒晝夜循環周而復始約六 十四卦依三百八十四爻據爻摘符火隨 進退陰來陽往陽伏陰施東西之氣相交 夫婦之情相契當斯之際震來受符天地 媾其精神日月合其魂魄混沌者神室象 雞子兩弦相合如混沌也陽龍陰虎在混 沌中相承交感之氣樹立根基長養鄞鄂 以至凝神成軀終爲精物也故鼎室中乃 自是一天地也凡關蝡動之物莫不由之 也雄陽屬天乃玄也雌陰屬地乃黄也此 乃老陽老陰乾父坤母互用火符極數也 則知一鼎中造化一一明象天地運動發 生萬類也若火候失時抽添過度寒暑不 應進退差殊則令天地之間憑何節候而 生物象哉憑何陰陽而生龍虎哉 於是仲尼章第十一於是仲尼讃鴻濛乾坤德洞虚稽古當元皇關雎建始初昏冠氣相紐元年乃牙滋 **Interpretation** The *Zhouyi Cantong Qi* (Token for the Agreement of the Three According to the Book of Changes) here discusses the transformations of Yin-Yang and the principles of alchemical practice. The "Yi" (referring to the *Yijing* or *Book of Changes*) reveals the patterns of heaven and earth through the symbolism of the sun and moon's movements. These celestial bodies represent the most evident manifestations of Yin and Yang—the waxing and waning of Yang and Yin resembles the turning of a wheel, with the two Qi (vital energies) alternating in expansion and contraction. Just as the *Yijing* contains 384 Yao (the Yin and Yang lines in hexagrams), its 64 hexagrams all mark the transformations between Yin and Yang. From the last day of the lunar month (Hui) to the first day (Shuo), the Zhen hexagram (symbolizing the initial birth of Yang) begins to receive the refined Qi of heaven and earth. At this time, the essences of heaven and earth unite, and the sun and moon attract each other. The masculine Yang Qi disseminates its mysterious energy, while the feminine Yin Qi nurtures a yellow embryo. In this state of primordial chaos (Hundun), Yin and Yang merge—like establishing a foundation to cultivate an embryo, where condensed Shen (spirit) takes form. All life's movements and transformations follow this principle. The process of refining the Golden Elixir (Jindan, in Waidan or external alchemy) similarly mirrors the union of sun and moon, requiring the fusion of their Yin and Yang essences. These refined Qi circulate like day and night, endlessly recurring according to the patterns of the 64 hexagrams and 384 lines. The "fire times" (Huohou, temperature control in alchemy) must align with the advance and retreat of Yin-Yang: when Yin Qi arrives, Yang Qi lies dormant; the energies of east and west intersect like the union of husband and wife. At this moment, the Zhen hexagram receives its talismanic mandate, the spirits of heaven and earth couple, and the hun (ethereal soul) and po (corporeal soul) of sun and moon merge. The so-called "primordial chaos" (here referring to the alchemical cauldron) resembles an egg, embodying the state where the upper and lower lunar phases (first and last quarters) unite. The Yang dragon and Yin tiger (symbolizing lead and mercury, or other alchemical materials) resonate within this chaos, establishing a foundation to nurture the embryo until it finally coalesces into the elixir. Thus, the alchemical cauldron becomes a microcosm of heaven and earth—all life's movements originate here. The masculine Yang belongs to heaven as the color dark blue (Xuan), while the feminine Yin belongs to earth as yellow, representing the ultimate principle of Qian (Heavenly Father) and Kun (Earthly Mother) in applying fire times. The creative transformations within the cauldron perfectly mirror celestial movements. If fire times are misapplied—like erratic alternations of cold and heat—how could heaven and earth orderly generate the myriad things? And how could the dragon and tiger couple (symbolizing alchemical reactions) occur if Yin and Yang fall into imbalance? Later, the text mentions Confucius (Zhongni) praising the primordial virtue of Hongmeng (undifferentiated chaos) and examining the era of the ancient Yuanhuang. The "Guanju" (first poem in the *Book of Songs*) depicts the intertwining of Yin and Yang Qi, akin to the sprouting state of nascent life. Here, the marital imagery from the *Book of Songs* metaphorically illustrates the initial union of Yin and Yang. 仲尼讃易道分乾坤爲萬物之首立咸恒 爲夫婦之宗闢之鴻濛鑿之混沌顯鬼神 之狀通天地之情則君臣父子夫婦男女 五行相生相尅萬物變化之機盡矣乃乾 坤昭其洞虚也故魏公喻易剏立鼎器運 動天機媾龍虎之形合夫婦之體初則全 无形質一如鴻濛混沌之中既經起火運 符則男女精氣相紐故關雎兩慕昏冠相 求自此起火之初便應元年滋産日居月 諸龍虎之體就矣 聖人不虚生章第十二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 伏犧聖人仰觀俯察定易象之數知萬物 之情留示後人俾未達者既得窺天地之 竅盗陰陽之精識造化之根辨符應之體 相生相尅進退詘伸皆在乎掌握故云易 統天心也是以設法象採至精貝鼎爐運 符火循刻漏行卦爻定時辰分節候以盡 天地之大數也 復卦建始萌章第十三 復卦建始萌長子繼父體因母立兆基消息應鍾律升降據斗樞三日出爲爽震庚受西方八日兊受丁上弦平如繩十五 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屈折低下降 復卦始建萌長子繼父體因母立兆基者 六陰爻下初變一陽爻爲復卦故云建始 萌也謂因坤卦下變一乾爻内體成震坤 **Interpretation** Confucius, in his exposition of the Way of Heaven and Earth in the *Book of Changes* (*Yijing*), regarded Qian (Heaven) and Kun (Earth) — representing Yin and Yang — as the foundation of all things, while taking the Xian (Influence) and Heng (Constancy) hexagrams as the origin of marital relationships. This is akin to opening the primordial chaos (*Hongmeng*), revealing the operations of spirits (*Shen*) and ghosts (*Gui*), and penetrating the principles governing Heaven, Earth, and the myriad beings. The relationships between ruler and subject, father and son, husband and wife, male and female, as well as the cycles of mutual generation and restraint among the Five Phases (Wood, Fire, Earth, Metal, Water), and the mysteries of transformation in all things are all manifested therein. Wei Boyang (Lord Wei) employed the principles of the *Book of Changes* as metaphors for alchemical practice, establishing the theory of the cauldron and vessel (alchemical apparatus) to emulate the patterns of Heaven and Earth’s movement. Just as the Dragon and Tiger (the Qi of Yin and Yang) unite, or as husband and wife join in union, the initial stage of alchemy is entirely formless and without substance, resembling the undifferentiated state of primordial chaos. Once the firing process (*huohou*, the alchemical fire technique) is applied, the vital essences (*Jing*) of male and female (Yin and Yang) begin to intermingle, much like the imagery in the *Book of Songs* (*Shijing*) where men and women yearn for one another, seeking marriage and union. From the moment the fire is lit in alchemy, the stage of gestation and new life begins, and as the sun and moon move, the forms of the Dragon and Tiger (Yin and Yang Qi) gradually take shape. Sages do not emerge without cause—they comprehend the Dao of Heaven by observing celestial phenomena. The advance and retreat, bending and stretching of these celestial movements correspond to seasonal changes, which is why the *Book of Changes* encapsulates the essence of Heaven’s Dao. The sage Fuxi, by observing the patterns of Heaven above and the configurations of Earth below, determined the number of hexagrams, comprehended the principles of all things, and left behind revelations for later generations. This allows those who have yet to awaken to the Dao to glimpse the mysteries of Heaven and Earth, "steal" the essence of Yin and Yang, recognize the root of creation (*Zaohua*), and discern the manifestations of omens. The cycles of mutual generation and restraint, advance and retreat, bending and stretching—all are grasped within this framework. Thus, it is said that the *Book of Changes* governs the "Heart of Heaven." Therefore, one must emulate celestial phenomena, gather the most refined substances, set up the cauldron and furnace (alchemical apparatus), regulate the firing process, follow the water-clock (*kelou*, timekeeping device) to mark the hours, and use the hexagrams and lines to calculate the solar terms—thereby exhausting the grand patterns of Heaven and Earth’s movements. The Fu hexagram (Earth over Thunder, symbolizing Return) represents the sprouting of new life, like the eldest son inheriting his father’s legacy while relying on his mother to establish his foundation. The waxing and waning of Yin and Yang resonate with musical tones, while their ascent and descent follow the rotation of the Northern Dipper. On the third day of the lunar month, the faint light of the new moon appears, corresponding to the Zhen (Thunder) hexagram in the east and the celestial position of *Geng*. On the eighth day, the moon reaches its first quarter, corresponding to the Dui (Lake) hexagram in the west and the position of *Ding*, with the moon’s phase appearing straight as a plumb line. By the fifteenth day, the moon is full, and the Qian (Pure Yang) hexagram is fully manifest in the east, with both the toad (*Chanchu*, symbolizing the moon) and the rabbit’s essence (*Tupo*, lunar essence) visible, and the Qi of the sun and moon shining brightly together. The toad corresponds to the hexagrams and solar terms, while the jade rabbit exhales and inhales, generating light. After the cycle of seven or eight days (one solar term), the moon begins to wane from fullness. The Fu hexagram’s initial establishment and sprouting, where the eldest son inherits the father’s form while relying on the mother’s foundation, refers to the transformation of the bottom line of the six-Yin Kun (Earth) hexagram into a Yang line, forming the Fu hexagram with its single Yang at the beginning—hence the phrase "establishing the sprouting." This occurs when the Qian (Heaven) line transforms within the Kun hexagram, creating the Zhen (Thunder) nucleus at its core, while the outer trigram remains Kun (Earth). 是震之孕母故云立兆基也震是乾之長 子從此隨時漸變至十五日變成純乾乾 父也故云繼父體也亦如月自三日生形 至于八成上弦陽數得半喻鼎中金水各 半也至十五日圓滿出於東方蟾蜍與兔 魄雙明喻鼎中金水圓滿得火候也魏公 託此卦象喻月生者蓋將半月三候陷於 半日六辰内進陽火抽添於鼎中内受火 符有此變化兆萌也七八道已訖者謂十 五日乾體成就也屈折低下降者謂下文 十六日以後退陽火用陰符也 十六轉受統章第十四十六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 十六轉受統者謂十六日以後陽火初退 陰符始生也巽辛見平明者亦如陽火初 進之時與月生三日同也下弦二十一者 復如上弦同義金水各半也坤乙三十日 東北䘮其朋者陰符到此消盡陽火也縁 一月内陰陽各半陰陽相禪水火相須一 月既終復又如初再用復卦起首故云繼 體復生龍也 壬癸配甲乙章第十五壬癸配甲乙乾坤括始終七八數十五九六亦相應四者合三十陽氣索滅藏八卦布列曜運移不失中 壬癸陰也甲乙陽也陰陽相配謂丹母在 乾坤鼎中受陽龍陰虎相合之氣故云乾 坤括始終也七人九六四者合三十日也 **Interpretation** This scripture employs the waxing and waning of the moon as a metaphor for controlling the firing process (huohou) in alchemical practice, illustrating the principles of Yin-Yang transformation. The moon's first crescent appearing on the third day resembles the Zhen trigram (one of the Bagua, representing thunder) gestating all things, forming the foundation of alchemy. By the eighth day when the moon becomes a first-quarter moon, Yang energy accumulates to half, analogous to the equal balance of gold (Yang) and water (Yin) within the alchemical furnace. At full moon on the fifteenth day, pure Yang manifests completely, mirroring the state of the Qian trigram (the pure Yang hexagram). From the sixteenth day onward as the moon wanes, the practitioner must gradually reduce Yang fire and shift to Yin regulation (Yinfu, the modulating Yin energy). Just as the moon returns to balanced Yin-Yang at the last-quarter phase on the twenty-third day, the lunar cycle culminates in complete disappearance by the thirtieth day when Yin energy exhausts itself. Yet this cycle never ceases—like the moon's rebirth, alchemical practice requires continuous cyclical adjustment of firing temperatures. The text further correlates the celestial stems Ren and Gui (associated with Yin) with Jia and Yi (Yang), showing how the Qian and Kun trigrams encompass the entire cycle. The numbers seven-eight (lesser Yang-lesser Yin) and nine-six (greater Yang-greater Yin) correspond to lunar phases, with thirty days completing one full Yin-Yang cycle—when Yang energy exhausts itself, it inevitably regenerates. The arrangement and movement of the Bagua follow celestial patterns like the sun, moon and stars, with the essential principle being mastery of the Middle Way in Yin-Yang equilibrium. Through lunar phases and the Bagua symbolic system, this passage details the precise control of alchemical firing: Yang fire should increase gradually during the waxing moon, then transition to Yin regulation during waning phases, mirroring the moon's perpetual cycle. Throughout this process, the proportion of gold (symbolizing original essence, Yuanjing) to water (symbolizing primordial energy, Yuanqi) and the transformation of Yin-Yang energies must be meticulously calibrated to successfully refine the elixir. 三十日内七九應陽數六八應陰數乾坤 各分其半至三十日而盡陰符陽火俱終 故當一月運火之時皆循八卦列曜運行 子午東西抽添升降則陰陽舒卷使金水 調和如或運火失時霖旱不節既虧生成 之理難留龍虎之形運火之士細忖度之 元精眇難覩章第十六元精眇難覩推度效符證居則觀其象準擬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愼乎 元精者是鼎中神靈眞精天地之元氣也 摶之不得視之不見而能潜隨化機生成 萬物既窈冥難覩當推效符證立表爲範 發號施令以應天符故仰觀象天文俯察 循地理乃得合天地之魂魄會陰陽之慘 舒樹立三才勘定休王依卦象順爻辭分 旦暮叙升降故得乾坤泰而夫婦和龍虎 交而天地理以上並論循刻漏運符火明 抽添分進退一一不失日月星辰行度之 數則鼎内依四時生産萬物神精也連符 火之士得不愼乎 御政之首章第十七御政之首管括微密開舒布寳要道魁柄統化綱紐爻象内動吉凶外起五緯錯順應時感動四七乖戾誃離俯仰 御政之首者運符火之士起首次第也既 鑄金成鼎器則管括固濟令微密也開舒 **Interpretation** This passage from *Zhouyi Cantongqi* primarily discusses the regulation of fire phases during alchemical practice in harmony with the cosmic patterns of Yin-Yang. In the thirty-day alchemical cycle, one must follow the waxing and waning rhythms of Yin and Yang: the first seven and nine days correspond to Yang numbers, while six and eight days align with Yin numbers, with Qian (Heaven) and Kun (Earth) each occupying half the period. By the thirtieth day, the cyclical movements of Yin fu (Yin energy) and Yang huo (Yang energy) complete their course. Throughout the month, fire regulation must strictly adhere to the patterns of the Bagua (Eight Trigrams) and celestial motions. Practically, the correspondences between midnight and noon, east and west, extraction-addition (fire regulation) and ascent-descent (energy flow) must facilitate the natural unfolding of Yin-Yang energies, harmonizing metal (lung Qi) and water (kidney Qi). Improper fire control resembles climatic extremes of drought or flood—disrupting generative principles and destabilizing the dragon (Yang) and tiger (Yin) forms. Practitioners must meticulously contemplate these dynamics. "Primordial Jing" refers to the divine essence within the alchemical furnace, the most fundamental Qi between heaven and earth. Though intangible and invisible, it generates all things through the mechanisms of creation. Since direct observation proves difficult, practitioners rely on omens for verification and establish standards for guidance. By observing celestial phenomena above and terrestrial patterns below while aligning with seasonal nodes, one unites the celestial and earthly spirits in Yin-Yang harmony. Through establishing the trinity of heaven, earth, and humanity—guided by trigrams and line statements—the practitioner orchestrates daily rhythms of ascent-descent, ensuring cosmic equilibrium and dragon-tiger convergence. The text particularly emphasizes strict chronological precision in fire regulation, knowing precisely when to advance or withdraw in complete accordance with solar, lunar, and stellar movements. Only then can the alchemical vessel emulate seasonal transitions to nurture all things and produce miraculous Jing-Qi. How could practitioners not approach this with utmost reverence? Regarding "the first principle of governance," this denotes the initial steps of fire regulation. After casting the metal furnace, one must first ensure absolute sealing of the vessel. Then unfolds the essential method—like grasping the pivotal positions of the Northern Dipper. Internal transformations of the trigrams manifest externally as auspicious or ominous signs, while the trajectories of the five planets must align with celestial timing. Should the twenty-eight lunar mansions deviate from their courses, Yin-Yang disharmony inevitably arises. 布寳者内金舒暢滋液金水相依也復隨 斗柄經歷十二辰上順五星於四七之間 (四七乃二/十八宿也)如或緯候參差節符不應則吉 凶生於爻象符火失於晨昏致使外五星 錯亂則内五氣不和四七乖戾則周星誃 離而鼎内不生成也外火雖動而行内符 閑靜不應則天魂地魄不相交接是以星 辰錯亂日月差殊四季不調萬物不産良 由運火夏秋失節致鼎中霖旱不常也 文昌統録章第十八文昌統録詰責台輔百官有司各典所部 文昌統録者斗魁戴筐六星曰文昌官一 曰上將二曰次將三曰貴相四曰司命五 曰司録六曰司灾台輔者魁下六星兩兩 相比者曰三台主宰天下者上佐天子理 陰陽順四時下遂萬物之宜使卿大夫各 得任其職則象鼎内受天地萬物之氣而 生成變化也陰陽既乖四時失度猶運符 火之士調燮過差故云詰責也金液還丹 秘在鉛火二字爲之終始既得眞鉛又難 得眞火也其可輕議也哉是以魏公廣而 喻之猶慮後人之迷惑也 日合五行精章第十九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刺譏詰過貽主 日合五行精者每一月一度與月交媾也 月受六律紀者謂金水於鼎内逐月分受 **Interpretation** This scripture primarily discusses the importance of internal-external harmony in alchemical practice and the consequences of disregarding natural laws. During alchemical refinement, the golden water (referring to the two energies of Yin and Yang) within the body must mutually depend on and harmonize with each other. Just as the Big Dipper follows the cycle of the four seasons and the Twenty-Eight Lunar Mansions (four times seven equals twenty-eight) must move in orderly succession, any disruption in celestial patterns or inaccurate timing will affect the auspicious or inauspicious outcomes of the alchemical process. If external fire regulation (temperature control during refinement) becomes disordered, the internal Qi mechanisms will likewise fall into disharmony. Just as misaligned stars in the heavens lead to seasonal irregularities and the failure of life to flourish, improper fire regulation in alchemy will prevent the formation of the elixir within the cauldron. The Star of Culture and Prosperity (Wenchang), which governs literary fortune, oversees celestial officials much like the human court has officials performing their respective duties. The Wenchang constellation consists of six stars: Supreme General, Secondary General, Noble Minister, Director of Fate, Director of Records, and Director of Calamities. The Three Platforms stars (six stars beneath the Big Dipper) assist the Celestial Emperor in governing all things between heaven and earth. The same principle applies to alchemy—the cauldron must receive the refined Qi of all things in creation to succeed. If Yin and Yang fall into disharmony or the seasons lose their order, just as an alchemist mismanages fire regulation, blame will follow. The key to the Golden Liquid Reverted Elixir (an advanced alchemical technique) lies in the coordination of lead (representing material foundation) and fire (representing energy). Obtaining true lead (high-quality material) is difficult, but mastering true fire (precise temperature control) is even harder. The sun embodies the refined essence of the Five Phases, while the moon follows the six pitch-pipes (here symbolizing natural laws). Their thirty-day cycle repeats endlessly. If the ruler (symbolizing the guiding factor in alchemy) becomes arrogant and strays from the proper path, or if the ministers (symbolizing supporting factors) act deceitfully and disregard regulations, anomalies in lunar phases will arise, bringing misfortune. This serves as a warning to alchemists to adhere to natural laws and avoid reckless action. 得半月律氣也(律吕各六而/日月共分之)日月五星經 緯共生萬物喻鼎内受外來陰陽之氣升 降子午之符排運五星之精交媾日月之 粹否泰相繼存亡相緒周而更始始復而 終坤也其神室陰精處中宫居土德而象 君若鼎内應外不專良由國君驕溢則四 方貢輸不入臣下邪佞致使時刻有差弦 望虧盈晦朔吝咎皆歸過於主主即金精 土德神室也臣即五行六律精氣也得失 即運符火之士也因玆姹女逃亡赤龍奔 逸神精既走金液何求 辰極受正章第二十辰極受正優游任下明堂布政國无害道内以養己安靜虚无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 辰極受正優游任下者謂神胎居中宫喻 君處明堂如北辰也陰陽五行之氣臣下 也但君臣理内如北辰正天之中則陰陽 五行之氣順和鼎室金水之液滋生君得 以養己安靜任運虚无自然變化也原本 隱明内照形軀者謂金能隱明又能自照 得火而同益光明也閉塞其兊者兊口也 既安金虎靈根於中宫則須固濟築塞其 鼎口運役三光眞精而入其内哺養子珠 靈汞故云三光陸沈也三光者即陽火陰 符金胎以象日月星也外運亦有三光分 在動靜爻刻之内陰陽符火之中變化而 **Interpretation** This passage expounds the principles of Yin-Yang harmony and the cyclical movement of the Five Phases in Daoist Neidan (internal alchemy) practice. It begins by using celestial phenomena as metaphors for the alchemical process: the moon's waxing and waning cycles (referred to as "lülü" or musical pitch pipes, here symbolizing the ebb and flow of Yin and Yang), while the movements of the sun, moon, and five planets (Wood, Fire, Earth, Metal, Water) mirror the rising and descending of Yin and Yang energies within the alchemical furnace. During the alchemical process, one must regulate the Qi movement between the Zi (northern Water) and Wu (southern Fire) positions representing Yin and Yang, allowing the essences of the Five Phases to intermingle with solar and lunar essences. This resembles the cyclical alternation of prosperity and decline in nature (referencing the Pi and Tai hexagrams from the Yijing), where life and death succeed each other in endless cycles. The Kun hexagram symbolizing earth functions like the central chamber (Dantian) in alchemy - its marvelous workings embody Earth's Virtue (De) that governs the entire process. When errors occur in the alchemical operation, it resembles misgovernance of a state: if the ruler (symbolizing the true intention in the central chamber) becomes arrogant and self-satisfied, the four directions (representing the Qi of Five Phases) cease their tribute; if ministers (symbolizing the essences of Five Phases and six pitch pipes) become treacherous, it leads to disordered moon phases (referring to lunar phase changes) and temporal deviations. Ultimately, such faults trace back to the ruler - in alchemical terms, this means the Golden Essence (primordial Qi) and the Divine Chamber of Earth's Virtue (Dantian). Should the practitioner err in controlling the firing process, it causes the escape of the Charming Maiden (mercury, symbolizing the original spirit) and loss of the Red Dragon (lead, symbolizing original essence), depleting the vital energies and rendering the Golden Elixir (Jinye) unattainable. Chapter 20 "The Polar Star Receives Rectification" explains key cultivation principles: The North Star (Chenji) remains unmoving like a ruler seated in the Mingtang (imperial audience hall), governing without deviation. Practitioners must internally guard the Dantian (self-nurturance) while maintaining a state of emptiness and Wuwei (non-action). The originally concealed inner radiance (primordial spirituality) will naturally illuminate the entire body. One must seal the sensory gates (represented by the Dui trigram symbolizing the mouth) and stabilize the spiritual root (primordial Qi). In actual practice: The spiritual embryo (nascent inner elixir) resides peacefully in the central chamber like the North Star commanding constellations. The Qi of Yin-Yang and Five Phases act as ministers - when the ruler (spiritual intention) remains upright, the golden-water essences (original essence and Qi) within the furnace naturally transform. Gold's inherent luminosity (hidden brilliance) shines brighter with proper firing. After sealing the crucible, refine and nurture the spiritual mercury (original spirit) with the three lights' true essence (sun, moon and stars representing essence, Qi and spirit). Here the three lights simultaneously represent the inner cultivation's Yang fire, Yin tally and golden embryo, corresponding to the dynamic changes of temporal firing cycles. 成也縁内外各有陰陽變易之體不可備 論到此微妙非口訣難以書傳也金汞在 鼎變化難測莫可得而窺視或以天機運 制法象樞轄則金汞不敢逃亡龍虎得以 交媾故云近而易求也陰符曰宇宙在乎 手萬化生乎身也 黄中漸通理章第二十一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知之 易曰君子黄中通理正位居體美在其中 而暢於四肢發於事業美之至也謂金虎 在鼎中初受外來陰陽精氣漸漸潤澤肌 膚既初受氣始生萌芽正其枝榦而終成 果實也蓋喻金砂眞汞初吐芽糵也一者 水也縁水根眞金在器内固濟蒙蔽常人 莫能知之也 上德无爲章第二十二上德无爲不以察求下德爲之其用不休上閉則稱有下閉則稱无无者以奉上上有神德居此兩孔穴法金氣亦相須 上德者水在上也下德者火在下也水火 既濟乾坤之謂也水在上常靜无爲而處 陰不以察求也火在下常動運轉經歷十 二辰内其用不休也上閉稱有内水也下 閉稱无外火也无者以奉上謂火運四時 五行之氣以資奉神胎故云上有神德居 即神胎金汞也此兩孔穴法金氣亦相須 者謂水火陰陽二氣雙閉相須而成神藥 餘无别徑也魏公述此一章深明法象大 綱神藥指歸也 知白守黑章第二十三 **Interpretation** This passage elucidates the profound principles of Yin-Yang transformation during the alchemical process. When refining the Golden Elixir (Jindan), the lead and mercury undergo unpredictable changes within the cauldron. Only by adhering to the laws of the Dao can one properly regulate them, ensuring the harmonious union of the two Qi energies (symbolized as dragon and tiger). As the *Scripture of the Hidden Talisman (Yinfu Jing)* states, by comprehending the patterns of the cosmos, all transformations of things become manageable. Chapter 21 employs plant growth as a metaphor for the alchemical process: Initially, the lead and mercury (alchemical ingredients) receive the refined Qi of heaven and earth within the cauldron, much like a seed sprouting. With proper regulation, they develop like a tree growing from its trunk to bear fruit. Here, the "One" refers to water (true water in alchemical terminology), which contains true gold (the essence of alchemy), though ordinary people cannot perceive its hidden profundity. Chapter 22 discusses the coordination of "upper De (Virtue)" and "lower De" in alchemy: Upper De remains tranquil and wuwei (non-active), like water (representing the state in the upper part of the cauldron), while lower De operates ceaselessly, like fire (the heating at the bottom). The harmonious interaction of water and fire (Yin-Yang balance) mirrors the harmonious union of heaven and earth. The upper part is sealed to preserve the essence (called "being"), while the lower part's fire regulation provides energy (called "non-being"). The energy generated by fire regulation nourishes the "spiritual embryo" (the nascent form of the elixir) within the cauldron. Only through the mutual cooperation of Yin and Yang Qi can the divine elixir be perfected. Wei Boyang (Master Wei) clarifies this core principle of alchemy in this chapter. The title of Chapter 23, "Knowing the White, Guarding the Black," originates from the *Daode Jing*. Here, it signifies understanding the Yang (white) while preserving the Yin (black), maintaining a state of Yin-Yang equilibrium. This section emphasizes that alchemy must follow the natural laws of Yin-Yang mutual generation and the harmony of water and fire. Through the coordination of upper and lower, movement and stillness, the elixir can ultimately be perfected. 知白守黑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 白者金也黑者水也知金水之根用爲藥 基則神精自生於器中故云神明自來也 白金自水而産乃爲神器水體不絶乃金 水兩情爲道樞紐也水數一爲天地陰陽 五行萬物之始也水一火二木三金四土 五是也玄含黄芽者謂金水生黄芽也五 金之主北方河車河車者水火也謂水火 二氣運生五行也故鉛外黑内懷金華者 謂鉛未化白金之前混於礦内外貌黑而 内藏金華猶被褐懷玉之狂夫也 金爲水母章第二十四金爲水母母隱子胎水者金子子藏母胞眞人至妙若有若无髣髴大淵乍沈乍浮退而分布各守境隅 水生於金金爲水母謂金生水而反隱形 於水乃隱子胎也水者金子子藏母胞謂 黑鉛變質而寄位西方爲白虎金胎水含 金而復藏質於金胞中眞水銀是也眞人 至妙各守境隅者謂眞汞被外來符火逼 逐在母胞中乍沈乍浮飛伏不定若有若 无繼以符應進退又各守其界分則不敢 動越也魏公述此一章深明内象視聽不 及眞精希夷出没之狀也玄妙哉神聖哉 採之類白章第二十五採之類白造之則朱鍊之表衛白裏貞居方 **Interpretation** This scripture primarily elucidates the interrelationships between gold, water, mercury and other substances in Daoist alchemy (Neidan), along with their transformational principles during the alchemical process. It begins with the principle of "knowing the white yet guarding the black." White represents metallic essence (Jing of metals), while black symbolizes the aqueous foundation. Water serves as the pivot of the Dao (the Way), numerically represented as one, marking the inception of Yin-Yang. Within the mysterious water lies the "yellow sprout" (a substance formed in early alchemical stages), which constitutes the root of all metals. The Northern River Chariot (a metaphor for the dynamic interplay of water and fire in alchemy) resembles lead—black in appearance yet containing golden radiance within, much like an eccentric scholar clad in coarse garments but carrying precious jade. Gold generates water, making it water's mother. Yet gold also hides within water, akin to a mother concealed within her fetus. Water, as gold's offspring, in turn resides within its mother's womb. This relationship is profoundly mysterious, appearing both existent and non-existent, like objects alternately sinking and surfacing in deep abyss. When each element retreats to its proper position, equilibrium is maintained. Specifically, while gold generates water, it simultaneously hides within water. Black lead undergoes transformation to dwell in the western direction, forming the "White Tiger metallic embryo" (an alchemical term denoting a specific state). Mercury contains gold yet remains concealed within gold's womb. During alchemical practice, true mercury (purified quicksilver) is activated by external "talismanic fire" (symbolic temperature control), floating and sinking intermittently within its maternal matrix, appearing now present, now absent. When the fire regulation reaches perfect timing, these substances maintain their respective boundaries without chaotic movement. The text concludes with the alchemical process described as "gathering what appears white, refining it into crimson." The collected material appears white, yet transforms red during refinement. Outwardly ordinary, it contains true essence within. These descriptions capture the wondrous transformations in alchemical processes. Through such accounts, Wei Boyang (Master Wei) reveals the ineffable subtleties of alchemical transformation—a manifestation of truly sacred mystery. 圓徑寸混而相拘先天地生巍巍尊高 採之類白者謂初運動之時先以白金爲 首也造之則朱者謂陶冶之際次以赫火 成朱也鍊爲表衛白裏貞居者蓋以白金 爲神室也方圓徑寸混而相符者謂金胎 象混沌而製造分上下兩弦中宫方圓徑 寸以安眞汞既兩弦相合固濟綿密使陰 陽相符纖微不漏以養龍虎古歌曰固濟 胎不泄變化在須臾是也先天地生巍巍 尊高者謂眞鉛未有天地混沌之前鉛得 一而相形次則漸生天地陰陽五行萬物 衆類故鉛是天地之父母陰陽之本元蓋 聖人採天地父母之根而爲大藥之基聚 陰陽純粹之精而爲還丹之質殆非常物 之造化也則修丹之始須以天地根爲藥 根以陰陽母爲丹母如不能於其間生天 地陰陽者即非金液還丹之道若以有天 地陰陽之後所産者五金八石草汁木灰 晨霜夜露雪漿冰水青鹽白滷諸物雜類 而爲之者不亦難乎同志思之久而自悟 故後篇云萬遍將可睹神明或造人(下卷/八十) (三章/内云) 旁有垣闕章第二十六旁有垣闕狀似蓬壺環帀關閉四通踟蹰守禦密固閼絶姦邪曲閣相通以戒不虞可以无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 凡修還丹有壇爐鼎竈上下相接如蓬壼 **Interpretation** This scripture elucidates the core principles and practical methods of Daoist alchemy. It begins by describing the fundamental materials: "white gold" (a specialized alchemical term referring to specific metallic substances) appears white during kinetic transformations but turns red after high-temperature refinement. The alchemical process requires crafting this white gold into a "divine chamber" (shenshi, the alchemical vessel) - a one-inch round container symbolizing the undifferentiated chaos before creation. Divided into upper and lower halves that fit tightly together, this vessel houses true mercury (zhen gong, another alchemical substance) while maintaining perfect yin-yang equilibrium without leakage, thereby nurturing the "dragon and tiger" (longhu, representing yin and yang qi). The text emphasizes that the true alchemical material, "true lead" (zhen qian, the essential substance), existed before heaven and earth took form, serving as the primordial source from which all creation emerged. Authentic alchemy must employ this pre-celestial, root substance as its foundation rather than ordinary post-celestial metals, minerals, or herbs. Without comprehending this principle of creation ex nihilo that generated heaven and earth, one cannot claim to practice true alchemical Dao. The latter section details the laboratory setup: surrounded by walls and gate towers resembling the immortal Penglai mountains, with four-sided protection against external disturbances. Practitioners must maintain mental serenity during the process, allowing shen (spirit) and qi to permeate the entire chamber. Particular emphasis falls on guarding the alchemical furnace - success or failure hinges entirely on this vigilance, requiring constant energetic resonance between practitioner and furnace. Collectively, this scripture reveals the central philosophy of Daoist neidan (internal alchemy) cultivation: through replicating the cosmic generative process within either the human body or alchemical furnace, practitioners recreate the mystery of yin-yang transformation and universal manifestation, ultimately refining the golden elixir (jindan). 之狀周旋四通鼎内復有神室金胎委曲 相連鼎外復有樞轄固濟閼絶姦邪以防 眞氣走失方免别生思慮仍无悉勞也雖 固密隄防得神氣滿於室内又須調運陰 陽交互施功將以留連眞精而成變化如 運火符差忒縱有眞精在内亦復飛走不 住全在爕調水火守而勿失則必昌盛故 眞氣動靜休息一一常與人俱也 是非歷藏法章第二十七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士立壇宇朝暮敬祭祠鬼物見形象夢寐感慨之心歡意恱喜自謂必延期遽以夭命死腐露其形骸舉措輙有違悖逆失樞機諸述甚衆多千條有萬餘前却違黄老曲折戾九都 是非歷藏法之曲折戾九都者魏公謂世 人不達大道之宗元而趨旁門之曲逕故 有内思小伎履步魁綱六甲日辰乃童蒙 之漸階也復有對境接氣房中之術屈伸 握固閉氣咽津因兹氣亂神疲魂傷魄瘁 以致陽神逃於宫宅陰賊盜於肺肝良由 内外相侵寅申相逼七魄遊於死尸三尸 戰於眼睛百脉沸騰三田潰亂本期永壽 反爾傷生豈得見於清澄乎復有外立壇 墠祭祀淫鬼欲希遇道乞遂延齡致使鬼 **Interpretation** The internal structure of the alchemical furnace is exquisitely designed, containing within it the Divine Chamber (the core space for elixir refinement) and the Golden Embryo (the nascent form of the elixir), with winding passages connecting them. Externally, the furnace is equipped with pivotal mechanisms, tightly sealed to prevent the intrusion of malign Qi and the leakage of true Qi. Only in this way can distracting thoughts be eliminated without excessive exertion. Though the strict protection fills the furnace with divine energy, it is still necessary to regulate the interaction of Yin and Yang Qi. The key lies in continuously maintaining the firing process (control of the alchemical fire) to retain and transform the true Jing (essence). If the firing process is mishandled, even the presence of true Jing within the furnace will scatter. Only by precisely balancing the interplay of water and fire (Yin-Yang) with unwavering persistence can success be achieved. Thus, the movement of true Qi follows patterns that correspond to the rhythms of the human body. (Chapter 27: Analysis of Erroneous Cultivation Methods) These mistaken cultivation practices include: excessive inner visualization leading to a proliferation of distracting thoughts, rigid imitation of star-stepping techniques, or fixation on auspicious days like the Six Jia for practice. Some suppress Yang Qi through sinister methods, allowing turbid Qi to recklessly agitate the Dantian (energy center), inhaling external pathogens during breathing exercises, and depriving themselves of sleep day and night. The result is a body growing increasingly weak, a spirit dazed as if intoxicated, and meridians in chaos like boiling water. Others build earthen altars for ceaseless sacrifices, summoning ghosts and spirits to manifest, then preening themselves over dream visitations, imagining they can prolong life—unaware they are hastening their demise. Such acts defy the natural order, straying far from the true path of the Yellow Emperor and Laozi, and contradicting the laws of the Nine Heavens' immortal realms. The venerable Wei Boyang pointed out: People, ignorant of the Dao's fundamental principles, stray into heretical paths. Examples include the rudimentary practices of star-stepping (ritual pacing), choosing auspicious days for cultivation, or techniques like sexual alchemy and breath retention. These methods disrupt Qi circulation, damage the Shen (spirit), drive the Yang spirit from the body, and allow Yin pathogens to corrode the organs. The Seven Po (turbid Yin energies within the body) wander like restless corpses, the Three Corpses (malevolent energies in the body) wreak havoc in the eyes, meridians reverse, and the Dantian collapses. Seeking longevity, they instead harm their vitality—how could such practices lead to purity? Still others erect altars to worship licentious spirits, deluding themselves into encounters with immortals, only to attract ghostly possession. Hoping to extend life, they accelerate death, their corpses left to rot in the wilderness. Such defiance of heavenly principles diverges from the orthodox path of Huang-Lao by countless measures. The warnings of past generations are plentiful—let them serve as stern admonitions. 氣傳於精魂邪風起於心室或交夢寐或 見形聲自謂長生可期不知我命在我乃 致促限棄腐形骸此屬多般皆爲左道欲 行轉住欲速更遲悖亂至眞乖訛天理妄 稱高道明違黄帝之文蔽隱眞詮全失老 君之㫖故魏公不欲人習旁門便令徑入 正道而歷藏諸法縱有小成終亦不免其 死壞唯金液還丹得服之後返老爲嬰位 證眞人與天位同其長久也故下文云金 砂入五内霧散若風雨薰蒸達四肢顔色 恱澤好鬢髮白變黑更生稚牙齒老翁復 丁壯耆嫗成姹女改形免世厄號之曰眞 人(本卷三十/二章内云)又黄庭經曰百二十年猶可 還過此修道誠甚難須待九轉八瓊丹日 月之華救老殘則知此法是白日沖天長 生之上道明矣 明者省厥㫖章第二十八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无憂道成德就潜伏俟時太一乃召移居中洲功滿上升膺籙受圖 魏公警好道之人省究其㫖當自豁然既 得之後夙夜勤修終始勿怠藥成之後服 食三年輕舉遠遊水火無礙坐存立亡暗 施陰德潜伏俟時太乙見召移居中洲計 日上升膺籙受圖也太乙乃修丹之主司 也中洲乃神州也世人初得道鏤名金簡 於此州膺受圖籙始獲上升也 **Interpretation** This scripture primarily discusses how cultivation must follow orthodox methods, avoiding deviant paths. It points out that some practitioners experience chaotic Jing (essence) and Qi (vital energy) within their bodies, accompanied by illusory visions and dreams, mistakenly believing these phenomena indicate immortality. In truth, such practices violate natural laws. Wei Boyang (Master Wei) warns against these heterodox methods, urging practitioners to follow the true path directly. The genuine way to longevity lies in ingesting the "Golden Liquor Returned Elixir" (Jinye Huandan), the supreme alchemical medicine in Daoist Neidan (internal alchemy). After consumption, it reverses aging—turning white hair black, restoring old men to youthful vigor, transforming elderly women into maidens, ultimately enabling one to become a "Perfected Being" (Zhenren, an enlightened immortal). The *Yellow Court Scripture* (Huangting Jing) similarly mentions that refining the "Nine-Cycle Eight-Jewel Elixir" (Jiuzhuan Baqiong Dan), a high-grade elixir requiring multiple refinements while absorbing the essence of sun and moon, can delay aging. This represents the supreme method for daylight ascension and deathless longevity. Chapter 28 further clarifies that those who comprehend these principles must cultivate diligently without ceasing day or night. After three years of elixir ingestion, one becomes impervious to water and fire, moving freely without obstruction. Upon achieving success in cultivation, one must accumulate hidden virtue (Yin De) while awaiting the destined moment. When the time comes, the Great Unity Deity (Taiyi, one of Daoism's principal deities) will summon the practitioner to Central Continent (Zhongzhou, the abode of immortals), where they will finally be inscribed in the celestial registers and ascend as an immortal. The text specially emphasizes that Taiyi governs alchemical processes, and Central Continent signifies the Divine Land (Shenzhou, i.e., China). Cultivators must first accumulate merit in the human realm to qualify for immortal ascension. 火記不虚作章第二十九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 火雖有記須約易道而行之循諸卦爻運 諸否泰鼎器偃月即仰月也金虎在内爲 藥樞機朱汞青龍被丙丁朱雀隨時趁逐 俱入金胎故謂之舉東合西也魂魄者東 龍魂西虎魄也上下兩弦合一斤之數分 三百八十四銖應一月二八之候則乾坤 形體俱就與一周天之數同也 金入猛火中章第三十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 五行相剋火乃剋金金得火復能成器兩 不傷損故金胎在鼎中而不耗散金色益 自光明自立乾坤鼎器以來日月運精入 内兩相有益俱得精明金體重如初日月 常環照也金本從月生者金是陰精寄位 西方故云金從月生月自朔旦受日辰之 符因生金也金返歸其母者月轉受統金 歸於水至月晦陽氣消盡則金水兩物情 性自相包裹隱藏匡郭沈淪洞虚也月晦 象年終月朔象年首也金水成形鼎室長 **Interpretation** Chapter 29 explains the method of fire regulation during the alchemical process, using the hexagrams of the *Yijing* (Book of Changes) as metaphors for the variations in alchemical fire control. The crescent moon (referring to the half-moon-shaped alchemical furnace) resembles the cauldron, with the White Tiger (representing lead) as the crucial element in refinement. Mercury flows like pearls, while the Azure Dragon (symbolizing mercury) complements it. The union of the East (Azure Dragon) and West (White Tiger) mirrors the mutual attraction of *hun* (ethereal soul) and *po* (corporeal soul). The first quarter moon (7th–8th day of the lunar month) corresponds to the number eight of the *Dui* hexagram, while the last quarter moon (22nd–23rd day) aligns with the number eight of the *Gen* hexagram. Combined, these two eights make sixteen, equivalent to one *jin* (a traditional weight unit, historically 16 *liang*). This resonates with the 384 lines of the *Yijing* hexagrams, illustrating that fire regulation must be as precise as the transformations of the hexagram lines. In alchemy, one must follow the patterns of the *Yijing*, observing the waxing and waning of Yin and Yang (*Pi* and *Tai*). The cauldron takes the shape of an upturned moon, with the Golden Tiger (lead) inside serving as the pivot for the elixir’s circulation. Cinnabar mercury (red mercury) and the Azure Dragon (mercury), under the influence of the *Bing-Ding* fire (southern fire), are propelled by the Vermilion Bird (fire) into the golden embryo (the alchemical product). The *hun* and *po* here refer to the *hun* of the Eastern Azure Dragon and the *po* of the Western White Tiger. The first and last quarter moons each span eight days, totaling sixteen days—matching the weight of one *jin*, which divides into 384 *zhu* (an ancient weight unit). This corresponds to the monthly cycle where Yin and Yang are balanced. Thus, the forms of *Qian* (Heaven, Yang) and *Kun* (Earth, Yin) are established, aligning with the celestial movements. Chapter 30 describes the transformation of metal in intense fire. When true gold is cast into fierce flames, its color and radiance remain undiminished. Just as the sun and moon have shone brightly since the dawn of creation, true gold never loses its weight. The forms of the sun and moon are eternal, while gold’s essence originates from the moon, receiving solar energy at the new moon. Gold ultimately returns to its source—by the month’s end, it becomes enveloped in sunlight, its contours hidden as it sinks into emptiness. At this stage, gold regains its innate nature, glowing brilliantly within the cauldron. In the mutual conquest of the Five Phases, fire overcomes metal, yet metal tempered by fire becomes refined, with neither suffering harm. Thus, the golden embryo in the cauldron does not dissipate but grows more luminous. Since the establishment of the *Qian-Kun* cauldron, the essences of the sun and moon continuously enter it, each enhancing the other’s purity. Gold’s weight remains unchanged, just as the sun and moon eternally revolve and shine. The claim that gold originates from the moon stems from gold being the essence of Yin, positioned in the West (where metal resides in the Five Phases). At each new moon, the moon absorbs solar energy, giving rise to gold. Gold’s return to its "mother" refers to its reversion to water (metal generates water) as the moon cycles. By month’s end, when Yang energy is exhausted, gold and water merge, their forms concealed as they descend into emptiness. The month’s end symbolizes the year’s close, while the new moon signifies renewal—gold and water solidify into enduring forms within the alchemical chamber. 含和氣乃見成功故云鼎喜喜則和怡和 怡則金水凝結自然之道備矣 子午數合三章第三十一子午數合三戊己號稱五三五既和諧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士三性既合會本性共宗祖 子水數一午火數二共合成三也戊己土 數五也三五合成八此乃三五既和諧八 石正綱紀也故得青龍呼白虎白虎吸龍 精呼吸相貪育佇思爲夫婦也黄土金之 父流珠水之母者土能堨水銀乃得不飛 走則四季尾火行土候是也金全自朱雀 火神調匀勝負水盛火滅晦朔俱終歸功 土德也三性既合會本性共宗祖謂金火 自一數水氣中産出蓋是先天地生元始 氣中而能生五行非只以金火二味而已 巨勝尚延年章第三十二巨勝尚延年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薰蒸達四肢顔色恱澤好髮白皆變黑齒落生舊所老翁復丁壯耆嫗成姹女改形免世厄號之曰眞人 巨勝胡麻人食之尚得延年況金液還丹 入口豈不長生乎還丹始生於眞金金體 故无敗朽然眞金是天地元氣之祖以爲 萬物之母道德經曰无名天地之始有名 **Interpretation** This passage elucidates the principles of mutual generation and restraint between Yin-Yang and the Five Phases in alchemical practice. The numerical value of Zi (Water) is one, while Wu (Fire) is two—their combination makes three. The numerical value of Wu-Ji (Earth) is five. When three and five combine, they form eight, which explains the phrase "When three and five achieve harmony, the eight minerals establish cosmic order." In alchemical practice, the Azure Dragon (Wood) and White Tiger (Metal) resonate with each other, their breath harmonizing like the union of husband and wife. The Yellow Earth serves as the father of Metal, while Flowing Pearl (mercury) acts as the mother of Water. Earth controls mercury, preventing its dissipation. The Vermilion Bird (Fire) must be properly regulated—if Water becomes excessive, Fire will extinguish, just as the lunar phases ultimately return to Earth's virtue. The three natures of Metal, Fire and Water unite, all originating from the same fundamental source. The text then describes the miraculous effects of consuming the elixir. Even ordinary foods like sesame seeds (Jusheng) can prolong life when consumed—how much more potent must be the Golden Liquor Reverted Elixir of immortality. The true Golden Elixir never decays because it embodies the primordial Qi of heaven and earth. As the Dao De Jing states, "The nameless is the beginning of heaven and earth"—the Golden Elixir manifests this primordial energy. After ingesting the elixir, the golden cinnabar permeates the five viscera and six bowels, spreading through the body like wind and rain. It rejuvenates one's complexion, turns white hair black, makes lost teeth regrow, restores old men to youthful vigor, and transforms elderly women into maidens. Thus liberated from worldly suffering, one becomes a perfected being (Zhenren). 萬物之母是也天地之先一氣爲初而生 萬象金是水根取爲藥基是故眞金母能 産金砂而成還丹也土遊四季爲丹道始 終也魏公喻後人修鍊服之神妙不同凡 藥此砂入口如雲霧風雨徑入五臟四肢 還童却老變髮生牙長生久視矣 胡粉投火章第三十三胡粉投火中色壞還爲鉛氷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 胡粉制黑鉛而成若投火中却歸鉛體氷 雪自水氣而結若以湯沃還化爲水金砂 水銀皆一體之物以金爲母還産砂汞故 云植禾以其黍覆雞以其卵一旦受氣足 乃成雞與黍蓋種類相生終始相因自然 之道也若以金石草木霜露氷雪鹽滷之 類皆爲誤用上文註中已詳說矣(本卷二/十五章) (内/註)是將天地根爲藥根眞金母爲藥母今 産陰陽成精金砂靈汞以爲長生之藥不 其然乎故云燕雀不生鳳狐兔不乳馬火 性本炎上不可使潤下水性本潤下不可 使炎上既以自然本性根類而推之則金 母産金砂明矣 世間多學士章第三十四 **Interpretation** This passage elucidates the fundamental principles of alchemy and natural laws. It begins by stating that all phenomena in heaven and earth evolve from the primordial "One Qi," and that true gold (referring to the metallic essence used in alchemy) functions like a mother producing golden sand, which can be refined into the Reverted Elixir (the immortality elixir). The earth element, permeating the transformations of the four seasons, remains the constant key throughout the alchemical process. Wei Boyang (Master Wei) reveals that ingesting this elixir produces miraculous effects unlike ordinary medicines—its potency swiftly circulates through the body, restoring youth, turning white hair black, regenerating teeth, and granting longevity. Chapter 33 employs several analogies to demonstrate that alchemy must follow natural laws: when heated, lead powder (ceruse) reverts to lead; snow melts into water when warmed; and golden sand shares the same essence as mercury. To concoct the elixir of immortality, one must use materials of identical nature—just as millet seeds produce millet and chicken eggs hatch chicks. Different species cannot transform into one another—swallows don't give birth to phoenixes, nor do foxes produce horses. Water flows downward while fire rises upward—these are immutable natural patterns. Chapter 34 emphasizes the principle of "like begets like" in alchemy. True gold, as the foundational medicine, generates the golden sand and mercury essential for refinement. This mirrors how crops grow from seeds and chicks emerge from eggs—the way of nature. Mistakenly using incompatible materials like metals, herbs, or dew leads to alchemical failure. Water's moistening descent and fire's flaming ascent each follow their intrinsic natures; only by adhering to these natural laws can one successfully refine the elixir of immortality. The conclusion observes that while many seek the Dao, few truly comprehend these natural principles—implying that successful cultivation and alchemy require correct understanding and alignment with these fundamental truths. 世間多學士高妙負良才邂逅不遭遇耗火亡貨財據案依文說妄以意爲之端緒无因縁度量失操持擣治羗石膽雲母及礜磁硫黄燒豫章泥澒相鍊飛鼓下五石銅以之爲輔樞雜性不同類安有合體居千舉必萬敗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 魏公謂世間多有博學通儒之士留心道 域好火求玄邂逅不遇明師但只看文據 訣妄自出意虚損貨財擣治雜藥擬望長 生度世歷年白首執而不回迷守管窺自 入邪徑千舉萬敗難揆將來雜性不同類 上文註中已釋之矣 若夫至聖章第三十五若夫至聖不過伏犧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御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无兆難慮謀作事令可法爲世定詩書素无前識資因師各悟之皓若褰帷帳瞋目登高臺 魏公讚伏犧文王孔子三聖人天縱英靈 互有明德演易道則通天地萬物之情删 詩書則叙君臣衆名之訓復有定爻象析 分銖筭轄周星數窮大衍天地雖大難緘 否泰之機陰陽至虚无藏動靜之數是以 聖人因之取謀大道以乾坤象鼎室使抱 一氣而宗萬靈陰陽貫晷時俾歷六虚而 **Interpretation** Many learned scholars in the world, though exceptionally talented, waste their energy and resources in vain due to lacking proper guidance from enlightened masters. They rigidly follow texts and practice randomly based on imagination. Some blindly experiment with minerals like qiangshidan (a mineral compound), mica, arsenic ore, magnetite, and sulfur, mixing them with Yuzhang (modern Jiangxi) clay for refining, even adding wushitong (a five-mineral copper alloy) as supplementary material. Unaware that these conflicting substances are fundamentally incompatible, they inevitably fail after countless attempts—what they consider cleverness only reveals foolishness. Such wishful thinking ultimately bears no fruit, for only sages comprehend the true principles. Many devote their lives to seeking the Dao from youth until white-haired old age, only to grow doubtful midway and stray from the proper path into error. It's like viewing the sky through a bamboo tube—such narrow vision naturally prevents foreseeing the future. The Zhenren (Perfected) Wei Boyang points out that although these scholars are devoted to cultivating the Dao, lacking proper guidance leads them to merely parrot texts, squandering wealth on concocting various elixirs in vain hopes of immortality. Obsessed till death, they resemble those trying to glimpse a leopard through a tube—doomed to repeated failures as they stray into misguided paths. The principle of incompatible substances has already been explained in prior commentary. Chapter 35 describes the model of supreme sages: The greatest sage is Fuxi, who first drew the Bagua (Eight Trigrams) to emulate heaven and earth; King Wen of Zhou, as the exemplary ruler, expounded the principles of change through hexagram statements; Confucius, the pinnacle of sages, supplemented with the Ten Wings for interpretation. These three heaven-endowed sages emerged successively—though their eras and achievements differed, their merits were equally profound. Their classic works form an unbroken lineage, capable of precisely calculating the measures of all creation. While tangible things are easily assessed, intangible signs defy prediction. The sages' legacies—the Book of Changes, Book of Songs, and Book of Documents—became eternal models. Wei Boyang praises these three sages for their extraordinary gifts, each manifesting wisdom uniquely: Fuxi deduced the Dao of Change to comprehend the principles of all existence; King Wen revealed fortune and misfortune through hexagrams; Confucius edited the classics to establish moral order. They could calculate celestial movements and deduce cosmic transformations. Even vast as heaven and earth, none escape the laws of rise and fall; seemingly formless Yin-Yang contains immutable patterns of motion. Thus, sages emulate these patterns—using Qian (Heaven) and Kun (Earth) to symbolize the alchemical cauldron, letting the dual Qi (vital energies) govern all spirits, mastering time through gnomon shadows, and circulating true Qi through the liuxu (six directions—up, down, and four cardinal points). (Note: "Liuxu" refers to the six spatial directions, symbolizing the celestial orbit of Qi circulation in alchemical practice; "embracing the One Qi" denotes the core technique of concentrating spirit and gathering Qi during cultivation.) 生庶類然有形易忖者天地也無兆難謀 者陰陽也若不因三聖演易將水火何路 施張若不賴萬世垂文驅龍虎何門鈐鍵 故云素無前識因此悟之若褰帷帳則明 有所覩如登高臺復莫知其極蓋喻聖人 之道仰之彌高鑚之彌堅也因易而復明 火記下文當略釋之 火記六百篇章第三十六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 火記六百篇蓋是周星運火之大數朝暮 各係一卦直事云六百篇篇次一一皆同 故年與月同月與日同日與時同也魏公 既不敢結舌而蔽大道復不敢顯書竹帛 而泄天機猶豫增歎深慮不及將來故略 述綱紀少露枝條其餘細微備于口訣云 耳 以金爲隄防章第三十七以金爲隄防水入乃優游金計有十五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臾間先液而後凝號曰黄輿焉歲月將欲訖毁性傷壽年形體爲灰土狀若明窓塵 金母在中宫爲水銀隄防則金水優游情 性相戀金水逐辰受氣各得其半共合一 **Interpretation** Between heaven and earth, all things are nurtured. While tangible forms are easily comprehensible, the formless transformations of Yin-Yang remain elusive. Were it not for the three sages—Fu Xi, King Wen, and Confucius—who elucidated the Dao through the Book of Changes (Yijing), how could people grasp the profound mystery of "water and fire complementing each other" (referring to the harmony of Yin-Yang)? Without the guidance of scriptures left by sages throughout the ages, where would practitioners find the methods to harness the "dragon and tiger" (symbolizing the Yin and Yang energies within the body)? Thus, ordinary people inherently lack the ability to foresee the future, but through studying the classics, enlightenment can be attained. It is like lifting a curtain to see clearly or ascending a high platform to gaze into the distance. The wisdom of the sages may seem lofty, yet it can be comprehended through the Yijing. What follows is a brief explanation of the contents of the Fire Record (Huojì). The Fire Record comprises six hundred chapters. Though voluminous, its core teachings are consistent. These texts solemnly expound the essentials of cultivation, yet regrettably, people often fail to ponder their origins deeply. Yin and Yang are two aspects of a single unity. Here, I venture to explain for those with the affinity to understand—how could I dare to write recklessly? To remain silent would risk the Dao being lost, yet to put it into writing might divulge celestial secrets. After much hesitation, I can only sigh and decide to outline the essentials, leaving the finer details to be transmitted orally. The so-called six hundred chapters are actually derived from calculations based on the celestial movements of the heavens, representing the total number of "fire phases" (referring to the control of heat during alchemical processes). Morning and evening each correspond to a hexagram, and the sequence of the six hundred chapters strictly follows the laws of heaven and earth. Thus, the principles governing the cycles of years, months, days, and hours are interconnected. Wei Boyang (author of the Zhouyi Cantongqi) neither dared to remain silent and obscure the Dao nor to reveal all its secrets outright. He could only summarize the key points, leaving the subtler aspects to be passed down through oral instruction between master and disciple. Using "metal" (referring to lead) as a dike, "water" (referring to mercury) can flow peacefully. The measure of metal is fifteen parts, and water is taken in equal proportion. Before the crucible, precise measurements are essential, with water slightly exceeding by five parts. Two portions serve as "true gold" (the essence of the elixir), their weight maintained in their original state. The third portion is not directly exposed to fire but interacts with the first two. The fusion of these three substances produces wondrous transformations. Below, pure Yang Qi (vital energy) rises, first liquefying and then solidifying, forming what is called the "Yellow Chariot." If the process is mishandled and the elixir is ruined, not only is all effort wasted, but the practitioner's lifespan may also be harmed, leaving behind only ashes as residue. The "Golden Mother" (referring to lead) resides at the center of the alchemical cauldron, acting like a dam to regulate the flow of mercury, harmonizing metal and water. As time passes, metal and water each absorb the essence of heaven and earth, ultimately merging into a perfect unity. 斤之數既産金砂母亦不損故云金重如 本初也其三不入者眞土也金火木爲三 物被水火二者逐辰與之俱入器中乃得 三性合會二味相拘變化若神也金母始 因太陽精氣伏蒸遂能滋液而後凝結是 名黄輿焉以至周星陰陽五行功考互漏 退位藏形盡歸功於中宫黄帝土德也故 云毁性傷壽年歸土德而化土則神精狀 若明窓塵也 擣治并合之章第三十八擣治並合之持入赤色門固塞其際會務令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愼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 擣治丹基堅完固濟然後安鼎内號曰赤 色門上水流下下火炎上晦朔進退晝夜 升降文發子初武隨巳止午起陰符以至 於亥運之否泰調以寒温十二節終終則 更始一周火足魂魄改形轉爲紫金赫然 成丹服之一粒刀圭更神神妙之功述无 盡已 推演五行數章第三十九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陽火衰離晝昏陰陽相飲食交感道自然 五行是虚無之氣窺視難名若以天地緫 數則之則无逃其運用致感鼎内五行自 拘陰陽交媾火興水退水激火衰日魂起 **Interpretation** This passage explains the key procedures and principles of ancient alchemical practices. It first mentions that the "golden sand mother" (the fundamental material in alchemy) does not diminish during the refining process, being as precious as gold itself. The "true earth" (a special soil used in alchemy) remains inert in reactions, while the three elements of metal, fire, and wood enter the alchemical vessel through the interaction of water and fire. These three properties intermingle, producing marvelous transformations. The alchemical materials initially absorb solar essence to form a liquid state, which then condenses into "yellow chariot" (an alchemical term referring to the preliminary refined substance). Through the cyclical movements of the heavens and the interactions of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water), the substance ultimately returns to the "central palace" (the heart of the alchemical furnace), embodying the Yellow Emperor's virtue of earth. When the alchemical process succeeds, the material becomes as subtle and translucent as dust particles seen through a window. Chapter 38 details specific alchemical operations: the materials must be ground, mixed, and placed in the "vermilion gate" (a specific section of the furnace), then tightly sealed. The heating process below requires continuous fire day and night—beginning with gentle heat (wenhuo) and concluding with intense heat (wuhuo). One must carefully observe temperature changes throughout twelve seasonal cycles. When the Qi approaches exhaustion, the material turns purple, ultimately transforming into the "returned elixir" (the most precious alchemical product). Consuming just a minuscule amount (daogui, an ancient unit of measurement) yields miraculous effects. Chapter 39 explains the operating principles of the Five Phases: water overcomes fire just as the moon obscures the sun's radiance. The mutual provocation of water and fire typically occurs during the new moon (huishuo). When water's power peaks, it suppresses yang energy; when fire weakens, daylight dims. This mutual waxing and waning of Yin-Yang follows natural law. The Five Phases are ultimately manifestations of formless Qi, difficult to name or define, yet through comprehending the overarching patterns of heaven and earth's movements, one can master their application in the alchemical cauldron. When Yin and Yang unite—as fire ascends while water recedes, and water's stimulation causes fire's decline—the "solar soul" (yang energy) begins to manifest. 於朔晨月魄終於晦暮雄雌相禪砂汞互 生天地自然而丹道昭矣 名者以定情章第四十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鍊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連深思惟至要言甚露昭昭不我欺 金者情也水者性也金既生水銀是情歸 性也且金生於水水爲金母水復生於金 金返爲水母故有還丹之號上文云母隱 子胎子藏母胞是也(本卷二十/四章内云)然魏公所 述殆无虚詐乃託易象及古文龍虎經而 論之仍讃黄帝淮南王王陽先眞聖人皆 能持而行之古今共一門徑非不肖者所 可及也故喻後來留意思之要言甚露明 明明不我 **Interpretation** This passage elucidates the principle of Yin-Yang mutual generation in alchemical practice. The moon transitions from its lunar essence (Yin) at the new moon (first day) to the interplay of masculine and feminine (Yin-Yang) by month's end, mirroring how cinnabar (Yang) and mercury (Yin) mutually generate each other in alchemy. This reflects the natural order of heaven and earth, through which the Dao of alchemy becomes clearly manifest. Chapter 40 discusses the function of "naming": names serve to determine the essence of things, while written characters express inherent nature. When metal (representing emotionality) returns to its original nature, it becomes what we call the "Reverted Elixir" (Huan Dan, the medicine of returning to origin). The author dares not speak presumptuously, merely following the writings of ancient sages. The text references the Dragon-Tiger Classic (Longhu Jing), the Yellow Emperor's refinement of golden splendor (Golden Elixir), Prince Huainan's preparation of autumn stone (alchemical substance), and Wang Yang's addition of yellow sprout (alchemical ingredient) - all exemplars who persevered in cultivation, unlike the unworthy who could never attain such heights. The path of cultivation remains constant across ages. Metal represents emotionality, while water represents essential nature. Metal can generate mercury (emotionality returning to nature), yet metal itself is born from water (water as metal's mother), while water in turn originates from metal (metal as water's mother) - hence the term "Reverted Elixir." This reflects the aforementioned relationship where "the mother hides in the child's womb, the child dwells in the mother's belly." The author Wei Boyang (Master Wei) speaks no falsehood, employing the hexagrams of the Book of Changes (Yijing) and the ancient Dragon-Tiger Classic to expound his teachings. He praises the Yellow Emperor, Prince Huainan, Wang Yang and other sages who maintained steadfast practice. The Dao of cultivation springs from the same source throughout history, unattainable by the unworthy, hence his admonition for later generations to contemplate earnestly. These essential principles have been clearly explained - they are true and without deception. 欺也周易參同契分章通眞義卷上 --- 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/KR5d0019/juan/1/