《上陽子金丹大要》

The Great Essentials of the Golden Elixir (Shangyangzi Jindan Dayao) is a foundational text of Golden Elixir (Jindan) cultivation written by the Yuan dynasty Daoist master Chen Zhixu (Daoist name: Shangyangzi). The opening section traces the transmission lineage of the Golden Elixir tradition:

The Yellow Emperor attained celestial ascension through Golden Elixir cultivation, while Laozi (Lord Lao) became the progenitor of Daoism by mastering this path. Countless practitioners throughout history—recluses like Chao Fu and Xu You, or longevity adepts like Pengzu (Jian Keng)—have followed this way. For textual origins, the Scripture of the Hidden Talisman (Yinfu Jing) and Classic of the Way and Its Power (Daode Jing) serve as root scriptures, supplemented by the Golden Jade Dragon-Tiger Scripture (Jinbi Longhu Jing) and Zhouyi Cantongqi (The Kinship of the Three).

This transmission lineage began with Heshang Gong, passing through five generations to Wei Boyang (Perfected Lord Boyang). After receiving Boyang's authentic transmission, Zhang Daoling (Celestial Master Zhang) achieved elixir completion and established Daoism's tradition of subduing demons and aiding the world. Perfected beings like Ge Xuan (Immortal Elder) and Xu Xun (Jingyang) who vanquished flood dragons and saved humanity were simply responding to their times—for the realized, such acts were incidental byproducts of attainment.

From the Han dynasty figures Mao Ying (Huayang) and Xuanfu, through the unbroken lineage of Zhongli Quan (Yunfang) and Lü Dongbin, mountain recluses have perpetuated this tradition across generations. Many accomplished adepts remain hidden, seeking only personal liberation—their names utterly unknown. Others transmitted teachings obliquely through poetry and cryptic verses, let alone those perfected beings who attained celestial rank.

Within this lineage, Liu Haichan (Chancellor Haihan of Yan) received Lü Dongbin's (Chunyang) transmission and passed it to Zhang Boduan (Ziyang); Shi Tai (Xinglin), Xue Daoguang (Zixian), Chen Nan (Niwan), and Bai Yuchan (Haiqiong) successively continued the line. Wang Chongyang (Elder Chongyang), also receiving Lüzu's transmission, founded the Quanzhen (Complete Perfection) school, with his disciples Ma Yu (Danyang), Qiu Chuji (Changchun) and the "Seven Perfected Ones" spreading the tradition widely. Chen Zhixu's own lineage runs thus: Ma Danyang transmitted to Song Defang (Lord Huangfang), then to Li Jue (Taixu), next to Zhao Youqin (Master Yuandu), and finally to Chen himself.

The author laments that while elixir scriptures and essential formulas now circulate widely, Zhang Boduan's Awakening to Reality (Wuzhen Pian) remains the most comprehensive, further clarified by commentaries like those of Weng Baoguang (Master Nameless). His own lineage's transmission is also recorded in Biography of Perfected Lord Taixu. Ultimately, he emphasizes that cultivation's core lies in apprehending the "primal qi of prior heaven"—discussions of cinnabar, mercury, or furnace construction being mere metaphors. The true secret resides in the Yinfu Jing's teaching of "heaven and humanity acting in unison."

The Shangyangzi's Essentials of the Golden Elixir expounds the core principles of cultivating the Great Dao of the Golden Elixir (Jindan). It begins by illustrating the reciprocal relationship between humans and all things—just as humans derive nourishment from the myriad beings, the myriad beings also realize their value through humans. What is truly wondrous are the seemingly ordinary natural laws, akin to the Daode Jing's profound sayings such as "the Mysterious Feminine Gate" (referring to the generative source of heaven, earth, and all things) and "the highest virtue is like water" (the pinnacle of goodness resembles water's humility).

The text references allegorical tales like Liezi riding the wind and Zhuangzi's roc flight, which, though fables, carry profound meanings. Alchemical scriptures such as the Jinbi Jing and Cantongqi explicitly state that cultivation requires mastering the firing times (huohou) of "gold and mercury" (key substances in lead-mercury alchemy) and employing the hexagrams and lines of the Yijing to calculate the right moments. The most crucial principle is understanding "like seeks like"—just as the moon's waxing and waning verifies the timing for "gathering lead" (a metaphor for drawing upon primordial Qi), a truth that remains immutable through the ages.

The author recounts his personal journey: at forty, he received orthodox teachings from his master, and later encountered a Qingcheng lineage teacher who personally transmitted the mysteries of "primordial Qi" (Xiantian Yiqi), including the alchemical principles of "water and fire" (Kan moon and Li sun), the essentials of the Golden Elixir, and the secrets of fire regulation. Deeply aware of his responsibility, he devoted himself day and night to diligent practice, resolved to discard past shallow understandings and become a transcendent practitioner. Yet, struggling to find suitable alchemical materials (dancai) and fellow cultivators, he prepared for two years before daring to write. After burning incense to petition the celestial ancestors for guidance, he composed this Essentials of the Golden Elixir to illuminate the path for future seekers.

In closing, he reflects: though times change, the truth endures. Sadly, some dismiss the discourse on immortals as mere fantasy, while others believe sages and buddhas are born, not made. Laozi long ago declared, "I am not a sage; I learned and attained it." Yet many of middling or lesser capacity, though they speak of cultivation, refuse genuine inquiry, content to sink into the cycles of rebirth—a profound pity. Fortunately, in recent times, those with the wisdom and aptitude continue to emerge.

This scripture expounds the essential principles for cultivating the Golden Elixir (Jindan) path. It begins by acknowledging that while modern practitioners may not attain the legendary achievements of ancient immortals like Xu Jingyang (a renowned Daoist transcendent) who ascended with his entire household, sincere cultivation can still lead one to become an earthbound immortal (dixian) - a long-lived transcendent who hasn't yet ascended to heaven.

The text emphasizes the necessity of proper guidance in spiritual practice: just as craftsmen cannot master their trade without apprenticeship, and scholars cannot pass imperial examinations without proper instruction, those seeking immortality must find authentic masters. Laozi teaches that our physical bodies originate from the Primordial Qi (Xiantian Yiqi), the fundamental cosmic energy that coalesces from the void through karmic conditions. This Primordial Qi isn't something that falls from heaven or grows from earth, nor is it mere flesh and blood or vegetation and minerals - it's a mysterious existence that spontaneously emerges from emptiness.

The scripture employs symbolic language from the Book of Changes (Yijing), Buddhist teachings, and the sayings of Master Mazu (a Chan/Zen patriarch), using metaphors like "southwest," "western direction," and "western river water" to indicate the location of the Golden Elixir medicine. Terms like "lead and mercury" (qianhong), "dragon and tiger" (longhu), and "cauldron and furnace" (dinglu) all represent different manifestations of this Primordial Qi. The true essence of cultivation lies in apprehending this fundamental energy, which appears as subtle as drizzling rain, as fleeting as dust by the windowsill, or as tiny as a millet-sized luminous pearl - seemingly mysterious yet ultimately graspable.

The text concludes by revealing the core principle: once this truth is realized, maintaining a state of emptiness and wuwei (non-action) allows the jing (essence) and qi (vital energy) to transform naturally - the fundamental method of neidan (internal alchemy) practice. All the complex terminology and metaphors ultimately point to this single cultivation principle.

The operations of Heaven and Earth appear to follow Wuwei (non-action), yet they enable all things to grow and flourish naturally. When a Daoist practitioner receives genuine oral transmission from an enlightened master, they treasure every moment and devote themselves wholeheartedly to cultivation—how could they possibly spare time pursuing fame, wealth, or idle gossip? Those who lack authentic transmission can only speculate wildly while reading alchemical scriptures, ultimately achieving nothing but empty talk citing classical texts to pass the time—this comes as no surprise. Worse still are ignorant individuals who forge alchemical texts, falsely attributing works like "The Elixir Formula for Preserving Life" to Immortal Ge Hong, "The Scripture of Embryonic Breathing" to Bodhidharma, "The Twelve Hours Song" to Monk Zhaozhou, "Ode to the River Chariot" to Layman Pang, or even "Eight Section Brocade" and "Six Healing Sounds"—none of these should be lightly believed. True cultivation must take "The Kinship of the Three" (Zhouyi Cantong Qi) and "Awakening to Reality" (Wuzhen Pian) as fundamental references.

Yet without face-to-face transmission from an enlightened master, how could one possibly awaken to the Dao? The Yellow Emperor studied under Guangchengzi, Laozi learned from Shang Rong, Confucius sought instruction from Laozi, and Śākyamuni followed Gautama—even ancient sages and worthies sought authentic teachers. How preposterous that later generations of ordinary people presume to awaken through self-enlightenment! Only those with extraordinary innate capacity, after receiving a master's guidance, may silently practice in solitude until their spiritual powers manifest upon achieving the Dao—what appears as sudden enlightenment does indeed occur in such rare cases.

The mysteries of the Golden Elixir (Jindan) are manifold, with specialized terminology including: medicinal ingredients, cauldron-vessel, mysterious feminine (referring to the site of Yin-Yang interaction), Yin-Yang, Supreme Beginning, midnight-water position, returning thunder hexagram, difficulty hexagrams, water-fire, metal-wood, mother-hidden-child-embryo, emotion-nature, dragon-tiger, lead-mercury, host-guest, measuring spoon (unit for elixir measurement), matchmaker, white-black, female-male, inversion, sinking-floating, gathering-clustering, seasonal nodes, new-full moons, crescent breath, firing times, advance-retreat, weight measures, hexagram symbols, extraction-addition, purification baths, refining by fire, gentle nurturing, cauldron exchange, and embryo transcendence. Even when sages repeatedly emphasize these teachings, misunderstandings still occur—how could ordinary people comprehend them without a master?

Patriarch Lü Dongbin once said: "When I personally ingested the measuring spoon of elixir, who could believe the Golden Elixir truly emerges from refining emptiness? To distinguish pure from turbid water sources and harmonize the metal-wood conflict—without an enlightened master's guidance, this knowledge remains inaccessible." Master Zhang Boduan likewise warned: "Even with intelligence surpassing Yan Hui and Min Sun, never force interpretations without encountering a true teacher." Here we leave this three-inch touchstone for Dao-seekers to discern truth from falsehood. All immortality seekers should first apply this test. Only after receiving a true master's transmission of essential formulas can one properly begin the journey.

This scripture primarily discusses the difficulty of transmitting the Great Dao of the Golden Elixir (Jindan). It mentions classic texts like the Cantongqi (The Seal of the Unity of the Three), Longhu Jing (Dragon-Tiger Scripture), and Wuzhen Pian (Awakening to Reality), whose profound principles of compliance and reversal, vertical and horizontal transformations can only be grasped by true adepts. Yet unworthy teachers and worldly people misinterpret them wildly, failing even to understand basic concepts.

Though perfected beings like Sovereign of Pure Yang (Lü Dongbin), Liu Haichan, and Wang Chongyang had already attained the Dao, they still vowed to deliver sentient beings, seeking those with karmic affinity in the human realm to transmit the Golden Elixir path. However, immortals can only impart methods—they cannot guarantee everyone's attainment—thus selecting only those with genuine spiritual foundations for guidance.

The author, referring to himself as Master Shangyang, recounts how he initially wished to openly teach the Dao to all. Yet after careful observation, he found truly qualified practitioners exceedingly rare. As Lüzu remarked: "In the vast sea of humanity, how few are real men (those with the roots for cultivation)?" Ordinary people may appear capable, but most lack the innate capacity for the Dao.

With deep lament, the author reflects: It's not that the immortal patriarchs withhold transmission—it's simply that most worldly people lack the aptitude, their minds obscured by desires, unable to comprehend the Dao's true essence. The Golden Elixir path cannot be carelessly conveyed through ordinary language, for modern people's shallow understanding would render them skeptical and unlikely to practice. Yet without words, how could they ever hear the Great Dao? Thus the ancients used veiled language—not to deliberately conceal, but because these mysteries transcend ordinary comprehension. Explicit explanations might instead breed misunderstanding.

Before cultivating the Golden Elixir (Jindan) path, one must first examine the character of the seeker. Only those who are loyal, filial, upright, kind-hearted, and virtuous may receive transmission—it must never be given to those with impure intentions or greedy motives. If casually transmitted to unsuitable individuals, both master and disciple will incur celestial retribution, let alone expect the recipient to honor the master's teachings and achieve cultivation success. The Yellow Court Scripture (Huangting Jing) states: The transmitter is called the master, while the receiver must take a solemn oath through rituals like cutting hair as symbolic beheading or blood-oath alliances. They must ascend high mountains hand-in-hand, drink ceremonial blood wine, and inscribe vows on jade slips and golden tablets—only then may the supreme secrets of immortality be transmitted. Between heaven and earth, this matter is of utmost gravity. Without binding solemn oaths, who would dare recklessly disclose celestial mysteries? Historically, Zhang Boduan (Purple Yang Zhenren) suffered three calamities for transmitting teachings to improper recipients—these lessons are recorded in immortal scriptures and must serve as solemn warnings.

Yet complete refusal to transmit would obstruct destined seekers from attaining the Dao. The key lies in careful selection of successors. After deep contemplation, I have composed this Essential Teachings of the Golden Elixir (Jindan Dayao) in plain language for posterity's understanding. Its core principle is this: During the moon's first crescent (third lunar day) in the western (Geng) direction, at the midnight hour (Zi, 11 PM–1 AM) when the Water of Gui (kidney essence) stirs, one must gather the primordial True Unity Qi. This energy is also called "Black Lead" (primordial Jing)—at this moment, the medicinal ingredients are pure and the water source clear. But precise timing requires oral transmission from master to disciple.

Guangchengzi admonished the Yellow Emperor: "Guard your inner spirit (Shen), close the external senses—excessive knowledge brings harm. I have led you to the zenith of brightness—the source of supreme Yang, and also to the depths of darkness—the root of supreme Yin." Laozi's Dao De Jing states: "Heaven and earth resemble a bellows—empty yet inexhaustible, producing more through movement. Excessive speech leads to exhaustion; better hold fast to the center." Confucius explains in the Book of Changes: "The balance of Yin-Yang constitutes the Dao; their imbalance brings disorder." Wei Boyang (author of Zhouyi Cantongqi) notes: "Only things of matching kind can unite; opposing natures cannot succeed." Cui Xifan's Mirror for Compounding the Medicine (Ruyao Jing) emphasizes: "Cultivating life (Xingming) depends on uniting Shen and Qi—the Lead (true Yang) in the water region (kidneys) is the sole true medicine."

Some may independently comprehend the Dao of innate nature (Xing), but the profound mysteries of heavenly mandate (Ming) require master transmission. The anonymous Daoist hermit (Wumingzi) explains: The Crescent Moon Furnace (lower Dantian) belongs to Yin yet contains jade-stamen Yang—this is the "Tiger Chord Qi" (kidney's true Yang). The Cinnabar Cauldron (upper Dantian) belongs to Yang yet holds mercury-like Yin—this is the "Dragon Chord Qi" (heart's true Yin). The Golden Elixir is precisely the union of these two energies (Dragon-Tiger Qi).

The key to cultivating the Golden Elixir (Jindan) lies in the regulation of intention. The operation and transformation of the three fundamental elements in Daoist practice—Shen (spirit), Qi (vital energy), and Jing (essence)—are all governed by intention. All external sensory stimuli—colors, sounds, fragrances, flavors, and tactile sensations—are interconnected with intention. When intention arises, action begins; when intention ceases, action stops.

To elaborate: gathering the essential materials for alchemy, such as lead and mercury, requires intention as the guide; channeling the fire phases into the cauldron depends on intention as the driving force; controlling the fire during refinement relies on intention as the guardian; even the final stages of tempering and transformation are accomplished through intention. Thus, Master Cui Xifan (a renowned Tang dynasty Daoist) stated: "Within the twelve double-hours of a day, cultivation can be practiced whenever intention is properly aligned." This encapsulates the essence of the Golden Elixir's supreme method.

If one can discern this crucial point as swiftly as a touchstone identifies true gold, they grasp the core of Golden Elixir cultivation. Yet understanding the method alone is insufficient—one must also seek like-minded companions and necessary resources to ultimately attain the state of a Perfected Being (Zhenren).

Alas, some exhaust fortunes pursuing worldly fame—how can such physical forms endure? Others spend family wealth trying to revive the dead—can corpses truly return to life? All mortal destinies must end; only the Great Dao (Da Dao) is eternal. Some hear the teachings yet delay practice, waiting until achievements are secured and affairs settled—this procrastination is folly indeed. The Mandate of Heaven is unpredictable; once death arrives, regret is futile.

The Buddha taught: "Liberation comes from letting go this very moment—waiting for perfect conditions means waiting forever." Ancestral masters warned: "Mountains of gold and silver cannot purchase reprieve from impermanence." Ancient sages like Zhang Liang renounced marquisates to cultivate his body, while Ma Yifu dispersed his wealth seeking the Dao. Modern observers deem the ancients unreachable, yet future generations will surely urge present ones to awaken sooner.

Master Shangyangzi (a celebrated Song dynasty Daoist) observed: "True practitioners, after receiving transmission from their masters, must first forge bonds with fellow cultivators." Master Xue Daoguang (a Song dynasty adept) wrote: "Though I hold the secret of immortality, yearly I sail the seas seeking kindred spirits," and further noted: "For years I've roamed lakes and oceans seeking immortal companions—I'll never rest until attaining transcendence." Elder Nianwan (Chen Niwan, Southern Song Daoist) cautioned: "Without peers to mutually correct and remind, furnace fires may deviate uncontrollably." Chen Huqiu lamented: "Daily I seek fellow travelers, yet journeying through Jiangnan yields no meeting."

Good cultivation partners supervise each other, compensate for shortcomings, and achieve together. Some virtuous friends, though not yet realized, possess abundant resources—here mutual benefit arises. Thus Pang Yun dispersed wealth seeking medicine, while Fu Dashi (Fu Xi, renowned Southern Dynasties lay practitioner) sold property—both followed this principle.

This passage discusses the common ground between Daoist Neidan (internal alchemy) practice and Chan (Zen) Buddhist cultivation. Master Shangyangzi (a renowned Yuan Dynasty Daoist) observed that Buddhist meditation methods fundamentally align with the principles of Golden Elixir refinement—both employ the alchemical metaphor of "lead and mercury" (where lead symbolizes the original spirit [Shen] and mercury represents the primordial Qi [vital energy]).

The text critiques superficial practitioners who engage in fragile, glass-bottle-like meditation or perform lukewarm "leather-bag Zen" without genuine transformation. True Chan practice should emulate natural processes—like a rabbit carrying its young or a mussel cradling the moon—achieving the state of "Zen beyond Zen" through Wuwei (non-action).

Shangyangzi emphasizes the fundamental unity of Confucianism, Buddhism, and Daoism, comparing sectarian disputes to blind men riding sightless horses competing for victory—a spectacle that only invites laughter from the clear-eyed. Quoting Chan master Yuanwu, he warns against intellectual speculation in meditation and impatient pursuit of results in cultivation, insisting on complete relinquishment of attachments.

The author recounts his early struggles: despite earnest aspirations, he lacked proper guidance and found Daoist scriptures incomprehensible until receiving authentic transmission. This revelation of the Golden Elixir's core principles inspired him to meticulously record these ineffable techniques, hoping future seekers might receive this text as direct oral instruction—mastering the "alchemical reagents" (essential cultivation components).

At its heart, the work illuminates the mystery of Primordial Qi (the universe's foundational energy), stresses the necessity of dual cultivation (balancing spiritual refinement [Xinggong] with bodily discipline [Minggong]), and affirms the shared ultimate goal of Daoist and Buddhist paths.

The Shangyangzi's Great Essentials of the Golden Elixir (Shangyangzi Jindan Dayao) is a ten-volume classic, each volume serving distinct purposes. The first volume expounds on the concept of "Emptiness" (Xu) through three chapters corresponding to Heaven, Earth, and Humanity—the Three Powers. The second volume discusses the "Supreme Medicine" (referring to the precious ingredients for refining the Golden Elixir) in a single chapter that clarifies the Dharma Body (the eternal essence attained through cultivation). The third volume explores "Marvelous Functions" across nine chapters, mirroring the Nine-Return Elixir (the nine stages of Golden Elixir refinement). The fourth volume, with seven chapters on "Essential Knowledge," aligns with the Seven-Return Elixir (the sevenfold refinement process).

The fifth volume employs poetry to distinguish the orthodox path from heterodox ways. The sixth volume, through its preface, emphasizes transcending attachment to form in practice. The seventh volume adopts a question-and-answer format to guide practitioners. The eighth volume uses diagrams to verify meditative states. The ninth volume reveals the supreme cultivation methods, while the tenth volume elucidates the ultimate state of transcending convention to realize one's true nature. Each volume meticulously details the application of lead and mercury (alchemical ingredients) and the crucial timing (huohou) in practice.

Shangyangzi particularly emphasizes that this classic repeatedly explains the principles through diverse methods to enhance clarity. Though concerned about revealing celestial secrets, he resolved to compose it, fearing future generations might never grasp its truths. Yet, those who even hear this classic's name must have immortal karma from past lives. Those who comprehend its profundity possess great wisdom; those who practice accordingly have accumulated vast merit; and those who achieve realization are truly great adepts.

For masters who have already attained the transformation of body and bones, this classic can elevate them further. Those who have completed the Ten-Month Sacred Embryo (foundational practice) may verify the realm beyond life and death. Beginners can safeguard their progress by following its guidance, while doubters will find its "touchstone" methods invaluable for discerning truth from falsehood.

The concluding verse on entering the Dao states: "This rare human form is already obtained, this profound truth already understood—if not transcended in this very life, then when?" Shangyangzi laments that even with this treasured text, some still fail to grasp its mysteries.

This scripture elucidates the concrete methods and essential principles for cultivating the Great Dao of the Golden Elixir (Jindan). Practitioners should devoutly enshrine portraits of the Three Patriarchs—Chunyang, Chongyang, and Danyang (important Daoist immortals)—making daily offerings of incense and flowers at dawn and dusk. While concentrating on these images, they should recite the Scripture of the Golden Elixir Essentials (Jindan Dayao), beginning with one recitation and gradually increasing to ten, a hundred, and eventually a thousand repetitions. Through sustained daily practice with unwavering initial resolve, their diligence will naturally intensify.

By maintaining such practice, one will naturally attract the descent of true immortals who will personally transmit Daoist methods. The practitioner will experience sudden awakening, penetrating the profound truth of the Dao, attaining a mind-state of serene emptiness, and truly embarking on the path of cultivation. This occurs because the True Lord Danyang (a Daoist celestial being) oversees the registers of immortals. When inspecting the mortal realm, he records practitioners' virtuous deeds (De) and dispatches realized immortals to enlighten those with karmic affinity.

The scripture particularly emphasizes that practitioners must cultivate the following mental attitudes: single-minded concentration; cherishing the rare opportunity for spiritual practice; fearless perseverance in seeking the Dao; faith that the lofty Dao can be communed with; understanding that the profound Dao is attainable by ordinary people; comprehending that while Yin-Yang are distinct, humans can penetrate their mysteries; and realizing that while destiny is heaven-determined, it can be mastered through cultivation. By shattering these delusions and practicing with courageous wisdom, one's true nature will expand like the ocean, with the fountain of life flowing ceaselessly.

Practitioners must also maintain mindfulness in all daily situations: when handling affairs, reading books, traveling by boat or foot, gazing into mirrors, observing water reflections, encountering lewd or violent scenes, or witnessing children at play or monks in meditation—all become opportunities for awakening. A chance moment of insight can bring sudden clarity and perfect freedom. Like a poor man discovering ancestral treasure buried beneath his home, one realizes this wealth was inherently possessed—once attained, its benefits are inexhaustible.

Those with profound spiritual roots, upon receiving the Scripture of the Golden Elixir Essentials, may achieve immediate enlightenment and instantaneous immortality upon reading it—as if finding a priceless pearl by the roadside, bringing immeasurable joy. Therefore, seekers of the Dao should hold the great matter of life and death close to heart, promptly gathering the materials for alchemical refinement to accomplish the Great Dao of the Golden Elixir, ultimately achieving ascension in broad daylight.

This passage comes from the first chapter of the "Volume on Emptiness" in the Daoist classic Shangyangzi's Essentials of the Golden Elixir (Jindan Dayao). It conveys that through cultivating the Great Dao of the Golden Elixir (Jindan), one's primordial spirit (Shen) may ascend to ultimately reach the celestial realm of the Jade Emperor (Dijing) — the very aspiration of my Daoist practice.

The "Golden Elixir" mentioned here represents the core concept of Daoist internal alchemy (Neidan), referring to the elixir of immortality formed within the body through refining essence (Jing), vital energy (Qi), and spirit (Shen). "Dijing" denotes the highest Daoist paradise, the Three Pure Realms (Sanqingjing), the ultimate destination pursued by cultivators. Shangyangzi (the Daoist name of Chen Zhixu, a renowned Yuan dynasty master) here expresses his unwavering Daoist resolve to attain celestial ascension through cultivation.

The entire Essentials of the Golden Elixir primarily expounds the theory and methods of internal alchemy, with this opening passage clearly articulating the practitioner's supreme pursuit.