《上陽子金丹大要圖》

This passage from Shangyangzi's Essential Diagrams of the Golden Elixir was composed by the Yuan dynasty Daoist Chen Zhixu (Daoist name Shangyangzi), primarily expounding the fundamental principles of Daoist Neidan (internal alchemy) practice. Here is a simplified interpretation:

[Diagram of Taiji (Supreme Ultimate)]

The primordial state of Taiji resembles an egg-shaped form where Yin and Yang are yet undivided. The dark, turbid portion represents Yin, while the bright, clear portion signifies Yang. Taiji is the origin of Yin-Yang, whereas heaven and earth manifest their concrete expressions.

[Diagram of Precelestial Taiji]

Here, Yin gives birth to Yang (the precelestial state). The crux of Neidan practice lies in "reversing" this natural sequence—only through counter-directional cultivation can one refine the Golden Elixir.

[Diagram of Postcelestial Taiji]

Here, Yang gives birth to Yin (the postcelestial state). Following the natural generative order of the Five Phases (Metal begets Water, Water begets Wood, etc.) results in ordinary human existence. To attain immortality, one must invert this process.

[Diagram of the Golden Elixir's Nine Returns]

This illustrates the alchemical state where Yin and Yang unite, and Water (Kidney/essence) and Fire (Heart/spirit) harmonize—akin to balancing water and fire during elixir refinement.

[Diagram of the Golden Elixir's Seven Reversions]

White emerges within black (symbolizing Yang born from Yin), ultimately transforming the entire constitution into a pure Yang state ("Pure Qian" denotes the fully Yang immortal body).

[Principles of Alchemy via the Five Phases]

1. Heaven Generates Water (One): The true Yang-Qi (vital energy) within Water is termed "Black Lead" (an alchemical term). Lead is the ancestor of metals. Though the West corresponds to Metal, it is called "Silver" due to its association with the Dui trigram's white hue. While Metal naturally begets Water, alchemists instead extract Metal from Water (Kan trigram), as Metal lies hidden in Water like a fetus in the womb.

2. Earth Generates Fire (Two): The true Yin-Jing (essence) within Fire is termed "Black Mercury," the source of cinnabar. Though the East corresponds to Wood, it is called "Mercury" due to its link to the Zhen trigram's liquid Wood. While Wood naturally begets Fire, alchemists extract Wood's liquid from Fire (Li trigram), as it contains unique energy ("Lunar Qi").

[Diagram of Taiji's Sequential and Reversed Orders]

This summarizes the core method: ordinary beings follow the generative course of Yin-Yang and the Five Phases, while adepts must cultivate inversely—employing techniques like "extracting from Kan to replenish Li" (drawing true Yang from Water to supplement true Yin in Fire) to return to the primordial origin.

(Note: The terms Dui, Zhen, Kan, and Li refer to the Book of Changes' eight trigrams, representing lake, thunder, water, fire, and their directional attributes.)

This scripture expounds the core principle of "Three-Five-One" in Daoist Neidan (internal alchemy) cultivation, referring to the primordial numerical relationships among the Five Phases (Wood, Fire, Earth, Metal, Water): Metal as three, Wood as three, Water as one, Fire as two, and Earth as five. Master Ziyang (Zhang Boduan, the renowned Northern Song dynasty Daoist) stated that these three numbers encapsulate the profound mysteries of cultivation across all ages.

The text uses the Five Phases directional diagram to explain: the East's three (Wood) combines with the South's two (Fire) to make five; the North's one (Water) unites with the West's four (Metal); while the Center's five (Earth) stands independently. When these numbers harmonize, they form the "infant" (a Neidan term denoting the cultivated body of pure Yang). This "infant" contains primordial true Qi (vital energy), and after ten months (symbolizing the cultivation cycle), it matures into the sacred embryo.

Master Shangyang (Chen Zhixu of the Yuan dynasty) clarifies that "One" represents the foundational Qi of heaven and earth. Understanding the "Three-Five-One" principle enables one to discover "true lead" (a Neidan term for primordial essence). The Dao gives birth to unified Qi, which then divides into Yin-Yang: Yin as turbid and Yang as clear, feminine as black and masculine as white. As Laozi's Daode Jing states, one must recognize that clarity is the source of turbidity, and movement is the foundation of stillness. When humans maintain purity and tranquility, the energies of heaven and earth converge at the "Mud Ball Palace" (the crown acupuncture point).

After a year of dedicated practice, the cultivator's six meridians achieve balanced Qi flow, with vital energy and blood returning to their roots. The body becomes translucent like white jade, unaffected by seasonal extremes of heat or cold. Master Ziyang explains that the mutual support of Yin-Yang resembles black and white reinforcing each other, fundamentally representing the union of Water (the Kan trigram) and Metal (the Qian trigram).

The Golden Elixir (the supreme achievement of Neidan practice) is likened to a precious pearl: initially resembling a pearl forming within a mussel, nurtured by the Black Dragon. What the Buddha attained is called the "Mani Pearl," while what the Celestial Worthy of Primordial Beginning obtained is termed the "Millet-Sized Pearl" (symbolizing the minuscule yet potent elixir). Practitioners must recognize that this pearl's essence is the state of "Kan-Li harmony" (the perfect balance of Water and Fire), enabling unity with heaven, earth, sun, and moon. The text also references allegories like the Dragon Maiden offering pearls, sea mussels gathering pearls, and the Maiden matching pearls—illustrating that while worldly pearls hold value, they pale before the priceless Golden Elixir pearl.

The Shangyangzi's Essential Diagrams of the Golden Elixir elucidates the core principles of cultivating the Golden Elixir (Jindan), using the cyclical movements of heaven and earth's Yin-Yang as metaphors for the alchemical process:

[Explanation of the Golden Elixir's Eight Trigrams Diagram]

Though a pearl may be minuscule, it embodies an invisible, priceless treasure. The sun and moon represent the essence of heaven and earth (Qian and Kun), while the Li (Fire) and Kan (Water) trigrams symbolize the interaction of Yin and Yang. In refining the elixir:

• The cauldron is fashioned from metal (with gold as the vessel), yet it truly gathers the essence of the sun and moon.
• Yin and Yang serve as the furnace's fire (with their interplay as the burning charcoal).
• The Qi of water and fire (Kan and Li) merges within the cauldron.
• The key to alchemy lies in "reversal": swapping the positions of heaven and earth (as in the Tai hexagram) to unite water and fire (achieving the state of "Water and Fire in Harmony").

The scripture highlights a paradoxical phenomenon: the Li trigram (associated with the sun and inherently Yang) represents the feminine, while the Kan trigram (linked to the moon and inherently Yin) represents the masculine. Such mysteries are nearly impossible to grasp without a master's guidance.

Each trigram has its corresponding relationships:

• When the Gen trigram serves as the foundation, the Kun trigram manifests its function.
• When the Zhen trigram acts as the foundation, the Dui trigram manifests its function.

This mirrors the Book of Changes' statement, "Gaining companionship in the southwest," where the Li (Fire) trigram requires the Kan (Water) trigram for balance.

The crucial task in Golden Elixir cultivation is subduing the "White Tiger" (the metallic Qi symbolized by the Dui trigram):

• The Dui trigram (White Tiger) possesses a violent nature, capable of harming people and things.
• By mastering the "Azure Dragon" (the wood Qi of the Zhen trigram), the White Tiger can naturally be subdued.
• Once the White Tiger is tamed, the rest becomes effortless.

The Dui trigram (metal) emerges from the Kun trigram (earth), replacing Kun's function. The metallic Qi of the Qian trigram (heaven) initially resides within the Kan trigram (water), referred to as "Black Lead" (Heiqian). Extracting metal from water resembles a fetus hidden within its mother's body—this embodies the Chan Buddhist saying, "Drinking the entire Western River in one gulp."

[On the Mutual Influence of Form and Essence]

Laozi teaches that cultivation requires:

1. Inner contemplation of thoughts, ultimately letting go of even the concept of "mind."

2. Outer observation of form, ultimately transcending attachment to physicality.

3. Distant contemplation of all things, ultimately penetrating the nature of material existence.

Realizing these three levels reveals the wondrous existence within emptiness.

Buddhism speaks of a treasure hidden within the "mountain of form" between heaven and earth. The Chan koan states, "There is something that props up heaven and supports earth." The Book of Changes declares that what transcends form is the Dao (the Way), akin to the generative principle of male and female union.

(Note: The terms "Azure Dragon" and "White Tiger" are Daoist alchemical terminology—the Azure Dragon symbolizes the vitality of wood, while the White Tiger represents the austerity of metal. "Black Lead" denotes the metallic Qi within water, a crucial substance in alchemy.)

The Shangyangzi's Essential Diagrams of the Golden Elixir scripture elucidates key elements of Neidan (internal alchemy) practice. Its core teaching states that all phenomena originate from the transformation of Jing (essence) and Qi (vital energy), and that the cultivation methods of Confucianism, Buddhism, and Daoism all require the physical body as their foundation. Master Danyang (Ma Yu) taught the swift abandonment of ego-attachment to unblock the channels of Yin-Yang energies within the body, while Master Boyang (Wei Boyang) emphasized sealing the three portals (eyes, ears, and mouth) to circulate authentic Qi internally.

The terms "dragon and tiger" and "tortoise and snake" metaphorically represent the Yin-Yang energies within the human body. Only through their harmonious interaction can the "sacred embryo" (the nascent form of the internal elixir) be formed. The scripture particularly cautions that this principle is profoundly subtle and must never be treated lightly.

The text then details alchemical vessels:

1. The "Hanging Embryo Cauldron": A specialized alchemical furnace measuring one chi two cun in height, with a five-cun hollow center. Its shape resembles both Mount Penglai (the immortal abode) and the human form. Its three tiers symbolize the triad of Heaven, Earth, and Humanity. Suspended above the stove during use (thus "hanging"), Zhang Sui's commentary alternatively names it the "Taiyi Divine Furnace."

2. The "Reclining Moon Furnace": Characterized by its crescent-shaped upward-opening mouth, measuring one chi two cun in circumference with two-cun thick lips. Zhang Sui's commentary also refers to it as the "Majestic Light Cauldron."

The lyric poem Man Ting Fang employs rich metaphors for the alchemical process:

The "iron ox" represents the primordial Qi of the human body—crude yet inherently steadfast. While all possess this energy, few understand its mastery. It requires cultivation through "yellow sprouts" (incipient Yang energy) and "divine water" (kidney essence). Without this foundation, the "infant" (golden elixir) cannot be nurtured. The entire practice relies on this process—when hungry, consuming "tiger marrow" (essence of lead and mercury); when thirsty, drinking from the "mercury pool" (saliva). During midnight fire-phase practice, luminous phenomena emerge from the "sea bottom" (lower Dantian). Ultimately, the "shepherd boy" (mind-spirit) concludes his banquet in the "jade pond" (oral cavity) and returns riding moonlight (symbolizing the macrocosmic orbit circulation).

Finally, the text enumerates various alternate names for "mercury" (an alchemical term denoting either the spirit or kidney essence):

Flowing Pearl, Jade Nectar, Charming Maiden, Mysterious Woman, Wood Fluid, White Snow, Blue-Eyed Barbarian, Green-Robed Maiden, Azure Dragon of the Eastern Sea, Intertwined Pears, Floating Yin Fire, White Guest, Child of the People, Celestial Soul, Foundation of Cinnabar, Black Tortoise Essence, True Yin within Yang, and Lower Crescent's Half-Pound of Silver—all being traditional alchemical epithets for the same essential substance.

This scripture primarily discusses the various technical terms and cultivation methods of Daoist Neidan (internal alchemy), employing numerous metaphors and symbols for expression.

The text first enumerates a series of Neidan terminology, all referring to different states and substances in the cultivation process:

• Golden Elixir (Jindan), Fire Elixir, Internal Elixir (Neidan), Returned Elixir, and Divine Elixir represent different levels of alchemical attainment
• True Lead, Great Medicine, Infant, and Sacred Embryo metaphorically describe the refined essence (Jing), vital energy (Qi), and spirit (Shen) produced through cultivation
• Dragon-Tiger, Golden Fluid, and Jade Fluid symbolize the harmonization of Yin-Yang
• Measuring Spoon, Seven Returns, and Nine Cycles refer to the firing times and stages of alchemical refinement

The text particularly explains various alternative names for "lead":

• Metal Lord, Yellow Male, White-Robed Gentleman
• Western Mountain White Tiger, Fire Date, Sinking Yellow Sprout
• All these terms denote the primordial essence (Yuanjing) within the human body

It then details specific alchemical methods:

1. One must gather the energies of heaven and earth, aligning with the movements of sun and moon

2. Requires harmonizing Yin-Yang (Metal Lord with Crimson Maiden, Yellow Matron)

3. The firing process must follow natural rhythms without forcing

4. Refinement requires patient, meticulous work

Finally, it systematically lists fifteen stages of alchemical practice:

1. Gathering the Medicine (collecting the mind and calming Qi)

2. Forming the Elixir (condensing vital energy)

3. Refining through Cooking (using Golden Fluid to temper the form)

...

7. Purification Bathing (cleansing distracting thoughts)

...

13. Skillful Work (day-and-night cultivation)

14. Mysterious Union (Yin-Yang fusion)

15. Great Return (achieving unity of heaven and human)

These symbolic expressions describe how to cultivate essence (Jing), vital energy (Qi), and spirit (Shen) through breath regulation and mental focus, ultimately attaining unity with the Dao. Each technical term corresponds to specific cultivation states and experiences.

This scripture elucidates the essential stages and mental techniques of Daoist Neidan (internal alchemy) practice, divided into several crucial phases:

The four foundational stages of cultivation:

1. Fourfold Stabilization (cutting off distracting thoughts, forgetting physical form)

2. Tenfold Embryonic Formation (patient nurturing like a hen brooding eggs or a cicada forming its chrysalis)

3. Sixteenfold Sacred Embryo (calming the shen [spirit] and storing primordial Qi [vital energy])

Three methods for regulating the "firing process" (huohou):

1. Martial Fire (arousing spiritual vigor to eliminate distractions)

2. Civil Fire (maintaining a gentle, continuous state)

3. Warm Nourishment (understanding the principles of Yin-Yang to naturally receive divine assistance)

Three stages of successful cultivation:

1. Nine Cycles (when the firing process reaches completion, the Golden Elixir manifests within)

2. Danger Prevention (guarding against distracting thoughts that disrupt the firing process)

3. Cauldron Transition (after the Golden Elixir matures, advancing to higher realms of practice)

The mnemonic verse from Lin Shenfeng's "Golden Elixir Symbolism in the Arrow Vase Diagram" states:

Cultivation resembles shooting wooden arrows into a golden vase - one must guide shen [spirit] and Qi [vital energy] back to their proper positions through the Dantian (energy center). The heart must be upright, the posture must be correct - only then can one grasp the profound mysteries of practice. (Understanding this verse means mastering the method of singular focus and maintaining the Middle Way in cultivation.)

The Celestial Elder of Dongwu remarked:

Most worldly cultivation methods are mere delusions; only the Great Dao of the Golden Elixir provides true entry to the Way. Comprehending the truth of "neither emptiness nor nothingness" ensures one's spiritual practice won't be in vain.

Notes:

1. Martial Fire and Civil Fire: Two approaches to breath and intention in Neidan practice - Martial Fire being more vigorous, Civil Fire more gentle.

2. Warm Nourishment: The maintenance phase after initial formation of the Golden Elixir.

3. Cauldron Transition: Shifting cultivation methods upon reaching certain spiritual attainments.