--- title: "Cantong Qi 周易參同契分章通真義 – Vol. 2 | Daozang" url: "https://daozang.app/en/text/KR5d0019/juan/2/" canonical: "https://daozang.app/en/text/KR5d0019/juan/2/" 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. 2 Taixuan 太玄部 · Vol. 2 / 3 · 10,494 characters ## Vol. 2 / 3 周易參同契分章通眞義卷中容四 (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) 乾坤剛柔章第四十一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无基四者混沌徑入虚无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 乾剛坤柔配合相包凡修金液還丹先立 乾坤既濟鼎器然後使陰陽合精氣於其 中次運水火坎離繼合日月龍虎故得鼎 中光耀玄冥罔窺良由參度聖文究尋藥 母俾乾坤坎離混而相符遊降六虚敷舒 五氣循六十卦歷十二辰布爲車輿以迎 龍馬内有中宫金母如君治國御時運和 氣以相從任无爲而大順是故路平不陂 无往不復若或運火參差取時无準則路 生險阻家國見傾致使神室金妃无憑滋 産然金丹之要全在鉛火二字鉛火則水 火也爲還返之宗祖其餘五行氣候皆輔 助而成功金妃則母也 君子居室章第四十二君子居其室出其言善則千里之外應之謂萬乘之主處九重之室發號施令順陰陽節藏器待時勿違卦月屯以子申蒙用寅戌餘六十卦各自有日 易曰君子居其室出其言善則千里之外 應之喻金翁處於神室如君居九重之上 **Interpretation** "Zhouyi Cantongqi Fenzhang Tongzhenyi" (Chapter 4, Middle Volume) (This section contains commentary by the Song Dynasty Daoist Peng Xiao, who held the official position of Vice Minister of the Rites Ministry.) Chapter 41 discusses the complementary relationship between Qian (Heaven) and Kun (Earth), representing strength and softness, respectively. Qian embodies firmness and dynamism, while Kun embodies receptivity and gentleness—the two interact and contain each other. Yang Qi actively gives, while Yin Qi passively receives, much like the interdependence of male and female. This interplay drives the generation and transformation of all things, allowing Jing (essence) and Qi (vital energy) to unfold naturally. The hexagrams Kan (Water) and Li (Fire) occupy the primary positions, their radiance illuminating all directions. The profound mystery within them is unfathomable and cannot be fully depicted. The sages, through contemplation and deduction, classified the primordial chaos before the division of Heaven and Earth into four fundamental elements, ultimately returning to the state of emptiness. The sixty hexagrams cycle endlessly, like preparing a chariot for a grand procession. The True Dragon and Heavenly Steed stand ready; the enlightened ruler seizes the opportune moment. When in harmony, the path is smooth and unobstructed; but if one strays onto a deviant path, obstacles arise, leading to the collapse and peril of the state. The method of refining the Golden Elixir (Neidan, internal alchemy): First, establish the foundation of Qian and Kun (the cauldron and furnace, referring to the Dantian, the body’s energy centers). Then, allow the Yin and Yang essences to merge within, followed by the movement of Water and Fire (Kan and Li), like the convergence of the sun and moon or the union of the Dragon and Tiger (the two Qi of Yin and Yang). In this way, light manifests within the cauldron, though its profundity remains elusive. This requires studying the classics of the sages and investigating the origin of the "medicinal ingredients" (the materials of alchemy), ensuring that Qian, Kun, Kan, and Li blend seamlessly. Through the rise and fall of transformations within the six directions (up, down, and the four cardinal points), the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water) unfolds. Following the pattern of the sixty hexagrams and the rhythm of the twelve double-hours (shichen), it is like preparing a chariot to welcome the True Dragon. Within the body’s Central Palace (the middle Dantian), the Golden Mother (original essence) presides, much like a ruler governing a state. By seizing the right moment and harmonizing the breath, one aligns with nature and moves unimpeded. Conversely, if the "fire timing" (control of internal heat) is mishandled, the path becomes treacherous, akin to a nation in crisis, preventing the Golden Essence within the "Divine Chamber" (Dantian) from maturing. The key to refining the Golden Elixir lies in the balance of Lead and Fire (the harmony of Water and Fire), which is the foundation of returning to the origin. All other numerical calculations of the Five Phases serve as supplementary aids. Chapter 42 uses the metaphor of a nobleman in his chamber. When a nobleman speaks virtuous words within his room, their influence resonates a thousand miles away—just as a ruler of ten thousand chariots, though residing deep within his palace, issues decrees that must align with the laws of Yin and Yang. One must be like a warrior storing weapons, awaiting the right moment, without violating the months indicated by the hexagrams: Zhun (Difficulty) corresponds to the hours of Zi (midnight) or Shen (3–5 PM), Meng (Youthful Folly) corresponds to Yin (3–5 AM) or Xu (7–9 PM), and the remaining sixty hexagrams each have their own corresponding times. The "Book of Changes" states that the nobleman’s virtuous words in his chamber can summon responses from afar, symbolizing the Golden Elder (original spirit) residing in the Divine Chamber (Dantian), much like a ruler dwelling in the ninefold palace. In cultivation, one must act as a ruler issuing commands, mastering the timing of fire and seasonal nodes. Zhun is best cultivated during Zi (midnight) or Shen (afternoon), while Meng is suited to Yin (early morning) or Xu (evening). Each hexagram has its corresponding hour. The key lies in maintaining a mind as clear as a ruler’s and intentions as precise as decrees, naturally resonating with the rhythms of Heaven and Earth. 凡運旦夕水火如發施號令欲令衆氣得 所又須安靜无爲藏器俟時順爻辭循刻 漏一一領覽屯蒙旦夕之符謂六十卦應 一月候晝夜各受一卦周而復始寅申是 陰陽終始之位也 聊陳兩象章第四十三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專密謹候日辰審察消息纖芥不正悔吝爲賊 聊陳兩象謂水火陰陽也從子至巳屬春 夏火行發生之候合於器内而温養神精 乃象施仁德也自午至亥屬秋冬符運肅 殺之候降於胎中而凝合靈汞乃象立刑 儀也魏公使後人則日月之行度分陰陽 之廢興循以卦爻順之寒暑垂誡專謹消 息往來俾鼎内悔吝不生象中盜賊不起 則赤精降氣白汞成形金液還丹不日而 就矣 二至改度章第四十四二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群異旁出天見其怪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胸臆 夏至冬至春分秋分此四者謂子午卯酉 於十二辰間分擘四季疆界復有土德巡 遊四季之末生成龍虎金木之形非只以 四季爲文更於十二辰間又分二十四氣 七十二候象一年之氣數也如纖毫刻漏 **Interpretation** In the practice of Neidan (internal alchemy), the daily application of water and fire (referring to Yin and Yang Qi) during morning and evening is akin to issuing commands, ensuring that the body's energy flows harmoniously to their proper places. The key lies in maintaining a tranquil Shen (spirit), like storing tools in readiness for the right moment, following the transformations of the hexagrams and aligning with the cycles of time. Each morning and evening corresponds to a specific hexagram, with the sixty hexagrams cycling through a month, while the hours of Yin (3-5 AM) and Shen (3-5 PM) mark the beginning and end of Yin and Yang respectively. The "two manifestations" mentioned here refer to the operational principles of water and fire, Yin and Yang. From Zi (11 PM-1 AM) to Si (9-11 AM), the period corresponds to spring and summer, when the fire Qi is vigorous and conducive to growth—much like nurturing the Shen within the alchemical furnace, embodying the benevolent virtue of giving. From Wu (11 AM-1 PM) to Hai (9-11 PM), the period aligns with autumn and winter, when the austere Qi prevails, akin to condensing the spiritual mercury (referring to the refined essence in Neidan practice) within the alchemical embryo, embodying the principle of retribution. Wei Boyang (author of the *Zhouyi Cantongqi*) taught later practitioners to follow the movements of the sun and moon, grasp the waxing and waning of Yin and Yang, and adapt to the alternation of cold and heat through the transformations of the hexagrams. Only by carefully observing the shifts in Qi can one avoid errors within the alchemical cauldron—just as one guards against thieves—so that the red essence (Yang Qi) may descend and the white mercury (Yin essence) may take form, swiftly leading to the completion of the Golden Elixir. As for the solstices (summer and winter) and equinoxes (spring and autumn), if the movement of Yin and Yang becomes disordered, unnatural phenomena may arise—such as extreme heat in winter or frost in summer. Unseasonable winds and rains, alternating droughts and floods, locust plagues, and all manner of strange occurrences may manifest, even catastrophic events like mountain collapses and earth ruptures. These anomalies may stem from fluctuations in the practitioner’s inner state—affecting oneself in the near term and others in the long term, potentially inviting misfortune or blessings, fostering peace or inciting chaos. These four outcomes all originate from the stirrings of intention within the practitioner’s heart. Specifically, the four cardinal hours—Zi (11 PM-1 AM), Wu (11 AM-1 PM), Mao (5-7 AM), and You (5-7 PM)—correspond to the boundaries of the four seasons, with the De (virtue/power) of Earth (the harmonizing Qi) circulating at the end of each season, facilitating the generation of the dragon and tiger (symbolizing Yin and Yang Qi) of metal and wood. Not only is the division of the seasons crucial, but within the twelve two-hour periods, one must further distinguish the twenty-four solar terms and seventy-two pentads, corresponding to the annual fluctuations of Qi. The practitioner must observe these subtle shifts with the precision of an ancient water clock, meticulously attuning to every fleeting moment of energetic transformation. 參差咫尺日月失度晦朔偏頗晝夜不等 或陽火過刻水旱不調則隆冬變爲大暑 或陰符失節寒暖相侵則盛夏返作濃霜 金宫既砂汞不萌一鼎乃蟲螟互起大則 山崩地圮金虎與木龍沸騰小則雨暴風 飄坎男共離女奔逸金虎木龍乃東西之 魂魄坎男離女是南北之夫妻孝子迸散 者則胎中眞汞被火候過差飛走不住以 至皇極鼎口因而迸出殊域也或吉或凶 或興或起四者及以上變證皆由運火之 士胸臆也若能軌範天機衡量日月細意 調爕至誠運圖召和氣於鼎内而産乾精 俾眞宰於胎中而生坤粹號曰眞水銀是 也 動靜有常章第四十五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 凡運水火動靜依時使龍虎二氣相須子 母重胞慕戀五行守界四季周流盈縮不 虧反復无失即日見其功成矣 晦朔之間章第四十六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鄉旋而右轉嘔輪吐萌潜潭見象發散精光 晦朔之間金水符合之際艮後寅前是也 陽符既退金水同宗故混沌相符牝牡相 得流氣滋潤施液母胞化生神靈不可度 量又能安身利用藏質隱形伏體潜潭精 **Interpretation** This scripture discusses the critical importance of fire regulation during the alchemical process. If the yang fire (the heating force in alchemy) becomes excessively strong, it would be like the natural imbalance of floods and droughts—winter turning into scorching heat. Should the yin fu (the principles governing fire modulation) fall into disorder, causing cold and warmth to intermingle improperly, even midsummer could witness heavy frost. When the cinnabar and mercury (alchemical ingredients) within the golden chamber (the alchemical furnace) fail to develop according to their natural rhythms, the entire furnace will manifest various anomalies. The key to successful alchemy lies in balancing the "golden tiger" (the metallic essence of the West) with the "wooden dragon" (the liquid vitality of the East), as well as harmonizing the "northern water youth" (Kan) with the "southern fire maiden" (Li). Improper fire regulation would scatter the true mercury (the refined essence of alchemy) like a filial child torn from home, causing it to disperse or even burst forth from the crucible. These auspicious or inauspicious transformations all depend on the alchemist's mastery of fire control. If the practitioner can follow the patterns of celestial timing, adjusting the fire with the precision of measuring the sun and moon's movements, harmonious qi will coalesce within the cauldron, nurturing true quicksilver (the alchemical achievement). Movement and stillness must adhere to established principles, the four seasons must align with their natural cycles, firmness and flexibility should complement rather than conflict, and the Five Phases (Wood, Fire, Earth, Metal, Water) must remain steadfast in their positions without erratic movement. Through such cyclical circulation and repeated refinement, efficacy will naturally manifest. During the transition between the waning and waxing moons (the lunar month's end and beginning), when yin and yang merge, it resembles the primal chaos at creation's dawn—male and female energies intertwining. At this moment, essence and qi nourish each other, and the transformations of creation flow unimpeded, revealing the unfathomable marvels of heaven and earth. The alchemist must seize this opportunity, commencing from the northeast (the Gen position) and rotating clockwise like a revolving wheel, exhaling and inhaling the breath of life. The true image emerges from the deep pool, radiating refined essence. Specifically, around the hour of Yin (3–5 a.m.), as the yang fu recedes, metal and water fuse, chaos reunites, and male and female energies harmonize, essence and qi flow to nourish the mother (the alchemical embryo), giving birth to divine spirits while simultaneously concealing form and accumulating power. 光漸發既於東北右轉乃是遇朔復興起 自箕斗旋轉西位嘔輪吐萌漸思明耀尚 在伏陰之際將議復圓舊形故於東北艮 郷以循發生終始之位再動潜龍也此喻 連符至戌亥之間鼎中金水如經晦朔將 近子符發生謂艮位去寅不遠故曰嘔輪 吐萌同金母於晦朔之間金水滋暢至月 旦遇子符一陽之火金遇火重明復耀則 左旋吐萌漸生龍體也故下文云盛衰漸 革終還其初也 昴畢之上章第四十七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 艮主止進不得踰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規矩陽數已訖訖則復起推情合性轉而相與 昴畢之上震出爲證者謂月初生於西 方昴畢之上以行陽火至子丑將運五日 一周之氣自此而始再生一陽爻震氣動 發生之端於鼎内因此漸生陽氣至三五 十五日方成純乾而龍體成就也陽以三 立者火行三日鼎内陽氣初布故云三日 震動也陰以八通者已得二候生二陽爻 至于八日兊金得用金水氣停屬上弦 **Interpretation** This passage explains the correspondence between "fire timing" (huohou, the regulation of breath during cultivation) in Daoist Neidan (internal alchemy) practice and lunar phases, using celestial phenomena as metaphors for the alchemical process. When the moon first emits light from the northeast (the Gen position) and rotates rightward, it resembles the rebirth of radiance after the new moon (the first day of the lunar month). As it moves from the Ji and Dou constellations toward the west, it's like a wheel turning to sprout tender shoots—its glow gradually becomes visible, though still in a phase where yin energy lies latent, preparing to restore its full form. This symbolizes how the golden water (referring to the body's Jing-Qi essence) within the cauldron during the hours of Xu to Hai (7 PM to 11 PM) undergoes the transition between the dark and new moon, nearing Zi hour (11 PM to 1 AM) when it will sprout anew. Because the Gen position borders the Yin position (northeast), the text describes it as "vomiting the wheel and sprouting shoots"—just as the moon between its dark and new phases fills with golden water (yin energy), encountering the fire of yang energy at Zi hour at the month's start. When essence meets fire, it reignites with brightness, rotating leftward to emit sprouts, and the dragon body (yang energy) gradually takes form. Thus, the cycles of flourishing and decline are perpetual. When the Mao and Bi constellations appear in the west, the Zhen hexagram (symbolizing nascent yang energy) reveals its signs. The first stirrings of yang are like a hidden dragon (the initial nine-line). Yang energy begins to manifest on the third day ("three days of vibration"), while the Dui hexagram (symbolizing joy) operates by the eighth day. By the second nine-line, the dragon appears in the field; by the fifteenth day, the Qian hexagram reaches perfection. At the third nine-line, one must guard against nightly depletion—this is the cyclical rise and fall of the "divine tally" (the rhythm of cultivation). The Xun hexagram (symbolizing wind) then takes charge, requiring steady handling; at the fourth nine-line, the dragon may leap or retreat, demanding careful control; the Gen hexagram (symbolizing stillness) governs until the twenty-third day, when one must maintain the half-moon state; the fifth nine-line's "flying dragon in heaven" brings great fortune; the sixth five-line's Kun hexagram (symbolizing earth) nurtures and contains; the top nine-line's "arrogant dragon has regrets" shows yang's exhaustion, yet endings birth new beginnings. Specifically, at the month's start, the moon rises from the Mao and Bi constellations in the west, circulating yang fire (the cultivation of yang energy). By Zi and Chou hours (11 PM to 3 AM), a five-day cycle of breath begins, generating the first yang line (Zhen hexagram energy). As yang gradually grows within the cauldron, after fifteen days the pure yang Qian hexagram forms, completing the dragon body (the perfected yang form). "Yang establishes by three" refers to yang energy first spreading within the cauldron after three days of fire practice; "yin connects by eight" means that after two solar terms (two hou periods), two yang lines emerge, and by the eighth day, Dui's metal (western energy) activates—balancing golden water's breath, corresponding to the first quarter moon. 金水相通故云八日兊行也九二見龍初 平有明者謂月當上弦成形方半喻鼎内 金水受寅卯之符陰陽各半也三五德就 者謂九三乾乾行至辰巳正得三候計十 五日三爻盡爲純陽乾體成就也此後 陰陽界分故謂之盛衰漸革終還其初乃 周而復始也巽繼陰統九四或躍進退 道危者陽爻退而變一陰爻巽故得承領 陰符行五日在午未之上柔爻漸進陰氣 旋生包固陽精无敢動逸四候既滿生二 陰爻艮行五候符至申酉遇下弦二十 三日金水復均也九五飛龍天位加喜者 謂六候三十日坤行陰符至戌亥是乾坤 之氣俱足龍虎陰陽萬物之數周旋故云 九五加喜也六五坤承結括終始韞養 衆子世爲類毋者謂坤始變一爻爲陽成 震作乾家長男以至三爻俱變爲純陽成 乾陽極陰生復於乾體變一爻爲陰成巽 作坤家長女以至三爻俱變爲純陰成坤 始終出没皆由坤體長養萬物世爲類母 衆子即衆卦是故六五坤承結括還丹終 始爲道之䂓矩也用九翩翩者謂亢極見 命以退位乃陽數已訖則轉而相與也 循據璿璣章第四十八循據璿璣升降上下周流六爻難可察覩故無常位爲易宗祖 謂上文云乾坤爲道之䂓矩欲順陰陽之 則須循魁斗之行變化備於六爻周流故 无常位乃爲易道宗祖蓋喻坎離運氣於 **Interpretation** This passage elucidates the principles of Yin-Yang transformation during alchemical practice, using the hexagrams of the Zhouyi (Book of Changes) as metaphors. Metal (representing Yang) and water (representing Yin) intermingle like the first quarter moon on the eighth day of the lunar month (symbolized by the Dui hexagram), where Yin and Yang exist in equal measure. By the fifteenth day (the third phase), the full moon resembles the Qian hexagram with its three solid Yang lines, achieving pure Yang state. Thereafter, Yin energy begins to grow as Yang declines, initiating cyclical alternation. The Xun hexagram represents Yang's recession, where one Yang line transforms into Yin, corresponding to the Wu-Wei hours (noon to mid-afternoon) when Yin gradually strengthens to envelop and contain Yang energy. At the last quarter moon on the twenty-third day (Gen hexagram), metal and water regain equilibrium. The "flying dragon in heaven" from the ninth line of Qian signifies auspicious timing—after six phases spanning thirty days, when the Kun hexagram governs the Xu-Hai hours (7-11 PM). At this moment, the complementary energies of Qian and Kun reach fullness, the dragon (Yang) and tiger (Yin) unite, completing nature's cyclical revolution. The Kun hexagram acts as the nurturing mother—its initial Yin line transforming into Yang creates Zhen (eldest son), progressing until full Yang becomes Qian. At Yang's zenith, Qian reverts through Xun (eldest daughter) back to complete Yin as Kun. Kun perpetually nourishes all phenomena like a mother raising her children (the hexagram manifestations), hence the sixth line of Kun declares it the fundamental law of alchemy. The passage concludes with the "using nine" principle (Qian's top line)—when Yang reaches its apex, it yields position, embodying perpetual Yin-Yang conversion. Like the Big Dipper (Xuanji) rotating to move celestial bodies, these transformations flow endlessly through the six lines without fixed positions, revealing the Zhouyi's core principle. Through astronomical cycles and hexagram metamorphosis, this text allegorizes the essential techniques of fire regulation and Yin-Yang harmonization in alchemical practice. 鼎中周流六虚於象内莫能窺覩玄妙潛 生是爲藥之宗祖也 朔旦爲復章第四十九朔旦爲復陽氣始通出入无疾立表微剛黄鍾建子兆乃兹彰播施柔暖黎烝得常 朔旦爲復者五陰一陽陰氣已極陽氣復 生謂六柔爻下體初變一剛爻是一陽發 生之兆故從子初起陽火也陽氣始通律 應黄鍾鼎内受微陽之氣始造砂汞之基 五陰一陽以陽爲主則布氣通流无所不 至是謂出入无疾也易曰復反復其道復 其見天地之心乎喻天地鼎中將生萬物 自兹而始應十一月子進陽火候也 臨爐施條章第五十臨爐施條開路正光光耀漸進日以益長丑之大吕結正低昂 臨卦四陰二陽喻行丑火陽德漸進光耀 鼎中冬至之後日以益長陽氣浸布生成 神氣精也符應大吕結正低昂者金水感 氣漸結流珠於上下應十二月丑進陽火 候也 仰以成泰章第五十仰以成泰剛柔並隆陰陽交接小往大來輻輳於寅運而趨時 泰卦三陰三陽陰陽氣停夫婦交接漸兆 龍虎之精敷榮金汞故云小往大來易曰 无平不陂無往不復陰陽相承之道應正 月寅進陽火候也 漸歷大壯章第五十漸歷大壯俠列卯門榆莢墮落還歸本根刑德相負晝夜始分 大壯卦二陰四陽謂仲春陽氣雖盛陽中 **Interpretation** This passage explains the "advancing yang fire" (jin yang huo) phase in Daoist Neidan (internal alchemy) practice, using the hexagrams from the Zhouyi (Book of Changes) to symbolize the waxing and waning interactions of yin and yang qi during the alchemical process. The text begins with the Fu hexagram (one yang line above five yin lines), corresponding to the midnight hour (zi shi, eleventh lunar month). Here, yang qi first begins to sprout, akin to the faint yang energy forming the foundation of the elixir within the alchemical cauldron. Though subtle, this yang energy circulates throughout the body, reflecting the Yijing's statement that "in return we see the heart of heaven and earth" - the primordial beginning of all growth. Next comes the Lin hexagram (two yang lines above four yin lines), matching the chou hour (twelfth lunar month) when yang qi gradually strengthens, just as daylight increases after the winter solstice. At this stage, the golden (jin) and watery (shui) qi within the cauldron begin interacting and condensing, forming the flowing essence of the elixir. The Tai hexagram (three yang and three yin lines) corresponds to yin hour (first lunar month), representing perfect balance and mutual penetration of yin and yang, like the union of husband and wife. Here the essential qi of the "dragon and tiger" (lead and mercury) medicines becomes vigorous, with yin and yang transforming into each other, embodying nature's principle that "no level ground exists without slopes, no going forth without return." Finally, the Dazhuang hexagram (four yang lines above two yin lines) aligns with mao hour (second lunar month), where yang qi becomes dominant yet still contains yin. Like elm seeds falling back to their roots in spring, practitioners must maintain yin-yang equilibrium as day and night reach balance during the spring equinox. 猶含陰氣陰道將離故榆莢隨陰而落也 刑德相負者謂二月八月陰陽分位之時 陽爲德德則萬物生陰爲刑刑則萬物死 故二月陽中含陰陰氣犯物乃於仲春而 榆莢墮落象金砂隨餘陰氣動靜落於胞 中故云歸根也八月陰中含陽陽氣發生 乃於仲秋而薺麥復生象金水隨餘陽氣 滋液滿於室内故云復榮也(下文觀/卦内云)刑德 相負之際陰陽相停之時應二月卯息符 候也 夬陰以退章第五十三夬陰以退陽升而前洗濯羽翮振索宿塵 夬卦一陰五陽陽升陰退陽氣已盛而鼎 内尚餘些些陰氣被辰火蕩滌金砂得以 洗濯羽翮振其宿塵應三月辰進陽火候 也 乾徤盛明章第五十四乾徤盛明廣被四鄰陽終於巳中而相干 易曰大哉乾元剛徤中正純粹精也乾元 萬物資始自冬至一陽生至于純陽雲行 雨施品物流形喻鼎内自十一月受符至 四月六爻盡變爲純乾資成品類故金胎 遇正陽之火金得火而成器同益光明廣 被四鄰充滿鼎室應四月巳進陽火候也 中而相干者陽極陰生謂下文陰干陽德 也 姤始紀序章第五十五姤始紀序履霜最先井底寒泉午爲蕤賔賔服於陰陰爲主人 易曰姤遇也五陽一陰陰生陽退陰陽分 界龍虎交媾故相遇也又曰繫于金柅貞 **Interpretation** This scripture uses transformations in nature to illustrate the waxing and waning patterns of Yin and Yang energies during spiritual cultivation. When Yin energy dominates, it resembles the withering of elm seeds in the second lunar month as Yin intensifies; while Yang energy fosters growth, Yin's ascendancy leads to decay. The second and eighth lunar months mark pivotal transitions in the balance of Yin-Yang forces. Though Yang gradually strengthens in the second month, residual Yin still interferes—much like how elm pods fall during mid-spring, symbolizing metallic substances (golden sand, jinsha) in alchemical practice descending with remnant Yin to settle in the Dantian (womb center). Conversely, the eighth month's dominant Yin contains latent Yang, allowing shepherd's purse to regenerate in mid-autumn, paralleling how metal-water generated energies (jin-shui) are nourished by rising Yang to fill the alchemical cauldron (inner chamber). Chapter 53 "Resolving Yin's Retreat" depicts Yin's recession and Yang's ascent, akin to birds cleansing their feathers by shaking off accumulated dust. The Guai hexagram (one Yin line beneath five Yang lines) signifies Yang's predominance, though trace Yin persists in the cauldron—requiring the Yang fire of the Chen hour (7-9 AM) for complete purification, corresponding to the fire-applying practice during the third lunar month's Chen period. Chapter 54 "Qian's Vigorous Radiance" reveals pure Yang at its zenith. The Qian hexagram (all Yang lines) represents cosmic creativity—from winter solstice's nascent Yang to the fourth month's perfected purity, like clouds nourishing all beings. Alchemically, this mirrors the transformation from eleventh-month energy reception to fourth-month consummation, where metallic essence (golden embryo, jintai) meets pure Yang fire to forge spiritual implements, illuminating the cauldron during the Si hour (9-11 AM). Yet within this apex lurks Yin's inevitable germination. Chapter 55 "Gou's Inceptive Order" discloses Yin's embryonic emergence. The Gou hexagram (five Yang lines above one Yin) signifies Yin's subtle infiltration—like chill rising from a well's depths. At noon (Wu hour, Yang's zenith paradoxically termed "Declining Guest"), Yin already governs covertly. This liminal state witnesses dragon (Yang) and tiger (Yin) energies beginning their intercourse, requiring metallic implements (golden brake, jinni) to stabilize the dynamic equilibrium. 吉謂一陰首唱繫于後變以至極陰也履 霜最先者一陰初生必至極陰既有微霜 必至堅氷也井底寒泉者謂五陽下有一 陰陰氣未得敷舒五陽雖多陰方受事凡 卦之六爻五陰一陽以陽爲主五陽一陰 以陰爲主多以少爲主故云陰爲主人也 喻鼎内金母本是太陰水精初得陰氣微 信金水少得舒情必知堅氷極陰之至也 應五月午退陰符候也 遯世去位章第五十六遯去世位收歛其精懷德俟時栖遲昧冥 遯卦四陽二陰陰氣漸盛陽氣漸衰謂陽 遯其位收歛眞精以待將來殘陽居陰漸 欲閼絶乃栖遲於昩冥也易曰物不可以 終遯故俟時也喻鼎内赤龍之精被陰用 事漸合金水欲萌姹女則收歛眞精任陰 陽之變化也應六月未退陰符候也 否塞不通章第五十七否塞不通萌者不生陰伸陽屈没陽姓名 否卦三陽三陰天地俱息陰陽不交萬物 不萌中宫金母舒卷自安應七月申退陰 符候也 觀其權量章第五十八觀其權量察仲秋情任畜微稚老枯復榮薺麥芽蘖因冒以生 觀卦二陽四陰陰氣已盛比仲秋情謂鼎 内金得陰氣隨水相合變化滋生姹女水 銀也然陰氣得用而鼎内猶餘陽和反於 仲秋復生薺麥故云老枯復榮也冒生者 遍地生也喻金水承陰符於仲秋生養靈 **Interpretation** This passage describes how the changes of Yin and Yang are reflected in the alchemical process. It begins with “the first birth of Yin,” like the light frost of early winter. Though Yin Qi is still weak, it will eventually reach its height, like a cold spring at the bottom of a well: the five Yangs (Yang Qi) are abundant on the surface, but the one Yin (Yin Qi) below has begun to take the lead. This is like the Golden Mother in the alchemical cauldron—an alchemical term for a base substance such as mercury. At first it receives only a faint trace of Yin Qi, but eventually it forms an elixir as firm as ice crystals. Next, the Dun hexagram, one of the sixty-four hexagrams of the Book of Changes, symbolizes four Yang lines and two Yin lines. As Yang Qi gradually withdraws, one must gather and restrain the true Jing—an alchemical term for the essential substance—like a recluse holding back his brilliance while awaiting the right moment. This corresponds to a stage in alchemy when the essence of the Red Dragon, referring to substances such as lead, is acted upon by Yin Qi and gradually combines with mercury. At this point, one must follow the natural changes of Yin and Yang. This stage corresponds to the sixth lunar month, when Yin Qi is growing stronger. When the Pi hexagram, Heaven and Earth Obstructed, has three Yin lines and three Yang lines, Heaven and Earth are blocked, Yin and Yang do not interact, and the growth of all things comes to a halt. At this time, the Golden Mother (mercury) in the cauldron remains still. This corresponds to the seventh lunar month, the Shen month. Finally, when the Guan hexagram, Wind over Earth, has two Yang lines and four Yin lines, Yin Qi has grown strong, as in mid-autumn. At this point, under the influence of Yin Qi, the metals in the cauldron merge with water, as mercury changes and begins to generate new growth. Although Yin Qi is dominant, some Yang Qi remains, producing the unusual phenomenon of an old tree flourishing again. This is a metaphor for the elixir beginning to nurture its spiritual nature in mid-autumn. Just as shepherd’s purse and wheat shoots break through the soil at this time, the elixir begins to grow and transform during this transitional phase of Yin and Yang. 汞滿胞胎中也八月二月陰陽刑德相負 已於上文大壯卦中註之應八月酉息符 候也 剥爛肢體章第五十九剥爛肢體消滅其形化氣既竭亡失至神 易曰剥剥也一陽五陰陰盛陽衰柔侵剛 盡金水俱息肢體消化歸功土德應九月 戌退陰符候也亡失至神者謂下文六爻 純陰也 道窮則反章第六十道窮則反歸乎坤元恒順地理承天布宣 乾始於坤六陰柔爻九地之下變一剛爻 謂之一陽生陽氣從兹而始以至六變純 陽乾體成就純陽氣足陽極陰生復於乾 六陽剛爻之下變一柔爻謂之一陰生以 至六變純陰復歸坤體故云道窮則反歸 乎坤元也坤地也母也陰也乾天也父也 陽也陰得陽而生陽得陰而成一陰一陽 之謂道曲成萬物而不遺故云恒順地理 承天布宣也此喻一年十二月一日十二 辰運陰陽進退之火符合乾坤坎離之精 氣周而復始妙用無窮因使聖女靈男交 陰陽於神室飛龍伏虎媾魂魄於母胞是 以神變无方化生純粹者也 玄幽遠渺章第六十一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无平不陂道之自然變易更盛消息相因終坤始復如循連環帝王承御千載常存 天地雖則玄遠謂日月交氣應其行度則 又相連育種萬物爲陰陽祖也陰陽媾精 **Interpretation** This scripture primarily elucidates the principles of Yin-Yang transformation in Daoist Neidan (internal alchemy) practice and how to cultivate in accordance with natural laws. During cultivation, just as the eighth and second lunar months demonstrate the mutual restraint of Yin and Yang, one must seize the opportune moment. When Yin energy becomes excessive (as in the ninth month), the body's vitality gradually dissipates, requiring retreat to Yin fu (methods for regulating Yin energy). Like the hexagram of "Bo" (Peeling), where a single Yang line is suppressed by five Yin lines, both metal and water (representing Jing-essence and Qi) enter a dormant state. The Dao of cultivation emphasizes cyclical recurrence. When Yang energy reaches its zenith (as in the Qian hexagram of pure Yang), a new Yang line emerges within the Kun hexagram (pure Yin), embodying the principle that "when the Dao reaches its limit, it reverses." Heaven and Earth function like parents—only through their harmonious interaction can the myriad beings be generated. Practitioners must emulate the monthly Yin-Yang transitions of the twelve months and the hourly shifts of twelve time periods within their bodies. By facilitating the union of masculine and feminine energies (spiritual male and sacred female) within the Dantian (divine chamber), the dragon and tiger (Shen-spirit and Jing-essence) merge, the ethereal and earthly souls return to their positions, ultimately attaining boundless transformative states. Though the workings of Heaven and Earth seem profoundly mysterious, observing the movements of sun and moon and the interactions of Yin-Yang reveals the patterns governing all growth. Cultivation requires alignment with nature, recognizing that the waxing and waning of Yin-Yang form an endless interlocking cycle. Mastering these principles enables one to achieve the enduring vision of ancient Daoist sovereigns. 於天地寥廓恍惚之間則莫知其出没也 喻鼎器設象乾坤父母運軸坎離男女於 鼎内寥廓恍惚之間則莫覩其變化蹤由 也金爲藥宗於器内初則玄黄未分迷失 軌轍次則陰陽剖判終則人君五行互用 无往不復否泰相濟消息相因始復終坤 起朔止晦入符出火益水安金行火止水 理似循環内象金水養育亦同人主如四 時符火加減不失即千秋龍虎常存也 將欲養性章第六十二將欲養性延命却期審思後末當慮其先人所禀軀體本一无元精雲布因氣託初 魏公謂世人欲延生命却死期者須知得 身之始末始末者元氣也喻修還丹全因 元氣而成是將无涯之元氣續有限之形 軀無涯之元氣者天地陰陽長生眞精聖 父靈母之氣也有限之形軀者陰陽短促 濁亂凡父母之氣也故以眞父母之氣變 化凡父母之身爲純陽眞精之形則與天 地同壽也陶眞八云元氣者人之根本也 古歌曰鍊之餌之千日期身既无陰那得 死故純陽之精氣无死壞也 陰陽爲度章第六十三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情主營外築垣城郭城郭完全人物乃安爰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 **Interpretation** Within the boundless expanse of heaven and earth, the transformations of all things remain elusive and difficult to trace. Just as the alchemical cauldron symbolizes the cosmos (with Qian and Kun representing the hexagrams of heaven and earth in the Zhouyi), and as parents embody the interplay of Yin and Yang (with Kan and Li symbolizing the water and fire hexagrams), the exact process of elixir formation within the vessel's murky, chaotic space remains invisible to the eye. Metal (Jin) serves as the crucial material in alchemy, initially appearing in an undifferentiated state of primal yellow and black (symbolizing the unity of Yin and Yang). Gradually, Yin and Yang separate, and ultimately, the Five Phases (Wood, Fire, Earth, Metal, and Water) interact in an endless cycle. Like the waxing and waning of the moon, the advance and retreat of fire regulation, and the mutual nourishment of water and metal, these internal transformations mirror the changing of the seasons. By precisely mastering the fire timing (Fu Huo), one can eternally preserve the spiritual potency of the elixir (with "Dragon and Tiger" referring to lead and mercury, the foundational alchemical ingredients). On the cultivation of nature and life: Those who seek longevity must understand the origin of life. The human body is initially formed from primordial Qi (Yuan Qi), much like mist condensing into shape. Wei Boyang (Master Wei) pointed out that the key to prolonging life lies in replenishing the finite physical body (inherited from one's parents) with the infinite Qi of heaven and earth (referring to the dual forces of Yin and Yang and the prenatal Jing Qi). Through refining the Golden Elixir (Jin Dan), the pure prenatal Qi transforms the physical form, ultimately achieving a body of pure Yang that endures as long as heaven and earth. The ancients taught that primordial Qi is the root of life, and after a thousand days of cultivation, the refined Yang essence never dissipates. On the principles of Yin and Yang: Within the human body, the luminous spirit (Ri Hun, the "sun soul," representing Yang) and the shadowy essence (Yue Po, the "moon soul," representing Yin) depend on one another. Intrinsic nature (Xing) governs the inner self like the core of a fortified city, while emotions (Qing) govern the outer self like its protective walls. Only when inner and outer are harmonized can life be stabilized. In practice, one must align with the laws of heaven and earth: the Qi of heaven (Qian) moves with unyielding strength, while the Qi of earth (Kun) remains soft and receptive. Only through the balance of firmness and yielding can the Golden Elixir be perfected (with terms like "nine returns and seven reversions" referring to the cyclical stages of elixir refinement). 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无瑕道之形象眞一難圖變而分布各自獨居 陰陽爲度者凡修金液還丹先定陰陽行 度次立乾坤鼎爐也魂魄所居互爲室宅 者謂日魂月魄相拘於金室爲丹根基也 性主處内立置鄞鄂者性屬金也金主理 内承領外符而養靈汞鄞鄂即形貌也情 主營外築固城郭者情火符也火行六虚 而爲砂汞城郭人民即砂汞也當此之際 亦由乾坤動靜流氣布精土居中宫爲道 舍廬陽伏陰施泰來否去陰陽刑德是爲 藥之本途也九還七返八歸六居者謂金 生數四成數九火生數二成數七木生數 三成數八水生數一成數六土生數五成 數十是也男白女赤者謂金始因水生而 屬陰係北方坎卦是乾家中男乃曰坎男 金白故云男白也火屬陽係南方離卦是 坤家中女乃曰離女火赤故云女赤也且 金在鼎内則爲男是離女之夫及在鼎外 反爲女是坎男之妻故金母受太陽之氣 而産神汞也拘則水定者謂金火相拘使 眞水不流蕩也水五行初者水生數一也 上善若水者水爲萬物之母清而无瑕不 可視見也道之形象者潜運於鼎中變化 不一不可圖畫也變而分布者謂五行各 守疆界而火符四時不差忒也 類如雞子章第六十四 **Interpretation** This passage explains the principles of mutual generation and restraint between Yin-Yang and the Five Phases in Daoist Neidan (internal alchemy) practice. When cultivating the Golden Liquid Returning Elixir (an advanced Neidan technique), one must first establish the cyclical patterns of Yin-Yang, then construct the symbolic cauldron and furnace (representing the body's inner cultivation space) mirroring heaven and earth. The sun's soul (Yang energy) and moon's essence (Yin energy) intermingle within the golden chamber (Dantian), forming the foundation for elixir refinement. Nature (one's innate disposition), associated with Metal, governs internal cultivation—like laying a foundation before building a house. Emotion (acquired feelings), associated with Fire, governs external cultivation—like constructing city walls for protection. When Yin and Yang energies circulate within the body, the Earth phase (spleen/stomach) mediates at the center, just as a house provides dwelling for the Dao. Through mutual transformation, when Yang energy retreats and Yin energy expands, favorable conditions arise while adverse ones depart—this harmonious interplay constitutes the fundamental path of alchemy. The numerical references "nine returns, seven reversions, eight homecomings, six dwellings" denote the generative numbers of the Five Phases: Metal's generative number is four, completion number nine; Fire's generative two, completion seven; Wood's generative three, completion eight; Water's generative one, completion six; Earth's generative five, completion ten. "White male, red female" symbolizes: Metal, originally born from Water (Yin), corresponds to the northern Kan trigram (one of the Bagua), representing the male principle within Qian (Heaven)—hence "white male" for Metal's pale hue. Fire (Yang) corresponds to the southern Li trigram, embodying the female principle within Kun (Earth)—thus "red female" for Fire's crimson color. Within the cauldron, Metal manifests as Yang—husband to the Li maiden; outside, it transforms into Yin—wife to the Kan youth. Thus the Golden Mother (primordial Qi) receives solar energy to produce divine mercury (elixir essence). The union of Metal and Fire stabilizes true Water (kidney essence), preventing its dissipation. Water initiates the Five Phases with the generative number one—as Laozi states, "Supreme goodness resembles water," the flawless origin of all things, transparent yet elusive. The Dao's form moves hidden within the cauldron, its transformations beyond depiction. Each phase maintains its position while fire-times (mental regulation during practice) operate with seasonal precision. The egg analogy (Chapter 64) illustrates how the inner elixir resembles yolk and white—Yin embracing Yang, nurturing life. 類如雞子白黑相符縱廣一寸以爲始初四肢五臟筋骨乃俱彌歷十月脫出其胞骨弱可卷肉滑若鉛 凡修金液還丹有壇壇上有竈竈中有鼎 鼎中有神室神室中有金水也神室象雞 子金水亦如之言類如雞子者重疊相裹 也白黑相符者金水相包也縱廣一寸者 安靈汞也若以乾坤樞轄坎離生成十月 貝形與人无異四肢五臟骨肉倶全此數 聯者蓋魏公顯露内外法象砂汞形儀也 陰君神室歌曰后土金鼎生死長七神室 明三圓五陰一混沌徘徊天地五星陰陽 兩合象如雞子形容无差黄白表裏厚薄 均匀六一固濟好守午門參同自契又曰 以水飛土母制之也肉滑若鉛者丹砂因 鉛而生以象母曹眞人歌曰百刻達離氣 丹砂從此出體似眞珠狀丹砂本非赤是 明形似眞珠而肉類鉛滑 陽燧取火章第六十五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況近存身切在於心胷陰陽配日月水火爲效徵 陽燧方諸感氣而猶生水火乾坤日月設 象而寧不生成況近取諸身遠取諸物始 採天地之母將爲丹基終合日月之精用 爲藥祖種類相産水火相拘豈无效證乎 耳目口三寳章第六十六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 **Interpretation** This passage elucidates two key concepts in Daoist alchemy: the divine chamber for elixir refinement and the resonance of Yin-Yang. Regarding the divine chamber (the alchemical vessel), the scripture employs the metaphor of an egg: the internal structure of the alchemical cauldron resembles the layered enclosure of an egg, with its white and black portions corresponding to each other, symbolizing the harmonious fusion of metal (gold) and water. The divine chamber measures approximately one square cun (inch) and serves to contain the spiritual mercury (liquid silver). After ten months of refinement, the elixir matures like a developing fetus, acquiring a complete structure analogous to the human form—with pliable bones that can bend and a smooth texture resembling lead. The reference to Master Wei (Wei Boyang) here reveals the principle of internal-external correspondence in alchemical processes. Elixir refinement requires specific spatial arrangements: first establishing an altar, upon which sits a furnace containing the cauldron; within the cauldron resides the divine chamber housing the "metal-water" (alchemical ingredients). The Song of the Divine Chamber by Lord Yin (Yin Changsheng) further describes the vessel's characteristics: egg-shaped with uniform yellow-white coloring, consistent thickness, and requiring complete hermetic sealing. Concerning the principle of Yin-Yang resonance, the text provides two illustrations: using a yang-sui (ancient bronze mirror for solar ignition) to concentrate sunlight for fire, and employing a fang-zhu (ancient lunar dew collector) to gather water beneath moonlight. These demonstrate how even distantly separated Yin and Yang energies can interact—how much more so the intrinsic Yin-Yang qi within the human body. Alchemy fundamentally involves gathering the essence of heaven and earth as its foundation, combining it with solar-lunar energies as catalytic agents, and refining the elixir through the mutual nourishment of water and fire. The passage concludes with essential cultivation techniques: sealing the three precious portals (ears, eyes, and mouth) to emulate the quiescent introspection of zhenren (perfected beings). By regulating vision, hearing, and breath, practitioners harmonize body and mind—the crux of spiritual cultivation. "Within the compass" refers to the Dantian region, while "spiral flexion" denotes the cyclical movement of qi. 轄動靜不竭窮離氣内營衛坎乃不用聰兊合不以談希言順鴻濛三者既關楗緩體處空房委志歸虚无无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氷從頭流達足究竟復上昇往來洞无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 易曰坎爲耳離爲目兊爲口坎離兊乃水 火金也鈐鍵水火封固金母謂嬰兒姹女 爲眞人浮遊於胎中使金母緩體安於空 器内无念動之間以證自然男女滋生也 既鼎内陰陽升降調和則胎中龍虎起伏 相抱固住眞精顔色浸潤骨節堅强修之 不休久而可驗抽除陰火謂排却陰邪添 入陽符乃正興陽運周而復始神室安和 雲行雨施汞流金液如氷解釋自足至頭 遍帀眞人之身往來金母之體火氣怫鬱 於鼎内陰精守弱於䂓中昏久則明是陰 極陽生之際清中顯濁乃火往水復之時 四季迭興五行互用反者爲證道之驗坎 去離來弱者乃樹德之基陽施陰伏坎耳 不聦者令陰魄合和眞水使不流蕩也離 目不視者令陽魂温養眞汞使不逃逾也 兊口不談者緘閉金胎使不開闔漏失赤 龍精氣也魏公所述眞契四篇立辭指喻 **Interpretation** This scripture elucidates the principles and methods of Daoist Neidan (internal alchemy) practice. At its core, it employs the three hexagrams from the Book of Changes (Yijing) — Kan (water), Li (fire), and Dui (metal) — to symbolize the circulation of Jing (essence), Qi (vital energy), and Shen (spirit) within the human body. The practice emphasizes three key points: the ears (symbolized by Kan hexagram) should listen inwardly to the flow of Qi; the eyes (symbolized by Li hexagram) should gaze internally at the body's landscape; and the mouth (symbolized by Dui hexagram) should remain closed in silence. This enables the body's vital essences (referred to as "infant and maiden") to gestate naturally within the Dantian (energy center, called "Golden Mother" or "spirit chamber"). When the Yin and Yang energies ascend and descend harmoniously within — like clouds nourishing the earth with rain — the practitioner's complexion gradually becomes radiant, and their sinews grow robust. During practice, one must eliminate distracting thoughts (called "Yin evils") and cultivate upright Qi (termed "Yang talismans"), allowing the vital essence to circulate from head to toe like melting snow. This cyclical process embodies the "dragon and tiger embracing" state of cultivation. When the body's fiery Qi (Yang energy) becomes abundant, turbid Yin energy transforms into clarity — demonstrating the natural law of Yin-Yang conversion. The scripture concludes by explaining: closing the ears stabilizes kidney water (Kan), closing the eyes concentrates heart-mind (Shen), and sealing the lips prevents vital essence from dissipating. Through these four passages, Wei Boyang (Master Wei) metaphorically reveals the true meaning of Neidan practice. 皆是遠取近用事顯言微其意不欲明泄 天機復不欲蔽藏至道故於此盡明内象 與外用同焉者也 世人好小術章第六十七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魚龍植麥欲穫黍運䂓以求方竭力勞精神終年无見功欲知服食法事約而不繁 魏公謂世人好學小術要趨疾逕不知小 術疾逕有始无終用功至多獲成者寡如 盲聾者苟於視聽漁獵者誤於山河既取 舍之有乖在是非之寧别勸求至道約而 不繁況金液還丹是白日沖天之上道若 遇明師或逢神授遵其妙訣而修之則易 簡之理得矣 太陽流珠章第六十八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畜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 太陽流珠者地氣感天氣而化珠露是純 陽之精氣能發生萬物有氣而无形故號 曰赤龍也陽火化氣爲硃砂故火生土土 生金金是太陰之玄精能長養萬物有氣 而有質故號曰金華也赤龍者本生於甲 乙亦名曰青龍陽也父也夫也火也金華 **Interpretation** People often pursue minor techniques while failing to comprehend the profound depths of the great Dao (the Way). They abandon the proper path to take crooked shortcuts, seeking expedient routes that instead lead to dead ends—like a blind man refusing a cane, a deaf person listening to music, diving to catch pheasants, climbing mountains to fish for dragons, planting wheat yet expecting millet, or using a compass to draw squares. Such efforts waste energy fruitlessly, with no visible results even after years of labor. In truth, authentic methods of "ingestion" (Daoist cultivation practices) should be simple and uncomplicated. Wei Boyang (author of the *Zhouyi Cantongqi*) observed that worldly people delight in petty arts, chasing quick-fix shortcuts without realizing these techniques are like roads with heads but no tails—requiring immense effort yet yielding success for very few. It resembles the blind straining to see or the deaf forcing themselves to hear, or hunters and fishers straying into mountains and rivers. When one’s choices are fundamentally mistaken, how can they discern right from wrong? He advised seeking the supreme Dao (the Way) instead, for it is simple and uncomplicated. The Golden Elixir (Jindan) of reverted cinnabar, in particular, represents the peerless method for ascending in broad daylight. If one encounters an enlightened master’s guidance or a divine transmission and cultivates according to the profound oral instructions, they will grasp this principle of simplicity. The "flowing pearl of the sun" (the essence of Yang Qi) tends to dissipate easily, but when paired with the "golden flower" (the essence of Yin Qi), it transforms into a white liquid and eventually solidifies into something firm. The golden flower appears first, soon melting into a watery state, interlocking like horse teeth—at which point Yang Qi arrives to harmonize it. This transformation occurs entirely spontaneously. When Yin Qi gathers, it resembles a mother nurturing her child; when Yang Qi circulates, it acts like a father disciplining his descendants. The Five Phases (Wood, Fire, Earth, Metal, Water) take turns governing, restraining one another: Fire melts Metal, and Metal overcomes Wood. The union of the "three-and-five" (the harmony of Yin-Yang and the Five Phases) with the Supreme Unity (Taiyi, the cosmic origin) embodies the utmost refinement of heaven and earth. These principles can be transmitted orally but are nearly impossible to fully express in writing. The flowing pearl of the sun is the dew formed when earthly Qi resonates with celestial Qi—a pure Yang essence capable of generating all things. It has Qi but no fixed form, hence its name "Crimson Dragon." Yang Fire transforms Qi into cinnabar (a key alchemical ingredient), illustrating how Fire begets Earth, and Earth begets Metal. Metal is the dark essence of the Supreme Yin (Taiyin), nourishing all beings—it possesses both Qi and tangible substance, hence the name "Golden Flower." The Crimson Dragon originates from the Wood phase (associated with the east, symbolized by the celestial stems *Jia* and *Yi*), also called the "Azure Dragon," representing Yang, the father, the husband, and Fire; the Golden Flower, meanwhile, embodies Yin, the mother, the wife, and Water. 者寄生於庚辛亦名曰白虎陰也母也妻 也水也蓋取青龍白虎之義也如此或以 陰陽顚倒五行互用更爲男女遞作夫妻 則其義也如彼太白眞人歌曰五行顚倒 術龍從火裏出五行不順行虎向水中生 還丹之宗龍虎之祖龍從火生虎向水産 其言不易也金妻先唱木壻播施神母妊 娠而生姹女姹女漸長變化多端或解化 爲水或馬齒闌干其金母始自水生而變 化之中終不絶水體也陽乃往和情性自 然者金汞相生也迫促時陰拘畜禁門者 陰氣繼運資護内宫也慈母育養孝子報 恩者慈母内胎者孝子眞水銀也陰君歌 曰陽眞砂陰眞汞也是水銀生於金母故 謂之報恩也相銜相吞者乃龍虎交氣也 嚴父施令教敕子孫者乾卦父也謂敕衆 卦使輪助離女坎男及五行共生砂汞子 孫也還丹以鉛火二字爲宗祖終始運用 者也其餘氣候節符禆佐共成神基也過 此以往則皆非金液還丹之道也火能銷 金火又生於木金復剋木是以火金木反 制爲榮古歌曰丹砂木精得金乃并又曰 三性既合會二味白相拘固濟胎不泄變 化在須臾三性者火金木也二味者鉛汞 龍虎也故云三五與一天地至精也可以 口訣難以書傳者豈可輕議於非人也註 云更爲男女者神水剋火及至有神室中 火却剋金故汞爲砂中水金爲水中砂砂 **Interpretation** This scripture elucidates the principles of mutual generation and restraint between Yin-Yang and the Five Phases in Daoist alchemy. It describes the "White Tiger" representing the Metal phase of the West, belonging to Yin and symbolizing the mother, wife, and water; while the "Azure Dragon" represents the Wood phase of the East, belonging to Yang. The crux of alchemy lies in reversing Yin-Yang and enabling the Five Phases to mutually generate, much like the transformative union of husband and wife. The poetic formula of Taibai Zhenren (a Daoist immortal) states: When the Five Phases operate in reverse, the Azure Dragon (Wood) emerges from Fire; when the Five Phases defy conventional order, the White Tiger (Metal) is born within Water. This constitutes the fundamental principle of refining the Golden Elixir (Jindan), where Dragon and Tiger (Metal-Wood) intersect and mutually generate. The elixir's refinement mirrors conjugal union producing offspring: Metal as the wife initiates the process, Wood as the husband responds, akin to the divine mother conceiving and giving birth to the "Chanü" (an alchemical term for mercury). Throughout this process, material forms undergo continuous transformation—sometimes becoming liquid, sometimes crystallizing like horseteeth—yet always retaining water's essential nature. The text employs familial metaphors: the "compassionate mother" refers to the embryonic vessel in the alchemical cauldron, while the "filial child" denotes the produced mercury. The Yin Sovereign (ruler of Yin) explains how Yang's true cinnabar and Yin's true mercury mutually generate and restrain each other. Mercury emerging from Metal resembles children repaying maternal kindness. Dragon and Tiger (Metal-Wood) alternately inhale and exhale Qi, much like the stern father (Qian hexagram) issuing commands that direct other hexagrams and the Five Phases to jointly nurture cinnabar and mercury. The foundation of alchemy lies in applying two key elements: lead and fire, while climatic conditions and temporal calculations serve only as auxiliaries. The scripture particularly emphasizes the triangular relationship among Fire, Metal, and Wood: Fire melts Metal, yet Fire is born from Wood, while Metal conversely restrains Wood—this mutual constraint paradoxically achieves the Golden Elixir. Ancient verses declare that cinnabar (essence of Wood) requires Metal for completion; when Fire, Metal, and Wood combine, and lead-mercury (Dragon-Tiger) mutually restrain each other, elixir refinement can be accomplished within brief periods. Finally, it states these alchemical secrets must be transmitted orally to suitable recipients only. A commentary adds that "gender transformation" refers to the alchemical chamber reversing the usual Water-overcoming-Fire principle into Fire-overcoming-Metal. Thus mercury becomes water within cinnabar, while Metal becomes cinnabar within water—this Yin-Yang inversion embodies the profound mystery of alchemy. 生汞金生水也 子當右轉章第六十九子當右轉午乃東旋卯酉界隔主定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平經天殺氣所臨何有不傾貍犬守鼠鳥雀畏鸇各得其功何敢有聲 子右轉至酉也午東旋至卯也(此十二辰/陰陽往復) (符火/候也)卯酉二界金木氣停也主客二名金 木之號也青龍既能吐氣白虎因得吸精 精氣相含共生純粹熒惑者極陽火數也 守西者火氣逼金胎也金得火盛明光耀 遍於器内金氣承火經天故云殺氣所臨 何有不傾則姹女眞汞不敢逃逾如猫捕 鼠似雀畏鸇也太白者金精也經天者甲 乙也金火木遞互制伏俱无所傷各得成 功則无不順之聲也 不得其理章第七十不得其理難以妄言竭殫家産妻子飢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況揆物終始 魏公謂修金液還丹不得其理不可妄動 虚費財産復累妻兒自古及今好自道者 計有億人不遇明師不逢眞訣竟致无成 若得傳授見其端倪取類而修之則終始 成功矣 五行相剋章第七十一五行相剋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 **Interpretation** These two chapters of *Zhouyi Cantong Qi* discuss the principles of Yin-Yang interaction and the mutual generation and restraint of the Five Phases in alchemical practice. Chapter 69 uses the cyclical movement of the twelve earthly branches (Zi, Chou, Yin, Mao, etc.) as metaphors for controlling the firing times in alchemy. The Zi hour rotates rightward while the Wu hour revolves leftward, with the Mao and You hours serving as boundary markers representing the balanced states of Metal and Wood Qi respectively. The Azure Dragon (Wood attribute) exhales Yang Qi, while the White Tiger (Metal attribute) inhales Jing (essence), mirroring the mutual exchange between dragon and tiger. When the planet Mars (Yinghuo) moves to the western Metal position, Fire Qi presses upon Metal Qi—a natural dynamic like cats catching mice or sparrows fearing hawks—where each element fulfills its proper function, ensuring the alchemical process proceeds smoothly. The text employs the interaction between Venus (Metal essence) and the Wood of the Heavenly Stems (Jia and Yi) to illustrate how Metal, Fire and Wood mutually restrain yet harmonize within the alchemical cauldron. Chapter 70 warns that attempting alchemy without understanding its fundamental principles will only deplete family fortunes and bring misfortune to loved ones. Throughout history countless seekers pursued the art, yet genuine success remained exceedingly rare. Wei Boyang (Master Wei) emphasizes that refining the Golden Fluid and Reverted Elixir requires authentic transmission—one must discern the proper sequence of cultivation and follow the natural correspondences between phenomena step by step to achieve complete success. Chapter 71 expounds the mutual generation and restraint of the Five Phases: Metal, Wood, Water, Fire and Earth both control and originate from each other, much like parents conceiving life. Metal-attribute substances (father) provide fundamental form while Water-attribute substances (mother) contain nourishing energy—when essence and Qi condense into form, the immortal Golden Elixir can be forged. These transformations respond as reliably as shadows to poles or echoes in valleys, manifesting heaven and earth's most fundamental operating principles. Violating these patterns would be like comparing coarse weeds to cosmic truths—utterly missing the essential point. 葛一寸巴豆一兩入喉輙僵不得俛仰當此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 五行相生相剋更爲父母互作夫妻父母 相禀而生陰陽相須而立共成不朽之丹 人或得之宜乎愼密以成其道也其有立 竿見影空谷應聲野葛入口尚能立有效 驗況金液還丹者哉 河上姹女章第七十二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 河上姹女者眞汞也見火則飛騰如鬼隱 龍潜莫知所往或擬制之須得黄芽爲母 養育而存也黄芽即眞鉛也 物无陰陽章第七十三物無陰陽違天背元牝雞自卵其雛不全夫何故乎配合未運三五不交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道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置始先 易曰一陰一陽之謂道天地之間若離陰 陽即无萬物也孤陰寡陽不能自生成故 喻神藥之用或三五未運與金木不交其 何以成丹乎火炎上水潤下皆自然之性 配合而修之而自産其神精蓋各受元始 **Interpretation** This scripture primarily discusses the principle of Yin-Yang interaction and the laws of medicinal reactions in alchemical practice. Regarding medicinal reactions, the text provides an example: When one inch of kudzu root is combined with one liang of croton seeds, ingestion will cause immediate paralysis. In such cases, even if King Wen of Zhou performed divination with yarrow stalks, Confucius interpreted the hexagrams, Bian Que applied acupuncture, or Wu Xian beat the ritual drums, none could revive the afflicted person. This demonstrates that medicinal reactions follow their own natural laws. The mutual generation and restriction among the Five Phases (Wood, Fire, Earth, Metal, Water) resemble relationships between parents and spouses—only through the mutual dependence of Yin and Yang can the immortal elixir be forged. Those who obtain such elixirs should guard them carefully to achieve the great Dao (the Way). Just as shadows appear instantly when poles are erected, echoes rebound in empty valleys, or wild kudzu produces immediate effects upon ingestion, how much more powerful must be the supreme alchemical process of refining the Golden Fluid and Reverted Elixir? The "River Maiden" refers to true mercury (alchemical term for quicksilver), which disperses without trace when exposed to fire. To control it, one must use "Yellow Sprouts" (true lead) as the foundational medium for nurturing and preservation. All things possess Yin-Yang attributes. Violating this principle would be like a hen failing to hatch eggs by herself—this occurs because Yin and Yang fail to interact properly, and the Five Phases (Three-Five) remain unblended. Just as fire naturally rises and water naturally flows downward, these phenomena aren't taught by humans but follow natural laws. Observing the inseparable union during mating reveals this truth. Conception through intercourse and the cycles of life and death aren't instructed by parents but originate from primordial Yin-Yang interaction. The Book of Changes states: "The alternation of Yin and Yang is called the Dao." Without Yin and Yang in heaven and earth, nothing could exist. Neither Yin nor Yang alone can generate anything spontaneously. Therefore, when refining divine medicines, if the Five Phases don't circulate and Metal-Wood don't interact, how can the elixir be perfected? Fire ascending and water descending are natural tendencies—by cultivating according to these patterns, miraculous Jing-Qi (essence-energy) naturally arises, all stemming from the fundamental laws of Yin and Yang. 之氣而情性定矣且如男生則伏死亦如 之女生則仰死亦如之故自雌雄交媾而 胤其眞精也 坎男爲月章第七十四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陰凌災生男女相須含吐以滋雌雄錯雜以類相求 月魄金砂也日魂火汞也若遇日退則月 便承權金火遞互施功更相制伏俱无所 傷也晦朔之間是陰陽相禪之際日月盈 縮之時故日月薄蝕掩冒相傾而消其形 也喻鼎内陰符陽火逐刻漏而相交晦去 旦來分時晷而易换既有相掩故云災也 其中復有坎男離女雄情雌性相須含吐 類聚生成變化眞精以爲神藥也 金化爲水章第七十五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溢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 火至二月八月金水舒暢或水液生於金 或金砂化爲水故和融周章也火數既極 復歸功於土土守四季堨水不飛故水不 得行也男動外施則火行於外女靜内藏 則金守中宫火氣雖遇金被水拘陰魄既 拘陽魂亦伏寒温相戀各得其宜俱吐證 符滋生靈汞也 丹砂木精章第七十六丹砂木精得金乃并金水合處木火爲侣四 **Interpretation** This scripture elucidates the principles of Yin-Yang mutual generation and restraint in Daoist Neidan (internal alchemy) practice, employing natural phenomena like male-female dynamics and sun-moon relationships as metaphors for the subtle transformations during cultivation. Regarding the symbolism of Kan-male (representing Yang within Yin) as the moon and Li-female (representing Yin within Yang) as the sun: The sun radiates energy while the moon reflects light. The moon's fullness depends on the sun's illumination—when Yin-Yang becomes imbalanced, eclipses occur. This mirrors alchemical practice where golden sand (moon essence) and fiery mercury (sun spirit) must coordinate, alternating their actions at precise temporal nodes to achieve equilibrium. The first and fifteenth days of each lunar month mark critical moments of Yin-Yang transition, when solar-lunar obscurations often manifest—symbolizing the need for exact fire regulation during elixir refinement. The principle of metal transforming into water is explained: Metal (Jin) melts into liquid (Water) under fire, yet excessive heat dries the water (Fire transforming into Earth). This parallels sexual union where the male actively emits Yang qi while the female quietly nurtures. Practitioners must maintain perfect measure—neither excessive nor deficient—keeping moderate temperature with timely advancement and withdrawal to achieve Yin-Yang harmony. Particularly during spring and autumn (second and eighth months), metal-water energies reach optimal balance, potentially manifesting as liquid metal or dissolved metallic states. Finally, the nature of cinnabar is addressed: Cinnabar's fundamental quality belongs to Wood, requiring combination with Metal. In practice, metal-water forms one pairing while wood-fire constitutes another. These four elements interact systematically to form the foundational combinations for alchemy. Just as male-female union enables reproduction in nature, elixir refinement requires all elements to interact according to specific patterns to refine authentic Jing (essential substance for cultivation). 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 丹砂木精得金乃并者丹砂本於金胎而 結就金又是水根金因火擊發而産丹砂 故丹砂因得與金兼并也金木自變化水 火互經營四者相混雜其内龍虎形陰陽 奇偶數晝夜升降分肝青爲父者甲乙爲 火宗而與金母合故得名爲父肺白爲母 者金母鎭内胎常以火爲夫故得名爲母 腎黑爲子者金母本於水中生及乎在鼎 中水却反生於金故水爲子也子水數一 爲五行始金水木三物同功首尾造化俱 歸戊己者是故脾黄爲藥之祖也 剛柔迭興章第七十七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綱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 水火迭興遍歷經行分布十二辰中龍虎 卯酉分界陰刑伏殺陽德生起刑德相逢 兩相制伏俱成和合故云歡喜也二月榆 落者縁自子進陽火至卯雖陽氣得用而 未至純陽尚餘陰氣乃陽中有陰故被刑 殺陰盜陽氣反於仲春發生之月而落榆 莢也八月麥生者縁自午退陰符至酉雖 陰氣得用而未至純陰尚餘陽氣乃陰中 有陽故被德生陽盗陰氣反於仲秋肅殺 **Interpretation** This scripture primarily expounds on the theories of Yin-Yang and the Five Phases (Wuxing), as well as the dragon-tiger copulation in Daoist Neidan (internal alchemy) practice. The text employs symbolic representations of the Five Phases, internal organs, and directional orientations to describe the energetic transformations during cultivation. The text first explains how the five zang organs correspond to the Five Phases: the liver belongs to Wood and manifests as green (symbolizing Yang), the lungs correspond to Metal and appear white (representing Yin), the kidneys relate to Water and show as black, while the spleen connects with Earth and displays yellow. The spleen's Earth element (represented by the celestial stems Wu and Ji) serves as the crucial mediator harmonizing Yin and Yang, much like how all medicinal ingredients in alchemy must ultimately return to Earth. Cinnabar (symbolizing the original spirit, Yuan Shen) shares its fundamental nature with Metal (lungs), which in turn generates Water (kidneys). Through the action of Fire (heart), cinnabar is produced. These four energies—Metal, Wood, Water, and Fire—mutually transform, creating the state of dragon (Yang) and tiger (Yin) copulation. The scripture then explains the concept of "alternating dominance between hardness and softness": the dragon (Yang) resides in the west while the tiger (Yin) dwells in the east, mirroring the opposition between Mao (east) and You (west). When Yin and Yang meet, there exists both mutual conquest (restriction) and mutual generation (nourishment). Phenomena like elm trees shedding leaves in the second lunar month and wheat growing in the eighth month demonstrate these cyclical waxing and waning patterns of Yin and Yang. Practitioners must align with these natural rhythms, initiating cultivation during Zi hour (midnight) when Yang energy first emerges, regulating breath to harmoniously blend Yin and Yang energies. Through extensive metaphors, the scripture illustrates how Neidan practice must accord with natural Yin-Yang transformations and balance the internal Five Phase energies, ultimately achieving the union of dragon and tiger and the coagulation of the Golden Elixir (Jindan). The mentioned temporal cycles and directional orientations correspond to specific energetic states, requiring practitioners to precisely apprehend these opportune moments. 之月而生麥苗也此喻鼎中金母因陰陽 盛衰相盗之際或則舒卷眞精或則摧落 砂汞子南者亦陰中含陽坎男之象也午 北者亦陽中含陰離女之象也一數陰也 九數陽也陰陽終始爲藥之用元氣生於 虚危陽氣復播精於子而生眞靈也 關關睢鳩章第七十八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刻參差失其紀綱雖黄帝臨爐太一執火八公擣鍊淮南調合立宇崇壇主爲階陛麟脯鳳腊把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冰除熱用湯飛龜舞蛇愈見乖張 凡修金液還丹者先明鉛火之根次認陰 陽之理孤陰不自産寡陽不自成須候陰 陽相交牝牡襲氣龍呼虎吸男成女産故 云牝雞自卵其雛不全二女同車其情不 契且天地之間若離陰陽即无萬物故採 天地之眞精取陰陽之根本而爲藥基若 以金石草木冰雪霜露鹽滷之物非種異 類孤陰寡陽縱使黄帝臨爐太一執火八 公擣鍊淮南合和以致廣置壇墠豐備酒 殽敬跪祝辭告諸神鬼而望還丹成者有 **Interpretation** The refinement of the Golden Elixir (Jindan) must adhere to the natural principle of Yin-Yang harmony. Just as wheat sprouts require the proper season to grow, alchemy must align with the cyclical waxing and waning of Yin and Yang. The southern direction (Li trigram) belongs to Fire yet harbors hidden softness (Yin), while the northern direction (Kan trigram) belongs to Water yet contains latent strength (Yang). The number one represents Yin, and nine represents Yang—this cyclical interplay of opposites is the crux of elixir refinement. The text employs an allusion from the *Classic of Poetry* about paired ospreys to illustrate: the male does not dwell alone, nor does the female remain solitary, just as the intertwined turtle and snake symbolize Yin-Yang union. Forcing two Yin energies (e.g., two women cohabiting) or two Yang energies together would be as absurd as patching a pot with glue or curing fever with ice water. Even if the Yellow Emperor (legendary progenitor of alchemy) personally tended the furnace, the Great One (Taiyi, deity governing alchemy) controlled the fire, the Eight Immortals (Ba Gong, Han dynasty alchemists) pounded herbs, and the Prince of Huainan (a nobility obsessed with alchemy) prepared ingredients—with altars consecrated, rare offerings presented, and devout prayers offered—violating Yin-Yang principles would still render the elixir unattainable. To refine the Liquid Gold Reverted Elixir (advanced alchemical substance), one must first comprehend the relationship between lead (symbolizing true Yin) and fire (symbolizing true Yang). Isolated Yin cannot generate life; isolated Yang cannot take form. They must merge like the dragon-tiger encounter or marital union, for as a lone hen cannot hatch eggs and two women sharing a carriage cannot harmonize, all creation relies on Yin-Yang interaction. Authentic elixirs require harvesting the purest Yin and Yang essences from heaven and earth as their foundation. Mistakenly using external materials like metals, minerals, or herbs—no matter how elaborate the rituals—will ultimately prove futile. 如和膠補釜以𥐻塗瘡飛龜舞蛇終不可 得矣周易參同契 **Interpretation** This passage uses everyday metaphors to illustrate the futility of cultivation without proper understanding. It's like trying to mend a broken pot with glue, applying arsenic to heal a wound, or forcing a turtle to fly and a snake to dance—all fundamentally impossible endeavors. The *Zhouyi Cantong Qi* (*Token for the Unity of the Three in Accordance with the Book of Changes*) is a crucial alchemical scripture in Daoism. Here, these absurd analogies criticize those who fail to follow correct cultivation methods. Peng Xiao, the commentator of the *Zhouyi Cantong Qi Fenzhang Tongzhen Yi* (*True Meaning of the Zhouyi Cantong Qi in Chapters*), emphasizes that cultivating the Great Dao of the Golden Elixir (Jindan) requires mastering the principle of "water and fire complementing each other" (*shuihuo jiji*). If one violates natural laws like the misguided actions described, the effort will ultimately be in vain. The imagery of "flying turtles and dancing snakes" is particularly vivid. The turtle symbolizes the Yang within Water (represented by the Kan trigram), while the snake represents the Yin within Fire (the Li trigram). Each has its inherent nature—forcing them to act against it is akin to defying the natural principle of Yin-Yang interaction. This passage warns practitioners to align with the Dao of Heaven and Earth’s Yin-Yang harmony, never forcing what goes against nature. 分章通眞義卷中 --- 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/2/