《周易參同契發揮》Vol. 9

This passage primarily discusses the "First Cauldron" stage in Daoist Neidan (internal alchemy) practice and the essential principles of "natural" cultivation.

Regarding the "First Cauldron" stage: In the initial phase of practice, the Jing (essence) and Qi (vital energy) within the body undergo a transformation from white to yellow (like jade liquid gradually turning golden), ultimately reaching a translucent crimson state (as if spiritual light fills the entire body). This stage is called the "First Cauldron," representing the first revolution in the ninefold alchemical process. At this point, the nascent Dan (elixir) formed is only the size of a millet grain.

Concerning "natural" cultivation: Ancient immortals often said the Golden Elixir path achieves realization through "naturalness," but this doesn't mean complete passivity. Authentic natural cultivation requires:

1. Gathering the Shen (spirit) and turning the vision inward

2. Maintaining long, even breathing—neither rushed nor sluggish

3. Harmonizing spirit and energy to naturally form the elixir

The Scripture of Gold and Azure Dragon-Tiger (Jinbi Longhu Jing) states that natural cultivation first requires "focusing the spirit" (concentrating awareness) at the Qi cavity (Dantian), then reaching the state of "mutual forgetting" (where self and objects dissolve). However, this differs from sitting rigidly like dead ashes—one must grasp the proper timing within naturalness.

The Awakening to Reality (Wuzhen Pian) reminds practitioners: Cultivation requires both understanding the foundational work of "active practice" (conscious cultivation) and comprehending the profundity of Wuwei (non-action). Beginners often only see the surface of non-action while neglecting the importance of active practice.

(Note: "Nine revolutions" refers to the nine stages of internal alchemy; "nascent elixir" is the initial form of the internal elixir; "Qi cavity" typically indicates the lower Dantian; "focusing the spirit" is a Daoist method of concentrated awareness)

This passage elucidates the principles of cultivating the Golden Elixir (Jindan) through vivid analogies.

It first criticizes those who seek to attain the state of Wuwei (non-action) without actual practice, comparing this to expecting harvests without tilling the soil—an obvious absurdity. Using natural phenomena as metaphor: just as vapor rises from mountain lakes to form clouds, then condenses through the harmonization of Yin-Yang into rain that returns to earth, so too does the cultivation of the Golden Elixir involve the cyclical circulation of Jing (essence) and Qi (vital energy) within the body, perfectly mirroring the operations of heaven and earth.

The text then employs the transformation of wet clay into dry dust and flames into ashes to illustrate how all substances undergo fundamental changes. Like damp earth drying into powder or fire extinguishing into soot, practitioners must comprehend the laws of Yin-Yang transformation.

Further examples demonstrate sympathetic resonance between like elements: phellodendron bark yields yellow dye, indigo produces blue, animal hides boil into glue, and yeast ferments wine. Similarly, Golden Elixir cultivation requires properly matched "true lead and mercury" ingredients—just as husband and wife must be properly paired to conceive. Using mismatched materials would be as futile as attempting dyeing with wrong plants or fermenting with improper starters.

Finally, it emphasizes this as the singular authentic path to immortality. Though the method is simple enough for ordinary people to learn, it can elevate practitioners beyond mortal limits. None of the 3,600 lesser techniques compare to this sublime approach of serene Wuwei. Like stars following the Milky Way or rivers returning to the ocean, this represents the most fundamental truth of cultivation.

This passage discusses the vital importance of preserving and studying Daoist cultivation classics. It first emphasizes that precious scriptures like the Zhouyi Cantongqi (The Seal of the Unity of the Three) should never be casually transmitted to unworthy recipients—encountering genuine transmission requires profound karmic affinity. Wei Boyang (Master Wei) selflessly recorded celestial secrets in these three treatises, with each sentence arranged as clearly as constellations and as systematically as rivers flowing to the sea, making them the finest guide for later generations seeking immortality.

The text quotes several eminent Daoist masters to illustrate key points: authentic scriptures contain nothing but truth in every line, yet only those of superior capacity can comprehend them; it's not that immortals withhold teachings out of stinginess, but rather that ordinary people lack sufficient sincerity. Some believe the nonsense of charlatans while slandering immortals as deceitful—this is utterly absurd. Ancient transcendents left behind alchemical classics precisely to guide future practitioners, with principles clearly laid out: the unenlightened may study them, while the awakened may use them for verification. Eminent masters like Liu Haichan, Yang Xubai, and Chen Momo all achieved realization only after traveling to sacred mountains, exhaustively studying classics, and widely consulting enlightened teachers—none succeeded through solitary speculation.

Shi Xizhen articulated this well: ancient cultivators first studied alchemical classics extensively, then journeyed to discuss and refine their understanding with fellow practitioners. When verifying teachings against the Dao's principles, they encountered no contradictions; when selecting masters, they never followed arrogant frauds. How can later generations claim "true oral instructions aren't found in texts" as an excuse for neglecting serious study? Anyone claiming to possess secret oral teachings undocumented in classical alchemical texts throughout history is undoubtedly a fraud.

Finally, the passage stresses that studying classics requires thousands of repetitions—only when committed to memory with flawless familiarity will divine inspiration or sudden awakening naturally arise. As the saying goes, "Read a text a hundred times, and its meaning reveals itself"—how much more so after thousands of repetitions? Only through such diligent study can one find the gateway to the Dao.

The passage conveys two main ideas: the path to comprehending the Dao (the Way) and the importance of proper transmission of Daoist methods.

Regarding enlightenment, the author states that even without a master's oral instructions, repeatedly reciting scriptures ten thousand times will naturally reveal their profound principles. Such sudden realizations often occur during the stillness of midnight or in deep meditation. As Guanzi observed, "Through persistent contemplation, when one reaches the ultimate state of thinking, even if understanding doesn't come, spirits will open one's mind." This isn't actually supernatural intervention, but rather a breakthrough achieved through extreme concentration. The Northern Song dynasty master Zhang Ziyang exemplified this when transmitting his Wuzhen Pian (Awakening to Reality) to Ma Chuhou, remarking that this text thoroughly explains the medicinal ingredients and firing times of alchemy—those with immortal destiny will naturally comprehend upon reading.

The second part emphasizes discernment in transmitting Daoist methods. The author presents contrasting examples: Tan Jingsheng transmitted his Huashu (Book of Transformations) to Song Qiqiu, only to be murdered for his text, with Song ultimately meeting a bad end. Conversely, Wu Shiyun transmitted teachings to Xu Jingyang (one of Daoism's Four Celestial Masters), who later received authentic transmission from Mother Chen and reciprocated the teachings to Wu—both achieving immortality. This illustrates Heaven's impartiality, granting the Dao only to those with virtue (De). Transmission to unworthy recipients brings harm rather than benefit.

The final Dingqi Ge (Song of the Cauldron Vessel) section reveals key Neidan (internal alchemy) principles. "Three-five round, diameter one part" refers to the human body as a microcosmic cauldron vessel containing the Three Powers (heaven-earth-humanity), Five Phases (Wood-Fire-Earth-Metal-Water), and lead-mercury (alchemical terms for Yin-Yang energies). The Yinfu Jing (Scripture of Hidden Correspondences) states "possessing this cauldron vessel enables the transformation of all things," precisely indicating the human body as this alchemical furnace.

This passage explains the essential principles of Daoist Neidan (internal alchemy) cultivation. The key to practice lies within oneself—seeking externally violates the principle of serene cultivation.

"The mouth's four-eight-two-inch lips" symbolizes: the mouth represents the four phases (lesser yang, greater yang, lesser yin, greater yin) and the Bagua (Eight Trigrams), while the two lips signify the boundary between yin and yang. "Twelve inches long with even thickness" refers to the alchemical cauldron (metaphor for the human body) measuring twelve inches, corresponding to the twelve months of the year, with the vessel's form balanced and symmetrical.

Posture during meditation is crucial: the eyes should align with the nose, the nose with the navel, and the body must remain upright without tilting. The eyes should be half-closed ("lowered blinds"); complete closure leads to dullness. Breathing should be fine, long, and even—coarse or forceful breathing causes excessive "fire" (yang energy), scattering the elixir (essence and qi).

"Yin above, yang rushing below" illustrates the principle of water-fire harmony: with yin energy above and yang energy below, like fire within seawater merging with water waves atop mountains. This requires mediation by the "Yellow Matron" (the spleen-earth in the central palace); otherwise, water and fire cannot harmonize.

The "fire phases" (cultivation intensity) must balance martial and civil modes: begin and end with martial fire (intense), while maintaining civil fire (gentle) in between. This mirrors the moon's phases—new moon, full moon, and waning—but practitioners should avoid rigid interpretations.

The complete cultivation cycle spans 360 days, corresponding to celestial circulation. The first 70 and last 30 days form the foundation-building stage, while the intervening 260 days require meticulous refinement. As the Cuixu Treatise states: during the nurturing phase, maintain stability with soft, continuous breathing, preserving this state whether walking, standing, sitting, or lying down to prevent insufficient "fire" from impairing elixir formation.

Finally, "yin fire, white [metal], yellow sprout [earth], lead [water]" denotes yang fire phases from midnight to noon (zi to si hours) and yin fire phases from noon to midnight (wu to hai hours). Here, white (metal), yellow (earth), and lead (water) metaphorically represent elemental harmonization across cultivation stages.

This passage explains the core principles of Yin-Yang interaction and the convergence of the Five Phases in Neidan (internal alchemy) practice. The hour of You (5-7 PM) corresponds to the west, which belongs to the Metal phase in the Five Phases system, hence termed "Yin Fire White Enlightenment"—referring to the innate true Yang hidden within the Kan water (symbolizing Yin). As the Wuzhen Pian states, "Moonlight perpetually illuminates the western river," metaphorically describing how true Yang Qi lies latent within the Yin position.

Earth (associated with the spleen) produces "lead" (innate original essence, Jing), and within this lead emerges "silver" (the true Yang within the essence). Through cultivation, this true Yang is refined from the essence to form "yellow sprouts" (the embryonic form of the Golden Elixir), known as "true lead." This process aligns with the Jinbi Longhu Jing: "Refining lead to seek the yellow hue."

The phrase "two sevens gather to assist the person" refers to the Azure Dragon's seven constellations (Wood phase) in the east and the White Tiger's seven constellations (Metal phase) in the west, with the practitioner positioned at the center (Earth phase). The Dragon and Tiger converge in the central palace, much like the Zhuangzi's allegory of the Emperor of the Southern Sea (Shu) and the Emperor of the Northern Sea (Hu) meeting in the realm of Chaos. This harmonious union of Yin and Yang is the key to alchemical refinement. As the Wuzhen Pian states, "When the three families meet, the infant is formed" (the unification of Jing, Qi, and Shen) and "All Five Phases must return to the center"—these principles encapsulate the process.

At advanced stages of practice, the original spirit (Shen) resides peacefully in the upper Dantian (the brain). When one maintains this spirit in its rightful position, true Qi naturally ascends, and breathing stabilizes effortlessly. At this stage, all bodily meridians and apertures become unobstructed, leading to the state of "internal elixir entering the mouth" (elixir formation) and "shedding the shell to release the spirit" (Yang spirit projection). Such achievements require deep stillness and stability, as described in the Jingzhong Yin: "Daily cultivation without interruption—when merit is complete, spiritual powers manifest naturally."

Just as a fetus is nourished in the womb, the "infant" (Yang spirit) of Neidan must also be nurtured within the Dantian. The breath flows continuously through the "Mysterious Feminine Gate" (the space between the Dantian and the Mingmen), and when Yin and Yang Qi are abundant, spiritual communion occurs naturally. By maintaining a subtle, unbroken awareness in daily activities—walking, standing, sitting, or lying down—the elixir embryo gradually coalesces over time, the Yang spirit emerges, and one’s nature grows increasingly pure.

Ultimately, alchemy is a process of returning to the origin. Beginning with the interplay of Yin-Yang and the Five Phases, it culminates in the primordial state of undifferentiated unity—the ultimate realm of "embracing the One and holding fast to simplicity."

The path of cultivation resembles the relationship between ruler and minister, requiring reverent caution day and night. Just as a minister serves his sovereign, one must approach spiritual practice with awe and vigilance. This process is arduous, demanding a full year of steadfast dedication. As the Huanjin Pian states: "To enjoy a thousand years of carefree joy, one must first endure one or two years of diligent practice." Since ancient times, no immortal has ever attained celestial ascension without undergoing at least a year of devoted cultivation. The Lingyuan Dadao Ge similarly teaches: "Only after completing one's merits and virtues can one roam freely, yet the initial stages of practice inevitably require endurance." However, this "endurance" does not mean brute force, but rather maintaining mental serenity while focusing on nourishing the original spirit (Shen, one's innate spiritual nature). This teaching carries profound meaning indeed.

Practitioners must remain constantly vigilant against mental dullness. The Cuixu Pian advises: "By day circulate the Qi (vital energy), by night nurture the Jing (essence), exercising utmost care during the 'extraction and replenishment' (adjusting the body's Yin-Yang energies)." Without fellow practitioners offering mutual reminders, one may easily lose proper timing (huohou, the rhythm and precision of practice) at critical moments. For every inch of progress on the spiritual path, obstacles grow ten feet taller—thus unwavering clarity is essential at all times.

The Daoist path is both vast and mysterious. When circulating breath between the "mysterious feminine" (Xuanpin, the pivotal junction of Yin-Yang within the body), one traverses 84,000 li in a single day—how could this not be vast? It extends beyond all boundaries yet contains no inner core; looking forward reveals no beginning, looking back shows no end—how could this not be mysterious? Those who penetrate this truth master the principles of cosmic creation and harmonize their own Yin-Yang energies.

The "knife-measure" (daogui, essence of the elixir) stabilizes one's ethereal and corporeal souls (the spiritual essence). When this elixir essence ascends to the Kunlun summit (the crown of the head) and transforms into jade nectar flowing into the Dantian (energy center), it pacifies the spirit like a tamed tiger or subdued dragon.

Upon achieving the Golden Elixir (Jindan), one gains longevity and dwells in immortal abodes. Here, complete freedom from constraints brings natural advancement in spiritual attainment. Whether secluded in mountain forests or amidst bustling markets, cultivation remains possible. While Wei Boyang doesn't mention "courtly life" but rather "immortal villages," mountain retreats ultimately prove more conducive to quiet practice.

True Daoist seekers pursue the fundamental root. This "root" constitutes both the origin of heaven-earth and the foundation for refining the Golden Elixir. The Cuixu Pian explains: "Once recognizing the root of alchemy, all transformations become traceable to this source." Without guidance from realized masters, ordinary people struggle to comprehend this principle. How fortunate are those cultivators who discover this root!

Practice requires meticulous study of the Five Phases' (Wood, Fire, Earth, Metal, Water) generative and restrictive cycles, with precise measurement of each element. Like weighing medicinal ingredients, success demands absolute accuracy.

The Five Phases (Wood, Fire, Earth, Metal, Water) nourish life when operating in their natural sequence, yet when employed in reverse, they can refine the Golden Elixir (Jindan, the core concept of Daoist Neidan). This transformation must strictly adhere to cosmic principles without the slightest deviation. Just as excessive fire scorches and overflowing water floods, the measurements in alchemical practice require precise control.

The Wuzhen Pian states that when cultivation reaches a certain stage, the body manifests golden radiance—yet such realms should never be casually disclosed to ordinary people. Reflect quietly: these methods were closely guarded secrets of immortals and sages through the ages. Those who truly comprehend them should treasure the knowledge inwardly for personal realization—how could they recklessly divulge it? Though secrecy benefits the practitioner, what guidance does it offer future seekers? This is precisely why the Cantong Qi remains such an essential scripture.

When internal alchemy (Neidan) reaches perfection (known as "fetal completion"), the primordial spirit (Yuanshen) can transcend the physical body ("exit the shell"), riding white cranes or commanding fire dragons to surpass the Three Realms (Desire, Form, and Formlessness), ascending directly to the celestial realm of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity). There, one attains boundless freedom and cosmic longevity, truly worthy of being called a "Perfected Being" (Zhenren). Yet understand this: all such manifestations are ultimately illusory—the cranes and dragons merely reflect the practitioner's numinous transformations, while the so-called immortal lords are none other than the internal Three Pure Ones (Sanqing: Jade Clarity, Supreme Clarity, and Grand Clarity, representing the three treasures of Jing, Qi, and Shen in the human body). Those who grasp this truth thrive; those who deludedly await celestial edicts risk being devoured by black tigers or giant serpents (metaphors for meditation deviations).

Consider how ancient Song Dynasty well-diggers, upon uncovering a statue, spread tales of men emerging from the earth; or how Xu Xun's (Xu Jingyang) entire household achieved ascension, yet later generations claimed their tiled house flew skyward. Mundane minds crave fantastical narratives. These truths can only be conveyed to the wise—ordinary ears find them incomprehensible. The discerning understand immediately and practice accordingly, while the ignorant dismiss them as nonsense. How I long to converse with those who truly see!

The original Cantong Qi presents its teachings concisely, its system somewhat fragmented, with certain subtleties left unexplained. This revised version supplements missing elements, clarifies profound principles, and ensures coherent structure and consistent themes. Combined with the "Three Correspondences" (the supplementary chapters), it now fully reveals the Yijing's deepest wisdom.

The title Zhouyi Cantongqi (The Kinship of the Three) carries profound significance. "Can" refers to the integration of three fields of knowledge, "tong" indicates their fundamental unity, and "qi" signifies how these three mutually illuminate and complement one another. The author Wei Boyang (Master Wei) synthesized the philosophical wisdom of the Yijing (Book of Changes), the Daoist teachings of the Yellow Emperor and Laozi, and the practice of alchemy, discovering their essential harmony in the principles of Yin-Yang transformation.

Observing how later generations struggled to grasp the Dao's essence, Master Wei composed this text to elucidate its core principles. Yet fearing to reveal celestial secrets too directly, he conveyed the alchemical methods through layered metaphors and allusions. To address potential omissions in the main text, he appended the "Song of the Cauldron Vessel"—what the main text left unsaid, the verses complete; what seemed abstruse, the rhymes clarify. These three sections thus form an interlocking whole, guiding earnest seekers toward the correct cultivation path.

As the Cuixu Pian states: The supreme Dao is supremely simple—its deepest mysteries often reside in the most fundamental truths. Master Wei's repetitive explanations stem from his concern that later practitioners might miss the crucial point. Though the alchemical essence could be summarized in a single phrase, he elaborates tirelessly to ensure genuine understanding.

The Yijing reveals cosmic patterns, the Huang-Lao teachings explore natural laws, while alchemy applies these principles—though expressed differently, all spring from the same Dao. Like a tree with roots, trunk, branches, leaves, flowers and fruit appearing distinct yet sharing one origin, these three disciplines stem from the same root: the Dao manifests through the Yijing's cosmic principles, the Huang-Lao wisdom of life's mysteries, and alchemy's practical return to origin.

Whether writing texts, cultivating body-mind, or refining elixirs, all involve observing heaven-earth's Yin-Yang transformations to comprehend nature's subtle workings. Though methods differ, these three paths converge upon one truth. Just as a tree never forgets its roots while producing myriad branches, practitioners must always hold fast to this unchanging Dao.

This passage recounts the background and core teachings of the important Daoist scripture Zhouyi Cantongqi (The Kinship of the Three). Its author Wei Boyang (also known as Master Yunyazi) was a native of Shangyu in Kuaiji during the Eastern Han dynasty. Though born into an eminent family, he renounced official career to devote himself to spiritual cultivation. By synthesizing the health-preserving doctrines of the Yellow Emperor (Huangdi) and Laozi with the theories of Zhouyi (Book of Changes), he created this foundational text on Neidan (internal alchemy) practice.

Living in reclusive simplicity, Wei Boyang embodied indifference to fame and wealth. He established correspondences among three cultivation methods: the Huang-Lao teachings (thoughts of the Yellow Emperor and Laozi), the golden elixir (Waidan, external alchemical preparations), and Neidan (the refinement of Jing (essence), Qi (vital energy), and Shen (spirit) within the body). Using alchemical cauldrons as metaphors, he illuminated the mysteries of Yin-Yang transformation for practitioners. After composing the main three chapters, he supplemented them with the "Song of the Cauldron" to clarify their profound meaning. The text later circulated through transmission to his disciples Xu Congshi (Xu Jingxiu) and Chunyu Shutong.

The scripture emphasizes aligning cultivation with natural principles to revitalize one's spiritual essence through inner refinement. Specific methods include: maintaining mental serenity to return to original purity; focusing on internal practice without reliance on external aids; selecting the proper "medicinal substances" (referring to the essential Jing-Qi-Shen for cultivation) while rejecting mundane minerals valued in the world (such as the eight mineral drugs from Wudu). Though these approaches appear different, they share the same origin as pathways to longevity and immortality.

Despite his lofty achievements, Wei Boyang consistently demonstrated humility, referring to himself as "this rustic man" and "decayed student"—a mark of genuine Daoist accomplishment. The scripture masterfully reveals both profound cosmological truths and practical cultivation guidelines, presenting esoteric theories with remarkable clarity while offering concrete methods for spiritual realization.

Fuxi first delineated the Bagua (Eight Trigrams), upon which King Wen of Zhou expanded to develop the sixty-four hexagrams. By observing these symbols and appending explanatory texts to the lines, he illuminated the principles of fortune and misfortune. Confucius further expounded the Yi Jing (Classic of Changes) through the "Ten Wings" (Yi Zhuan), all to align with the fundamental laws of life and comprehend the governing principles of heaven and earth. Thus, when the principles of the Yi are applied to calendrical systems, they provide clear and enduring models; when used in governance, they offer simplicity and efficacy, serving as timeless standards for rulers. The wisdom of the Yi Jing is indeed vast and profound.

The Yellow Emperor grasped the patterns of nature by observing the Dao of heaven, while Laozi described the highest virtue as "possessing De (Virtue) as thick as that of an infant." The 300-character Yin Fu Jing (Scripture of the Hidden Talisman) and the 5,000-word Dao De Jing repeatedly elucidate the mysteries of natural creation. Hence, later practitioners of the Golden Elixir (Jindan) all regard the teachings of the Yellow Emperor and Laozi as their foundational doctrine.

As for the methods of ingesting elixirs, the key lies in mastering the profound principles of Yin-Yang harmony to refine lead and mercury (essential alchemical ingredients). Minerals like orpiment and realgar, once purified, render other impure ores unnecessary. Through precise proportions and refinement, they ultimately yield precious substances like gold and silver, naturally treasured by the world—such alchemy is truly wondrous.

The philosophy of the Yi Jing, the teachings of the Yellow Emperor and Laozi, and the art of alchemy are like branches growing from the same root. Though their names differ, they share a common origin—this is what is meant by the "three interrelated disciplines" (san xiang lei). These teachings are not mere displays of ornate language but contain genuine truths worthy of earnest study by later generations.

Wei Boyang (revered as Lord Wei) composed the "Song of the Cauldron Vessel" as a supplement to the three chapters of the Zhou Yi Can Tong Qi (The Seal of the Unity of the Three). Though written in concise three-character lines, it encapsulates profound and extensive alchemical secrets. This is certainly not an attempt to deceive posterity with falsehoods—no practitioner of even modest attainment would do so, let alone a realized master like Lord Wei. Moreover, the Dao of heaven is clear and bright, with retribution for blessings and misfortunes plainly evident. Why would one mislead future generations with lies and invite celestial punishment? The "Song of the Cauldron Vessel" was created to fill gaps left by the preceding three chapters and clarify their deeper meanings. Though brief in form, its content is extraordinarily rich and profound.

This passage consists of two main parts: an explanation of the cryptic language in the Zhouyi Cantongqi (The Seal of the Unity of the Three), and an overall evaluation of this classic text.

The first part deciphers Wei Boyang's (a renowned alchemist of the Eastern Han dynasty) wordplay for concealing his name. The character "委" combined with "鬼" forms "魏"; removing the lower part of "百" leaves "白", which with "人" becomes "伯"; removing the water radical from "汤" gives "昜", and adding the "阝" radical creates "阳". This ingenious character deconstruction reflects the ancient masters' esoteric methods of transmitting the Dao. The text then draws a parallel with Lü Dongbin's (one of the Eight Immortals) poetic inscription at Tianqing Temple, where "天台客" (Tiantai visitor) hints at "宾", "石桥" (stone bridge) signifies "洞", and "两口" (two mouths) represents "吕". This illustrates how ancient immortals skillfully employed metaphors when transmitting teachings, emphasizing the essence rather than personal fame.

The latter section praises the Zhouyi Cantongqi. Though written in plain language, this classic contains profound principles; its precise wording conveys deep meanings. Using the governing philosophies of the Five Emperors and Three Sovereigns as metaphors, it expounds cultivation techniques. The text meticulously analyzes natural patterns like Yin-Yang transformations, celestial movements, and Bagua (Eight Trigrams) symbolism, employing Yijing (Book of Changes) theory to verify Neidan (internal alchemy) practices. The author particularly stresses that only those who truly comprehend these cosmic principles can attain longevity. The passage concludes by clarifying that this is actually a later commentator's preface to the Cantongqi, not part of Wei Boyang's original work.

It's important to note that "服食" (fushi) refers to Daoist alchemical ingestion practices, while "八卦成象" (Bagua chengxiang) denotes the Yijing's eight trigrams as a theoretical framework for explaining universal transformations—both being specialized concepts in Daoist Neidan studies.

This passage examines questions of authorship regarding the Zhouyi Cantongqi (The Seal of the Unity of the Three). Zhu Xi (Zhu Huian) once speculated that the postface might have been written by Wei Boyang (Master Wei), but textual research reveals it was actually composed by Xu Congshi (the recluse of Qingzhou) as a commentary appendix. Peng Zhenyi pointed out that some Daoist texts mistakenly attribute the three sections of Cantongqi separately to Wei Boyang, Xu Congshi, and Chunyu Shutong—a claim proven erroneous.

Through textual analysis, the author discovered that both the first and middle sections repeatedly employ technical terms like "Qian-Kun-Kan-Li-Zhun-Meng" and "seven-eight-nine-six." While the first section mentions "using solar and lunar cycles as temporal measures," the middle section similarly states "carefully observing solar and lunar periods," showing considerable overlap. This initially suggested the possibility of three separate authors. More problematic, however, is the interweaving of core text and commentary, making it now impossible to distinguish original passages from later annotations.

The author originally intended to reorganize the entire work by categorizing passages into four-character verses, five-character verses, and prose—thereby separating scripture from commentary for clearer scholarly study. However, as the printed edition couldn't be altered, these insights were appended for future scholars to evaluate. The referenced Riyue Xuanshu Lun (Treatise on the Mysterious Pivot of Sun and Moon)—a Tang dynasty work by Daoist Liu Zhigu presented to Emperor Xuanzong—further corroborates the account of Xu Congshi's commentary and Chunyu Shutong's transmission.