《上陽子金丹大要》Vol. 13

In the Violet Palace of Purple Mist (a Daoist celestial realm), Master Chen Zhixu of the Shangyang lineage was immersed in quiet cultivation when his disciple reverently approached with questions about the great matter of life and death. The disciple described his master's meditative state: though appearing to wander celestial realms, his physical form remained motionless; seemingly traversing the cosmic void, yet still seated serenely in the chamber. Three times the disciple inquired how to attain through silent inner observation those refined states of practice described as "riding the radiance into profound darkness" and "soaring spirit into emptiness," yet the master remained silent.

With deepening sincerity, the disciple continued: Human life flashes by like lightning, the wheel of birth and death turns without cease. The methods left by sages are rare and hard to find, worldly riches and poverty mingle indistinctly, and the supreme Dao of heaven and earth remains mysteriously unfathomable. Was the master's triple silence due to secret transmission protocols or deliberate withholding? Finally, Master Shangyang responded with approval: "You have touched the root matter." He instructed the disciple to purify himself through fasting before receiving the true teaching.

Regarding the mystery of "life," Master Shangyang revealed: All existence originates from two primal sources - "Taiyi" (the spiritual energy before cosmic formation) and "Taiji" (the material foundation of primordial chaos). Taiyi contains the pre-celestial numinous essence (Jing), while Taiji gives birth to post-celestial physical forms. Whether discussing the four great elements (earth, water, fire, wind) that constitute matter, or the symbolic purity of an infant child, all are ultimately manifestations of the Dao. In the human body: hair and teeth correspond to earth, bodily fluids to water, warmth to fire, and breath to wind - these elements share fundamental nature with sages, heaven and earth. But sages transcend physical limitations through De (Virtue), heaven and earth embrace all things without attachment, parents give life yet must ultimately part. What we call "life" is essentially an illusory phenomenon temporarily assembled from the four elements, not the true eternal "self."

(Note: The "four great elements" reference ancient Indian philosophy's earth, water, fire and wind - adopted into early Daoist theory of bodily composition. "Taiyi" and "Taiji" represent distinct levels of primordial origin in Daoist cosmology.)

This passage discusses the discourse between Shangyangzi (a revered Daoist master) and his disciple regarding the virtue and realm of sages. The disciple inquired about the De (Virtue/Power) of sages, and Shangyangzi provided a detailed explanation of their characteristics.

Sages are not born with innate omniscience—they attain understanding through dedicated study. Their tireless pursuit of learning enables comprehension of all phenomena. They grasp both the celestial patterns of the Dao (the Way) and the human principles governing worldly affairs. A sage's capabilities aren't inborn but accumulated through continuous cultivation; their elevated state isn't spontaneously achieved but attained through profound investigation into the essence of things.

No sage is born knowing the Dao—it's through active seeking that enlightenment comes. They live out their natural lifespans without premature demise, breathing with profound depth (the phrase "breath reaching the heels" metaphorically describes their extraordinary respiratory discipline). Sages neither cling to life nor resent death, embodying profound De and perfected humaneness.

Sages manifest the root of the great Dao, illuminate its orthodox path, and accomplish its great work. Their state transcends verbal description—as Zhuangzi described: solemn as autumn yet warm as spring, their emotions flowing with the seasons in perfect harmony with all creation, while their true realm remains unfathomable. They propel the ceaseless generation of all things under heaven, establishing calendars, creating writing systems, formulating rituals, advancing agriculture, and opening land-water transportation routes.

When sages govern the world, auspicious signs appear—the Dragon Chart from the Yellow River and the Tortoise Script from the Luo River (legendary celestial gifts)—through which they reveal the Dao via the Yijing (Book of Changes). The Yijing accomplishes great undertakings, manages worldly affairs, and establishes enduring foundations. Thus sages cultivate their Shen (spirit) without worldly entanglements, transcend life-and-death concerns, ride clouds and mists to roam heaven and earth, liberated from mundane constraints.

The sage's realm is mysteriously sublime: ever skillful in aiding others yet abandoning none, nourishing all things without dominating, never contending yet naturally attracting De. What ordinary people treasure as valuables, sages disregard; they accumulate nothing deliberately yet possess abundance. Existing beyond temporal constraints (symbolized as "prior to heaven-and-earth's formation"), they seek no claim to eternal permanence.

The ancient sages did not grow old with age, hence Laozi said: "When the sage stands above the people, they feel no burden; when he leads them, they feel no oppression. All under heaven gladly support him without weariness." The sage gives birth to all things yet claims no possession, acts without forcing, stands between heaven and earth without partiality in his grace. He endures as long as heaven and earth yet shows no sign of toil, loves all things without selfishness, benefits all without claiming merit. Not only does the sage refrain from claiming merit—he does not cling to life, possess his body, or seek fame. Precisely because he holds no attachment to these, he attains true longevity.

When the disciple inquired further about the mysteries of heaven and earth, Master Shangyang replied: "The vastness of heaven and earth cannot be exhausted by words. As Zhuangzi said, regarding matters beyond the six directions (up, down, and the four cardinal points), the sage remains silent; regarding matters within the six directions, he speaks but does not pass judgment. We are but minuscule existences between heaven and earth, like a drop of water in the ocean—how could we presume to discuss heaven and earth?" The disciple quoted the ancient saying, "Only when there is a true person can there be true knowledge," and entreated Master Shangyang to explain the supreme principles of heaven and earth never before heard.

Master Shangyang said: "Since you insist, I shall speak provisionally, and you shall listen provisionally. Heaven and earth resemble a great body. In the primordial beginning before beginnings, a mass of primordial Qi (vital energy) swirled and accumulated—profound, unfathomable, brimming with wondrous vitality. This is the 'Great Unity' (Taiyi), the state of 'beginning before beginnings,' this is the Dao, hence called 'Beginningless.'"

"When heaven and earth first took form, the primordial Qi began stirring. Within emptiness emerged opening and closing, Yin and Yang responded to each other, black and white merged, being and non-being gave birth to each other, presenting a state of chaos containing supreme spirituality. This is the 'Great Change' (Taiyi), the state of 'beginning with beginnings,' this is 'the Dao giving birth to the One,' called 'Primordial Beginning' (Yuanshi)."

"When heaven and earth developed to the Taiji (Supreme Ultimate) stage, the primordial Qi began differentiating, natural laws manifested, all things arranged themselves in order, Yin and Yang separated. This is 'Taiji,' meaning 'the One giving birth to the Two,' called 'Emptiness Sovereign.' With Yin and Yang divided, heaven and earth took their positions, and humanity could be conceived. This is 'the Two giving birth to the Three,' called 'Chaotic Origin.' The pure and light aspects of Yin rose to form the sun, moon, and stars—hence the celestial bodies move leftward while the sun, moon and stars rotate rightward. The pure and light aspects of Yang ascended to meet with Yang Qi, thus producing wind and cloud phenomena."

This scripture elucidates the principles of Yin-Yang transformation through natural phenomena, ultimately revealing the cultivation concept of "the human body as a microcosm of heaven and earth."

When clouds churn and produce thunder, lightning, and rainstorms, this results from the turbid and heavy aspects of Yang energy descending. When mountains stand firm and grains, plants, and trees flourish, mist rises between rocky cliffs—this manifests the mutual circulation of mountain and marsh Qi. Should Yin and Yang energies become obstructed, they condense into frost, snow, and ice—the accumulated sedimentation of Yin's turbid aspects. Dark and secluded mountain caverns thus nurture various metallic minerals (the "five metals and eight stones" of alchemical lore).

Between heaven and earth lies the convergence point of balanced Yin-Yang energies. Here intertwine the destinies of sages, immortals, buddhas, and common folk—their wisdom or folly, longevity or premature death. Here too arise all life forms: womb-born, egg-born, moisture-born, and transformation-born. This constitutes the mystery of the six directions (up, down, and the four cardinal points), the root of "the Three generating the myriad things," and the cosmic law to which ten thousand spirits heed.

Practitioners of the Dao must discern these patterns. The lead and mercury (alchemical terms for Yin-Yang essences) of the Nine Heavens above have dried up, while the Yin energies of the Nine Earths below have solidified. Only the middle region contains the Great Dao—this is the miniature cosmos within the human form. Have you not heard? Beyond our known heaven and earth exists a vaster cosmos. The Buddha once asked: What surpasses heaven in height? What creates heaven? What exceeds earth in depth? What nurtures earth? What transcends emptiness in breadth? What contains emptiness itself? Thus we know greater realities exist beyond our heaven and earth.

Our present heaven and earth are but one entity within that greater cosmos, just as humans are single entities within our cosmos, and the Dao exists within the human form. Therefore, the human body truly mirrors the cosmos in miniature. What then is this greater cosmos? I tell you: it is the Dao itself. The Dao achieves its own magnificence and eternal nature—it generates all things yet never exhausts itself, remains concentrated yet encompasses what lies beyond heaven and earth. Precisely because it never strives to appear great, it achieves true greatness.

A disciple inquires further: You speak of greater cosmos beyond our heaven and earth—this I understand. But if the Dao achieves cosmic magnificence, why say "the Dao is but one element within the human form"? How reconcile this disparity of scale?

(This passage progresses through natural phenomena to unveil the cultivation view of "the body as microcosm": just as the universe operates through Yin-Yang dynamics, so does the human form. Alchemical terms like "lead-mercury" and "five metals-eight stones" refer to energetic states within neidan (internal alchemy) practice.)

This dialogue explores the essential nature of the Dao (the Way) and its manifestation throughout heaven, earth, and all things. Master Shangyangzi (a Daoist practitioner) explains to his disciple: The Dao is the fundamental principle that generates heaven and earth, creates immortals and buddhas, and nurtures all beings. It exists both prior to the formation of heaven and earth (the pre-celestial Dao) and operates within our present world (the post-celestial Dao).

The Dao possesses boundless functions, yet its mysteries defy verbal description. Shangyangzi particularly emphasizes how people of different capacities respond differently to the Dao: Those with superior faculties practice its principles immediately upon hearing them; those of middling capacity waver between belief and doubt, acting hesitantly; while those of inferior disposition may even slander what they hear.

When the disciple respectfully inquires further, Shangyangzi reveals that Yin-Yang holds the key to understanding the Dao: Heaven and earth constitute a grand Yin-Yang, the human body a microcosmic Yin-Yang, and all things contain their own Yin-Yang dynamics. Celestial bodies like sun and moon, natural phenomena like wind and thunder, geographical features like mountains and rivers, and all living creatures—whether born from womb, egg, moisture, or transformation—all receive and embody the Qi (vital energy) of Yin-Yang. Specifically:

Heaven, earth, and humanity receive the balanced Qi of Yin-Yang, enabling their enduring existence. Sages and immortals excel in applying Yin-Yang principles—they harmonize the two energies (embracing Yin while carrying Yang), navigate their transformations (entering Yin and emerging from Yang), thereby attaining longevity and spiritual vision. This exemplifies what Laozi called "skillful nurturing of life."

The cosmic pattern follows the principle that extreme Yang generates Yin and extreme Yin generates Yang, hence all things undergo cyclical birth and death. In human cultivation: remaining in extreme Yin leads to the cycle of rebirth, while achieving extreme Yang allows refinement of the Golden Elixir (the highest accomplishment in Neidan/internal alchemy). Ordinary mortality belongs to the post-celestial Dao with its waxing and waning, but Golden Elixir practice transcends these limitations.

This passage expounds the fundamental principles of the Golden Elixir (Jindan), the supreme cultivation method in Daoist practice. The Way of the Golden Elixir is actually the primordial law that existed before Heaven and Earth—it belongs neither to humans nor to material things. To attain the Golden Elixir, one cannot follow conventional logic but must cultivate against ordinary understanding. Mastering this path enables transcendence over life and death, reaching the realm of sages and immortals.

Yet ordinary people not only fail to recognize that the Golden Elixir is the Dao preceding Heaven and Earth, but even mock and slander it when they hear of it. As Confucius said: "Without being a sage, one cannot comprehend this supreme principle." Though Heaven and Earth endure, they will eventually perish—only the Golden Elixir remains beyond destruction. However, the Golden Elixir does not preserve itself automatically; its preservation depends on how the cultivator applies it. Precisely because it does not cling to self-preservation, it achieves eternal existence.

A disciple humbly inquired: "Now I understand that the Golden Elixir is the Dao preceding Heaven and Earth. Before, I prided myself on being well-read and knowledgeable about the Book of Changes (Yijing), but now I realize I was like a mouse drinking from a river, unaware of the ocean’s depth. I earnestly beg the master to compassionately reveal the mysteries of the Golden Elixir."

Master Shangyangzi (a revered adept) replied: "The Way of the Golden Elixir is profoundly subtle—it can only be transmitted after purification and ritual cleansing." The disciples then bathed, observed precepts, and fasted for three days before respectfully asking how to cultivate the Golden Elixir. Shangyangzi said: "This is like the ultimate truth in Buddhism, which even the heavens tremble to hear. The Golden Elixir’s Way cannot be conveyed in words—only with purified body and mind can it be realized. That you disciples have encountered a true master is due to virtuous karma accumulated in past lives. If you miss this opportunity, you may again sink into the cycle of birth and death."

(This passage emphasizes the supreme nature of the Golden Elixir, highlighting that it must be grasped through special cultivation methods and implying it is the key to liberation from the cycle of reincarnation.)

All beings in heaven and earth, including humans, experience wonder and doubt about certain matters—let me explain why. Human endowments vary between wisdom and foolishness, just as light differs in brightness and dimness. When hearing profound truths, some are astonished while others remain skeptical—all due to shallow foundations and obscured wisdom.

But why would even celestial immortals and sages (xian sheng) feel surprise and doubt? This requires deeper investigation. In my work Common Origins of Immortals and Buddhas, I (Yuandu Zi) specifically addressed this phenomenon to prompt cultivators to contemplate its hidden meaning. Have you heard the story of Gengsang Chu? This recluse from the state of Chen called himself Kangcang Zi, inheriting Laozi's Daoist teachings and authoring nine treatises. While dwelling on Mount Weilui, he deliberately dismissed clever and capable attendants, keeping only simpleminded servants. When the scholar Nanrong Chu sought him as a teacher, Gengsang Chu replied: "A slender wasp cannot transform a bean caterpillar, nor can a barnyard hen hatch a swan’s egg. My cultivation remains shallow—you’d do better to seek Laozi in the south."

When Nanrong Chu met Laozi, the sage asked why he arrived burdened with worldly distractions. Ashamed, Nanrong Chu confessed his dilemma: lacking humaneness (ren) harms others, yet practicing it troubles oneself; lacking righteousness (yi) injures others, yet upholding it brings personal suffering. Laozi guided him: "You’re like one probing the ocean with a bamboo pole, searching for a needle. To preserve life’s true essence, you must cultivate the way of perfected beings (zhi ren)." Laozi then taught the "Six Purifications Method": First, keeping body and mind unstained by worldly dust; second, practicing cautious speech and conduct; third, abstaining from sensual temptations; fourth, detaching from sounds and voices; fifth....

These "Six Purifications" form the foundation of Daoist practice, emphasizing purification of the six roots (eyes, ears, nose, tongue, body, and mind) to approach the Dao (Dao). Kangcang Zi’s deliberate choice of simpleminded attendants reflects his intent to dismantle worldly cleverness and discrimination. This dialogue reveals a common dilemma for cultivators: how to balance engagement with withdrawal, and altruism with self-cultivation.

This scripture records a dialogue between a disciple seeking the Way of the Golden Elixir (Jindan) from Master Shangyangzi.

After six days of pure cultivation that dispelled all distracting thoughts, the disciple burned incense and made reverent prostrations on the seventh day to humbly inquire about the Golden Elixir practice. Master Shangyangzi explained that beyond the six ordinary consciousnesses (of sight, hearing, smell, taste, touch, and thought), there exist deeper layers of awareness called the "storehouse consciousness" and "transmitting consciousness," making true purity exceptionally difficult to attain. The Way of the Golden Elixir, he emphasized, is a celestial secret transmission that requires solemn vows and ritual offerings before its teachings may be received.

Selecting an auspicious day, the disciple prepared silk fabrics, golden vessels and other ritual objects to make sacred vows to Heaven and Earth. Kneeling in devotion, he expressed his fear of impermanence and mortality, yearning for longevity through the Golden Elixir path. Master Shangyangzi cited the example of Guangchengzi (a legendary immortal) to illustrate how single-minded focus and Wuwei (non-action) stillness lead to lasting vision and longevity. He also recounted the story of Chaofu (an ancient recluse) to demonstrate how genuine purity stems from reverence for the Dao.

The master concluded by stressing that true practitioners must maintain pure aspirations and steadfast resolve, valuing the Golden Elixir path above worldly honors. Like the Four Elders of Mount Shang (recluses during Qin-Han transition) who transcended fame and wealth to focus on self-cultivation, adepts must prioritize spiritual refinement. This dialogue embodies the Daoist pursuit of inner purity and concentrated spiritual practice.

You must have heard of the stories of Zhang Liang (courtesy name Zifang) and Master Fuyao (the Daoist name of the eminent Daoist Chen Tuan). After receiving the true transmission from the Immortal Hemp-Robed Elder, Master Fuyao would sleep lightly for three years before waking, while his deep slumbers couldn't even be measured in years but required the cosmic time unit of kalpas. Moreover, he transcended the turbid kalpas (the worldly tribulations). When summoned by the emperor, he responded with a poem: "Just awakened by my young attendant, who says imperial edicts have arrived. All just matters of fame and profit—I toss them by my bedside unread." This shows he understood what truly mattered between reputation and life itself, knowing that only by knowing when to stop can one endure.

Consider also those wealthy gentry and noble scions who could have indulged in luxury, yet upon hearing of the Great Dao of the Golden Elixir (Jindan), abandoned their attachments to pursue the true path. Figures like Lord Tao Zhu (Fan Li), Layman Pang (Pang Yun), and Ma Yu (courtesy name Yifu) exemplify this. Ma Yifu was originally a wealthy magnate in Shandong, but after Wang Chongyang transmitted the Great Dao to him, he immediately relinquished his family fortune to cultivate the Dao, later becoming the Patriarch Danyang. This illustrates how the body is more precious than material wealth.

Then there were those living in hardship—though lacking financial means, their resolve remained steadfast. They sought the Dao tirelessly, forgetting sleep and food. When facing material shortages, they exchanged goods with benevolent individuals to obtain alchemical ingredients, a practice called "dual employment of dharma and wealth" (using both spiritual methods and material resources to aid one another). Figures like Zhang Boduan (Daoist name Ziyang), Deng Yuzhi, and Xue Daoguang (Daoist name Zixian) followed this path. Xue Daoguang was originally a Buddhist monk with the dharma name Shi Xue, who spent years studying Buddhist teachings without grasping their essence. Later at Xinglin Post Station, he met the Perfected Person Shi Tai, who transmitted the essential teachings of dual cultivation of nature and life (xingming shuangxiu) and advised him to seek financial patrons in major cities—ultimately leading to his enlightenment. Deng Yuzhi and Xu Lingqi traveled widely seeking masters until encountering an adept who taught them the golden cauldron and fire talismans (alchemical techniques). Pooling their resources, they barely gathered enough materials for one person's alchemical practice.

This passage discusses the different mentalities and states of cultivation among Daoist practitioners. There was a man named Yu Zhi who wholeheartedly sought the Dao. Despite harsh conditions, his determination remained steadfast, eventually moving his master. One day, court officials reported the appearance of Shaowei Star (in Daoist cosmology, a celestial body symbolizing hermits) near Changsha, prompting the emperor to order a search. They found Yu Zhi, and when the emperor inquired about his practice, he replied that he was cultivating the Golden Liquid Returning Elixir (Jinye Huandan, an advanced alchemical substance in Daoist internal alchemy), but lacked the necessary materials. The emperor then bestowed gold, silver, and resources upon him, permitting the construction of three palaces at Mount Heng in Nanyue for both external (Waidan) and internal alchemy (Neidan). Two years later, Yu Zhi achieved ascension from a stone altar.

The author contrasts three types of cultivation attitudes: Genuine seekers like Yu Zhi are anxious about progressing swiftly in their practice, fearing they might disappoint their masters. Yet most people today remain utterly indifferent before hearing of the Great Dao (Dadao), not even recognizing what the Dao is. When they occasionally encounter superficial aspects, they neither practice urgently nor persevere to the end. They merely chase after theoretical knowledge, delighting in debates and showing off their intellect, only to squander their years until gray-haired and empty-handed, inevitably facing death. Those pursuing fame and wealth cannot even take their children or possessions with them in the end—this exemplifies inferior cultivation.

Others are skeptical and lack faith, representing ordinary people who don't even comprehend what the Golden Elixir Great Dao (Jindan Dadao) entails. Upon hearing of cultivation, they mock it, gathering to say: "All those seeking immortality or Buddhahood in this world are madmen!" This is as laughable as searching for sunlight under an overturned basin. They resemble vinegar flies (xi ji) that cannot survive outside their jar—how could they understand the realm of birds dwelling in deep mountains, soaring to the heavens in one flight? How could they grasp the mystery of fish swimming freely in rivers and lakes, ultimately leaping over the Dragon Gate (where legend says carp transform into dragons)? Can such lowly insects comprehend the world of dragons? Likewise, how could these people fathom the realm of immortals? They simply don't understand the determination and urgency required for true cultivation.

This scripture expounds the essential principles of cultivating the Golden Elixir (Jindan) and the solemnity of master-disciple transmission. Master Shangyangzi (a patriarch of Daoist Neidan/internal alchemy) explains to his disciples that refining the Golden Elixir requires four fundamental elements—earth (teeth and hair), water (blood), fire (radiance), and wind (dynamic adaptability). However, becoming attached to these external conditions will only trap one in the cycle of rebirth. Those who truly attain the Great Dao of the Golden Elixir must possess great wisdom, heroic resolve, and complete karmic readiness.

With reverent trepidation, the disciples seek further guidance. Shangyangzi admonishes them: the Golden Elixir (the highest accomplishment in Daoist cultivation) is not easily obtained, and improper transmission may invite celestial retribution. He cites the historical lesson of Master Ziyang (Zhang Boduan, the renowned Neidan master of the Northern Song Dynasty), who suffered divine punishment three times for transmitting the teachings incorrectly. The disciples vow never to disclose the master’s instructions, swearing to accept dire consequences should they break this oath.

Regarding the nature of the Golden Elixir, Shangyangzi explains: the so-called "Great Reverted Elixir of Golden Liquor" is refined through the interaction of metal (lead, symbolizing primordial Qi) and wood (mercury, representing the original spirit). The "lead" mentioned here is not ordinary metal but the primordial Qi that has existed since before the division of Heaven and Earth. It continues to develop in the postnatal realm until reaching the "measure of one jin" (a Daoist term denoting perfection). This Qi is neither confined within the body nor entirely external to it—rather, it encompasses both inner and outer dimensions.

The passage emphasizes that cultivating the Golden Elixir demands exceptional aptitude and strict adherence to lineage transmission. One must comprehend the principles while prioritizing practical cultivation, never treating this sacred path with carelessness.

This passage discusses the distinction between the two types of elixirs (referring to Neidan, internal alchemy, and Waidan, external alchemy). The scriptures mention that superior medicines are divided into three categories: Shen (spirit), Qi (vital energy), and Jing (essence). However, many practitioners mistakenly assume these refer to the ordinary Jing, Qi, and Shen within the body, believing that breath regulation and guiding Qi constitute cultivation. This is entirely incorrect.

The "Jing" mentioned here is not the seminal fluid produced through sexual intercourse, but rather the "Golden Jing." The "Qi" is not the air we breathe, but the "Lead-Qi." Similarly, "Shen" does not refer to ordinary thoughts or consciousness, but the "Diamond Shen." Only by understanding this principle can one comprehend why celestial beings are astonished by it, and why those of inferior capacity mock such teachings while those of superior capacity diligently practice upon hearing them.

A disciple respectfully inquired: "You say that gold is lead, yet it's not ordinary lead; you cite scriptures about Jing, Qi, and Shen, yet say they're not physical substances. Hearing this fills me with both joy and awe. I beseech the master to explain in detail."

Shangyangzi explained: "In the sequence of the Prenatal Bagua, 'Heaven generates Water'—this 'water' represents 'Qi.' In the northern Kan trigram position lies true lead, which is not ordinary lead but 'Lead-Qi,' and certainly not the breath we inhale. As for 'Golden Jing,' in the Five Phases theory, 'Earth generates Metal'—the metal in the western Dui trigram position is true gold. But great practitioners must obtain it through reverse cultivation—the prenatal gold actually resides in the Zi position (Kan trigram). Thus, one must extract gold from Kan, which is the method for obtaining 'Golden Jing.'"

"The gold within the Kan trigram is actually deposited there by the Dui trigram, with the Qian trigram (representing Heaven) positioned between Kan and Dui. After practitioners obtain this 'Qian-gold,' they must place it in the golden elixir chamber (metaphor for the Dantian) and refine it with true fire (prenatal Yuan Qi) to form the elixir. Only then can it be called the true Golden Elixir."

The disciple suddenly awakened to profound understanding and bowed again in complete acceptance. He further asked: "Must attaining immortality or Buddhahood necessarily come through the path of the Golden Elixir?"

Shangyangzi replied: "Have you not heard the story of Laozi? Laozi attained the Dao because he encountered the Supreme Primordial Sovereign (the highest deity in Daoism). The Supreme Primordial Sovereign told Laozi: 'Have you not heard of longevity? The key to longevity lies in the Golden Elixir.'"

This scripture elucidates the essential principles of cultivating the Golden Elixir (Jindan) in Daoist practice. After comprehending the profound truth of the Dao, Laozi achieved realization through diligent cultivation. The text states that the Dao encompasses all things, unfathomable in its depth. Those who truly attain the Dao grasp the essence of all phenomena, transcending heaven, earth, and the myriad things while remaining unbound by external objects.

Laozi instructed Nanrong Chu (a Daoist figure), saying: One must focus single-mindedly on guarding the Dao without losing one's innate nature; relinquish outward seeking and turn inward to observe the heart-mind; maintain the purity and desirelessness of an infant, acting with natural non-action (Wuwei). Attaining this state enables one to rise above fortune and misfortune, unaffected by calamities. Laozi also told Confucius: When Yin and Yang energies interact, the myriad things are born therefrom. Practitioners refine the innate True Lead (original essence, Yuanjing) and True Mercury (original spirit, Yuanshen) within the inner cauldron (Dantian), ultimately forming the Golden Elixir to achieve immortality.

Later, it mentions that the Buddhist verses spoken by Indra to Shakyamuni—such as "All conditioned things are impermanent"—actually align with the Daoist principle of Yin-Yang interaction. Through cultivation, Shakyamuni likewise attained Buddhahood.

A disciple asked: If the Dao is the Golden Elixir, why doesn't Laozi's Daode Jing explicitly mention "Golden Elixir"? Master Shangyangzi explained: Laozi did speak of it, though not overtly. For instance, "Constantly without desire, observe its subtleties" refers to cultivating the Mysterious Pass (Xuanguan, a key energetic aperture in practice), while "There was something undifferentiated and yet complete" describes the Primordial Qi (Yuanshi Yiqi), the cosmic source energy. These passages convey the mysteries of the Golden Elixir path, albeit through metaphorical expression.

This passage traces the transmission lineage of the Dao and the Great Dao of the Golden Elixir (Jindan). Laozi, the founder of Daoism, spoke of that fundamental existence which cannot be named, reluctantly calling it the "Dao," and further describing it as "Great." Later generations thus referred to it as the "Great Dao." When ancient sages discussed the Great Dao, some spoke directly, others used metaphors, and some conveyed through parables—the true meaning of the Golden Elixir is always implied beyond words, never fully expressible in direct terms.

When Guangchengzi (a legendary immortal) instructed the Yellow Emperor, he said: "Guard the spirit (Shen) within and close the senses without—excessive knowledge brings harm." He led the Yellow Emperor to comprehend the origin of supreme Yang and the root of supreme Yin. After cultivation, the Yellow Emperor eventually ascended to heaven riding a dragon. Many later inherited this path of cultivation, including Fu Yu, Lutuzi, Wuchengzi, Chaofu, Xu You, Shanjuan, Zhi Yi, Guo Shu, Lao Peng, Fan Li, and numerous other recluses and adepts.

Laozi was like a divine dragon—visible only in glimpses, appearing and disappearing, his true nature utterly unfathomable to ordinary people. The transmission began with Yin Xi, the Guardian of the Pass, passed to Huang Shigong, then to Master Heshang, and further to the two perfected lords, Yin Changsheng and Xu Xianren. The Perfected Wei Boyang received the true transmission from Xu Xianren and composed the Zhouyi Cantong Qi, using lead and mercury as metaphors to elucidate the principles of the Golden Elixir, which he transmitted to the Celestial Master (Tianshi) Fuyuan. Later, accomplished adepts like Zhang Daoling, Ge Hong, Xu Xun, and Wu Meng continued the lineage, followed by Zhongli Quan, Lü Dongbin, Wang Chongyang, and Liu Cao.

The Wuzhen Pian by the Perfected Ziyang of Tiantai clarified the timing and methods of Golden Elixir cultivation in greater detail. My teacher, Master Yuandu, further composed works like Difficult Questions on the Golden Elixir and Common Origins of Immortals and Buddhas, completing the theoretical framework of the Great Dao of the Golden Elixir. Yet as worldly affairs grow increasingly superficial, encountering the true transmission becomes ever more rare.

The truly wise (superior practitioners, or shangshi) are never deceived by superficial elegance, for they perceive through hollow pretenses with a single glance. How then would such individuals ever indulge in discussing flashy but insubstantial doctrines?

(Note: This passage comes from the Yuan dynasty Neidan (internal alchemy) classic "Shangyangzi's Essentials of the Golden Elixir" (Shangyangzi Jindan Dayao) by Chen Zhixu. Here, "superior practitioners" refers to those with high cultivation attainment who seek the true essence of the Golden Elixir path (Jindan Dadao), not mere superficial practices. Daoist cultivation emphasizes grounded, practical work while rejecting empty exaggerations.)