---
title: "南統大君內丹九章經 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5d0077/"
canonical: "https://daozang.app/en/text/KR5d0077/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《南統大君內丹九章經》

Taixuan 太玄部 · 1 volumes · 1,715 characters

## Vol. 1

南統大君内丹九章經序予於開元中著玄綱論及養形論行於世詔授江州刺史辭而不受晦迹隱於驪山養胎息至元和中遊淮西遇王師討蔡賊吴元濟避亂東之於岳遇李謫仙以斯術授予曰此南統大君之生門也入其門則我命在我九章象陽之爻數也其文略其事簡實學道之漸階爲求生之眞路也又曰内丹者即此也吾今授汝愼勿泄無器識誷神靈之徒否則罹災矣九章之㫖許度後人但不授中下之才者爾故録爲之序引唐元和戊戌吴筠序南統大君内丹九章經

賢愚異實章第一屈身問道志騰雲漢之外上士也伐壽損性甘心於幽壤之下愚蒙也大君曰人本與天地同生於虛無何天地則能齊其壽而人不能存其形是道不負人人負於道也賢愚異實清濁殊途故吾之道非昇天之道集神以爲道神集則内丹成存其形

神光章第二(常人亦以此候吉凶黄/吉白凶青憂黑死餘候)

(則不令/知之)去亂聲絶淫志無大醉候夜絶明左右取之若電爍而光圓大而享壽之徵也久則圓明被體如流星迸芒其道必昌大君曰先扣天鼓伏枕收光澄心瞑目想見太陽太陽在闕門上太陰在丹田外熟寢神靜神集氣正

朝斗章第三歲有三元月有三七齋心端居握固瞑想如

**Interpretation**

"Interpretation of the Southern Sovereign's Nine Chapters on Internal Alchemy Scripture":

The author Wu Yun, during Emperor Xuanzong's Kaiyuan era in the Tang Dynasty, composed *The Discourse on the Mystic Pivot* and *Treatise on Nurturing the Form*. Later, when appointed by the court as governor of Jiangzhou, he declined the position and secluded himself on Mount Li to practice *taixi* (a Daoist breathing technique for nurturing life). By the Yuanhe era of Emperor Xianzong's reign, while traveling in Huaixi, he encountered the imperial campaign against the rebel Wu Yuanji. Fleeing the chaos of war, he arrived at Mount Tai (Eastern Peak), where he met the immortal Li Zhe-xian, who transmitted this method to him.

Li Zhe-xian explained that this was the longevity method imparted by the Southern Sovereign (a revered Daoist deity), divided into nine chapters corresponding to the number of yang hexagrams. Its content is concise yet profound, embodying the true essence of cultivating the Dao for life. He particularly emphasized that *Neidan* (internal alchemy, the refinement of *jing*, *qi*, and *shen* within the body) must never be lightly transmitted to those with impure intentions, lest it invite calamity. These nine chapters may be passed on to destined successors but are unsuitable for those of mediocre aptitude.

**Chapter One: Distinguishing the Worthy and the Foolish**

True sages humble themselves to seek the Dao, their aspirations lofty; the foolish, however, squander their life-force, willingly sinking into degradation. The Southern Sovereign states: Humans and heaven-earth share the same origin in emptiness, so why does heaven-earth endure while humans perish? It is not the Dao that fails humanity, but humanity that fails the Dao. The natures of the worthy and foolish differ fundamentally, just as clarity and turbidity part ways. My method is no mere path to celestial ascent but refines *Neidan* by consolidating the *shen* (the inner spiritual energy), thereby preserving the physical form.

**Chapter Two: The Manifestation of Divine Light**

During practice, withdraw from distractions, abstain from lust, and avoid drunkenness. In moonless nights, observe the divine light within: if it appears bright and rounded like lightning, it heralds longevity; if a spherical radiance envelops the body like flickering meteors, it foretells success in Dao cultivation. The method: first *kouchi* (a Daoist health practice of teeth-tapping), rest the head on a pillow to gather *shen*, calm the mind, close the eyes, and visualize the sun at the *quemen* (midpoint between the eyebrows) and the moon at the *dantian* (three inches below the navel). Maintain mental serenity while sleeping.

**Chapter Three: Paying Homage to the Northern Dipper**

On the three annual *Yuanchen* festivals (15th day of the 1st, 7th, and 10th months) and the *sanqi* days each month (3rd, 7th, 13th, 17th, 23rd, 27th), observe purification rituals with a cleansed heart. Sit upright in *wogu* posture (thumb pressing the base of the ring finger), close the eyes, and visualize....

到金闕如覩宸容稽首伏拜一如朝天子之儀禮畢戰懼拱聳趨出洗滌煩慮止絶煩慮爲齋心然則朝元無時夜闌於宻室對北辰象行此法易感通也

庚申章第四(常人守此法夜/不寐非本法)如庚申夜於淨室具香火端居握固先扣天鼓三十六通集神畢次想身中百神皆出具冠劔威儀侍衛於前後左右訖乃引朝太上道君一如朝斗之法行之三年兵虎不能害三尸不敢守夢長材美人遺奇花異果感通之應送壽之祥也

修陽德章第五爲善無小大皆係於陽爲惡無小大皆屬於陰積善滋大則陽氣發而爲祥積惡滋深則陰氣作而爲禍故希壽之士先憑陰德後迎陽報者即遐齡也大君曰如此之流皆入仙格服餌靈草容壯難老藥則爲裏術則爲表百神易集形可長保

導引元陽章第六百關開通則五藏皆理六府俱淨則邪氣不入天鼓鳴魘穢皆去元氣行津路流通氣液所及骨髓如金神必亨暢導引畢定息鳴天鼓集神乃嘘呵呼嘻呬吹之聲無令耳聞久則清氣積於内濁穢之氣消亡矣大君曰丹雖未成神已虛明元陽氣平乃人長生

陰忌章第七雷電震雨大風拔樹此乃大怒鬼神皆怖是故拱立稽首凛而兢懼宴息於牀無行夫婦如否者鬼神奪算病則難愈大君曰故天威

**Interpretation**

Arriving at the Golden Palace (the Daoist immortal palace), one seems to see the awe-inspiring presence of the immortal perfected: one bows the head and prostrates, exactly according to the etiquette for an audience with the Son of Heaven. When the rites are finished, one trembles with fear, stands solemnly with hands clasped, and withdraws with quickened steps. Washing away troubling thoughts and stopping and cutting off troubling thoughts—this is taken as fasting the heart. Yet Chaoyuan (paying homage to the Primordial Perfected) has no fixed time; late at night, in a secret chamber, facing the Northern Culminant (the Big Dipper) asterism, practicing this method readily brings about resonance.

Chapter Four: Gengshen. (For ordinary people to keep this method and stay awake at night is not this method.) On the night of Gengshen, in a pure chamber, prepare incense and fire, sit upright, clench the fists firmly (with the thumb pressed against the base of the ring finger), first beat the heavenly drum (here referring to the practice of clicking the teeth to gather the Shen, spirit) thirty-six times, and when the spirit has been gathered, next visualize the hundred spirits within the body all emerging, wearing crowns and carrying swords, fully dignified, attending as guards before, behind, left, and right. After the visualization, guide the spirit-mind to pay homage to the Supreme Lord of the Dao (Taishang Daojun), exactly following the method of paying homage to the Dipper. Practice this for three years, and weapons, tigers, and wolves cannot harm one. The Three Corpses (the three corpse spirits within the body that record faults and obstruct cultivation) dare not keep watch and disturb one. If in dreams tall trees appear, or beautiful persons present rare flowers and wondrous fruits, these are signs of resonant verification, bringing longevity and auspiciousness.

Chapter Five: Cultivating Yang Virtue. Doing good, whether great or small, belongs to Yang; doing evil, whether great or small, belongs to Yin. The more good one accumulates, the more Yang Qi (vital energy) is activated and becomes auspiciousness; the deeper the evil one accumulates, the more Yin Qi erupts and becomes calamity. Therefore, those who seek long life first rely on hidden virtue (good deeds unknown to others) and afterward welcome Yang recompense; this is advanced age. The Great Lord (Nantong Dajun) says: All such people enter the ranks of immortals. By consuming numinous herbs, their appearance becomes robust and hard to age; medicine is the inner, technique the outer. The hundred spirits are easily gathered, and the physical form can be long preserved.

Chapter Six: Daoyin and Primordial Yang. When the hundred gates (all the body’s apertures and joints) are opened, the five viscera are all harmonized; when the six fu organs are all purified, pathogenic Qi cannot invade. Sounding the heavenly drum removes nightmares and impurities; when primordial Qi moves, the fluid pathways (routes of fluids) flow freely. Wherever Qi and fluids reach, the bone marrow becomes like gold, and the spirit is sure to become unobstructed and at ease. When the Daoyin is finished, settle the breath, and sound the heavenly drum to gather the spirit. Then make the six exhalation sounds—xu, he, hu, xi, si, and chui—without letting the ears hear them. Over time, clear Qi accumulates within the body, and turbid, impure Qi perishes. The Great Lord says: Although the elixir is not yet formed, the spirit is already empty and bright; when the primordial Yang Qi is peaceful and harmonious, this is human long life.

Chapter Seven: Yin Taboos. Thunder and lightning, shaking rain, and great winds that uproot trees—these are great wrath; even ghosts and spirits are afraid. Therefore one should stand with hands clasped, bow the head, and tremble in awe. When resting in bed, do not engage in marital relations. If one does not do so, ghosts and spirits will take away one’s allotted years (reduce one’s lifespan), and illness will be difficult to cure. The Great Lord says: Therefore this is the majesty of Heaven.

怒陰靈皆怖久則陰賊遁死籍除百神扶此之謂登福轝碎禍車

習近則生章第八冶容夭壽之階也淫聲伐性之斧也珍餚卮酒亂神之藥也軒冕縉紳賁形之具也此四患靡不知之無能捨之捨之不得謂之行屍昇天道逺全生道近故不如習近大君曰神集則靈氣清則輕神集氣清是謂守形是謂全生

七曜感通章第九心仰七星之光足履七星之步跡勿重履四十九數回視握固扣鳴天鼓瞑目存想左龍右虎故曰我不尋眞眞必相隨神得眞氣百靈皆護授眞氣必遇至人或夢遊海山見龍獸皆白衣天子宫樓御苑是神合形命術成矣然後告元神享壽星天關無礙後序東方角亢二星列宿之長故曰壽也二星之間則天門也亦曰天關凡得道朝元皆由此門而入得此道者告元神則感通享壽星則關奏録係於天門矣功滿昇天元辰接引入門則無礙予四十年方遂一第旣知命寡遂慕尋眞討究仙經莫得生理因南訪茅君修眞之跡登茅巔入石室先得元道眞經即太上道君歸根復本號而不嗄之理也乃執其理十餘年惟攻胎息續用旣勞嗟乎非眼前之睫也後再遊逢老叟曰汝欲學仙乎學仙者從塵入眞如煉礦而鎔金也何不先求命術以延其生後修陰德登其漸階乎天仙也

**Interpretation**

**Interpretation of the *Nine Chapters on Inner Alchemy by the Great Lord of the Southern Primordial*:**

**Chapter Eight** explains that excessive adornment of one’s appearance shortens life, lascivious music is like an axe chopping away at vitality, rich delicacies and fine wine are poisons that disturb the spirit, while high rank and wealth are merely shackles binding body and mind. Though everyone knows these four great harms, few can renounce them. Those who fail to let go of these attachments are like walking corpses. The path to immortality may seem distant, but the method to preserve life lies right before us—hence, it is better to first master these immediate principles. The Great Lord says: When the spirit is focused, the Qi (vital energy) becomes clear; when the breath is purified, the body is preserved—this is the way to safeguard life.

**Chapter Nine** details the cultivation method: Visualize the radiance of the Big Dipper in the heart, tread the steps of the Seven Stars (a Daoist practice), and move lightly. After repeating this forty-nine times, close the eyes and turn the gaze inward, forming the "firm grasp" hand-seal (a Daoist mudra), then gently tap the "Celestial Drum" (lightly striking the back of the head). Imagine the Azure Dragon (Qinglong) guarding the left and the White Tiger (Baihu) protecting the right. Practicing thus, one need not deliberately seek the Dao—it will naturally follow. When the Shen (spirit) attains true Qi (primordial energy), a hundred deities will offer protection. To obtain this Qi, one must either meet an enlightened master or experience auspicious signs—such as dreaming of wandering immortal mountains, encountering a white-robed dragon-beast, or seeing celestial palaces. These indicate the harmony of form and spirit, signifying the completion of life-cultivation. Afterward, by informing the Yuanshen (primordial spirit, the inner divine presence), one resonates with the Star of Longevity, and the Celestial Gate (gateway to the heavens) opens without obstruction.

**The Epilogue** clarifies: The stars Jiao and Kang in the eastern sky lead the constellations and are called the Star of Longevity. The space between them is the Celestial Gate, also known as the Celestial Pass. All Daoist adepts who attain the Dao ascend through this gate. Those who master this method, upon informing their Yuanshen, resonate with the Star of Longevity, and their names are recorded at the Celestial Gate. When merit is fulfilled, the Yuanchen (natal star deity) will guide them through the gate. The author recounts realizing this method only at forty, later journeying south to seek traces of Lord Mao (a Daoist immortal) and discovering the *Scripture of Primordial Dao’s Truth* in a stone chamber of Mount Mao. There, he grasped the truth of the Supreme Lord Lao’s return to the root and the silence beyond sound. For over a decade, he devoted himself to Tiaoxi (embryonic breathing, a Neidan technique), until an elder instructed him: "To learn immortality is like refining ore into gold—first cultivate life-prolonging arts in the mundane world, accumulate hidden virtue step by step, and only then can one achieve celestial immortality."

者功感上天詔授錫命乃遂輕舉而爲仙人也雖達仙境猶煉眞氣氣與神並故曰神仙神仙體虛故能跨鸞馭鶴乘雲氣飛騰太虛壽齊天地汝得元道眞經求仙之筌蹄也其莽蕩魚兔難尋昔茅君上昇留大君命術藏於山巔石室俾吾守之蓋欲傳於夙分者也汝格孤氣清必有仙骨乃出此九章授予而去囑曰此即所求之魚兔也道非身外寶之寶之乃録其言爲序以紀之仍目之曰内丹神訣矣吴筠序南統大君内丹九

**Interpretation**

This scripture recounts the story of an ordinary person attaining immortality through cultivation, while revealing the essential techniques of Neidan (internal alchemy).

The core teaching explains that when one's accumulated virtue moves Heaven, they receive the celestial decree to become an immortal. Yet even after achieving immortality, practitioners must continue refining their "true Qi" (the innate energy within the human body), unifying breath and spirit—only then can they be called "divine immortals." These perfected beings, with their ethereal and weightless forms, ride phoenixes and cranes, soaring freely through the cosmic void on clouds and Qi, their lifespans matching heaven and earth.

The referenced Yuandao Zhenjing (Authentic Scripture of Primordial Dao) serves as crucial guidance for immortality seekers. The author employs the metaphor of "fishing nets and rabbit snares" to illustrate how this scripture functions as an instrument for attaining immortality. When the immortal Maojun (Lord Mao Ying) ascended in ancient times, he concealed the "Great Lord's Art of Destiny" (essential cultivation methods) within a stone chamber atop the sacred mountain, guarded by "myself" to be transmitted only to destined practitioners.

Recognizing your extraordinary disposition and innate foundation for immortal cultivation, I transmit to you these "Nine Chapters" of Neidan secrets. At our parting, I offer this admonition: Herein lies the "fish and rabbit" you seek (symbolizing the path to immortality). The Dao resides not outside your body—cherish it well. Thus I record these words as a preface, titling it The Divine Formula of Internal Alchemy, with Wu Yun credited as the author.

The full title Nantong Dajun Neidan Jiuzhang Jing (Great Lord of Southern Governance's Nine-Chapter Scripture on Internal Alchemy) carries profound meaning: "Great Lord of Southern Governance" being an honorific title, "Neidan" referring to the method of crystallizing the elixir through refining Jing (essence), Qi, and Shen (spirit) within the body, while "Nine Chapters" denotes its structural division. The passage emphasizes Neidan cultivation as the key to immortality—requiring persistent practice and transmission only to those with predestined affinity.

章經

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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/KR5d0077/