《周易參同契鼎器歌明鏡圖》

The description of the alchemical cauldron in Zhouyi Cantong Qi (as annotated by the Song dynasty official Peng Xiao):

This alchemical furnace embodies profound symbolism: its circular form measures one chi five cun in diameter, with a five-cun hollow center (representing the "Taiyi furnace" method). The round shape symbolizes Heaven, while the square base represents Earth, resembling both the legendary Penglai immortal's gourd and the structure of the human body. The furnace consists of three layers corresponding to the upper, middle, and lower Dantian (energy centers in Daoist practice), containing symbolic representations of the Three Radiances (sun, moon, stars), the Five Phases (Wood, Fire, Earth, Metal, Water), the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise), and the Eight Trigrams (Bagua).

Technical specifications:

• Wall thickness: one cun one fen
• Furnace mouth width: three chi two cun, with central cross-diameter of one chi
• Rim height: two cun
• Total height: one chi two cun, capable of holding eight cun of water
• Uniform thickness throughout
• Equal width at upper and lower abdomen
• Designed as a "suspended womb" cauldron (hung within the stove without touching the ground)

Operational principles:

The upper chamber holds water (Yin) that descends to nourish, while the lower chamber generates fire (Yang) that ascends to burn. The period between Si hour (9-11 AM) and Wu hour (11 AM-1 PM) marks the boundary between Yin and Yang, requiring intense fire during this interval, while moderate heat suffices during other periods. The complete alchemical cycle spans 360 days (70 + 30 + 260 days), corresponding to the celestial cycle, demanding precise fire regulation.

Fire characteristics:

Yin fire manifests as white (the color of Venus/Taibai), indicating flourishing Metal-Water Qi (Jin-Shui zhi qi), with flames showing more white than red. This phenomenon demonstrates the dynamic interaction of Yin and Yang energies during the alchemical process.

This passage elucidates core concepts of Daoist alchemy, primarily describing the relationship between "yellow sprout" (the essential medicinal substance produced in early alchemical stages) and lead, along with key points in the alchemical process:

The yellow sprout emerges from lead, with lead serving as its mother. The term "two sevens" refers to the celestial energies of the Azure Dragon's seven constellations and the White Tiger's seven constellations (groupings from ancient Chinese astronomy's twenty-eight lunar mansions). When these two energies converge, they assist in generating the "mercury of spiritual authenticity" (the essence of the elixir).

The alchemical furnace symbolizes the triad of heaven, earth, and humanity, with its central chamber representing the human element. Like the perfected substance (elixir essence) hidden in the depths, it moves according to natural rhythms. The alchemical process requires nurturing the medicinal essence within the "divine chamber" (alchemical vessel) with the care of a mother tending her child. This involves cyclical circulation within the cauldron without leakage, progressing through solar and lunar cycles (representing temporal accumulation) until achieving the purified elixir's fundamental nature.

The foundation of alchemy begins with the "water mother" (primordial substance) and ultimately returns to the source. The entire process demands the meticulous attention of ruler and minister, requiring year-round vigilance without negligence. The Dao of alchemy is profoundly mysterious—those who comprehend its secrets may grasp the laws of heaven and earth.

Ingesting the perfected "golden fluid reverted elixir" (the supreme alchemical product), even in minute "knife-point" doses, can purify the ethereal and earthly souls, transforming mortals into perfected beings with longevity, dwelling in celestial realms. Seekers of the Dao must discover this fundamental principle.

To refine the reverted elixir, one must first investigate yin-yang properties, understand water-fire origins, meticulously examine Five Phase relationships, precisely calculate temporal measurements (using ancient clepsydra timers), and distinguish weight measurements (using ancient zhu units). Success comes only when yin-yang harmonize and the Five Phases achieve equilibrium. As Perfected Cao (possibly referring to Ge Hong) stated: Those seeking immortality through golden fluid alchemy must seek its mysteries within Five Phase relationships.

This scripture primarily explains the principles and taboos of alchemical practice (both Neidan and Waidan), interpreted here in modern vernacular:

Core principles of alchemy:

The essence of alchemy lies in mastering "true lead and mercury" (referring to the yin-yang essences within the human body or minerals). Like water meeting stone, the central energies of water and fire (represented by the Kan and Li trigrams) naturally unite. The interaction of yin and yang qi resembles marital union - when separated and merged at precise moments (measured by ancient hundred-mark timekeeping), cinnabar (the embryonic form of elixir) can be refined. The authentic Golden Elixir can only be achieved through the fusion of true lead and mercury (pure yin and yang essences), with no shortcuts available.

Practice prohibitions:

These truths require silent contemplation and should not be casually discussed. They must be deeply internalized and carefully guarded, as writing them down indiscriminately for transmission invites celestial punishment. Only those who study meticulously and contemplate deeply can comprehend them.

State of attainment:

When the elixir is perfected and merit completed, one may ride white cranes and scale dragons through the Great Void (cosmic origin), paying homage to immortal lords and receiving heaven-bestowed talismans (Daoist certification documents), becoming a genuine zhenren (perfected being). This has been verified through generations of practitioners.

Regarding the Zhouyi Cantongqi (Zhu Xi considered this section Xu Congshi's commentary):

This text expounds the Dao through cryptic language, appearing subtle yet containing profound meaning. Just as ancient sage-kings established governance through order, alchemy must follow cosmic principles: yin-yang coordination mirrors sun-moon cycles, the Bagua symbolizes transformations, the intercourse of male-female (yin-yang) energies, with firm-yielding and movement-stillness distinctions as clear as rice and salt. Only by understanding these universal patterns can longevity be attained. Wei Boyang (Master Wei) uses ruler-minister and parent-child metaphors to describe the sequence of energy transformations during divine medicine (elixir) formation - violating yin-yang hierarchy collapses the alchemical foundation.

Special note:

The four chapters of Cantongqi only transmit the core alchemical principles (with lead-mercury as foundation), excluding other ingestion or cultivation techniques. To prevent later misunderstandings, this reiterates alchemy's essence: one must follow the patterns of yin-yang and sun-moon cycles, regulating the fire phases (huofu) at zi-wu hours to facilitate the natural merging of north-south and east-west energies like dawn-dusk alternation, through the union of Kan-Li (water-fire).

This passage primarily discusses the historical transmission and textual criticism of Zhouyi Cantong Qi (The Kinship of the Three), a foundational Daoist alchemical classic:

Wei Boyang (a renowned Eastern Han alchemist) composed Cantong Qi based on the principles of the Zhouyi (Book of Changes) to elucidate the secrets of alchemical practice. The text meticulously explains the foundational materials for alchemy (the principle of "like begets like") and the advancing/retreating methods of fire regulation, presenting both grand frameworks and minute details with profound implications for later practitioners.

However, this Han Dynasty text employs archaic language with many passages written in verse. Later, some poorly educated individuals made arbitrary revisions until Peng Xiao (a Daoist figure) of the Five Dynasties period created the chapter-divided commentary that truly facilitated the classic's transmission. Yet Peng's commentary also suffers from taking passages out of context (as Zhu Xi criticized his erroneous placement of phrases like "故易统天心" into the wrong chapter).

Current circulating versions contain numerous problems: both official collections and private manuscripts exhibit erroneous characters, omissions, and interpolations. Zhu Xi (courtesy name Hui'an) once conducted anonymous textual collation with reasonable discernment. The best available edition currently is the one collated by Zheng Huan of Lin'an, though despite claims of perfection, it still contains many errors.

The author, during leisure from official duties, researched various editions, primarily adopting Zhu Xi's emended main text while consulting Zheng Huan's annotated version. When encountering textual variants among editions, the majority reading was generally followed; when finding clear discrepancies between main text and commentary (such as the main text stating "兼井为六十" while the commentary reads "六十四卦"), both interpretations were preserved. While not claiming this collated edition achieves perfection, it substantially clarifies the classic's essential principles.

Finally, Peng Xiao's preface mentions Wei Boyang composed Cantong Qi based on the ancient Longhu Jing (Dragon-Tiger Classic), though the extant...

This passage contains annotations and supplements to the Zhouyi Cantongqi (The Seal of the Unity of the Three) by the Song dynasty Daoist Bao Huanzhi. The main content includes:

Regarding this classic text:

Some consider this work inferior to the archaic profundity of the Zhenqi (referring to the Zhouyi Cantongqi), even comparing it to texts like the Sanfen Shu or Hushou Jing. However, this classic actually predates the Five Dynasties period. Following the annotations by Peng Xiao (a Five Dynasties Daoist), Bao Huanzhi composed the Mingjing Tu Jue (Mirror Diagram Instructions) to serve as a gateway for understanding the Zhouyi Cantongqi. The text is presented first, followed by annotations, aiming to form a complete work.

Origins of the Mingjing Tu (Mirror Diagram):

The author observes that the Zhouyi Cantongqi employs subtle language and profound principles, with its three volumes interconnected and the movements of the Five Phases (Wood, Fire, Earth, Metal, Water) complex. While realized adepts may grasp its meaning, beginners often struggle. Thus, the author distilled the essence of the Zhouyi Cantongqi into the Mingjing Tu Jue, using eight cyclical diagrams (ba huan) to illustrate Yin-Yang transformations, making the abstruse scripture immediately comprehensible.

Core teachings of the Mingjing Tu Jue:

1. The mystery of cosmic creation is unfathomable; this true formula guides beginners.

2. The three secret essentials are condensed into eight diagrams—all transformations of phenomena become visible in a single mirror.

3. The metaphors of "the Li maiden riding the dragon" (Li trigram symbolizing fire and femininity) and "the Kan youth mounting the tiger" (Kan trigram symbolizing water and masculinity) represent Yin-Yang union.

4. Practitioners should delve deeply to discover the path to longevity.

5. Internal alchemy (Neidan) begins with understanding the "Great Returning Heart" (core of the Golden Elixir path), exemplified by:

• The Yin line within the sun generating true mercury
• The Yang line within the moon generating true gold
• The feminine embracing cinnabar (Yin containing Yang)
• The masculine embracing white snow (Yang containing Yin)
• Mars (Yinghuo) hidden in the North
• Fire (Bing) containing Water (Ren)

6. The key lies in discerning the true nature of lead and gold, avoiding deception by superficial appearances.

Symbolism of the sun and moon:

• The sun symbolizes Yang containing Yin (like mercury within cinnabar). Without Yin, Yang cannot shine independently—hence called "feminine fire" (Yin within Yang). The sun harbors the crow (ancient legend), corresponds to the southern Li trigram, and represents the feminine.
• The moon symbolizes Yin containing Yang (like silver within lead). Without Yang, Yin cannot take form—hence called "masculine gold" (Yang within Yin). The moon holds the jade rabbit (ancient legend), corresponds to the northern Kan trigram, and represents the masculine.

This passage primarily employs Yin-Yang and Five Phases theory to explain alchemical principles, transforming abstract Yi (Change) philosophy into visual diagrams to help practitioners comprehend the profound teachings of the Zhouyi Cantongqi.

This scripture elucidates the core principles of Daoist alchemy, focusing on the structure and operational dynamics of the "cauldron-vessel" (the alchemical furnace):

The first section explains the principle of mutual containment between Yin and Yang: Metal (masculine gold) appears Yang in nature yet harbors Yin qualities; the moon (Yin) contains the Jade Rabbit (a Yang symbol). The northern Kan trigram (one of the Eight Trigrams/Bagua, representing water) signifies masculinity, while metallic substances conceal vital essence (Pó, the corporeal soul).

The cauldron-vessel comprises eight tiers of symbolic structure:

1. First tier: The Four Symbols (Lesser Yang, Greater Yang, Lesser Yin, Greater Yin) and Eight Trigrams/Bagua mark the celestial and earthly gateways, demarcating passages between human and spirit realms.

2. Second tier: Twenty-eight lunar mansions chart the celestial orbit, corresponding to the starting points for controlling alchemical firing times.

3. Third tier: Thirty waxing/waning markers symbolize lunar phases, synchronized with the alternating use of sixty hexagrams (from the Book of Changes).

4. Fourth tier: Fifty black and fifty white dots represent Yin-Yang transformation, mirroring the hundred-ke (ancient time units) regulation of firing temperatures.

5. Fifth tier: Twelve hexagrams display monthly waxing/waning of Yin-Yang, resembling the undulating interplay of Dragon (Yang) and Tiger (Yin).

6. Sixth tier: Twelve earthly branches (time periods) govern the ascent/descent of firing intensity, harmonized with celestial cycles.

7. Seventh tier: Synthesizes celestial firing patterns, condensing seasonal transitions into corresponding inner landscapes of the human body.

8. Eighth tier: Integrates all manifestations of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water) within the cauldron, facilitating the fusion of metal (lead) and water (mercury), the mating of Dragon and Tiger, ultimately refining the Reverted Elixir (Golden Elixir/Jindan).

"Can Tong Qi" (The Kinship of the Three) signifies verification, interconnection, and resonance—the perfect alignment between alchemical principles and cosmic laws. The procedure for refining the Golden Fluid Elixir involves:

1. First locating the primordial origin before the division of heaven and earth.

2. Then examining the phenomena of Yin-Yang differentiation.

3. Understanding the mutual conquest yet mutual generation of water and fire (like spouses).

4. Recognizing the interdependent nature of metal and water (like mother and child).

5. Yang substances (lead) containing Yin elements (cinnabar), and Yin substances (cinnabar) containing Yang elements (mercury).

The sun (Yang) conceals the crow (Yin), while the moon (Yin) holds the Jade Rabbit (Yang)—these are the true cosmic patterns revealed. Practitioners must master:

• The laws of mutual transformation between Yin and Yang
• The interdependent relationship of water and fire
• The pathways through which all things are generated

Essential cultivation techniques:

1. Grasping the fundamental (primordial chaos)

2. Observing manifestations (Yin-Yang differentiation)

3. Following the rhythms of movement and stillness

4. Mastering quantitative relationships

5. Strictly adhering to temporal cycles

6. Clarifying the advance/retreat of firing intensity

7. Distinguishing the ascent/descent of Dragon (Yang) and Tiger (Yin) energies

This passage elucidates the fundamental principles and essential requirements for Daoist alchemical practice and cultivation.

It begins by outlining the core components of elixir refinement: When the "Tiger" (representing yin energy) and "Dragon" (representing yang energy) separate, the northern and southern orientations become established; when the metallic (representing the lungs) and wooden (representing the liver) energies unite, the Great Elixir (the supreme alchemical achievement) can be perfected. The alchemical process requires corresponding internal and external symbols: externally there must be the furnace and tripod (alchemical vessels), internally there must be the embryonic crucible (Dantian, energy center). There must be the hexagram transformations of yin-yang, the precise timing for fire regulation, the principles for increasing and decreasing medicinal ingredients, the standards for forging the elixir, and the forms of separation (fire) and union (water). None of these elements can be omitted.

Practitioners must fulfill these requirements: withdraw from sensual pleasures, abandon fame and desires, retreat to sacred mountains (places of cultivation), sever worldly connections, engage only with fellow practitioners in mutual study, devote themselves to secret and profound practice, and maintain unceasing diligence day and night—only then can they hope for success. Without such commitment, all efforts will be in vain. Thus the perfected immortal Yin Changsheng (a renowned Han dynasty Daoist) admonished: "Do not calculate gains and losses; concentrate solely on refining the Reverted Elixir (the rejuvenating medicine)—only then may you attain success."

The colophon records the composition date: the eighth day of the ninth month in the tenth year of the Guangzheng era (947 CE) of Later Shu, written by Zhenyizi Peng Xiao of Feihe Mountain at Changli Abbey.

(Note: Terms like "Dragon-Tiger," "Metal-Wood," and "Water-Fire" are specialized Neidan (internal alchemy) terminology referring to different yin-yang energies and organ functions within the human body.)