---
title: "周易參同契註(五) – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5d0027/"
canonical: "https://daozang.app/en/text/KR5d0027/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《周易參同契註(五)》

Taixuan 太玄部 · 3 volumes · 14,607 characters

## Vol. 1

周易參同契卷上若四

儲華谷註乾坤者易之門户衆卦之父母坎離匡郭運轂正軸

易者乾坤之合體徃來闔闢故曰門户交

錯而生六十四卦故曰父母坎蔵於坤離

蔵於乾故曰匡郭坎離宅乾坤之中中爻

之運猶軸之運轂也牝牡四卦以爲橐籥覆冒陰陽之道猶工御者執衘轡準繩墨隨軌轍處中以制外

以乾坤坎離爲牝牡造化萬有中爻爲乾

坤妙用故曰處中以制外

已上言藥物數在律曆紀月節有五六經緯奉日使兼并爲六十剛柔有表裏朔旦屯直事至莫蒙當受晝夜各一卦用之如次序旣未至晦爽終則復更始

月節五六三十日兩卦直一日以配六十

卦兩卦十二爻六爻屬陽六爻屬陰按十

二時合律之十二聲曆之十二月紀之十

二年始屯蒙而終旣未周而復始

此章以一月論火候日辰爲期度動靜有早晚春夏據内體從子到辰巳秋冬當外用自午訖戌亥賞罰應春秋昏明順寒暑爻辭有仁義隨時發喜怒如是應四時五行得其序

十二時以應十二月氣候從子至辰巳自

午訖戌亥定二至陰陽也賞罰應春秋爻

辭有仁義定二分刑德也

此章以一日論火候天地設位而易行乎其中矣天地者乾坤也設位者列陰陽配合之位也易謂坎離坎離者乾坤二用二用無爻位周流行六虚徃來

**Interpretation**

The *Zhouyi Cantongqi* (The Seal of the Unity of the Three) primarily elucidates the principles of Yin-Yang transformation in alchemical cultivation. It begins by explaining that Qian (Heaven) and Kun (Earth) represent the fundamental polarity of Yin-Yang, serving as the gateway to all changes in the *Yijing* (Book of Changes). All hexagrams emerge from this duality. The Kan (Water) and Li (Fire) hexagrams revolve between Qian and Kun like the axle of a wheel—Kan is concealed within Kun (Earth), while Li resides within Qian (Heaven), forming the basic framework of Yin-Yang dynamics.

Next, the text describes how these four hexagrams (Qian, Kun, Kan, Li) function like bellows, driving the transformations of Yin and Yang. Practitioners must grasp the laws of these changes, much like a charioteer controlling the reins, regulating external transformations from the core. The "medicinal substances" mentioned here refer to the essential Qi (vital energy) of Yin and Yang required for alchemical refinement.

The second section discusses temporal rhythms. The thirty days of a lunar month correspond to sixty hexagrams (two per day), while the twelve double-hours align with the twelve pitch-standards of music, the twelve months, and the twelve-year cycle. The sequence begins with the Zhun and Meng hexagrams and cycles through to Jiji and Weiji, mirroring the waxing and waning of the moon. This analogy illustrates the regulation of "fire times" (*huohou*) in alchemy.

The third section addresses the daily rhythm of fire regulation. The twelve double-hours correspond to the climatic phases of the twelve months. From Zi (midnight) to Si (mid-morning), the energy resembles spring and summer, with Yang Qi expanding; from Wu (noon) to Hai (late night), it shifts to autumn and winter, with Yin Qi contracting. Cultivation must follow the ebb and flow of Yin-Yang like the changing seasons, adjusting the rhythm of breath and energy circulation according to the time of day.

Finally, the text explains that once Heaven and Earth establish their Yin-Yang positions, the Kan and Li hexagrams (Water and Fire) circulate within them. Though Kan and Li have no fixed positions, they flow continuously through the six lines (*yao*) of the hexagrams—a dynamic described in the *Yijing* as "moving through the six voids." All of this underscores how alchemical practice must emulate the natural patterns of Heaven and Earth in their Yin-Yang transformations.

旣不定上下亦無常幽潜淪匿升降於中包囊萬物爲道紀綱

日月爲易故曰易謂坎離坎離中爻乃乾

坤之妙用進退升降於六爻故中爻變化

爲道紀綱坎離獨得乾坤之中氣人受天

地之中以生也

此章以中爻論坎離之體以無制有器用者空故推消息坎離没亡

器以空爲用故離虚能受坎實離虚爲無

坎實爲有離中之陰爻化爲坎之中畫變

成純乾失其坎離之體故曰坎離没亡此

皆中爻妙用以明易行乎其中之義

此章以交姤論坎離之用言不苟造論不虚生引驗見效校度神明推類結字原理爲徵坎戊月精離己日光日月爲易剛柔相當土旺四季羅絡始終青赤白黑各居一方皆禀中宫戊己之功

坎離所以能交日月所以能合者以坎中

有戊離中有己也戊己者中也亦明升降

於中處中制外易行其中之義

此章兼言藥物之體易者象也懸象著明莫大乎日月窮神以知化陽徃則陰來輻輳而輪轉出入更卷舒時至朔旦震來受符當斯之時天地姤其精日月相撢持雄陽播玄施雌陰化黄包混沌相交接權輿樹根基經營養鄞鄂凝神以成軀衆夫蹈以出蝡動莫不由

觀日月合璧之象而得坎離交姤之道觀

震來受符之卦而見一陽來復之機坎男

爲雄陽中蔵乾畫施其天玄之氣於離離

**Interpretation**

This passage explains the pivotal role of the "Kan-Li" (the Water ☵ and Fire ☷ trigrams from the Bagua) in spiritual cultivation as described in the *Zhouyi Cantongqi*. The central lines of these two trigrams are particularly significant, embodying the quintessential interaction of Qian (Heaven) and Kun (Earth). Just as humans are born through receiving the harmonized Qi of Heaven and Earth, these central lines serve as the pivot of Yin-Yang transformation.

The interplay between Kan (Water, ☵) and Li (Fire, ☷) through their central lines forms the fundamental principle of cultivation. The Yang line within Kan and the Yin line within Li undergo mutual transformation, mirroring the celestial dance of the sun and moon. When the Yin line of Li transforms into the Yang line of Kan, it creates the pure Yang Qian trigram (☰), causing the original forms of Kan and Li to dissolve. This metamorphosis reveals the profound function of the "central line."

The text mentions "Wu within Kan, Ji within Li" — Wu and Ji representing the central Earth element, symbolizing harmonized Qi. This balanced energy enables Kan and Li to intersect, just as the sun and moon conjoin. Like the orderly progression of seasons or the Five Phases (Wood, Fire, Metal, Water, and Earth) occupying their proper positions, all rely on the mediating function of the central Wu-Ji Earth element.

By observing celestial phenomena like the sun-moon conjunction, one comprehends the principle of Kan-Li interaction. The appearance of the Yang line in Zhen trigram's (Thunder, ☳) bottom position reveals the moment of Yang Qi's initial emergence. Kan symbolizes masculinity, containing Qian's Yang essence; Li represents femininity, holding Kun's Yin essence. When these two energies merge in primordial chaos — akin to the dawn of creation when Heaven and Earth first separated — all things come into being. This represents the foundation of cultivation.

Through these trigram transformations, the passage allegorizes the process of Yin-Yang convergence in Neidan (internal alchemy) practice. It emphasizes seizing the critical moments of cosmic change, harmonizing Kan-Li energies, and mastering central-line transformations to achieve spiritual refinement.

女爲雌陰化其中爻坤黄之體而成乾

此章論進火交姤於是仲尼賛洪濛乾坤德洞虚稽古稱元皇關雎建始初冠婚氣相紐元年乃芽滋

日月合璧天地姤精也人與萬物皆天地

姤精而生仲尼於易發明男女姤精萬物

化生之道於詩則序正夫婦人倫之首以

明陰陽相求之義

此章言藥物聖人不虚生上觀顯天符天符有進退屈信以應時

觀天之道執天之行明易卦火候上合天

符之進退也下章詳論之故易統天心復卦建始萌長子繼父體因母立兆基消息應鐘律升降據斗樞三日出於爽震受庚西方八日兊受丁上弦平如繩十五乾體就盛滿甲東方蟾蜍與兔魄日月氣雙明蟾蜍眡卦節兔者吐生光

復見天地之心是爲冬至候莫祕於一陽

也自一陽而後六陰六陽一消一息應十

二鐘律詘伸升降應斗樞轉旋坤初變震

故曰因母此說出伏羲先天卦

此章論陽火之候七八道已訖屈折低下降十六轉受統巽辛見平明艮直於丙南下弦二十三坤乙三十日東北喪其朋節盡相禪與繼體復生龍

此章論陰符之候壬癸配甲乙乾坤括始終七八數十五九六亦相應四者合三十陽氣索滅蔵八卦列布曜運移不失中

壬甲配乾乙癸配坤七八九六乃洛書五

行之成數皆得十五應十五日三爻屬乾

**Interpretation**

This passage elucidates the mysteries of Yin-Yang transformation and the regulation of fire times (huohou) in cultivation as described in the *Zhouyi Cantongqi* (The Kinship of the Three). The content is organized into several key sections:

The text first explains the principle of Yin-Yang interaction. While the feminine is associated with Yin (represented by the Kun hexagram), it contains latent Yang lines within. The yellow essence of Kun can transform into the pure Yang of Qian. This illustrates the critical moment of "advancing fire for intercourse" (jinhuo jiaogou) in cultivation, akin to Confucius' praise of the primordial state where Heaven (Qian) and Earth (Kun) energies first merged. Quoting the *Book of Songs*, it compares human marriage to cosmic union—the natural law of Yin-Yang attraction that gives birth to all things.

Next, it describes how sages observe celestial patterns to determine cultivation timing. By studying heavenly signs (tianfu), sages regulate the advance, retreat, flexion, and extension of fire practice, strictly following cosmic rhythms. The Fu hexagram symbolizes Yang's initial emergence, after which Yin-Yang waxing and waning must align with the twelve pitch-standards (lülü), while energy ascents and descents correspond to the Big Dipper's rotation. Detailed lunar phases are mapped to cultivation stages: the crescent moon on the third day (Zhen hexagram), first quarter moon on the eighth (Dui hexagram), and full moon on the fifteenth (Qian hexagram)—each celestial change marking distinct fire phases.

Particular emphasis is placed on the winter solstice's significance as Yang's rebirth (Fu hexagram). This moment of initial Yang sprouting reveals the fundamental heart of Heaven and Earth. The twelve Yang transformation stages mirror both the pitch-standards and the Dipper's seasonal rotations. When Kun's bottom line turns Yang, it becomes Zhen hexagram—demonstrating Fuxi's pre-heaven Bagua logic.

Finally, the text outlines Yin's cyclical operation. Celestial stems (壬癸甲乙) pair with trigrams (Qian/Kun), where numerical combinations (7+8, 9+6) always sum to fifteen—matching the moon's waxing-waning cycle. Four phases complete the thirty-day period, with Yang energy progressing from full expression to storage, all precisely aligned with the eight trigrams' movements. The pairings of Ren-Jia with Qian and Yi-Gui with Kun reflect Luoshu's Five Phase numerology, systematically embodying cosmic order.

十五日三爻屬坤合三十日日月一會終

而復始八卦列布曜運移不失中者謂八

方布二十八宿斗運中天火符陰陽之分

不可違也中謂二至也

此章論納甲火候玄精眇難覿推度効符證居則觀其象準擬其形容立表以爲範占候定吉凶發號順時令勿失爻動時上察河圖文下序地形流中稽於人情參同考三才動則循卦節靜則因彖辭乾坤用施行天下然後治可不慎乎

天道深遠而難窺因易象以見之立表占

候正欲勿失動時而已言一陽之候不可

失動其機食其時斯可以交姤坎離而成

純乾之體夫斗極運化進退屈伸此天道

示象之昭昭者也潮候應月相與虧盈地

道流形之顯著者也是日閉關商旅不行

人情之順時合天者也動靜一循易道皆

以發眀不失爻動之時之妙

此章總論陰符陽火

下章獨明一陽之候御政之首管括微密闓舒布寳要道魁柄統化綱紐

御政之首乃子陽初動交姤坎離之時管

括微密乃閉關不行后不省方塞兊閉門

不傷稚陽之長自然子陽進而成泰隨斗

柄以定晨昏故曰統化綱紐謂斗也

此章論一陽

下章論進火法度爻象内動吉凶外起五緯錯順應時感動四七乖戾侈離俯仰文昌總録詰責台輔百官有司各典所部

火候爻象運於内神化景象形於外先時

**Interpretation**

This passage explains the principles of timing in Yin-Yang transformations during Neidan (internal alchemy) practice. At the fifteen-day mark, the three lines of the Kun trigram (symbolizing pure Yin) manifest; by thirty days, the sun and moon complete their conjunction cycle, repeating endlessly. The Eight Trigrams (Bagua) distribute across eight directions while the twenty-eight lunar mansions revolve with the Big Dipper—the waxing and waning of Yin and Yang Qi follow immutable rhythms that cannot be violated. Here, the "center" refers to the pivotal solar terms of winter solstice and summer solstice.

The core teaching demonstrates how celestial observations guide the "fire timing" (regulation of internal energy flow) in alchemical practice. Though the Dao of heaven is subtle and elusive, its patterns can be deduced and verified through the hexagrams of the Yijing (Book of Changes). During meditation, one must observe celestial changes and adjust one's state accordingly, mirroring how ancient sundials measured solar shadows to establish standards. Divination determines auspicious timing—actions must align with celestial cycles without missing critical moments of hexagram transitions. Above, observe stellar movements; below, comprehend earthly patterns; between them, discern human affairs—integrating the Three Powers (heaven, earth, and humanity). Movement follows hexagram rhythms; stillness contemplates their symbolic meanings. Only by harmonizing like the Qian (heaven) and Kun (earth) trigrams can body-mind unity be achieved.

Though the celestial Dao is profound, the Yijing's hexagrams reveal its manifestations. Sundials track heavenly movements precisely to capture the nascent stirring of Yang Qi. When the "return of single Yang" (winter solstice's first Yang emergence) arrives, one must promptly unite the Kan (water) and Li (fire) energies to forge the pure Yang body. The Big Dipper's advancing-retreating rotations display heaven's visible signs; tidal ebbs with lunar phases demonstrate earth's tangible rhythms; merchants suspending trade per solar terms reflect humanity's celestial attunement. Whether active or still, all must follow the Yijing's Dao—the essence lies in seizing the exquisite timing of changing hexagram lines.

The following section details cultivation essentials during Yang Qi's initial emergence—the foremost priority requiring governance-like precision. At Zi hour (midnight), when Yang Qi first stirs and Kan-Li energies begin intersecting, close sensory gates, cease external seeking, and protect this tender Yang sprout. Thus nourished, Yang naturally grows from the Fu hexagram (single Yang line) to the Tai hexagram (three Yang lines). Align practice hours with the Big Dipper's handle orientation—hence its title as the pivot of cosmic creation.

Subsequent teachings will specify "advancing the fire" (strengthening Yang Qi) methods. Hexagram transformations internally activate energy flow while externally manifesting omens. The five planets' (Wood, Fire, Earth, Metal, Water) motions influence bodily resonance; misaligned lunar mansions disrupt Yin-Yang balance. Like court officials fulfilling distinct duties, bodily components must maintain proper positions. When fire timing's line changes circulate internally, wondrous Qi-transformation phenomena manifest outwardly.

不及時則五緯錯行乖戾二十八宿之次

此章言失火候之正如此日合五行精月受六律紀五六三十度度竟復更始原始要終存亡之緒

一日之間震巽迭運終而復始

此章言循火候之正如此或君驕佚亢滿違道或臣邪佞行不順軌弦望盈縮乖變凶咎執法刾譏詰過貽主

剛柔失其道動靜失其時

此章言交姤不合法度則如此辰極受正優游任下眀堂布政國無害道内以養已安靜虚無元本引明内照形軀閉塞其兊築固靈株三光陸沉温養子珠視之不見近而易求黄中漸通理潤澤達肌膚初正則終修幹立末可持

不失其時無爲而治自然三光陸沉有諸

内則形諸外故潤澤達肌膚也自五緯錯

順而下皆明爻象内動吉凶外起

此章言交姤合法度則如此一者以掩蔽世人莫知之上德無爲不以察求下德爲之其用不休上閉則稱有下閉則稱無無者以奉上上有神德居此兩孔穴法金炁亦相須知白守黑神明自來白者金精黑者水基水者道樞其數名一陰陽之始玄今黄芽五金之主北方河車故鉛外黑内懷金華被褐懷玉外爲狂夫金爲水母母隱子胎水者金子子蔵母胞真人至妙若有若無彷彿大淵乍沉乍浮退而分布各守境隅

水數一而蔵陽金乃黑鉛中之白銀世罕

**Interpretation**

This scripture primarily discusses the regulation of fire times (the timing and intensity of cultivation) in Neidan (internal alchemy) practice, along with the principles of Yin-Yang interaction (the harmonization of Jing, Qi, and Shen within the body). Improper fire regulation would be like the disordered movements of the Five Planets (Wood, Fire, Earth, Metal, Water) or the disrupted sequence of the twenty-eight lunar mansions, leading to cultivation mishaps.

Proper fire regulation should follow celestial rhythms: the sun corresponds to the essence of the Five Phases, while the moon follows the six musical pitch standards, forming a thirty-day cycle that repeats continuously. Within a single day, the alternating movements of the Zhen trigram (representing Yang activation) and Xun trigram (representing Yin compliance) circulate endlessly. This mirrors the relationship between a ruler (symbolizing the Shen/spirit) and ministers (symbolizing Jing-essence and Qi): if the ruler becomes arrogant and ministers turn treacherous—like abnormal moon phases—disasters will follow. Imbalances between firmness and yielding, or mistimed movement and stillness, all stem from improper Yin-Yang interaction.

Conversely, one should emulate the North Star's unwavering centrality amid circling stars (symbolizing stabilized consciousness) and the orderly governance of the "bright hall" (referring to the Dantian). The method involves maintaining emptiness and stillness, closing the sensory portals ("blocking the openings" means sealing the mouth, nose and other orifices), stabilizing the foundation ("spiritual root" denotes the Dantian), and internalizing vital energies ("three lights submerging" refers to the inward illumination of sun, moon and stars). Spontaneous transformations then occur within—like the growth of "yellow sprouts" (the nascent form of the inner elixir)—with essence-energy permeating the skin. These internal changes manifest naturally externally.

The text further distinguishes "superior De (virtue)" and "inferior De": the former is the natural state of Wuwei (non-action) requiring no deliberate pursuit; the latter demands persistent effort. The key to cultivation lies in grasping the "One" (the origin of Dao), akin to the mutual generation of Metal (lung Qi) and Water (kidney Qi): Metal begets Water, yet Water contains Metal's essence ("the white signifies Metal's essence" denotes primordial lung Qi). Lead (kidney Jing), though black externally, harbors golden flowers (primordial Qi), like a true person "wearing coarse cloth yet holding jade." These subtle Qi movements flicker between presence and absence, like objects submerged in deep water—each must return to its proper position ("keeping to their domains"). The text concludes by revealing esoteric correspondences: Water's pre-heaven number is one, concealing Yang Qi within, while the golden (primordial Qi) hides within black lead (kidney Jing) as silver-white essence (primordial Jing)—a mystery seldom understood.

Note: "Openings" refer to orifices like mouth/nose; "spiritual root" metaphorizes the Dantian; "three lights" symbolize Jing-Qi-Shen; "yellow sprouts" denote the nascent elixir in Neidan terminology; "river chariot" describes the Qi circulation path along the Governing and Conception vessels.

知之一即上德之坎也坎爲上德爲有離

爲下德爲無離以翕受爲用綿綿若存故

其用不休所以奉上也離汞須陽金而變

化金亦須離火而施精故曰相須知水中

有金守其水則金自至母隱子胎故也水

數一而色黑故曰守黑明一者掩蔽之義

此章言採藥法度望之類白造之則朱鍊爲表衛白裏貞居方圓徑寸混而相拘先天地生巍巍尊高旁有垣闕狀似蓬壺環匝關閉四通踟蹰守禦密固閼絶姦邪曲閣相通以戒不虞可以無思難以愁勞神炁滿室莫之能留守之者昌失之者亡動靜休息常與人俱

此章言聖胎成象貴在護養是非歷蔵法内視有所思履行步斗宿六甲以日辰陰道厭九一濁亂弄玄胞食炁鳴腸胃吐正吸外邪晝夜不臥寐腸鳴未嘗休身體以疲倦恍惚狀若癡百脉鼎沸馳不得清澄居周迴立壇宇朝暮敬祭祠鬼物見形象夢寐感慨之心歡而意恱自謂必延期遽以天命死腐露其形骸舉措輙有違悖逆失樞機諸術甚衆多千條有萬餘前却違黄老曲折戾九都

凡辭㫖易曉並不註後準此明者省厥㫖曠然知所由勤而行之夙夜不休服食三載輕舉遠游入火不焦入水不濡能存能亡長樂無憂道成德就潜伏竢時太乙乃召移居中洲功滿上昇膺籙受圖

此章言成道之事

**Interpretation**

This passage elucidates the essential principles of Daoist Neidan (internal alchemy) practice. It begins with the fundamental concept of "Kan and Li" - where Kan (representing water) symbolizes superior De (virtue/power), while Li (representing fire) embodies inferior De. During cultivation, one must maintain continuous awareness like the rhythm of breathing, achieving the harmonious union of water and fire (Yin-Yang balance). Just as mercury requires genuine Yang metal (lead) for transformation, true gold also needs Li fire to refine its essence - these elements exist in mutual dependence.

Practitioners must comprehend the principle of metal concealed within water. By preserving the kidney water (innate primordial Qi), true gold (the Golden Elixir) will naturally manifest. This process resembles fetal development during pregnancy - a natural unfolding. Water's numerical correspondence is one, and its color is black, hence the term "guarding the black," meaning to withdraw spiritual radiance and conceal one's brilliance. This describes the method of "gathering the medicinal substance" (collecting innate primordial Qi).

The text then depicts the manifestation of the Golden Elixir: initially white in appearance, it transforms to vermilion through refinement. Protected by defensive Qi externally and containing pure Yang essence within, though merely an inch in size, it encompasses the creative transformations of heaven and earth. Like the sacred Penglai immortal isles, it stands majestic and divine, guarded by passes that prevent perverse Qi from intruding. This emphasizes the need for careful nurturing after the "sacred embryo" (Golden Elixir) takes form.

Subsequent passages critique erroneous cultivation methods: forced inner vision, ritualistic stepping patterns (a ceremonial footwork), rigid adherence to auspicious hours, or sexual alchemy and other heterodox practices. These approaches cause practitioners to lose sleep, experience digestive disturbances, physical exhaustion, and mental confusion - ultimately disrupting the hundred meridians. Some establish altars to worship spirits, becoming self-satisfied with illusory visions in dreams, thereby violating natural principles and inevitably meeting mortal ends.

Those who truly comprehend the Dao can penetrate the essence of cultivation. After three years of diligent practice, one attains the state where fire cannot burn nor water wet them, capable of freely maintaining awareness or forgetting form, abiding in perpetual joy without worry. When merits reach perfection, the Great Unity Celestial Deity (a revered Daoist divinity) will guide their ascension to the celestial realms, where they take their place among the immortal ranks. This describes the ultimate realization of attaining the Dao and achieving perfection.

火記不虚作演易以明之偃月法鼎爐白虎爲熬樞汞日爲流珠青龍與之俱舉東以合西魂魄自相拘上弦兊數八下弦亦如之兩弦合其精乾坤體乃成二八應一斤易道正不傾

金水同居故坎月與白虎爲樞木火同位

故流珠則青龍與俱舉東合西者以離受

坎復歸純乾之體自朔八日而上弦自望

八日而下弦故曰二八應一斤藥之候也

此章以四象論藥物金入於猛火色不奪精光自開闢以來日月不虧明金不失其重日月形如常金本從月生朔旦受日符金反歸其母月晦日相包隱蔵其匡郭沉淪於洞虚金復其故性威光鼎乃熹

坎中金爲真陽之藥入離火鍊之亘古不

壞諭月之金精受太陽符火光明如常也

上章總論四象

此章獨言金爲真藥子午數合三戊己號稱五三五旣和諧八石正綱紀呼吸相含育佇恩爲夫婦黄土金之父流珠水之母水以土爲鬼土鎮水不起朱雀爲火精執平調勝負水盛火消滅俱死歸厚土三性旣會合本性共宗祖

子水一午火二戊己五合爲八石坎離夫

婦有呼吸含育之象金水火三性歸土乃

合而爲一本性共宗祖者同出於一復歸

於一也

此章言交姤巨勝尚延年還丹可入口金性不敗朽故爲萬物寳術士服食之壽命得長久土遊於四

**Interpretation**

This passage primarily explains the principles of Yin-Yang harmonization and medicinal refinement in alchemical practice.

The text first mentions that in the "Crescent Moon Method" (a neidan technique), the White Tiger (representing Metal) serves as the pivotal axis of refinement, while Mercury flows like drifting pearls alongside the Azure Dragon (representing Wood). When the East (Azure Dragon) and West (White Tiger) unite, the Hun (Yang spirit) and Po (Yin soul) naturally merge. The first quarter moon (8th day) and last quarter moon (23rd day) each span eight days—their union symbolizes the blending of Yin and Yang, forming the complete embodiment of Qian (Heaven) and Kun (Earth). The phrase "two eights correspond to one jin" refers to the balanced firing process in alchemy where Yin and Yang reach equilibrium.

It further explains that Metal and Water share the northern position (Kan trigram), hence the moon and White Tiger jointly serve as the central axis. Wood and Fire reside together in the East, which is why flowing mercury accompanies the Azure Dragon. The union of East and West resembles Li Fire (South) receiving Kan Water (North), ultimately returning to the pure Yang form of Qian Heaven. From the new moon (1st day) to the first quarter moon, Yang waxes while Yin wanes; from the full moon (15th day) to the last quarter moon, Yin waxes while Yang wanes. This cyclical exchange of Yin and Yang constitutes the "two eights correspond to one jin" firing technique in elixir refinement.

A crucial point emphasizes that Metal (the true Yang medicinal agent), though tempered in fire, does not diminish—just as the sun and moon have remained unchanging since antiquity. Metal is born from the moon, receives the sun’s energy at the new moon, and ultimately returns to its origin. When the moon vanishes, Metal withdraws into emptiness, only to reappear later with undiminished radiance.

Later, the text states that the number of Zi (Water) is one, Wu (Fire) is two, and Wu-Ji (central Earth) is five—their sum is eight, corresponding to the eight foundational materials in alchemy. Breathing techniques should harmonize like the union of husband and wife. Yellow Earth generates Metal, while flowing Mercury (Water) requires Earth to restrain it; otherwise, excessive Water will extinguish the flame (Vermilion Bird). When the natures of Metal, Water, and Fire converge within Earth, they return to the most fundamental origin.

Finally, the perfected "Jusheng" (Golden Elixir) grants longevity because the nature of Metal never decays. By ingesting this elixir, practitioners attain enduring life, moving through the world as effortlessly as Earth pervades the four directions. This passage systematically elucidates the principles of refining the Golden Elixir through the harmonization of Yin-Yang and the Five Phases.

季守界定䂓矩金砂入五内霧散若風雨熏烝達四肢顔色恱澤好髮白更生黑齒落出舊所老翁復丁壯耆嫗成姹女改形免世厄號之曰真人

此章言真陽之藥其効如此胡粉投火中色壞還爲鉛氷雪得温湯解釋成太玄金以砂爲主禀和於水銀變化由其真終始自相因欲作服食仙宜以同類者植禾當以黍覆雞用其子以類輔自然物成易陶冶魚目豈爲珠蓬蒿不成檟類同者相從事乖不成寳是以燕雀不生鳳狐兔不乳馬水流不炎上火動不潤下世間多學士高妙負良才邂逅不遭值耗火亡貨財據按依文說妄以意爲之端緒無因縁度量失操持擣治羗石膽雲母及礬磁硫黄燒豫章泥汞相鍊持鼓下五石銅以之爲輔樞襍性不同種安肯合體居千舉必萬敗欲黠反成癡稺年至白首中道生狐疑背道守迷路出正入邪蹊管窺不廣見難以揆方來人性貝離中真陰非真陽不能變化襍類豈能相入金石皆外物爾若夫至聖不過伏羲畫八卦効天圖文王帝之宗結體演爻辭夫子庶聖雄十翼以輔之三君天所挺迭興更御時優劣有步驟功德不相殊制作有所踵推度審分銖有形易忖量無兆難慮謀作事令可法爲世定詩書素無前識資因師覺悟之皓若褰帷帳瞋目登高臺火記六百篇所趣等不殊文字鄭重說

**Interpretation**

This passage elucidates the principles and precautions of alchemical cultivation, addressing several key aspects:

First, it describes the miraculous effects of ingesting the Golden Elixir (Jindan): When the elixir enters the five viscera, it spreads through the body like wind and rain, restoring rosy complexion, turning white hair black, regrowing lost teeth, transforming old men back to their prime and elderly women to their youth. Thus one transcends worldly calamities to become a "Perfected Person" (Zhenren, realized Daoist adept). The "medicine of true yang" mentioned here refers precisely to the Golden Elixir.

The text then explains alchemical principles through natural phenomena: Just as lead white (hufen) reverts to lead when smelted, or ice and snow melt into water when heated, elchemy follows the law of "like begets like." Cinnabar serves as the primary ingredient, with mercury assisting the transformative process—each stage interconnected like links in a chain. As farming requires millet seeds and hatching needs hen's eggs, violating natural law leads to failure—fish eyes cannot become pearls, nor wormwood grow into catalpa trees.

A stern warning is given to misguided immortality seekers: Many talented individuals, lacking proper guidance from enlightened masters, recklessly experiment with incompatible materials like qiangshidan minerals, mica, alum stones, magnetite, sulfur, or even attempt to blend them with five-mineral copper. These conflicting substances can never properly fuse, resulting in countless failed attempts where intelligence becomes folly—youth wasted until white-haired without achievement.

The conclusion emphasizes: While the human body inherently contains yin and yang energies (Yin-Yang), true transformation requires the catalyst of genuine yang (the Golden Elixir). External mineral substances can only be utilized through correct methods. The author venerates the wisdom of the Three Sages—Fuxi who drew the Eight Trigrams (Bagua), King Wen who developed the Zhouyi, and Confucius who composed the Ten Wings—for progressively revealing cosmic patterns. As stated in the 600-chapter alchemical classic Huoji ("Fire Records"), cultivation must follow established cosmic laws rather than subjective speculation.

世人不熟思尋度其源流幽明本共居竊爲賢者談曷敢輕爲書結舌欲不語絶道獲罪誅寫情寄竹帛恐泄天之符猶豫增歎息俛仰綴斯愚陶冶有法度未忍悉陳敷略述其綱紀枝條見扶踈

舉伏羲文王仲尼三聖明此道之出於易

象河圖洛書也

震順八數巽順三數

離順七數坎順一六數

乾逆四數兊逆四數

坤艮一順一逆合皇極十五數

魏先生謂天以河圖授伏羲伏羲錯之以

洛書之數是爲先天八卦以先天卦加河

圖則藥物火候昭然可見此聖人之所以

見道而達造化之機也夫以乾合離是謂

陽爐離宅於乾也以坤合坎是謂陰鼎坎

宅於坤也震與離會龍從火裏岀也兌與

坎會虎向水中生也亦二物總因兒産母

之㫖也至於月缺震而滿乾减巽而没坤

此又分至火候之妙也天道浩蕩非易象

不足以明之易道精微非聖人不足以發

之是道也三君啓之於前魏君明之於後

信乎其出於河圖矣以金爲隄防水入乃優游金數十有五水數亦如之臨爐定銖兩五分水有餘二者以爲真金重如本初其三遂不入火二與之俱三物相含受變化狀若神下有太陽炁伏烝須臾間先液而後凝號曰黄輿焉歲月將欲訖毁性傷壽年形體爲灰土狀若明䆫塵

金水同居舉金則水入矣金九水六共十

**Interpretation**

People often fail to delve deeply into the fundamental origins of things, not understanding that yin and yang (the hidden and manifest) share the same source and coexist. Though I wish to explain this to the wise, how dare I casually compose texts? If I remain silent, I fear losing the transmission of the great Dao and incurring blame; if I express the true meaning in writing, I worry about revealing celestial secrets. After much hesitation, I can only sigh, and in this brief moment, I set down these rough insights. The path of cultivation has strict methods, which I cannot fully elaborate—only outline the essentials.

The three sages—Fu Xi, King Wen of Zhou, and Confucius—all understood that this principle originates from the hexagrams of the Yijing and the Hetu (River Chart) and Luoshu (Luo Writing), ancient mystical diagrams. The Zhen hexagram (representing thunder) moving forward corresponds to the number eight; the Xun hexagram (representing wind) moving forward corresponds to three; the Li hexagram (representing fire) moving forward corresponds to seven; the Kan hexagram (representing water) moving forward corresponds to one and six. The Qian hexagram (representing heaven) moving backward corresponds to four, as does the Dui hexagram (representing marsh). The Kun hexagram (representing earth) and Gen hexagram (representing mountain), one moving forward and the other backward, combine to form the fifteen of the "Imperial Ultimate" (the fundamental cosmic pattern).

Master Wei Boyang (a Han dynasty alchemist) said: Heaven bestowed the Hetu upon Fu Xi, who combined it with the numerical arrangement of the Luoshu to create the "Earlier Heaven" (innate) Bagua. By aligning the Earlier Heaven Bagua with the Hetu, one can clearly discern the "medicinal substances" (referring to yin and yang qi) and the "firing times" (critical moments in cultivation) of alchemy. This is the key by which sages comprehend the Dao of Heaven and master the mysteries of creation. Specifically: the union of the Qian and Li hexagrams forms the "yang furnace" (the yang vessel of alchemy), with Li occupying the position of Qian; the union of the Kun and Kan hexagrams forms the "yin cauldron" (the yin vessel of alchemy), with Kan occupying the position of Kun. The meeting of Zhen and Li is like a dragon born from fire; the meeting of Dui and Kan is like a tiger emerging from water. These embody the profound principle of "the child generating the mother." As for the moon waning in the Zhen position, waxing full in the Qian position, diminishing in the Xun position, and disappearing in the Kun position—these correspond to the subtle applications of firing times during key moments like the winter and summer solstices.

The Dao of Heaven is vast; without the Yijing's hexagrams, it cannot be illuminated. The principles of the Yi are profound; only sages can elucidate them. This truth was pioneered by the three sages of antiquity and clarified by Wei Boyang later—all indeed stem from the wisdom of the Hetu.

Using "metal" (true lead) as a dike to control "water" (true mercury) allows their harmonious fusion. The number of metal is fifteen, as is the number of water. When precisely measured in the alchemical furnace, water exceeds by five parts: two parts represent pure metal, equal in weight to the original material, while the third part does not enter the fire, allowing the two and three to mutually contain one another. Their transformations are mysteriously unpredictable: below, the solar true qi steams upward, first liquefying and then solidifying in an instant, forming what is called the "Yellow Chariot" (the embryonic form of the Golden Elixir). If cultivation goes awry and the elixir is ruined, not only is lifespan harmed, but the body turns to ashes like dust on a window lattice.

Metal and water are originally one substance—when metal is lifted, water naturally follows. The number of metal (nine) and the number of water (six) sum to fifteen, corresponding to the central number of the Hetu (fifteen at its core). This is the natural union of heaven-earth and yin-yang.

五數十五分中水得六數五分有餘也金

水二者爲真藥故曰二者以爲真也夫木

性資金情以爲藥子蔵母胞故水隨金入

發火於下變化生焉水金火三物本者性

也制木以金致金以水鍊金以火木無所

事故言三物而不及木其三遂不入也陽

極故先液陰生故後凝號曰黄輿者天玄

地黄坤爲地爲大輿故也修鍊至此陽極

陰生乾漸變坤也坤道窮極龍戰玄黄形

體爲灰土此第一真景象也

此章言陽極陰生擣治并合之馳入赤色門固塞其際會務令致完堅炎火張於下晝夜聲正勤始文使可修終竟武乃陳候視加謹慎審察調寒温周旋十二節節盡更親觀氣索命將絶休死亡魄魂色轉更爲紫赫然成還丹粉提以一丸刀圭最爲神

四象以合塞兊閉門無思無爲以固際之

及陰剥陽生自坤化乾乾爲大赤故曰馳

入赤色門始文使可修者爲修丹進火是

也火不可以遽進始以文火調之使剛柔

不抗行度其可修則進火發火初温微是

也始則發火以姤之名曰野戰中則文火

以養之名曰灌漑終則烈火以成之名曰

烹煎言進火之節也色轉更爲紫赫然成

還丹者紫爲乾大赤之象益之六三震之

上爻也其宄爲健健乾也震變而爲乾也

其爻辭有曰告公用圭益純乾乃有圭象

乾爲金爲玉故曰刀圭也夫坎離因戊己

**Interpretation**

This passage explains the principles of Yin-Yang transformation and specific operational methods during the Neidan (internal alchemy) practice.

Within the Five Phases (Wood, Fire, Earth, Metal, Water), water corresponds to the number six and metal to five—these two elements serve as the "true medicine" in alchemy. Wood nature requires metal's support, while water nature needs metal's guidance, much like a child relying on its mother. The dynamic interplay among water, metal, and fire manifests as: using metal to restrain wood, employing water to guide metal, and applying fire to refine metal—wood remains indirectly involved in this process. When Yang Qi reaches its zenith, it liquefies; when Yin Qi emerges, it condenses—this state is called the "Yellow Chariot" (symbolizing heaven-earth communion where Kun/earth represents the great vehicle). At this cultivation stage, Yang Qi peaks while Yin Qi begins to germinate, marking the transition from Qian (pure Yang) to Kun (pure Yin) hexagrams.

The concrete Neidan method involves: grinding and mixing medicinal substances before placing them in the crimson-gated furnace, then sealing its opening. Begin with gentle "civil fire" (wenhuo) for gradual tempering, switching to intense "martial fire" (wuhuo) when the time ripens. Carefully monitor the fire phases while adjusting temperature through twelve two-hour periods (shichen). When the furnace's Qi approaches exhaustion, the medicine turns purple, ultimately forming the returned elixir (huandan). Using an ancient spoon (daogui) to measure one pellet yields this most miraculous elixir.

During the convergence of the Four Symbols (lesser Yang, greater Yang, lesser Yin, greater Yin), practitioners must close sensory gates (Dui/hexagram representing mouth as closure), maintaining a thoughtless state. As transformation progresses from Kun (pure Yin) to Qian (pure Yang), Qian's crimson attributes manifest—hence termed "entering the crimson gate." Fire regulation divides into three phases: initial gentle Gou-hexagram fire ("field combat"), intermediate civil fire nourishment ("irrigation"), and final intense fire completion ("culinary refining"). Purple symbolizes Qian's ultimate crimson, corresponding to changes in Yi-hexagram's third line and Zhen-hexagram's top line, ultimately achieving pure Yang Qian state. The Kan (water) and Li (fire) hexagrams achieve union through the mediating function of central earth (Wuji).

二土而合乃成乾體故圭字從二土也火

候已足坤化爲乾更歷三宫休死亡魄魂

此第二真景象也

此章言陰極陽生推演五行數較約而不煩舉水以激火奄然滅光明日月相激薄常在晦朔間水盛坎侵陽火衰離晝昏陰陽相啖食交感道自然

此論前章形體爲灰土炁索命將絶

如日月相激薄掩其光明坎水勝離

火故也名者以定情字者縁性言金來歸性初乃得稱還丹吾不敢虚說倣效聖人文古記題龍虎黄帝美金花淮南鍊秋石王陽加黄芽賢者能持行不肖母與俱古今道由一對談吐所謀學者加勉力留念深思惟至要言甚露昭昭不我欺

金情至陽歸於水性之至陰所謂復歸其

根還以事之也情根於性性反其根故曰

還丹與中篇推情合性

**Interpretation**

This passage explains the principle of Yin-Yang transformation in Daoist alchemy. When two earth elements combine, they form the shape of the Qian trigram (representing pure Yang), which is why the character "圭" (guī) is composed of two "土" (earth) characters. When the firing process reaches sufficient intensity, the Kun trigram (representing pure Yin) transforms into the Qian trigram. This process involves transitions through three celestial positions (Rest, Death, and Extinction), refining the hun and po souls—a crucial phenomenon in the alchemical process.

Here, the principle of "Yang emerging from the extreme of Yin" is expounded. Through the cyclical patterns of mutual generation and restraint among the Five Phases (Wood, Fire, Earth, Metal, Water), water is used to stimulate fire, much like how the sun and moon interact during the moonless periods (new moon). When water's influence is strong, it suppresses Yang energy; when fire weakens, daylight dims. Yin and Yang wax and wane yet depend on each other—this dynamic interaction aligns with the natural Dao.

The earlier-mentioned state where form turns to ashes and breath nears extinction resembles the eclipse of sun and moon, where darkness prevails because Kan-water (Yin) overwhelms Li-fire (Yang). Names define nature, and characters express inherent qualities. When Metal's nature (Yang) returns to its original state, it is called the "Reverted Elixir" (Huandan, a term for the cyclical sublimation of the alchemical process). This is no empty claim but follows the records of ancient sages.

The text cites renowned alchemists: the Yellow Emperor refined Golden Flowers (an alchemical term), the King of Huainan produced Autumn Stone (mineral elixir), and Wang Yang added Yellow Sprouts (alchemical ingredient). The worthy persevere in practice, while the incapable fail to attain. The principles of cultivation remain constant across ages—seekers should diligently study and contemplate deeply. These key teachings are straightforward and truthful, never deceptive.

When Metal's nature (Yang) returns to Water's nature (Yin), it resembles returning to the root. Emotion arises from innate nature, and nature reverts to its origin—hence the term "Reverted Elixir," consistent with the middle chapter's concept of "harmonizing emotion with nature." This section elucidates the alchemical principle of Yin-Yang union culminating in elixir formation.

同義

此章言結成還丹周易參同契卷上

## Vol. 2

周易參同契卷中若五

儲華谷註乾剛坤柔配合相包陽禀陰受雌雄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玄基四者混沌徑入虚無六十卦周張布爲輿龍馬就駕明君御時和則隨從路平不邪邪道險阻傾危國家

乾坤雌雄是爲藥物陽禀陰受者坎主禀

與施其陽於離離主翕受須其陽於坎是

謂配合相包也須以造化精氣乃舒者知

坎離交姤之道又須造化之六陽以爲火

候乃能使之播精也坎離冠首者元首爲

道言藥乃玄氣也玄氣者玄元始三炁之

初炁也故曰玄冥又曰玄基徑入虚無者

言四象會合正欲實離宫之虚無也按六

十卦行周天火不失其時則和平而無險

阻矣龍馬就駕者震爲龍乾爲馬一陽至

六陽行火之時也自坎離冠首至參序玄

基以上言藥物也四者混沌徑入虚無言

文姤也六十卦周以下言火候也學士進

火猶明君御時故以皇上王者帝王人君

爲喻奉若天道輔相陰陽使三光合度以

致太平大其用則帝王以之善其身則學

士以之君子居其室出其言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竢時勿違卦月屯以子申蒙用寅戌餘六十卦各自有日聊陳兩象未能究悉立義設

**Interpretation**

This passage explains the principle of "Kan-Li coupling" (the meditative state of water-fire interaction) in Daoist Neidan (internal alchemy) practice, which involves cultivating Jing (essence), Qi (vital energy), and Shen (spirit) through breath regulation and mental focus. Qian represents strength while Kun embodies receptivity—these Yin-Yang forces complement and contain each other. The active Yang gives while the passive Yin receives, like the indispensable pairing of female and male. Practitioners must comprehend the creative patterns of heaven and earth to allow vital energies to flow naturally.

Kan (water trigram) and Li (fire trigram) are pivotal in cultivation—their radiance mutually illuminates. Their profundity defies visual representation, accessible only to sages. When the four primary elements (metal, wood, water, fire) blend into emptiness, they mirror the cyclical movement of the sixty hexagrams (from the Yijing system). Practitioners must seize opportunities like wise rulers governing a state: advance smoothly on open roads, but faltering at obstacles jeopardizes progress.

Here, Qian and Kun are metaphorically termed the "medicinal ingredients" (referring to vital essences). The Kan trigram delivers Yang energy to Li, which absorbs it—demonstrating Yin-Yang synergy. Mastering Kan-Li interaction requires applying the six Yang lines (within hexagrams) as "fire phases" (refinement control) to facilitate natural energy circulation.

"Primordial Qi" denotes the most original energy—the first among the Three Qi of the Dao (Mysterious, Origin, Beginning). When the four symbolic animals (lesser Yang, greater Yang, lesser Yin, greater Yin) converge, they replenish the emptiness of the "Li palace" (heart center). Following the sixty hexagrams' rhythm during celestial cycle refinement ensures unimpeded harmony. "Dragon-horse harnessing" symbolizes Zhen (thunder) as dragon and Qian as horse—each Yang line from first to sixth marks a refinement phase.

From "Kan-Li leading" to "ordering mystical foundations" describes refining the medicinal essences; "four elements merging into emptiness" refers to gentle cultivation (wenhuo tempering), while post-"sixty hexagram cycles" discusses fire-phase mastery. Practitioners time their refinement like emperors harmonizing governance with cosmic patterns—aligning the Three Lights (sun, moon, stars) to achieve cosmic peace. Applied to statecraft, it becomes imperial wisdom; applied to self-cultivation, it transforms into alchemical method.

The noble practitioner, cultivating in seclusion, projects intention across vast distances—akin to an emperor decreeing policies from the palace in accordance with Yin-Yang shifts. Practice resembles sheathing weapons awaiting auspicious moments, never contradicting monthly hexagram indications. Zhun hexagram uses midnight hours, Meng hexagram dawn hours—each of the sixty hexagrams has corresponding temporal alignments. Only two examples are cited here to illustrate the principle of synchronizing practice with celestial timing.

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

以月節總論則冬至爲復卦氣候詳論則

冬至爲中孚爻辭首之其㫖深矣

戊戊戊庚庚庚如屯卦則初爻庚子爲冬至一

子戌申辰寅子陽至六四見戊申爲春分沐浴

丙丙丙戊戊戊如蒙卦則初爻戊寅爲夏至一

寅子戌午辰寅陰至六四見丙戌爲秋分沐浴

右以兩卦爲例定二分二至也故下文云

二至改度乖錯委曲二分縱横不應漏刻

如屯蒙兩卦則二分二至定矣陽火陰符

之妙盡矣纖芥不正悔吝爲賊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虫涌沸山崩地裂天見其怪羣異旁出孝子用心感動皇極近起已口遠流殊域或以致禍或以致福或以太平或造兵革四者之來由乎胸臆

二至以分陽火陰符之候二分以定生殺

沐浴之機毫髮差殊陽亢陰僣悔吝生矣

王者不能法天地順陰陽災異生矣以之

修身以之治天下其致一也

此章言不循二卦之候如此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覆

二至二分截然不相侵越動靜不失其時

先天而天不違後天而奉天時也

此章言循二卦之候如此晦朔之間合符行中渾沌鴻濛牝牡相從滋

**Interpretation**

This passage explains how ancient alchemical practices (Neidan/internal alchemy) adapt cultivation methods according to seasonal solar terms. The core principle revolves around aligning with the natural rhythms of the "Two Solstices and Two Equinoxes" (winter solstice, summer solstice, spring equinox, autumn equinox).

Practitioners must strictly follow these solar terms as if obeying immutable laws: the winter solstice corresponds to the Fu hexagram (Earth over Thunder), while the summer solstice aligns with the Meng hexagram (Mountain over Water). Specifically:

- At winter solstice, when Yang Qi first emerges, the initial line of the Tun hexagram (Gengzi) marks this pivotal moment
- During spring equinox, as Yang Qi flourishes, the fourth line of Tun hexagram (Wushen) corresponds to the equinox, requiring "muyu" (an alchemical term for refining the fire intensity)
- At summer solstice, when Yin Qi begins to arise, the initial line of Meng hexagram (Wuyin) represents this transition
- During autumn equinox, as Yin Qi dominates, the fourth line of Meng hexagram (Bingxu) matches the equinox, again necessitating "muyu"

Violating these rhythms brings consequences as severe as breaking cosmic laws. The text employs natural disasters as metaphors: scorching heat in winter, sudden frost in summer, or chaotic weather patterns—all manifestations of disrupted Yin-Yang balance.

Governing a nation and cultivating the self follow identical principles. When rulers disregard cosmic patterns, calamities befall the state; when adepts ignore seasonal transitions, disorders arise in the body. The key lies in mastering the timing of "Yang fire and Yin talisman" (the application of Yang and Yin energies), precisely adjusting the rhythm of "generation, restraint, and purification" during these four cardinal solar points.

The conclusion emphasizes adhering to natural laws with the precision of a craftsman following his plumb line: seasonal cycles must match climatic characteristics, the Five Phases (Wood, Fire, Earth, Metal, Water) must maintain their proper positions, movement and stillness must occur at their appointed times. In the primal state, one merges with heavenly patterns; in cultivated practice, one harmonizes with celestial timing—achieving the natural Yin-Yang fusion seen in the moon's dark and new phases.

液潤澤施化流通天地神靈不可度量利用安身隱形而藏始乎東北箕斗之鄉旋而右轉嘔輪吐萌潜潭見象散發精光

下章以先天卦按月出没論火候故

此章先推月之所以生明由合璧撢

持隱形養魄於晦朔然後自東北而

漸生明也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

此陽火候也

巽繼其統因際操持九四或躍進退道危

艮主進止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藴養衆子世爲類母陽數已訖訖則復起推情合性轉而相與上九亢龍戰德於野用九翩翩爲道䂓矩

此陰符候也循據璇璣升降上下周流六爻難可察睹故無常位爲易宗祖

此論上章火候按易卦六爻應璇璣升降

也故無常位可以見一陽爻動非冬至非

子時非朔旦特借是明之爾朔旦爲復陽炁始通出入無疾立表微剛黄鍾建子兆乃滋彰播施柔暖黎烝得常

臨爐施條開路正光光耀寖進日以益長丑之大吕結正低昂仰以成泰剛柔並降陰陽交接小徃大來輻湊於寅運而趨時漸歷大壯使列卯門榆莢墮落還歸本根刑德相負晝夜始分

**Interpretation**

This passage explains the correspondence between "fire timing" (huohou, the regulation of intention and breathing during cultivation) in Daoist Neidan (internal alchemy) practice and the lunar phases, as well as the operation of the Bagua (Eight Trigrams). The moon's gradual illumination beginning from the northeast mirrors the process of Yang Qi (vital energy) transitioning from latent concealment to visible manifestation in cultivation.

During the moonless phases of the lunar month's end and beginning (huishuo), the moon disappears completely, just as practitioners must initially conceal their form and nourish the Yin Po (yin life force). On the third day, when faint moonlight appears in the northeast, it corresponds to the Zhen trigram (symbolizing thunder), marking the initial emergence of Yang Qi—like the "hidden dragon" (first Yang line) beginning to stir. The half-moon on the eighth day aligns with the Dui trigram (symbolizing lake), showing strengthened Yang energy. The full moon on the fifteenth day matches the Qian trigram (symbolizing heaven), representing Yang Qi at its peak.

Thereafter begins the Yin Fu phase (the cultivation period dominated by yin energy): the waning moon corresponds to the Xun trigram (symbolizing wind), requiring careful regulation of advance and retreat in practice. The last quarter moon on the twenty-third day aligns with the Gen trigram (symbolizing mountain), when cultivation rhythm must be controlled. The moonless end of the month corresponds to the Kun trigram (symbolizing earth), as yin energy completes its gestation, preparing for a new cycle.

The text emphasizes that these trigram transformations synchronize with the celestial movements of the "Xuanji" (heavenly mechanism's ascent and descent), rather than being fixed to specific solar terms or hours. The lunar phases illustrate the waxing and waning patterns of Yin-Yang. For example, the dawn of the new moon (shuodan) corresponds to the Fu hexagram, when nascent Yang Qi stirs—like the "Yellow Bell" (first musical pitch) activating at midnight (zi hour), as warm energy begins nourishing all things. As time progresses, Yang Qi gradually strengthens until the yin-yang intersection at the tiger hour (yin hour, 3-5 AM), when all beings flourish. By the rabbit hour (mao hour, sunrise), flourishing Yang energy manifests as depicted in the Dazhuang hexagram—plants shed leaves to return to their roots, and day-night balance begins.

夬陰以退陽升而前洗濯羽翮振索宿塵

乾健盛明廣被四鄰陽終於已仲吕相干

姤始紀緒履霜最先井底寒泉午爲蕤賔賔服於陰陰爲主人

遯去世位收歛其精懷德竢時棲遲昧冥

否塞不通萌者不生陰伸陽詘没陽姓名

觀其權量察仲秋情任畜微稚老枯復榮薺麥芽蘖因冒以生

剥爛支體消滅其形化炁旣竭亡失至神道窮則返歸乎坤元恒順地理承天布宣

十二月火候反覆發明屯蒙二卦之義納

甲圖生明於東北寅位故以朔旦言之復

起朔旦知一陽之不在子月子時明矣

以上數章並言火候玄幽遠眇隔閡相連應度育種陰陽之原寥廓恍惚莫知其端先迷失軌後爲主君無平不陂道之自然變易更盛消息相因終坤始復如循連環帝王承御千載常存

陰陽運轉復姤循環互爲其根帝王得其

道而承天御物故能千載常存大其用也

夫帝王身爲三極之主正五事以格天地

之和順陰陽以御生殺之柄故能享國長

久民安國富皇極建而膺五福也黄帝以

之而升舉體用兼明也否則驕佚亢滿皇

極不建水旱相伐弦望盈縮冬暑夏雪亦

罔或克壽矣自天子達庶人得之者昌失

之者亡故下章繼言學士之用

此章言帝王之用將欲養性延命却期審思後末當慮其先人

**Interpretation**

This passage elucidates the relationship between Yin-Yang transformations and the regulation of inner fire (huohou) in cultivation, as well as the significance of sovereigns practicing the Dao.

The alternation of Yin and Yang resembles a bird shaking dust from its wings. When Yang Qi reaches its zenith, it shines like sunlight illuminating all directions, peaking during the Si hour (9-11 AM), resonating with the Zhonglü musical pitch. The nascent emergence of Yin Qi is like treading on thin frost, with well waters turning cold. At the noon hour (11 AM-1 PM), Yang Qi begins to decline while Yin gradually strengthens.

Practitioners must understand the wisdom of withdrawal and containment, accumulating Jing (essence) while awaiting opportune moments. When Yin and Yang fall out of balance and vitality wanes, one should observe autumn's harvest cycles to comprehend the principles of growth and decline in all things. Just as withered plants sprout anew, this reflects nature's cyclical patterns.

The twelve-month fire regulation practice requires repeated contemplation of the Zhun and Meng hexagrams (from the Yijing, representing the birth of all phenomena). Beginning from the Yin position in the northeast (3-5 AM), like the newborn crescent moon, Yang Qi does not peak at the Zi hour (11 PM-1 AM). These chapters focus on essential techniques for fire regulation.

Yin-Yang transformations appear mysteriously unpredictable, yet follow cyclical patterns. Sovereigns who master these principles and align with celestial Dao can achieve enduring governance. The Yellow Emperor attained ascension precisely through this understanding. Conversely, violating celestial patterns brings calamities and national decline—a truth applicable from emperors to commoners, where those aligned with Dao prosper while those opposing it perish.

The text concludes by emphasizing that profound contemplation and understanding of developmental sequences are essential for self-cultivation and longevity. This passage primarily expounds the crucial methods for sovereigns to cultivate Dao and govern states.

所禀軀體本一無元精雲布因炁託初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于斯之時情合乾坤乾動而直氣布精流坤靜而翕爲道舍廬剛施而退柔化以滋九還七返八歸六居男白女赤金火相拘則水定火五行之初上善若水清而無瑕道之形象真一難圖變而分布各自獨居

人之未生一真而已自無而有變炁以成

形體託形以居魂魄日魂本陽神月魄本

陰神房日兔反在月中畢月烏反在日中

坎離之中爻亦然互爲室宅也性爲魂情

爲魄性得情以守衛則不失其初矣坎男

得乾畫動而施精離女得坤畫虚而翕受

自然九火七金還元返本八木六水歸根

居源此以洛書成數論四象也金白火赤

故曰赤白金乃坎男中真陽火乃離女中

真陰此金火之二用上言七八九六四象

下止言金水火者與三物相含受同義四

象合體是爲真一其象不可名狀散則五

行各得一方之炁而已

此章言學士之用類如雞子黑白相扶縱横一寸以爲始初四肢五臟筋骨乃具彌歷十月脱岀其胞骨弱可捲肉滑若鉛

此論上章道之形象陽燧以取火非日不生光方諸非星月安能得水漿二炁玄且遠感化尚相通何況近存

**Interpretation**

The original human body is composed of the most primordial prenatal Qi (vital energy), which disperses like clouds, forming the foundation of life through the agency of Qi (life force). The interaction of the dual energies of Yin and Yang creates the dwelling place of the soul—the positive spiritual energy (sun soul) and the negative spiritual energy (moon soul) rely on each other, much like mutual abodes.

Human nature (Xing) governs the inner self, establishing a core, while emotions (Qing) govern the outer self, like building walls. Only when both inner and outer aspects are complete can the body and mind find stability. In this state, emotions align with the laws of heaven and earth: the nature of Qian (Heaven) is movement and directness, facilitating the flow of Jing (essence); the nature of Kun (Earth) is stillness and receptivity, serving as the dwelling place of the Dao. The vigorous Qi disperses and recedes, while the gentle Qi nourishes all things, forming the cyclical practice of "nine rotations and seven returns, eight reversions and six abidings" (referring to the specific pathways of Jing and Qi circulation in Neidan, or internal alchemy).

Men correspond to white (Metal nature), while women correspond to red (Fire nature). Metal and Fire restrain each other, just as water stabilizes fire. The original state of the Five Phases (Wood, Fire, Earth, Metal, Water) is as pure and flawless as the highest form of water. The true essence of the Dao is indescribable; once transformed, it disperses into various independent forms.

Before birth, humans exist in a state of pure "True Oneness," emerging from nothingness and taking form through the transformations of Qi. The body becomes the dwelling place of the soul: the sun soul is fundamentally Yang Shen (spirit), while the moon soul is fundamentally Yin Shen (spirit). Just as the sun hare (a celestial symbol) resides in the moon and the moon crow resides in the sun, the central lines of the Kan (Water) and Li (Fire) trigrams also contain each other. Nature is the soul, emotions are the spirit, and nature requires the protection of emotions to remain authentic.

The Kan trigram represents men, receiving the vigorous Yang Qi of the Qian trigram to release essence; the Li trigram represents women, receiving the gentle Yin Qi of the Kun trigram to nurture life. This naturally forms the alchemical process of "nine fires and seven metals returning to the source, eight woods and six waters reverting to the root" (referring to the circulation of Jing and Qi in Neidan). This is explained using the perfected numbers of the Luoshu (an ancient mystical diagram) to interpret the Four Symbols (Lesser Yang, Greater Yang, Lesser Yin, Greater Yin). Metal is white, and Fire is red, hence the term "red and white"—Metal represents the true Yang within Kan, while Fire represents the true Yin within Li, illustrating the dual functions of Metal and Fire. The earlier mention of the numbers seven, eight, nine, and six for the Four Symbols, while later only Metal, Fire, and Water are mentioned, aligns with the principle of the "three substances intermingling" (referring to the fusion of Jing, Qi, and Shen). When the Four Symbols unite, they form the ineffable state of "True Oneness"; when dispersed, they become the Five Phases occupying their respective domains.

This passage describes the practitioner's specific method: just as the black and white (yolk and egg white) within an egg rely on each other, the embryo initially forms as a square inch, developing over ten months until limbs, organs, bones, and muscles are fully formed. At birth, the bones are soft enough to curl, and the flesh is smooth as lead (describing the newborn state).

Using a yangsui (ancient fire mirror) to gather fire, without the sun, there would be no flame; using a fangzhu (ancient water vessel) to collect water, without the stars and moon, no water would be obtained. Though the dual energies of Yin and Yang are mysterious and elusive, they still interact and transform—how much more so for the Jing and Qi within one's own body?

身切在於心胸陰陽配日月水火爲效徵

以物感日月尚可致水火況人具真陰真

陽法日月以姤坎離何難之有耳目口三寳固塞勿發通真人潜深淵浮游守䂓中旋曲以眎覽開闔皆合同爲己之軸轄動靜不竭窮離氣内營衛坎乃不用聦兊合不以談希言順鴻濛三者旣關鍵緩體處空房委志歸虚無無念以爲常證難以推移心專不縱横寢寐神相抱覺寤候存亡顔容浸以潤骨節益堅强辟却衆陰邪然後立正陽修之不輟休庶炁雲雨行淫淫若春澤液液象解氷從頭流達足究竟復上升徃來洞無極怫怫被容中反者道之驗弱者德之柄芸鋤宿污穢細微得調暢濁者清之路昏久則昭明

聖胎已結周密固閉守之以無爲持之以

不昧自然有此功用自昏而明由濁而清

從坤體而漸變純乾也

前章言聖胎之象

此章言保養之法世人好小術不審道淺深棄正從邪徑欲速閼不通猶盲不任仗聾者聽宫商投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無見功欲知服食法事約而不煩

義明不必釋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倡有頃之間解化爲水馬齒闌干陽乃徃和情性自然迫促時陰拘畜禁門慈母養育孝子報恩嚴父施令

**Interpretation**

This passage elucidates the methods and principles of Daoist Neidan (internal alchemy) practice. The essence of cultivation lies in harmonizing the body's Yin and Yang energies (the two opposing vital forces within the human body), mirroring the natural interplay of sun and moon or the mutual nourishment of water and fire. The human body inherently possesses true Yin and true Yang (the primordial Yin-Yang Qi). By emulating the cyclical patterns of celestial bodies, balancing Kan (kidney water) and Li (heart fire) becomes attainable.

During practice, one must seal the three sensory gates—ears, eyes, and mouth—that commonly dissipate Jing (essence) and Qi, maintaining stillness like an immortal (perfected being) diving into deep waters. The breath should circulate internally with measured rhythm, balancing opening and closing, movement and stillness. The Li fire (heart fire) moves protectively within, while the Kan water (kidney water) remains tranquil. Speech should be minimal, aligning with natural rhythms to unify Jing, Qi, and Shen (spirit) harmoniously.

Practitioners relax their bodies, eliminate distracting thoughts, and preserve a state of empty serenity. The mind remains undistracted, maintaining awareness even during sleep. With persistent practice, the complexion gradually brightens, sinews and bones strengthen, Yin-pathogenic energies are expelled, and pure Yang Qi is nurtured. Continued cultivation allows internal Qi to flow like spring rain nourishing earth or melting ice permeating the body—descending from the crown to the soles before rising again in unimpeded circulation.

Progress may appear regressive yet signifies advancement; apparent weakness embodies the foundation of cultivating De (virtue). Like weeding a garden, impurities are cleared internally. Subtle adjustments eventually transform turbidity into clarity, as prolonged darkness inevitably yields to light.

When the sacred embryo (the fruition of Neidan) forms, one must guard it steadfastly, abiding in Wuwei (non-action). Unwavering perseverance leads naturally from obscurity to illumination, from murkiness to purity—transitioning gradually from the Kun hexagram (pure Yin) toward the Qian hexagram (pure Yang).

The text cautions against worldly pursuits of quick techniques while neglecting the profound depths of the Dao. Straying from the true path resembles a blind man discarding his cane, a deaf person listening to music, hunting pheasants underwater, or fishing for dragons on mountains—as futile as expecting millet from wheat seeds. Authentic practice is inherently simple, its principles self-evident without excessive explanation.

The passage references "the sun's flowing pearl" (heart fire) that tends to scatter outward, requiring "golden splendor" (kidney Jing) for transformation. Their union generates a white liquid (the refined substance of the inner elixir) that gradually solidifies. This process unfolds with the natural order of a nurturing mother, a filial child's devotion, or a stern father's command.

教勑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

流珠乃離中之汞性本炎上而飛走陽金

則挾水以制之妙合而凝矣金華先倡有

頃之間化而爲水者金火旣合火能銷金

而爲水故下文云火性銷金也陽乃徃和

情性自然者謂陽情陰性得其類自然混

合則炁歸元海漏永息長故曰迫促時陰

也火不炎上凡念泯息使鬼道不通故曰

拘畜禁門也陽金制木使不得生火火生

禍發必克矣故下文云金伐木榮也離得

坤畫爲母道居南司夏以長養爲事故曰

慈母養育坎得乾畫爲父道居北司冬而

嚴凝以殺爲主以害爲恩故云嚴父三五

與一見後註

此章言坎離交姤之造化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榮遂相㘅嚥咀嚼相吞熒惑守西太白經天殺炁所臨何有不傾狸犬守䑕鳥雀畏鸇各有其功何敢有聲

子右轉而加酉午東旋而加卯酉臨午位

正日短星昴以殷仲冬一陽之時也當此

之時可以交姤二名謂龍虎也相吞相㘅

乃交姤景象始則相貪中則相㘅終則相

吞工夫自淺而深自然合璧坎離交姤矣

熒惑守西太白經天者午加西酉大火臨

午正日永星火以正仲夏一陰之時也陰

主肅殺萬物退歛當此之時陰符息火學

**Interpretation**

This passage elucidates the principles and process of Kan-Li (water-fire) interaction in Daoist Neidan (internal alchemy) practice.

Within the mutual generation and restraint of the Five Phases (Wuxing), fire can melt metal (fire restrains metal), while metal can fell wood (metal restrains wood). The harmony of three and five (referring to Yin-Yang balance) represents the most profound principle between heaven and earth—it can be transmitted through oral formulas but is difficult to fully express in writing.

The "flowing pearl" (referring to mercury in the Li trigram, symbolizing the original spirit, Yuanshen) inherently tends to ascend and must be subdued by "yang metal" (lead in the Kan trigram, symbolizing original essence, Yuanjing) combined with water. When these two are skillfully united, they congeal. When metal and fire merge, fire melts metal and transforms it into water—this is the principle of "fire's nature dissolving metal." When Yin and Yang Qi naturally harmonize, the breath returns to the Dantian (the "sea of origin"), and all distracting thoughts naturally cease.

During practice, one must carefully regulate the "fire timing" (ensuring fire does not flare upward) to prevent the arising of deluded thoughts (blocking the "path of ghosts"). Metal restrains wood, preventing excessive wood-generated fire that could lead to calamity. The Li trigram (fire) receives nourishment from the Kun trigram (motherly nature), nurturing all things like a compassionate mother; the Kan trigram (water) embodies the authority of the Qian trigram (fatherly nature), using sternness to foster growth.

At the hour of Zi (north), the energy turns right; at the hour of Wu (south), it rotates left, with Mao (east) and You (west) serving as boundaries. The dragon (original spirit) and tiger (original essence) naturally attract each other, much like a cat stalking a mouse or a sparrow fearing a hawk. When Mars reaches the west and Venus crosses the zenith (symbolizing the optimal moment for Yin-Yang union), it marks the ideal time for cultivation. From mutual attraction to complete fusion, the practice progresses from shallow to profound, naturally achieving the state of Kan-Li intercourse. During summer, when Yang Qi is at its peak, one must restrain the fire timing; in winter, when Yin Qi is strongest, one must seize the opportunity for Yin-Yang convergence.

士知子午一陰一陽之機使金虎擒制木

龍不得飛走如犬守䑕如鳥畏鸇各有其

功也

此章言陽火陰符之妙㫖不得其理難爲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睹其端緒以類相況揆物終始五行相克更爲父母母含滋液父主禀與凝精流形金石不朽審專不泄得爲成道立竿見影呼谷傳響豈不靈哉天地至象若以野葛一寸巴豆一兩入喉輙僵不得俛仰當此之時雖周文揲蓍孔丘占象扁鵲操鍼巫咸扣鼓安能令甦復起馳走

五行相克謂金見水則金衰木見火則木

克更爲父母者木本生火火乃孕木金本

生水水乃胞金是也母含滋液父主禀與

見陽禀陰受註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

離爲姹女位在午野屬周分三河故曰河

上姹女立名定象豈苟乎哉離火生則禍

發必克諭人之性動不以正則散亂失其

本真所謂岀入莫知其鄉也如朱砂中有

汞見火則飛走無蹤矣近取諸身遠取諸

物其理一也此與太陽流珠一章同義流

珠即姹女離中火是也黄芽即金華坎中

金是也

此章言藥物物無陰陽違天背元牝雞自卵其雛不全夫何故乎配合未連三五不交剛柔離分施化

**Interpretation**

This passage elucidates the principles of Yin-Yang harmonization and Five Phases mutual restraint in Daoist Neidan (internal alchemy) practice. Practitioners must comprehend the cyclical transformations between the Yin hour (midnight) and Yang hour (noon), akin to using the Metal Tiger (Metal phase) to subdue the Wood Dragon (Wood phase), preventing its escape. This dynamic mirrors how dogs guard against rats or small birds fear birds of prey—each element exhibits natural cycles of generation and restraint.

The text cautions that without understanding the subtle workings of Yin-Yang and the proper application of inner fire, blind cultivation will only deplete one's resources, leaving family members destitute. Throughout history, countless seekers pursued this path, yet genuine attainment remains exceedingly rare. Many exhaust themselves chasing rare medicinal ingredients while fundamentally misunderstanding the true Dao. Those with authentic realization perceive the subtle signs of transformation and grasp the Five Phases' mutual relationships—how Metal generates Water which in turn nourishes Metal, or Wood produces Fire that subsequently sustains Wood. The union of Yin and Yang resembles parental conception—only through concentrated Jing (essence) and Qi (vital energy) can one embody the Dao, with effects manifesting immediately.

A potent analogy warns: when deadly poisons like wild aconite or croton seeds are ingested, not even King Wen's divinations, Confucius' calculations, Bian Que's medical skills, or Wu Xian's ritual drumming could revive the victim. This underscores how cultivation must align with natural laws.

The "Riverbank Maiden" (symbolizing the fiery nature within the Li trigram) proves elusive and scatters when exposed to flame. To stabilize it requires "Yellow Sprouts" (the metallic nature within the Kan trigram) as foundation. Like mercury in cinnabar that vaporizes with heat, the body's vital essences behave similarly—this section reveals the alchemical pharmacology underlying the practice.

The conclusion emphasizes universal reliance on Yin-Yang conjunction, just as a solitary hen cannot hatch eggs alone. Without this cosmic intercourse—when the Five Phases (three and five) fail to merge and hardness/softness remain divided—no creation or transformation can occur.

之精天地自然猶火動而炎上水流而潤下非有師道使其然者資始統政不可復改觀夫雌雄交姤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炁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姤定制始先

言獨陰不成獨陽不成坎離之合亦出自

然非人力强使之然也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奄冒相包陽消其形陰陵生災男女相須含吐以滋雄雌交襍以類相求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檢魂不得淫奢不寒不暑進退合時各得其和俱吐證符

以日月男女雌雄明配合之象失其符則

爲薄蝕也金化爲水水性周章者金中生

水欲克離火然離火生土又克水使水降

伏不動也男動外施女動内藏者與陽禀

陰受同義魄以檢魂情衞性金制木也不

得淫奢者性不化情也不寒不暑進退合

時者不失陰陽分至之候進火息符皆合

節度故各吐證符丹砂木精得金乃并金水合處木火爲侣四者混沌列爲龍虎龍陽數奇虎陰數偶肝青爲父肺白爲母腎黑爲子脾黄爲祖三物一家都歸戊己

四象合而歸戊己見前註

**Interpretation**

The natural order of heaven and earth operates like flames rising upward and water flowing downward—these patterns require no human instruction to function. Such principles were established from the very beginning of creation and cannot be arbitrarily altered.

When yin and yang (the Daoist concept of complementary cosmic forces) unite, hardness and softness merge into an inseparable whole. This union is not the result of human manipulation. Just as males are inherently active and females naturally receptive—physical traits determined by primordial qi (the foundational life-energy) at conception—these characteristics cannot be altered through postnatal education. These innate qualities persist not only in life but after death, proving that the fundamental laws of yin-yang interaction are established at the moment life takes form.

Neither solitary yin nor isolated yang can accomplish anything substantial. The natural pairing of the Kan trigram (representing moon/water/yin) and Li trigram (representing sun/fire/yang) follows cosmic law, beyond human interference. In celestial motion, the sun emits light while the moon reflects it. When the moon fully receives sunlight, its form becomes complete; any imbalance between yin and yang manifests as an eclipse—a warning symbol for practitioners about losing control of "fire times" (huohou) during alchemical practice.

When metal melts into flowing liquid (the alchemical transformation of "metal generating water"), water naturally seeks to restrain Li-fire (symbolizing the heart-mind). Yet Li-fire generates earth (representing focused intention), which in turn stabilizes water. This mirrors the innate dynamic where masculine energy actively gives while feminine energy quietly receives. Just as the hun (yang soul) requires the po (yin soul) for equilibrium, mutual regulation prevents excessive depletion. Practitioners must maintain the "firing temperature" with precision, advancing and retreating in harmony with yin-yang cycles to achieve perfect attunement.

The essence of elixir refinement lies in the coordination of four elements: Cinnabar (symbolizing fire) contains wood's essence and requires metal for completion. Metal and water engender each other, while wood and fire form partnerships. These four intermingle chaotically to create dragon (yang, odd-numbered) and tiger (yin, even-numbered) phenomena, corresponding to the body's organs—the liver (wood, azure) as father, lungs (metal, white) as mother, kidneys (water, black) as child, and spleen (earth, yellow) as foundation. Ultimately, all elements return to the central earth of Wuji (symbolizing focused concentration in the middle dantian), completing the refinement of the Golden Elixir.

已上並論交姤剛柔迭興更歷分部龍西虎東建緯卯酉刑德並會相見懽喜刑主伏殺德主生起二月榆死魁臨於卯八月麥生天罡據酉子南午北互爲綱紀九一之數終則復始含元虚危播精於子

陽長則陰消陰消則陽長剛柔迭興也二

十八宿主十二辰遍歷十二分野更歷分

部也龍位東而臨西虎位西而臨東卯酉

相加故曰龍西虎東也龍虎經云南北爲

經則知卯酉爲緯矣故曰建緯卯酉卯爲

德主生酉爲刑主殺卯酉相加生中有殺

殺中有生故二月榆落戌中辛臨乙也八

月麥生辰中乙臨辛也卯旣在酉自然子

在南午在北故曰子南午北互爲綱紀龍

虎經所謂張翼飛虚危是也惟張紫陽深

明此義故有八月十五翫蟾輝正是金精

壯盛時之詩且八月十五仲秋之中乃宵

中星虚以殷仲秋之時夜半虚危之宿正

當星張之位子南午北龍西虎東刑德並

會天地反覆金水盛滿藥體純乾之時也

九一之數終而復始坎一加離九九復加

一相爲終始繼之曰含元虚危播精於子

者午火受胎於子以午加子故曰含元虚

危也坎水播施中爻純粹之精於離以子

加午故曰播精於子也

此章言藥體純乾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

**Interpretation**

This passage explains the cultivation principle of Yin-Yang union and the meeting of dragon and tiger. Yin and Yang are like two forces—one firm, one yielding—that wax and wane in an endless cycle. The positions of the Azure Dragon of the East (representing Yang) and the White Tiger of the West (representing Yin) interchange, just as the directions of Mao (east) and You (west) correspond to each other. Mao symbolizes vitality (De, Virtue), while You represents austerity (punishment), yet life and death are mutually contained.

To elaborate: when elm trees wither in the second lunar month, the Xin Metal (associated with the northwest, Xu position) suppresses Yi Wood; when wheat flourishes in the eighth month, Yi Wood (linked to the southeast, Chen position) overcomes Xin Metal. This directional shift mirrors how Zi (north) and Wu (south) govern each other, and how the Xu and Wei constellations (two stars of the northern mansions) resonate with the Xing and Zhang constellations (southern stars). Master Zhang Ziyang (a Neidan, or internal alchemy, adept of the Northern Song Dynasty) once wrote in a poem: *"On the fifteenth of the eighth month, when moonlight is brightest, the Metal Qi is at its peak."* This is because, during the Mid-Autumn Festival at midnight, the Xu and Wei stars dominate the sky—a time when the energies of Metal and Water are abundant, making it ideal for alchemical refinement.

The numbers nine and one (in the pre-heaven Bagua, Kan ☵ represents one, Li ☲ represents nine) cycle endlessly: Kan Water (kidney essence, Jing) and Li Fire (heart spirit, Shen) merge, much like Wu Fire (heart) gestates within Zi Water (kidneys), while Kan Water in turn nourishes Li Fire with its essence. This state of Yin-Yang coupling is what Neidan practitioners call the "medicine-body of pure Qian" (the pristine condition of the nascent Golden Elixir).

Finally, the passage draws an analogy from the *Book of Songs*'s ospreys: just as the male bird never dwells alone nor the female nests in solitude, cultivation requires the mutual support of the Dark Warrior (Xuanwu, the entwined turtle-and-snake deity symbolizing the harmony of Water and Fire) to maintain Yin-Yang equilibrium. All of this illustrates the core Neidan principle of Yin-Yang interaction and the dragon-tiger confluence.

牝牡畢竟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使爲夫妻弊髮腐齒終不相知若藥物非種名類不同分劑參差失其紀綱雖黄帝臨爐太乙降坐八公擣鍊淮南執火立宇崇壇玉爲階陛麟脯鳳腊把籍長跪祝章神祇請哀諸鬼沐浴齋戒冀有所望亦猶和膠補釜以𥐻塗瘡去冷加氷除熱用湯飛龜舞蛇愈見乖張

言陰必資陽重發關雎建始初之義周易參同

**Interpretation**

This passage vividly illustrates the principle of Yin-Yang harmony through metaphorical examples. It states that just as female and male must complement each other (like the pairing of mare and stallion), if two women were forced to live together in the same chamber—no matter how beautiful they might be, even with the most eloquent matchmakers like Su Qin or Zhang Yi attempting to arrange their union—their forced "marriage" would ultimately fail, leaving them gray-haired and toothless without achieving true union. This mirrors the futility of using incorrect ingredients in alchemical practices: even if the Yellow Emperor himself presided over the furnace, the Daoist deity Taiyi Zhenren descended, the Eight Immortals (legendary transcendents) pounded herbs, or Prince Huainan (a Han dynasty alchemist) tended the flames—even with elevated altars, jade steps, offerings of qilin meat and phoenix jerky, or kneeling recitations of prayers with sincere fasting and purification—it would be as absurd as patching a pot with glue or treating wounds with sal ammoniac (a mineral drug). Such efforts would only intensify the problem: adding ice to dispel cold, using boiling water to reduce fever, or expecting tortoises and snakes to dance—all would create greater disorder.

The passage culminates by reaffirming the core truth: Yin must always rely on Yang (阴必资阳), echoing the profound meaning of Yin-Yang union first expressed in the "Guanju" poem from the *Classic of Poetry*. This text originates from the middle scroll of the *Zhouyi Cantongqi* (*The Kinship of the Three*), using both everyday analogies and alchemical metaphors to emphasize the fundamental cosmic law that all things require proper Yin-Yang pairing to achieve completion.

契卷中

## Vol. 3

周易參同契卷下若六

儲華谷註惟昔聖賢懷玄抱真服鍊九鼎化跡隱淪含精養神通德三元精液湊理筋骨緻堅衆邪辟除正炁常存累積長久變形而仙憂憫後生好道之倫隨傍風采指畫古文著爲圖籍開示後昆露見枝條隱蔵本根託號諸石覆冒衆文學者得之韞匱終身子繼父業孫踵祖先傳世迷惑竟無見聞遂使宦者不遂農夫失芸商人棄貨志士家貧吾甚傷之定録斯文字約易思事省不煩披列其條實核可觀分兩有數因而相循故爲亂辭孔竅其門智者審思以意參焉

九鼎者金鼎也九在洛書成數爲金九爲

乾金陽數鼎者金之室也

此章首言藥法象莫大乎天地兮互溝數萬里河鼓臨星紀兮人民皆驚駭晷景妄前却兮九年被凶咎皇上覽眎之兮王者退自改關鍵有低昂兮害炁遂奔走江淮之枯竭兮水流注於海天地之雌雄兮徘徊子與午寅申陰陽祖兮出入復終始循斗而招摇兮執𢖍定元紀

鼎之與器法象乾坤互溝者陰陽界限如

鼎器交互相接之所言金木間隔如天地

相去何止數萬里之遠所以使之合者道

也河鼓臨星紀者火臨金位而逼金也謂

離當居下而反居上離性炎上水火未濟

不能翕受坎中乾金違龍低虎昂之㫖失

其關鍵故剛柔抗行不相涉入使真藥奔

**Interpretation**

The ancient sages who attained perfection through cultivation embraced the profound mysteries of the Dao (the Way) within their hearts. By ingesting the elixir refined through the Nine Cauldrons (referring to the ninefold-cycled Golden Elixir), they withdrew their traces from the mundane world. Nourishing their Shen (spirit) and cultivating Qi (vital energy), they harmonized the three fundamental elements of Jing (essence), Qi, and Shen in Daoist practice. Their sinews and bones grew robust and dense, all pathogenic energies were expelled, and pure primordial Qi permanently resided within them. Through such prolonged accumulation of cultivation, they ultimately achieved the transformation of shedding their mortal form to become immortals.

Out of compassion for later generations seeking the Dao, these sages followed the examples of ancient worthies by annotating classical scriptures and compiling illustrated manuals to illuminate the path of cultivation for posterity. Yet these transmissions often revealed only branches while concealing the root, employing various pseudonyms and elaborate language to obscure the true essence. Scholars who obtained these texts treasured them like rare jewels, passing them down through family lineages, yet none ever grasped their true meaning. This led officials to neglect governance, farmers to delay planting, merchants to abandon their goods, and aspiring practitioners to impoverish their households. Deeply pained by this situation, I resolved to record these genuine methods.

These writings are straightforward and comprehensible, their content essential without being verbose, systematically organized with verifiable sources, moderate in scope yet internally coherent. Though seemingly disordered, they secretly contain profound mysteries. Those with wisdom who contemplate carefully will naturally comprehend their meaning.

The so-called "Nine Cauldrons" actually refer to the golden cauldron (alchemical vessel). In the Luo Shu (an ancient numerological diagram), nine represents the completed number of Metal, while the Qian trigram (one of the Eight Trigrams) also corresponds to Metal. Nine symbolizes the number of yang Metal, and the cauldron serves as the container that holds this Metal.

This passage primarily explains the symbolic system (fǎxiàng) of alchemical practice. Heaven and Earth constitute the grandest symbolic framework, with the boundary between Yin and Yang resembling the joining point of cauldron vessels. Metal and Wood remain separated by tens of thousands of li—only through the Dao's methods can they be united. The phrase "River Drum approaching the Stellar Chronogram" indicates the Fire phase (Li trigram) occupying the Metal position and oppressing the Metal phase, just as the Li trigram, which should reside below, instead usurps the upper position. The upward-tending nature of Li Fire causes Water and Fire to fail in mutual nourishment, making it impossible to extract the Qian Metal from the Kan trigram. This violates the crucial principle of "Dragon low, Tiger high" (the essential formula for Yin-Yang harmonization), resulting in rigid and yielding forces opposing rather than merging, ultimately causing the dissipation of the true medicine (the essence of alchemical refinement).

散四出故曰人民皆驚駭人民諭藥物也

悟真篇虎稱巖頭龍稱海底火在下金在

上也前篇云炎火張於下又曰下有太陽

炁其法度高下顯然可見矣晷景妄前却

者晷景乃進火退火時刻也若進退失節

不當前而妄前不當却而妄却則九年之

水爲凶咎矣此即二至改度二分縱横則

水旱相伐山崩地裂是也王者知其失而

改正之合關鍵之低昂五炁順序賊害乖

戾之炁奔走遠去江淮之水自然朝宗于

海藥物歸无矣天地之雌雄徘徊子與午

者坎男離女之真陰真陽也寅申陰陽祖

者謂陰符陽火祖於寅申也納甲圖月出

震庚陽爻初動陽火祖之月減巽辛陰爻

初變陰符祖之先天卦震居寅位巽在申

位所以定二至故寅申爲陰陽祖也月出

寅而入申入而復出故曰出入復終始循

斗極運轉以定納甲火候故曰執衡定元

紀元星君紀星君斗中星名也夫河鼓臨

星紀人民皆驚駭言不合法度藥物散失

也晷景妄前却九年被凶咎言不循火候

水失其性也關鍵有低昂言改正其失允

合法度害炁奔走災沴消也江淮之枯竭

水流注於海言合法度循火候而藥物歸

元也子午言藥物寅申言火候循斗以用

寅申之否泰朝昏也宜詳味之

此章詳論交姤法度末論火候升熬於甑山兮炎火張設下白虎倡導前兮

**Interpretation**

This passage elucidates the essential principles of alchemical practice (the Daoist method of Neidan/internal alchemy). The phrase "the people are all startled and terrified" metaphorically depicts the chaotic, uncontrolled dispersal of medicinal substances (referring to the vital essences of Jing, Qi, and Shen required for cultivation) during alchemical refinement, much like panicked crowds in disarray.

Regarding the mastery of fire times (the regulation of heat intensity and timing in alchemy): The tiger symbolizes the mountain peak while the dragon represents the ocean depths, illustrating how fire resides below while metal (referring to primordial Qi) ascends above. Earlier passages mention "blazing fire spread beneath" and "below lies the solar Qi's energy"—both describing clear indicators of rising and falling fire phases. The "gnomon's shadow" here symbolizes the timing for advancing or retreating the fire. If these movements lack rhythmic harmony—advancing when one shouldn't or forcing retreat at improper moments—it brings calamity like the nine-year floods. This mirrors how disrupted solar terms (summer/winter solstices) or imbalanced yin-yang at equinoxes lead to droughts, floods, and geological disasters. A ruler who understands this principle rectifies promptly, ensuring the Five Phases' energies flow smoothly, whereupon pathogenic influences naturally dissipate.

The natural flow of Yangtze and Huai River waters returning to the sea symbolizes the alchemical substances (essence and Qi) returning to their primordial source of emptiness. Heaven and earth's yin-yang cycle between midnight and noon (Kan trigram as male, Li trigram as female), while the hours of Yin and Shen mark yin-yang's inception (the yin tally and yang fire originate at Yin-Shen). According to the Nayin diagram (a chart depicting yin-yang transformations), when the moon appears at the Zhen trigram (Geng position), the yang line first stirs, marking yang fire's commencement; when the moon withdraws to the Xun trigram (Xin position), the yin line begins shifting, signaling the yin tally's start. In the pre-heaven Bagua arrangement, Zhen occupies the Yin position and Xun the Shen position, hence using Yin-Shen to determine yin-yang's transformative origin. The moon rises from Yin and sets at Shen, cycling endlessly like the Big Dipper's rotation governing Nayin fire phases—thus "holding the celestial balance to fix primordial order."

"River Drum nearing stellar chronicles, the people are all startled and terrified" describes how improper fire control leads to scattered medicinal substances; "gnomon shadows recklessly advance and retreat, nine years bring dire misfortunes" refers to disregarding fire phases like water losing its nature; "the pivot has its rises and falls" signifies timely correction of errors to harmonize the Five Phases, where calamities naturally cease; "Yangtze and Huai run dry yet streams pour to sea" metaphorizes how following fire phases returns substances to their origin. Midnight-noon concerns the movement of medicinal substances (essence-Qi), while Yin-Shen governs fire phase regulation—all requiring alignment with the Big Dipper's revolutions to discern auspicious and inauspicious shifts at Yin-Shen, demanding careful contemplation.

Finally, "raising the crucible atop Mount Zeng, blazing fire arrays below" depicts fire phase arrangement during alchemy: refining as if in a steaming vessel, with raging flames beneath; "the White Tiger leads the vanguard" signifies the western White Tiger constellation guiding the cultivation process. This section primarily details the laws of yin-yang interaction and the pivotal art of fire phase control.

蒼液和於後朱鳥翱翔戲兮飛揚色五采遭遇羅網施兮壓之不得舉嗷嗷聲甚悲兮如嬰兒慕母顛倒就湯鑊兮摧折傷毛羽漏刻未過半兮龍鱗狎獵起五色象炫耀兮變化無常主潏潏鼎沸馳兮暴涌不休止雜遝重疊累兮犬牙相錯拒形如仲冬氷兮闌干吐鍾乳崔嵬以雜厠兮交積相支拄陰陽得其配兮淡泊自相守青龍處房六兮春華震東卯白虎在昴七兮秋芒兊西酉朱雀在張二兮正陰離南午三者俱來朝兮家屬爲親侣本之但二物兮末乃爲三五三五并與一兮都集歸一所治之如上科兮日數亦取甫

白虎蒼液金木也朱雀得木則生火其性

飛走金旣克木金又挾水以制之故朱雀

如遇網羅不得飛舉離火旣不得生復歸

震木故龍鱗五色熠燿震爲龍離爲文明

也犬牙冬氷闌干鍾乳皆真景象青龍白

虎朱雀應前白虎蒼液朱雀三物重發其

義房六昴七張二亦然火生於木水生於

金舉三物則五行在其中矣房六昴七張

二總數三五此藥物也言火候亦取三五

十五爲陽火之數故曰數亦取甫龍虎本

二物得火成三五并水之一爲四象皆歸

戊己而混一矣凡言火候於前者必繼言

藥物交姤凡言藥物交姤於前者必繼之

以火候宜詳審之

此章言交姤景象先白而後黄兮赤色通表裏名曰第一鼎兮

**Interpretation**

This scripture depicts the interactions of Yin-Yang and the Five Phases during the alchemical process. It primarily describes how the elemental forces (Metal, Wood, Water, Fire, and Earth) mutually constrain and transform one another during elixir refinement.

The text employs four celestial creatures to symbolize the directional elements: the Azure Dragon (eastern Wood), White Tiger (western Metal), Vermilion Bird (southern Fire), and Black Tortoise (northern Water). When the Vermilion Bird encounters the Metal-Water opposition, it becomes ensnared as if trapped in a net, unable to take flight. The convergence of the Azure Dragon, White Tiger, and Vermilion Bird resembles a family reunion. The foundation of alchemy lies in the two primal energies of Yin and Yang (the two substances), ultimately achieving harmonious unity through the Five Phases (the three fives).

During the alchemical process, the coordination of fire regulation (temperature control) and medicinal ingredients (raw materials) proves crucial. The firing cycles must follow the "three fives" rhythm (fifteen days constituting a Yang fire phase), while the ingredients must observe the generative and restrictive relationships of the Five Phases. When the Dragon (Wood) and Tiger (Metal) energies merge, supplemented by Water and Fire, they ultimately fuse into unity at the central position of Earth (Wuji).

The scripture further describes various phenomena witnessed during refinement: liquids boiling and churning within the cauldron like interlocking icicles in winter; shimmering transformations of five-colored radiance—all these serve as omens of successful elixir production. The perfected elixir first appears white, then transforms to yellow, glowing red throughout, earning the designation "First Cauldron."

This passage actually employs symbolic language to describe the Neidan (internal alchemy) practice—a Daoist method of health cultivation involving the circulation of vital Qi (energy) and harmonization of Yin-Yang within the body. Through breath regulation and focused intention, the practitioner balances the Five Phase energies within, ultimately crystallizing the internal elixir.

食如大黍米自然之所爲兮非有邪僞道山澤氣相蒸兮興雲而爲雨泥竭乃成塵兮火滅自爲土若蘖染爲黄兮似藍成緑組皮革煮爲膠兮麴蘖化爲酒同類易施功兮非種難爲巧惟斯之妙術兮審諦不誑語傳於億代後兮昭然而可考焕若星經漢兮昺如水宗海思之務令熟兮反覆眎上下千周粲彬彬兮萬遍將可覩神明或告人兮魂靈忽自悟探端索其緒兮必得其門户天道無適莫兮常傳與賢者

離中陰火本白得鉛則黄火足丹成則變

爲赤色即色轉更爲紫也赤色通表裏乃

乾爲大赤之義黍珠成象名第一鼎丹道

圓成也聖賢立言皆有法度次序

此章言火足丹成之象

五相類參同契者敷陳梗槩不得純一纎微未備缺略彷彿今更撰録補塞遺脱潤色幽深鈎援相逮㫖意等齊所趣不悖故復作此命五相類則大易之情性盡矣

五位相得而各有合

乙(浮/石)丁(文/火)己物辛(世/銀)癸(真/鉛)

三木二火五土四金一水

甲(沉/石)丙(武/火)戊藥庚(世/金)壬(真/汞)

此洛書先天數也大易情性各如其度黄老用究較而可御爐火之事真有所據三道由一俱出徑路

黄老之學出於大易爐火之說據於黄老

三者同出於易皆論情性而已

**Interpretation**

This passage elucidates the transformative principles and patterns in the alchemical process. Just as substances in nature undergo spontaneous transformations—mountain and marsh qi (vital energy) evaporating to form clouds and rain, parched earth turning to dust, flames extinguishing into ashes—so too does alchemy follow natural laws. Using phellodendron bark dyes cloth yellow, while indigo plants yield green; boiling leather produces glue, and fermenting yeast creates wine. Substances of the same kind readily produce effects, whereas dissimilar types prove ineffective.

This exquisite alchemical art is genuine and enduring, passed down through generations with clarity, like the orderly arrangement of stars or rivers ultimately flowing to the sea. It demands repeated contemplation and refinement, requiring thousands of trials to grasp its profound mysteries. The Dao of heaven shows no partiality, always transmitting its truths to virtuous sages.

The crux of alchemy lies in harmonizing yin and yang: The yin fire within the Li trigram (symbolizing fire) is originally white. When lead is added, it turns yellow; with sufficient firing, the elixir matures to crimson and ultimately transforms into purple. This chromatic progression from white to purple corresponds precisely to the symbolic meaning of "the Qian trigram's great crimson." When a millet-sized pearl-like elixir forms, it marks the successful completion of the first cauldron's refinement. The discourses of sages all adhere to rigorous methods and sequences.

Although the *Zhouyi Cantongqi* (The Seal of the Unity of the Three) outlines the framework of alchemy, its explanations remain incomplete. Thus, supplementary elaboration is needed to ensure coherent meaning and unified intent. Through the "five mutual correspondences" system (i.e., the generative and controlling relationships of the Five Phases), the essence of yin-yang transformations in the *Yijing* (Book of Changes) can be fully expressed.

Specifically: The pairing of *Yi* Wood (pumice), *Ding* Fire (gentle fire), *Ji* Earth, *Xin* Metal (mundane silver), and *Gui* Water (true lead) forms one group; *Jia* Wood (sinking stone), *Bing* Fire (fierce fire), *Wu* Earth (medicine), *Geng* Metal (mundane gold), and *Ren* Water (true mercury) constitute another—both derived from the pre-heaven numerological system of the Luoshu. The *Yijing*'s yin-yang natures each follow their own laws, while the teachings of the Yellow Emperor and Laozi originate from the *Yijing*, and alchemy in turn builds upon Huang-Lao thought. These three share a common source, all exploring the fundamental nature of heaven, earth, and the myriad things.

枝莖華葉果實垂布正在根株不失其素誠心所言審而不誤

譬如果木自春而抽莖發枝至夏而開花

布葉至秋而結果成實要其發生之源在

於根株故曰正在根株不失其素謂不失

其本然之性也由交泰壯而至純乾其根

株正在復卦冬至基之還返妙用無出一

陽子時聖真所祕學士但知一陽之用則

臨泰壯夬自然變化非假人力故獨以象

彼仲冬節一章表而出之此章勾接下文

之義以根株喻冬至故曰象彼仲冬節竹

木皆摧傷謂由春之枝莖而爲夏之華葉

由夏之華葉而爲秋之果實皆出於冬月

之摧傷元炁潜蔵於根株受發生於一陽

初復之時也象彼仲冬節竹木皆摧傷佐陽詰商旅人君深自蔵象時順節令閉口不用談天道甚浩曠太玄無形容虚寂不可覩匡郭以消亡謬誤勿事緒言還自敗傷别敘斯四象以曉後生盲

此以冬至發明一陽之機也佐陽詰商旅

人君深自藏即復卦之商旅不行后不省

方學士不得其綱領復表而出之其憂後

世也深矣哉别敘斯四象鉛汞皆在壬癸

壬乃乾中之離癸乃坤中之坎有㫖哉

此二章專言一陽火候劊國鄙夫幽谷朽生挾懷朴素不樂懽榮棲遲僻陋忽略令名執守恬淡希時安平燕然閒居乃撰斯文歌吟大易三聖遺言察其所趣一統共論

易曉不註

**Interpretation**

The flourishing of a tree's branches, flowers, leaves, and fruits depends entirely on its roots maintaining their original vitality. Similarly, matters of the heart can only be free from error when carefully examined.

This mirrors the growth process of fruit trees: in spring, they sprout new branches; in summer, they bloom with flowers and unfurl leaves; by autumn, they bear fruit. Yet the source of all this growth lies in the tree's roots. Thus, the key is ensuring the foundation never loses its innate nature. From the Tai hexagram (symbolizing harmony) to the Qian hexagram (symbolizing pure Yang), the root lies in the Fu hexagram (symbolizing the nascent Yang energy) established at the winter solstice. The wondrous cyclical workings all stem from this initial Yang energy.

Practitioners of the Dao (sages and perfected beings) place particular emphasis on the Zi hour (the time of Yang's first stirring). Scholars who comprehend the subtle function of this nascent Yang energy will naturally progress through the stages represented by the Lin, Tai, Zhuang, and Guai hexagrams—all without forced effort. Therefore, the imagery of midwinter (the winter solstice) is specifically used to illuminate this principle.

Here, the roots of a tree serve as a metaphor for the winter solstice. Though bamboo and trees may appear withered in winter, it is precisely this period of dormancy that allows them to sprout branches in spring, flourish with leaves in summer, and bear fruit in autumn. The primordial Qi (the foundational life energy) lies hidden in the roots, awaiting the return of the Fu hexagram's moment—the stirring of Yang's rebirth.

At the winter solstice, all things lie dormant, much like merchants halting their travels or rulers withdrawing from public life. At this time, one should align with the season, maintaining silence and refraining from reckless discussions of the Dao (for the Dao's vastness defies words). The state of emptiness and stillness is beyond description—external forms have all receded, and any forced explanation would only lead to error. Here, the principles of the Four Symbols (Lesser Yang, Greater Yang, Lesser Yin, Greater Yin) are specially outlined to enlighten future generations.

These two chapters focus on the cultivation timing (fire phases) of the first stirring of Yang (the winter solstice's awakening of Yang energy). Lead (symbolizing original essence, Jing) and mercury (symbolizing spirit, Shen) are both concealed within the Ren and Gui (two Heavenly Stems associated with Water): Ren corresponds to the Li fire within the Qian hexagram, while Gui corresponds to the Kan water within the Kun hexagram—profound meaning lies within this.

Finally, it is mentioned that I, a humble man of lowly origins, dwell in secluded valleys, embracing the simple Dao, free from worldly desires, content with a tranquil and unadorned life. In moments of leisure, I composed these words to elucidate the essential teachings of the Three Sages of the *Yijing*, unifying their principles. Where the meaning is easily understood, no further commentary is added.

務在順理宣耀精神神化流通四海和平表以爲歷萬世可循序以御政行之不煩引内養性黄老自然含德之厚歸根返元近在我心不離己身抱一母舍可以長存配以服食雌雄設陳挺除武都八石棄捐審用成功世俗所珍羅列三條枝莖相連同出異名皆由一門非徒累句諧偶斯文殆有其真礫硌可觀使余敷僞却被贅愆命參同契微覽其端辭寡意大後嗣宜遵

順此洛書之理可使神化流通四海和平

表而岀之則可以治曆明時敘正五行則

可以建極御政帝王之用也引而養性則

歸根返元抱一長存學士之用也委時去害依托丘山循遊寥廓與鬼爲鄰化形而仙淪寂無聲百世一下遨遊人間陳敷

羽翮東西南傾湯遭厄際水旱隔并柯葉萎

黄失其華榮吉人相乘負安穩可長生

此魏伯陽造四字隱語見前敘

鼎器歌(坤爲鼎藏坎乾爲器藏離/分則爲乾坤合則爲鼎器)圓三五寸一分

圓三五寸一分者陰陽合則三五歸一也

彭真人所謂辭理鈎連也圓者乾坤會合

也口四八

口者玄牝之門出入變化具四象八卦鼎

具金水器具木火坤鼎貝三男乾器具三

女兩寸唇

陰陽二氣界分所謂互溝也長尺二厚薄匀

鼎六陽器六陰應十二辰陰陽均平也

已上論鼎器交合藥物具足腹齊三

**Interpretation**

This passage expounds the principles of cultivating body-mind and governing states by following natural laws. The first half discusses the "Huang-Lao techniques" (the Yellow Emperor and Laozi's methods for health preservation and statecraft), whose core lies in returning to original authenticity and maintaining mind-body unity.

The essence of practice involves "embracing the One" (maintaining mind-body unity) and "returning to the root and reverting to the origin" (going back to life's source). Just as trees must take root to grow, humans must preserve their foundation. Specific methods include ingesting elixirs (the "female and male" refer to medicines harmonizing Yin-Yang) and abandoning worldly distractions (the "Eight Minerals of Wudu" symbolize external complexities). Though these approaches appear different, they all stem from the same fundamental principle.

The middle section mentions that the classic *Cantongqi* (The Seal of the Unity of the Three), despite its concise text, contains profound meanings worthy of later generations' adherence. The subsequent "cauldron-vessel" metaphor illustrates: the cauldron (symbolized by the Kun trigram) and vessel (symbolized by the Qian trigram) separate represent heaven and earth, while combined they form complete alchemical apparatus. The measurement "three-fives and one-tenth of an inch" signifies Yin-Yang fusion (three plus five equals eight, representing the Bagua; one symbolizes the Dao's origin).

The "four-eight mouth" refers to the cauldron's opening representing the "Mysterious Feminine Gate" (the Daoist concept of creation's source), encompassing the transformational principles of the Four Symbols and Eight Trigrams. Each part corresponds to Yin-Yang: the cauldron belongs to Yin yet contains three Yang lines, the vessel belongs to Yang yet contains three Yin lines. The two-inch rim symbolizes the Yin-Yang boundary, while the twelve-inch length corresponds to the twelve earthly branches, embodying Yin-Yang balance.

Finally, Wei Boyang (author of *Cantongqi*) used four-character esoteric phrases like "withdrawing timely to avoid harm" to hint that practitioners should retreat from worldly clamor to ultimately achieve immortal ascension. Through the precise specifications of cauldron construction, the entire passage metaphorically conveys that alchemy requires exact harmonization of Yin-Yang principles.

天有腹齊天之中也(見晋天/文志)地與人皆有

中乃三才交姤之門户在天地爲天地之

根在人爲玄牝之門坐垂温陰在上陽下奔

此進火法度使水火旣濟也鼎出於坤爲

陰器出於乾爲陽所謂上下釜也

此論採鍊法度首尾武中間文

進火之節

此論周天火候始七十終三旬二百六善調均陰火白黄芽鉛

陰精之火本白見鉛而生芽乃黄兩七竅輔翼人

白虎七數之鼎青龍七宿之器各具七竅

兩七會合輔翼而成聖胎也瞻理腦定升玄

胎成則升入上宫而就安養

此論聖胎成象子處中得安存來去逰不出門漸成大情理純却歸一還本源至一周甚辛勤密防護莫迷昏途路遠復幽玄若達此會乾坤刀圭霑浄魄魂樂道者尋其根審五行定銖分諦思之不須論深蔵守莫傳文

此論保養聖胎御白鶴兮駕龍鱗游太虚兮謁仙君受天圖兮號真人

此論脱胎神化

讃曰

乾爲離宅坤爲坎郛真陰離處

真陽坎居離納己婦坎納戊夫

日月合璧戊己爲樞賔浮主沉

制有以無藥之與物二八河圖

五賊運火皇極洛書法象羲易

按爻摘符魏君真師覺我頑愚

**Interpretation**

This passage elucidates key stages and principles of Daoist Neidan (internal alchemy) practice. It begins by explaining the "Three Powers" (Heaven, Earth, and Humanity) each possess a central pivot—in the cosmos this represents the generative source of all things, while within the human body it manifests as the crucial gateway for cultivation (known as the Mysterious Feminine Gate).

Practitioners must maintain Yin-Yang harmony through the "fire advancement method," facilitating the mutual nourishment of water and fire. The text employs alchemical furnace imagery: the lower crucible (symbolized by the Kun hexagram representing yin) cooperates with the upper crucible (symbolized by the Qian hexagram representing yang). The process requires precise regulation of "fire times"—beginning and ending with intense heat (martial fire), while maintaining moderate warmth (civil fire) during intermediate stages.

The passage references the "White Tiger" (seven western constellations, associated with Metal) and "Azure Dragon" (seven eastern constellations, associated with Wood), each possessing seven orifices. Their union gives birth to the "sacred embryo" (internal elixir). Once formed, this embryo must be elevated to the upper Dantian (brain region) for nurturing, requiring meticulous care akin to tending an infant. Advanced practitioners achieve "spiritual metamorphosis," attaining the ability to ride white cranes or dragon-scaled steeds through the Great Void to commune with immortals.

The concluding verses summarize Yin-Yang dynamics: Qian (Heaven) contains Li (Fire), Kun (Earth) contains Kan (Water), with sun and moon conjoining through the pivotal Earth phases (Wu and Ji). It honors the teachings of Wei Boyang (Master Wei), the alchemical sage, emphasizing that fire-times mastery requires oral transmission from master to disciple. Devotees who practice faithfully may ultimately ascend as Jade Pond immortals.

Technical terms like "lead," "mercury," and "yellow sprout" metaphorically represent internal energy transformations through external alchemical imagery. "Two sevens" denotes the numerical values of Metal and Wood, while the "River Chart and Luo Writings"—ancient mystical diagrams—provide cosmological frameworks for alchemical theory.

百拜稽首千古範模

上下三十世火候惟口傳

信受奉行者永爲瑶池仙周易參同契卷下

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原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5d0027/