《道樞》Vol. 33

Daoist Treasury, Scroll 33: "Sincerity Nine" (Cheng Jiu)

(Compiled by Zeng Zao, "Zhiyouzi," of the Song dynasty)

Middle Volume of the Kinship of the Three (Cantong Qi)

Caoyi Zi (traditionally identified with Lou Jing of the Han dynasty, the author of the Cantong Qi, who styled himself Caoyi Zi) says: I observed the principles of generation and overcoming among the Five Phases (Wuxing), calculated the lengthening and shortening of the days and the changes of the moon's quarters, full, dark, and new phases, and watched the revolutions of the Southern and Northern Dippers. From this I came to understand the four seasons, the eight nodes, the seventy-two pentads, and the twenty-four solar terms. Refining the elixir in the Yellow Court, the central Dantian (energy center), I obtained the transformations of Yin-Yang, which have twenty-six variations. The lead in water is the root of my life; by nourishing and replenishing the marrow, one may not die. To obtain lead, one must rely on mercury, which is the treasure within the body. When lead and mercury unite to form the elixir, one becomes an immortal of this world. When one thing returns to three forms, the body itself flourishes, and when transformations merge into one body, one understands the Way of husband and wife, that is, of Yin and Yang. Gathering the Yang within the Yin, so that water and fire are mutually completing, and tasting a single drop from the knife-tip of the elixir, the body itself thrives. Among methods of cultivating the body, none is greater than preserving the breath. In preserving the breath, the three forms unite into one, as firm as a pebble. If one can reach a thousand breaths, one may ascend to the Three Pure Ones (Sanqing). Why is this so? Because spirit (Shen), breath, and qi return to a single place, and essence (Jing) and fluids are united through the nine cycles. This is the most vital point of the elixir.

My elixir is not like the elixirs of the common people, who build city walls out of gold and silver. Gold and silver are external things, and how could they transform? My medicine is only mercury. One takes the essence of silver and the fluid of gold and exchanges them without departing from the process of transformation. Three, five, and one are the true Dao. By pairing one Yin with one Yang and circulating them through the seventy-two pentads, one completes the nine cycles at the twelve stations, beginning from the cycle of jiazi. Taking this elixir prolongs life. The left kidney governs fluids, and this is called the morning audience with the Lord. Its reverse flow transforms into liquid, and in the mouth it becomes the waters of the Huachi, or Jade Pool. The river issues from Kunlun. Water vapor rises as mist, heaven's qi descends as dew, and Yin and Yang unite into beneficent rain that nourishes all things. In the same way, the left kidney produces fluid, and when one swallows it, it returns to the five viscera and six bowels and transforms into blood.

Dao Shu: A Vernacular Explanation

Section 1: Yin-Yang, Jinye, and Ming

For the body to flourish and the complexion to glow, nothing can be generated without the qi of yin and yang. When the five zang organs (heart, liver, spleen, lungs, and kidneys) and the six fu organs lack jinye (bodily fluids), illness arises. The right kidney governs ming (life-destiny). It generates jing (essence), which rises to pay "audience to the Lord" (Dijun), the upper dantian where the shen (spirit-mind) dwells, and descends into the tuoyue (bellows), the lower dantian, where breath and yuan qi enter and leave, likened to a bellows and its pipes.

Above the bladder, which stores urine, two ligaments hold it in place. Of these, the green vessel, fine as silk, connects on the left to the expulsion of semen and on the right to the passage of urine. Blood entering the bladder sac transforms into jing, and jing in turn becomes marrow. When jing is exhausted and marrow is spent, a person dies from this.

Section 2: Cultivating Ming, the Great Medicine, and the Dantian

One who cultivates ming takes in qi above and does not leak jing below. Only when jing, qi, and jinye are circulated and joined together can the "Great Medicine" (da yao) form. Refined jing becomes a treasure, and long refinement produces the Golden Elixir (jin dan). This is the human life-destiny. Shen, breath, and qi are originally one thing that appears in three forms. When jinye and jing are exhausted, life-destiny ends.

The central palace, the region of Danzhong (the chest and diaphragm), holds the yellow qi of the center. Yellow belongs to Earth and is governed by the spleen. This is the dantian, the root source of life-destiny. The black water-essence of the left kidney and the white water-essence of the right kidney join and enter the central palace, and this is what is called the "cauldron" (ding). Metal and Wood are originally mutually overcoming, but only by obtaining the qi of the central palace can life-destiny be accomplished.

Section 3: The Five Phases and Refinement

How can this be understood? Earth generates Metal, Metal generates Water, Water generates Wood, Wood generates Fire, and Fire generates Earth. Jinye and jing are arrayed in the central palace and return to the upper elixir field (the upper dantian), where the root source arises. This is the root of the Great Medicine. Through the daily round and the four seasons, one refines by closing the breath. When metal essence does not leak, the Great Medicine is achieved. Breath is Fire and qi is Water. This is the Dao of "After Completion" (jiji), in which water and fire mutually sustain one another.

Section 4: Lead, Mercury, and the Symbolism of Inner Alchemy

Lead (qian) arises in the left kidney. It is black outside and white inside, and the white corresponds to silver. How is it transformed into the qi of Wood? The correct qi of Wood is yang. It governs the north and belongs to the zi position. Silver, when its time comes, "dies," but when nourished by yang qi, it turns yellow. Thus one uses the four seasons to seek wuji (Earth), so that the three bodies (jing, qi, and shen, or the three palaces within the body) circulate in the central palace. Lead is transformed into a daogui (a measured dose of elixir), and its flavor becomes excellent.

The kan gate joins with it to form the union, and metal essence rests in true water. Mercury (gong) arises from the right kidney, its essence is white, and it governs Metal. How is the essence of Metal transformed? From the li palace (the heart, the southern fire) arises the essence of Metal...

Note: In this text, "lead," "mercury," "silver," "daogui," and "kan and li" are mostly terms of inner alchemy. Lead and mercury often symbolize the jing of the kidneys and the spirit-qi of the heart, not the mercury or cinnabar taken as drugs. What is refined is jing, qi, and shen, not external elixirs.

Qi (qi) presides in the south, corresponding to the Wu position, and is the Metal within Yang. Metal bears the number of Yin. When it rises and takes its place in the Central Palace (zhonggong), around the Dantian (dantian), the lead-flower (qianhua) appears. Received within the cauldron, it becomes both interior and exterior, and then seeks Earth at Wu and Ji (wu, ji) to complete the elixir. One substance takes three forms and returns to its true body. Thus True Water (zhenshui) is born in the Li Palace (the fire position of the south), and lead (qian) and mercury (gong) join together, their flavor growing ever richer.

In this way, the Dragon is transformed from lead and the Tiger from mercury. Why is this so?

The Dragon belongs to Wood, is born from lead, has a blue color, and presides over Qi. On reflection, the Dragon is likely the grandson of Metal and the son of Water. Metal, after three reversals of overcoming Wood, brings forth its treasure, which gathers as curd and disperses as cream. The Dragon originally arises from Water and occupies the position of the Mao palace. The White Tiger of the West (the Tiger) is what it fears. After the hour of Zi, one closes the breath and holds a thousand breaths, and the Dragon lies hidden in the field without rising. Therefore it is said that the Sun-soul (rihun) is born in Zhen (the East). Those who cultivate the person and nourish life should recognize what is called the "Dragon."

The Tiger belongs to Metal and also to Water, is born from mercury, has a white color, and presides over essence. On reflection, the Tiger is likely the grandson of Fire and the son of Earth. Fire, after three reversals of punishing Metal, brings forth its treasure, which gathers as the flowing pearl and disperses as sweet dew. The Tiger originally arises from Metal and is by nature unyielding. Three quarters of an hour before noon, it battles with the Dragon, descends into the Central Palace, and its body flourishes. Therefore it is said that the Moon-soul (yuepo) is born in Dui (the West). Those who cultivate the person and nourish life should recognize what is called the "Tiger."

Thus lead and mercury combine to form the elixir. Lead is the essence of the Sun and the upright Qi of Wood; mercury is the radiance of the Moon and the true Qi of Metal. Wood corresponds to Jia, and Metal to Geng. When true Yin and true Yang, and the fluids and essence, unite, and Jia and Geng succeed one another, the Great Medicine (dayao) is completed. Over the twelve hours of the day, the body turns, and each flowing pearl gathers in the Dantian. This is the Great Medicine. When gathered, Yin and Yang are knotted together; when dispersed, the flowing pearls spread across the sea and shore. At this stage, it is still only the union of lead and mercury, and the mutual subduing of Dragon and Tiger has not yet appeared.

What is meant by mutual subduing? In daily use across the four seasons, Yin and Yang engage in battle……(If the scripture below is incomplete, continue the translation according to the original book.)

Gathered in the place of the "Five Victories" (wusheng): above is the dew of the Dragon Wood (longmu zhi jin), and below is the essence of the Tiger Metal (hujin zhi jing). The dragon sinks downward and the tiger rises upward. When they reach the central palace (zhonggong, the central position), the dragon and tiger subdue one another and return to unity. What is the principle behind this? The earth element of wu and ji (the Earth stems) lies within it, water and fire turn around one another here, and the state of Jiji (After Completion, the harmony of water and fire and of yin and yang) is formed. Thus the Golden Elixir (jindan) in the cauldron is refined.

At this point, the dragon transforms into an infant, and the tiger transforms into the Maiden Chanü (a young girl, symbolizing yin essence). The infant belongs to yang and represents true qi. It is also called Jin Gong (the Metal Lord), Yuye (Jade Fluid), and the jade nectar within the Huachi (Flowery Pond). Therefore, the circulation of wood qi turns in the central palace. It is the root of the great medicine (dayao, the substance produced by neidan practice), the real substance within emptiness, and the key that appears within the dim and indistinct. To pair the infant with the Maiden, they must be harmonized by Huang Po (the Yellow Matron, a go-between symbolizing the earth qi of the central palace).

The Maiden belongs to yin and represents true essence. She is also called Yunü (the Jade Maiden), Jinye (Golden Fluid), and Baishui (White Water). Therefore, the circulation of metal qi turns in the Mingtang (Hall of Light, a site related to refining and nourishing in neidan terminology). Within the Hall of Light is the Dongfang (Cavern Chamber), where the Maiden dwells. If the practitioner can obtain the Maiden, the great medicine can be refined. This is the real qi and the substance contained within emptiness, obtained from the state of the dim and indistinct.

How does it first arise? Blood transforms into essence, which is the process of change among the Five Phases (wuxing). Gathering the mind and regulating the breath, the medicine will naturally coalesce. Huang Po is the central palace, which is also the dantian (the energy center emphasized in internal alchemy practice). It is also called the ding (cauldron), the lu (furnace), and the shishi (stone chamber).

The Four Images (sixiang) and the Five Phases both depend on the true earth represented by wu and ji. Why? Because all things are born from earth, earth is the seat where the Four Images are placed and the master who governs the Five Phases. Without earth, the Four Images would lack a unifying center, and the Five Phases would lose their lord. I have said that Huang Po is the root of the great medicine. The earth of the central palace is used to build the altar because the altar is the furnace. The base of the altar is divided into three tiers, which must be arranged according to the five directions before the true earth can be taken.

The lowest tier is one foot two inches high, corresponding to the twelve months of the year and the twelve double-hours of the day. Above it are set the Eight Trigrams (bagua). The middle tier is one foot high, corresponding to the ten Heavenly Stems. Above the Eight Trigrams is another tier eight inches high, corresponding to the twenty-four solar terms (jieqi). The top of the altar is one zhang six chi square, corresponding to the number of sixteen liang. Blades are set upright on the four sides, corresponding to the four seasons, and objects corresponding to the eight directions hang from them.

Dao Shu (Pivot of the Dao): A Vernacular Interpretation

The Mirror (a metaphor for contemplating the original mind and taking the heart as a mirror) is here: In my daily life across the four seasons, I weigh the lead and mercury (the proportion of yin and yang breaths in internal alchemy, neidan) at the position of "Nine and One," and within the body I observe the fire timing (huohou). Taking the Yang transformation, one makes the furnace (lu). The furnace belongs to Yang; it is the spirit chamber (shenshi), the place where one preserves the spirit and refines qi, and it is also the pivotal hinge of the Golden Elixir (jindan). When the inner spirit takes form, it is used to refine the elixir. One must firmly seal the furnace door, carefully examine the fire timing, and add the ingredients gradually in measures of grains and taels, never allowing any dampness to enter, and the lowering of the fire must not be too hasty. Once one refinement yields one dose, if one refines again, the furnace already used can no longer be used, and the spirit too will be harmed.

The cauldron (ding) is formed by transforming earth, and it is not a cauldron cast by worldly craftsmen. Through the transformations of yin and yang, is it refined from true earth to smelt metal? Its mouth must not be too large, its belly must not be too large, its ears must not be too sharp, its feet must be neither too wide nor too narrow, and its nose must not be too thin. Its height and depth must accord with the proper numbers, and its mouth must let no vapor escape; only then can it be used. This cauldron exists only within one's own body, and the true qi of the central palace (the region of the dantian and the Yellow Court, huangting) can thereby be accomplished.

Yet the transformations of the cauldron have ten faults: first, iron of the four seasons (spring, summer, autumn, winter); second, its mold is uneven; third, casting while the embryo is suspended; fourth, its belly is large; fifth, its feet are short and bent; sixth, its thickness is uneven; seventh, its mouth and ears are narrow; eighth, the sand-holes leak vapor; ninth, the iron is black rather than white; tenth, casting out of season.

Casting with the Two-Eight (often a metaphor for the ratio of yin and yang), the elixir can be completed. The first turn of the elixir is called White Snow (baixue): lead and mercury join, metal and wood overcome one another, and they unite into a single qi, which is born in the cauldron. Its condensation is like the dew of mid-autumn or the frost of deep winter, and it is called the divine talisman (shenfu), circulating at the zi and wu hours. The second turn is called Two Qi (erqi): lead and mercury bind together, metal and wood strike one another, and they refine the great medicine (dayao). A yellow vapor arises, like ice in spring, with a color of blue-white and a luster of red. It has not yet reached completion, but one may now begin to remove illness. When water and fire are in proper balance at Two-Nine (eighteen, or possibly referring to the stages of fire timing), one may advance and ascend to the nine turns.

The third turn is called Yellow Sprout (huangya): lead and mercury join, are conveyed to the five viscera, enter the central palace, and converge in the Five Phases (wuxing). As for Wu and Ji (wuji), they are earth. The qi of metal and wood obtains its foundation in earth, like a ruler having ministers, a son having a father, or a guest having a host, and so it can be put to use. Close the breath, hold the intention, and block...

The Gate of Heaven and Earth and its passages finally return to the lower Dantian (xiàdāntián), the energy center three cun below the navel. At this point the root of the Great Medicine (dàyào), the foundation of internal alchemy (neidan), takes shape. It receives the Qi of Earth, so its color is yellow. Shen, breath, and Qi now unite as one, and the Dragon and Tiger, the Yin and Yang Qi, descend into the cauldron (dǐng), which is the Dantian.

The Four Turns of the Elixir are called the "Four Spirits." The Four Spirits are the White Tiger (Metal), the Azure Dragon (Wood), the Black Tortoise (Water), and the Vermilion Bird (Fire). The four emblems are circulated during the Yin hour (3–5 a.m.) and the Shen hour (3–5 p.m.) so that they enter the central palace and face the Red City (the heart). When the Mao and You hours arrive, the practice is carried out and the four are brought together, so the Infant (Yang) and the Maiden (Yin) unite as one. This is called the "Four-Nine Turn." Quietly visualizing it, a divine light appears of its own accord.

The Five Turns of the Elixir are called the "White Horse Sprout." The Five Phases are complete, and the vital Qi of the five viscera condenses mutually through the essence and fluids. Breath and Qi then join at Wu-Ji (wùjǐ), the Earth of the spleen. Each day, during the Si and Hai hours, the energy is circulated upward to pay homage to the Mud Pellet (Níwán) at the crown of the head. At the Mao and You hours it is carried back down to the lower source and placed in the cauldron, where it is nourished by the civil and martial fires. Visualized during the Chou hour (1–3 a.m.), a white vapor arises. At this stage the medicine in the Dantian grows like a horse's tooth and shines with a white light. This is called the "Number of Nine and Five," and once the myriad flavors are cut off, the Three Corpses (sānshī), the harmful spirits within the body, also go into hiding.

The Six Turns of the Elixir are called the "Jade Fluid." The three Yin and three Yang forces do battle, and the Dragon and Tiger lie down in submission. The Infant becomes the husband and the Maiden becomes the wife, and lead (qiān) and mercury (gǒng) unite. The practice is performed from the Zi hour to just before the Wu hour, with breath held, and the true Qi of the six palaces (liùfǔ) arises naturally. Once the six spirits are complete, they are brought into harmony and carried through the twelve rings of the Heavy Tower (chónglóu), down to the Red City, into the Orchid Hall and Purple Mansion, and then back into the cauldron. The Jade Fluid condenses, and the forms of the Tortoise and Serpent appear.

The Seven Turns of the Elixir are called the "Spirit Sand" (língshā). The Spirit Sand is the "Seven Returns," corresponding outwardly to the Northern Dipper. During the five night watches, the true Qi of the five viscera is moved through the seven orifices of the head. In the morning it travels beneath the skin, and in the evening it flows over the bones. When the Qi moves, the blood runs smoothly, and when the blood flows, the Qi moves. When they return to the source, they transform into metallic essence (jīnjīng). If the Qi runs counter, the blood stops and disease arises, which is why "preserving essence and replenishing marrow" is what is meant by the Great Medicine. Its color is red, and when it disperses it becomes the flowing pearl (liúzhū), and when it gathers it becomes…

Commentary on the Daoshu: A Plain-Language Reading

In the dan ding (alchemical cauldron) there must be a kuai (a lump, the condensed elixir substance). If the timing of the huohou (fire regulation) goes astray, the elixir scatters and vanishes like light. I often practice the work during the yin and shen hours (the hours of the Tiger and the Monkey, traditionally regarded as favorable for gathering in and practicing). Closing the breath and guarding the shen (spirit) in stillness is permissible.

When the elixir has been refined through eight turns, it is called shensha (Spirit Sand). Shensha means that the four seasons of the day revolve, the eight trigrams' fire timing is not off, and the work is regulated, subdued, and sealed. One then closes the breath and preserves the spirit. When hungry, one takes the yuanhe qi (primordial harmonious qi); when thirsty, one drinks the huachi qiongjiang (jade liquid of the Huachi pool). With the flavors of the five grains cut off, the jing (essence) no longer leaks outward. In this state the tianguan (Heavenly Pass) need not be deliberately closed, and the dihu (Earthly Gate) locks by itself.

When the elixir has been refined through nine turns, it is called jinsha (Gold Sand). For jinsha, the yin lines total 192, which together make eight liang of gold. The yang lines total 192, which together make eight liang of silver. When dispersed, they form 36,000 yuanqi (primordial qi); when gathered, they become the Golden Elixir (jin dan). The elixir is five cun square and weighs sixteen liang, or 384 zhu. It is formed by the transformation of the riјing (sun essence) and yuehua (moon radiance). One pill taken can extend life by a thousand years, like a lotus emerging from fire.

What does it mean that the three things form one body? Jin, mu, and tu (metal, wood, and earth) gather in the central palace, and this is the zhengqi (upright qi). The root of human life is fixed here. The qing, huang, and bai (green, yellow, and white) arise on the left and right of the kidneys and gather in the Dantian as one body. When dispersed, they become three things, which correspond to the three hun (ethereal souls, which are yang). When they are attained, the body flourishes. Qi transforms into blood, blood transforms into jing, and the result is like a precious vessel. Jin, mu, and tu transform into fluid, and fire returns to metal. Refined, they become true gold.

How can the three things be one body? Water, earth, and metal gather to become shen, and when dispersed they become blood, jing, and the cauldron. This is the central palace within me: the heart, kidneys, and spleen, in the three colors of red, yellow, and black. Hence the saying "the number of the Three-in-One." The sages preserved the three and guarded the one for this reason. When dispersed, there are three; when gathered, there is one. In the Dantian it becomes qiushi (autumn stone), which is jing.

Once the elixir has passed nine turns, externally refined until it turns black, it changes again into nine colors. It then enters the central palace and becomes purple gold. The body naturally becomes healthy and light, and one becomes a dixian (earth immortal). What is this Dao? The four images and the five phases all take earth as their pivot. This is the Dan Dao (Way of the Elixir).

Brief Explanatory Notes (for easier reading)

• Yin and shen hours: Traditionally regarded as the times of day favorable for gathering in energy and practicing.
• Shensha / Jinshā: Neidan (internal alchemy) terms for condensed states at different stages of cultivation. They are often expressed through metaphors of gold, silver, and line counts, and they do not refer to worldly metal-refining.
• Central palace, Dantian: Usually the Dantian below the navel, where essential qi gathers.
• Three hun, Three-in-One: Daoist tradition often correlates the hun, jing, qi, and shen with the metal, wood, and earth phases (or water, fire, and earth). It emphasizes "disperse three, gather one."
• Dixian (earth immortal): A rank of immortal attained through inner alchemy that still dwells in the human world. It is below the ascended heavenly immortals (tianxian).

Daoshu (The Pivot of the Dao): A Vernacular Commentary

The Patriarch's method requires nine transformations before one can join with the workings of Heaven and Earth, and the work is complete in about a hundred days.

The method of the patriarchs requires nine stages of transformation before one can connect with the creative processes of Heaven and Earth. Success is achieved in roughly one hundred days.

Since this is so, one must practice cunxiang (visualization held in stillness).

Given this, the practitioner must combine the practice with cunxiang, the inner visualization of images within the body while seated in quiet meditation.

When the hundred days of work are nearly complete, one sits cross-legged in a quiet chamber between the zi hour and the wu hour, and also during the chou, yin, shen, si, and hai hours. The door is sealed tightly, the eyes are closed, the hands are held in woguo (the closed-fist grip), the qi is gathered, and the shen is held in unity.

As the hundred-day work approaches completion, the practitioner sits cross-legged in a quiet room during the period after the zi hour and before the wu hour, and during the chou, yin, shen, si, and hai hours. The door is shut tight, the eyes are closed, and the hands are held in woguo (a closed-fist grip that seals the acupoints). The jing is gathered in, and the shen is concentrated and kept whole.

One visualizes the true qi of the five viscera rising from the central palace and appearing before the eyes, like auspicious five-colored clouds gathering in a cauldron. This is the image of a man giving birth to a son, which signals that the yang spirit has taken form.

One visualizes the true qi of the five viscera rising from the central palace (the dantian) and appearing in front of the eyes, like auspicious five-colored clouds gathering in a cauldron. This is what is called a man giving birth to a son, the sign that the yang spirit has taken form, as a child is born.

Thus the sun-soul and the moon-soul, the qi of water and fire, are transformed into a body of metal and wood, the internal structure of yin and yang within inner alchemy.

In this way, the sun-soul and moon-soul, which stand for the qi of fire and water, are transformed into a body of metal and wood. This refers to the internal yin-yang structure of inner alchemy.

The sun-soul is yang and belongs to the qi of fire. The moon-soul is yin and belongs to the qi of water.

The sun-soul is yang and is the qi of fire. The moon-soul is yin and is the qi of water.

Water and fire both give rise to and overcome each other. When the inner realm is achieved, the sun becomes an infant and the moon becomes a chanü (young maiden). They do not separate from the dongfang (inner chamber, the dantian). In the jade hall within, one sees the Metal Lord. The maiden conceives, and after ten months she is transformed into a zhenren (perfected person) named Zhengyang. This is the source of the great medicine, the root of cultivating the Dao and nourishing life.

Water and fire both generate and restrain one another. When the inner landscape is fully formed, the sun becomes an infant and the moon becomes a chanü (young maiden). The two do not leave the dongfang (inner chamber, the dantian). Within the jade hall, one sees the Metal Lord. The maiden conceives, and after ten months she is transformed into a zhenren (perfected person) called Zhengyang (Pure Yang). This is the foundation of the da yao (great medicine) and the root of cultivating the Dao and nourishing life.

One who recognizes the lead and mercury within the state of huanghu (vague, indistinct perception) is one who has the true dragon and tiger.

One who can recognize the lead and mercury within the state of huanghu (vague, indistinct perception) truly possesses the dragon and tiger, the image of yin and yang uniting in inner alchemy.

How can one know that metal and wood combine, that water and fire transform into the correct qi, and that the jia and geng stems interact?

How can we know that metal and wood join together, that water and fire change into pure qi, and that the jia and geng stems interact?

Master Caoyi said: On the third day of the month, the moon appears in the southwest, at the geng position. This is called "gaining a companion." Why is this?

Master Caoyi said: On the third day of the lunar month, the moon appears in the southwest, at the geng position. This is called "gaining a companion." Why is that?

The moon is the pure qi of water, and it is born of metal. That is why it appears at geng. This is the first quarter, and it corresponds to eight liang of metal.

The moon is the pure qi of water, and it is born from metal. That is why it appears at geng. This is the first-quarter moon, and it corresponds to eight liang of gold.

On the twenty-eighth day, the moon appears at jia. This is called "losing a companion." Why is this?

On the twenty-eighth day, the moon appears at jia. This is called "losing a companion." Why is that?

Jia is wood. Its essence becomes the sun, which appears in the northeast. Therefore the sun is the pure qi of fire, and it overcomes metal.

Jia is wood. Its essence becomes the sun, which appears in the northeast. Therefore the sun is the pure qi of fire, which overcomes metal.

Thus, on the twenty-eighth day, the moon can be seen in the northeast at dawn. When the sun rises, the moon disappears. This is the last quarter, and it corresponds to eight liang of silver.

Thus, on the twenty-eighth day, the moon can be seen in the northeast at dawn, and when the sun rises, the moon vanishes. This is the last-quarter moon, and it corresponds to eight liang of silver.

Gold and silver together make sixteen liang. The yin and yang lines total one hundred and ninety-two each, making three hundred and eighty-four zhu. This is the number of the sixteen liang.

Eight liang of gold and eight liang of silver together make sixteen liang. The yin and yang lines total one hundred and ninety-two each, which makes three hundred and eighty-four zhu. This is the numerical basis of the sixteen liang.

I observe the waxing and waning of the moon's phases and its brightness and darkness. Therefore, after the zi hour, one settles the shen and breath, and before the wu hour, one closes the qi. Once the breaths reach one thousand, the numbers of gold and silver will not be in error.

I observe the waxing and waning of the moon, its fullness and dimness, and its brightness and darkness. Therefore, after the zi hour, one settles the shen and breath, and before the wu hour, one closes the qi. When the breaths reach one thousand, the numbers of gold and silver will not go astray.

Even so, one must not fail to understand the movements of the sun and moon and the changes of yin and yang in the Bagua (Eight Trigrams).

Even so, one must not neglect to understand the movements of the sun and moon and the changes of yin and yang in the Bagua (Eight Trigrams).

Vernacular Commentary on the Daoshu (The Pivot of the Dao)

First Month (Dipper Handle at Zi): Hexagram Fu (Return), Thunder over Earth

The handle of the Dipper points to the Zi hour, which corresponds to the hexagram Fu (Return), Thunder over Earth. At this time one yang line begins to stir and contends with the five yin lines, which is why the Zi hour is the moment when yang qi first arises. Practitioners should begin their work now, when the Golden Elixir (jīn dān) first appears. The medicine then has a root, and it is carried into the furnace to nourish its true gold.

First Month (Dipper Handle at Yin): Hexagram Tai (Peace), Earth over Heaven

The handle of the Dipper points to the Yin hour, which corresponds to the hexagram Tai (Peace), Earth over Heaven. Three yin lines lie above (Earth) and three yang lines below (Heaven), so yin and yang clash here. Yin and yang lines each number ninety-six. Yin is gold, four liang, and yang is silver, four liang. Every Yin hour belongs to the Tai hexagram, and this is the time when yin and yang join and the three returns (sān fǎn) are first established. When yang qi seeks to prevail, it returns to its origin, so the form is silver outside and gold within, like a gourd. The practitioner settles and nourishes the Dantian (dāntián) with divine cinnabar (shén shā).

Fourth Month (Dipper Handle at Si): Pure Yang Qian (Heaven)

The handle of the Dipper points to the Si hour, which corresponds to the pure yang hexagram Qian (Heaven). Qian is gold, and the Lord of the White Origin appears. True emotion stirs and joins the four directions, and water circulates through heaven. At the Si hour the great medicine (dà yào) turns clockwise, enters the Dantian, passes through the tail gate (wěi lǘ), and is then carried up to the Kunlun of the upper origin (shàng yuán Kūnlún). This is the backward, reverse flow that replenishes the Muddy Pellet (ní wán).

Fifth Month (Dipper Handle at Wu): Hexagram Gou (Coming to Meet), Wind over Heaven

The handle of the Dipper points to the Wu hour, which corresponds to the hexagram Gou (Coming to Meet), Wind over Heaven. One yin line begins to grow and battles the five yang lines. In the three quarters of an hour before noon, one distinguishes the origin of yin and yang in order to begin the work, using lead to seek lead. When one yin is born, the Qian is broken. Gold appears in earth but does not return to its mother, and the Golden Elixir transforms and enters the Jade Spring (yù quán).

Seventh Month (Dipper Handle at Shen): Hexagram Pi (Standstill), Heaven over Earth

The handle of the Dipper points to the Shen hour, which corresponds to the hexagram Pi (Standstill), Heaven over Earth. Three yang lines lie above and three yin lines below, and yang and yin contend. When the upper bow-string appears, there are eight liang of gold and sixteen liang of silver. Every Shen hour belongs to the Pi hexagram, and this is the time of the seven returns. The infant and the maiden share one furnace. At the Shen hour the fire is tended in its proper stages, and when the elixir is complete, the practitioner pays court to the Three Pure Ones (Sānqīng).

Tenth Month (Dipper Handle at Hai): Pure Yin Kun (Earth)

The handle of the Dipper points to the Hai hour, which corresponds to the pure yin hexagram Kun (Earth). Every Hai hour belongs to the Kun hexagram. The great medicine turns clockwise toward the west, passes through the twelve rings of the upper pavilions (chóng lóu), returns down to the Crimson Palace (jiàng gōng), pays court to the Red City Sovereign (chì chéng dì jūn), and is carried into the Dantian.

Daoshu (The Pivot of the Dao): A Plain-Language Commentary

The Nine Returns (Jiuhuan) and the Second Month: When the handle of the Dipper points to Mao (the second lunar month and the Mao earthly branch, which also denotes the Mao hour, 5 to 7 a.m.), the corresponding hexagram is Before Completion (Weiji), with fire above and water below. Since this hexagram does not use fire to refine, it is called opening the furnace (kailu). At each Mao hour, one fully exhales the turbid and clear qi, circulates and nourishes the blood and qi, and thereby fosters the transformation into Golden Essence (Jin Jing), the refined essence of metal.

Weiji is the cauldron itself. The Four Emblems (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise) meet and join through the element Earth, and the central palace, Wuji (the central Earth, the master of the medicinals), resides only within the cauldron. No sound of water may be heard inside the cauldron, since water disturbs the refining.

The Eighth Month: When the handle points to You (the eighth lunar month and the You earthly branch), the hexagram is After Completion (Jiji), with water above and fire below. Although the hexagram may be used, it does not yet "move," and this stage is called bathing (muyu). Jiji is the true cauldron. Once the numerical principle of nine and one is fulfilled, the Dragon and Tiger descend. This is the first stage of cultivating the True (xiuzhen), and its key lies in recognizing the affection between husband and wife, the principle by which yin and yang unite and the Dragon and Tiger pair. At this point the medicinals have reached their peak, and next the True Qi is transformed into inner fire (neihuo) to burn and refine the self.

What is this inner fire? It is the pure yang qi that circulates through the five viscera (wuzang). When yin is exhausted, blood transforms into essence, essence into marrow, and marrow in turn into the body, forming the white milk, the milky-white essence of refined form. When the work is complete, the body becomes luminous and transparent. When one feels cold, one circulates the heart qi; when one feels hot, one circulates the kidney qi, so that the body is naturally neither cold nor hot. Then one circulates the fire-timing qi (huohou zhi qi), and fire arises of its own accord. The Primal Lady (Yuanjun, a term in neidan referring to the Primal Spirit or the foundation of the elixir) then brings about the dragon swallowing and the tiger receiving (the union of Azure Dragon and White Tiger), and dwells together with the Lords of the Three Offices (the masters of the three Dantian, or energy centers) in the golden hall (the upper Dantian or the brain). After a thousand days, purple clouds rise from the soles of the feet.

Note: This passage addresses the stages of fire-timing in Neidan (internal alchemy). Drawing on the Yijing hexagrams Before Completion and After Completion, along with the monthly hexagram correspondences and the terms "opening the furnace" and "bathing," it narrates the cultivation from opening the furnace and refining essence, through the union of water and fire and the burning of the body by inner fire, to the union of Dragon and Tiger. Its terminology largely follows the inner-alchemy tradition of the Tang and Song dynasties, and it is best read alongside the work's overall sequence of stages.