---
title: "修鍊須知 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5d0100/"
canonical: "https://daozang.app/en/text/KR5d0100/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《修鍊須知》

Taixuan 太玄部 · 1 volumes · 7,090 characters

## Vol. 1

修煉須知唱四

運火行持伯陽真人曰陽燧以取火非日不生光方諸非星月安能得水漿二氣玄且遠感化尚相通何況近存身切在於心胷隂陽配日月水火爲效徵又曰性主處内立置鄞鄂情主營外築垣城郭城郭完全人物乃安黄庭經云作道優游深獨居扶養性命守虚無縁督子曰今之修道者不得正傳不悟平叔未鍊還丹莫入山之語唯欲避喧求靜遯世遠人出妻屏子離塵絶俗窮谷深山獨居孤處以爲自高如此則棄世間法也無名子曰夫運火者先定刻漏以分子午次接隂陽以爲化基搬六十四卦於隂符鼓二十四氣於陽火天關在手地軸形心回七十二候之要津攢歸鼎内奪三千六百之正氣輻輳胎中謹戒抽添精專運用慮其危防其險不使頃刻參差分毫差忒故得外接隂陽之符内生真一之體苟或運心不謹節候差殊即姹女逃亡靈胎不結瑩蟾子曰採藥初關先識天癸生時中關則知調和眞息周流六虚自太玄關逆流至天谷穴交合然後下降黄房入于中宫上陽子曰運火者運内外之火火者藥火也候者符候也符者符合也聖人下工鍊丹之初須知鉛汞兩相逢迎眞一之鉛將至運己汞以迎之鉛汞一合而即得黍粒之丹餌歸黄金室内以爲丹頭也夫運火者始自復卦

**Interpretation**

This scripture elucidates the essential principles and precautions of "fire regulation" (energy control) in Daoist Neidan (internal alchemy) practice:

1. Fundamental Principles

The venerable Boyang Zhenren (Wei Boyang, Eastern Han alchemist) employs metaphorical explanations: Just as the yangsui (ancient fire-making tool) requires sunlight to ignite flames, and the fangzhu (ancient water condenser) needs moonlight to gather dew, the subtle interaction of Yin-Yang energies within the human body can be harmonized through mindful attunement. The core of cultivation lies in balancing these polar forces within the heart-mind, mirroring the celestial cooperation of sun and moon, or the alchemical union of water and fire.

2. Essential Techniques

- Harmonizing innate nature and emotional vitality: The Shen (spirit) governs internally like a city's ruler, while conscious awareness guards externally like protective walls.
- Environmental considerations: The *Huangting Jing* (Yellow Court Scripture) advises solitary practice in stillness, yet Master Yuandu critiques practitioners who merely retreat physically without genuine transmission.
- Fire-phase mastery: The anonymous master emphasizes precise timing (measured in ke and fen units), aligning cultivation with cosmic patterns—including the 64 hexagrams and 24 solar terms—to mirror natural cycles.

3. Practical Methods

Yingchanzi (Bai Yuchan, Southern Song Daoist) outlines three stages:

Initial stage: Recognizing the emergence of "celestial gui" (vital Jing/essence)

Middle stage: Regulating true breath (primordial respiration) through the six voids (bodily channels)

Advanced stage: Guiding energy upward from the Taiyang Pass (lower Dantian) to the Celestial Valley (crown), then descending to the Yellow Chamber (middle Dantian)

4. Key Insights

Shangyangzi (Chen Zhixu, Yuan dynasty master) clarifies:

- "Fire regulation" governs both internal and external alchemical processes
- "Cosmic correspondence" means synchronizing bodily transformations with celestial rhythms
- Early practice requires the meeting of "lead" (primordial Qi) and "mercury" (refined essence) to form a millet-sized "elixir seed" (energy nucleus)

5. Critical Precautions

Practitioners must strictly observe temporal accuracy—mistiming may cause the "divine maiden" (spiritual consciousness) to scatter or the "embryonic sanctity" (inner elixir) to fail. The entire process demands meticulous application of "addition-subtraction" modulation techniques with unwavering focus on energy circulation.

子時起首疾進陽火謂之下手用工而進火謂之野戰則龍虎交合是用三分武火前行短之謂也行符者午時姤卦用事則進隂符包固陽火於内故行符謂之罷功守城夫守城者以其鄞鄂已立唯温養沐浴防微杜漸是用七分文火後須長之謂也然復與子皆從人身而求須認自己生身之由則得之矣不必執文而泥象也紫陽眞人金丹四百字云火候不用時冬至不在子學者宜子細求之也

朔望弦晦縁督子曰一點陽精祕在形山不在心腎而在乎玄關一竅學者不知隂陽不知時候不能還返止於自身摸索而認彼昭昭靈靈之識神以爲真實轉轉差馳易曰與日月合其明與四時合其序朱震易傳云晦日朔旦坎月離日會于壬癸上陽子曰每月朔旦子時日月合璧於癸薄暮會于昴畢之上此喻火之初生也當此之時純隂已極微陽將生是謂潜龍三日之晡月生庚上真陽已肇庚屬西南易曰西南得朋乃與類行參同契曰坤初變成震三日月出庚蓋是時也藥物纔生水源至清未曾撓動有氣無質之際大修行人急向此時具一隻智慧眼則而象之亦如太隂初受一陽之氣亦似坤之下爻乾之初爻而爲震乃比人身純隂而生一陽即我師云先天一氣自虚無中來點汞而入鼎也是時鼎内陽氣初布砂汞立基紫賢真人曰一

**Interpretation**

This scripture elucidates the essential techniques for mastering the firing times (cultivation timing) in Daoist Neidan (internal alchemy) practice, focusing on several key principles:

During the Zi hour (11 PM–1 AM), practitioners should swiftly elevate Yang Qi (vital energy) when commencing cultivation—this is called "initiating the work." At this stage, three parts of martial fire (stronger intentional guidance) should be employed, akin to the battle and fusion between the dragon and tiger (the heart-mind and kidney energy). By the Wu hour (11 AM–1 PM), one enters the Gou hexagram phase, transitioning to the Yin talisman (contracting and nourishing) with seven parts of civil fire (gentle intention) to encapsulate Yang Qi within—this is termed "ceasing labor to guard the city," like maintaining a completed fortress through gentle nurturing to prevent harm.

The crucial point lies in recognizing that cultivation timing must be sought from the body's innate rhythms rather than rigidly adhering to textual prescriptions. As Master Ziyang (Zhang Boduan) taught, firing times cannot be determined solely by the clock—the winter solstice (Yang Qi's initial birth) does not necessarily occur precisely at the Zi hour. Practitioners must understand that the vital spark of true Yang resides in the body's mysterious pass (the Dantian region), not in the heart or kidneys.

The text employs the moon's phases as a metaphor: On the first day of the lunar month (new moon) during the Zi hour, when the sun and moon conjoin at the Gui position (north), it resembles the faint nascent Yang Qi. By the third evening, when the moon appears at the Geng position (west), it symbolizes the true Yang's initial emergence. This moment mirrors the Yi Jing's (Book of Changes) teaching of "gaining companions in the southwest" (receiving support from kindred energies) and resembles the Kun hexagram's first line transforming into the Zhen hexagram—marking the optimal timing for "gathering the medicine" (harvesting primordial Qi), when the energy remains pure and undisturbed.

The Golden Elixir (Jindan) lineage masters emphasize that practitioners must use the wisdom eye (inner vision) to capture this primordial Qi at this juncture. It resembles the moon receiving its first sunlight or the first thread of Yang energy emerging from pure Yin. Master Zhang Zixian described this as the initial appearance of Yang Qi within the cauldron (Dantian), like quicksilver (primordial energy) beginning to coagulate into the elixir foundation.

清一濁金木間隔於戊己之門一性一情隂陽會聚於生殺之户採二儀未判之氣奪龍虎始媾之精入于黄房産成至寳也八日酉時月到天心其平如繩是謂上弦得金半斤龍虎經曰坤再變成兌八日月出丁以像鼎中鉛汞漸結流珠是時金水氣停不進陽火亦無行符唯沐浴洗心而已三五爲望望者日月相射則隂中三陽已備而成乾猶月魄得日魂而滿喻鼎中鉛汞壯盛真陽充滿火明金旺將欲成器是金火之氣與汞固結汞與其母兩相留戀也既望平明月見辛方乾初變巽乃隂陽相承之道始焉則純隂得交微陽而生藥後則隂包陽氣而成丹巽乃承領隂符隂氣漸生包固陽精使無動逸則金砂落于胞中隂中含陽是謂歸根也二十三日平明月見丙方坤交乾之中爻而爲艮鼎中物藥自然凝結是時隂陽之氣復停不行隂符亦無進火唯沐浴滌慮而已是時下弦得水半斤以上弦金半斤下弦水半斤兩弦合一斤之數以結丹砂參同契曰兩弦合其精乾坤體乃成二十八日平明月見乙方此時隂陽之氣俱足金汞結而成胎坎離運氣於鼎中周流六虚於象内此喻金丹之始終也至于晦日日復會于壬則隂極而陽又將生矣上陽子曰句裏雖已分明而學仙子當體於身晦朔弦望皆取證於身不可泥文而

**Interpretation**

This passage explains the process of "gathering medicinal ingredients and refining the elixir" (caiyao liandan) in Daoist Neidan (internal alchemy) practice, using lunar phases as metaphors for controlling the "firing times" (huohou) in alchemical refinement. The entire process consists of several key stages:

The first stage corresponds to the "first quarter moon" (occurring at the You hour on the eighth lunar day), when the moon hangs in the celestial center like a taut string. This phase symbolizes gathering "eight ounces of metal" (where metal represents original Jing/essence). As the Dragon-Tiger Scripture states, when the pure Yin Kun hexagram transforms into the Dui hexagram (containing nascent Yang), with the moon rising from the Ding position, the lead and mercury (symbolizing vital essence) in the cauldron begin to condense. At this stage, one should cease "applying fire" (deliberate mental guidance) and simply practice "bathing to cleanse the heart" (maintaining purity and naturalness).

At the "full moon" (fifteenth day), when sun and moon face each other, the Yin contains the fullness of three Yang lines, just as the cauldron becomes filled with sufficient lead-mercury and genuine Yang energy. Here, the metal-fire Qi merges with mercury (representing Shen/spirit) like inseparable mother and child. As the moon begins to wane ("post-full moon"), the pure Yang Qian hexagram transforms into Xun—demonstrating the principle of mutual Yin-Yang succession: first pure Yin receives subtle Yang to generate "medicine," then Yin envelops Yang energy to form the "elixir."

During the "last quarter moon" (twenty-third day), when the moon appears in the Bing position, it signifies gathering "eight ounces of water" (water representing Shen/spirit). At this point, Yin and Yang energies regain balance, and one should cease "Yin talisman" practices (cooling techniques), maintaining only purity. Combining the first quarter's metal and last quarter's water completes the full sixteen-ounce measure, finalizing the cinnabar coagulation.

By the twenty-eighth day when the moon reaches the Yi position, with Yin-Yang energies fully abundant and metal-mercury forming the embryonic foundation, the Kan (water) and Li (fire) energies circulate within the cauldron, heralding the Golden Elixir's imminent formation. At the moon's disappearance (month's end), sun and moon reunite at the Ren position, signaling Yin's climax giving birth to Yang—the prelude to a new cultivation cycle.

Master Shangyangzi reminds practitioners: though the scripture explains clearly, one must personally embody these lunar phase patterns (new moon, full moon, and quarters) rather than rigidly clinging to texts. The essence of practice lies in directly verifying these celestial rhythms within one's own body.

着象也夫月純隂也不感日之陽氣安能滅而復生人亦似月也當二八少壯之年鴻濛未判則陽純而氣全故其精方勝欲泄其未洩之前是爲純陽是號眞人故廣成子謂黄帝曰目無所見耳無所聞心無所知神將守形形乃長生一洩之後即去一陽而交一隂是變爲離自此而往情慾已萌淳朴已散精氣日損損之又損以至於陽盡而隂純也夫惟不知金液還丹之道者待其陽盡隂純則死矣唯修行之人知其還返之妙於其未盡之際疾早修行急急接助扶救真陽收領藥火以鍊還丹而復其命亦如太隂領覽太陽之氣而復其明也

防危護失縁督子曰學全真者得師略指門逕而不知逐節事條知神氣相依而不知鉛汞交媾既知鉛汞交媾而不知性命混合妄擬火候進退不知此不成真一子曰陽火過刻水旱不調則凝冬變爲大暑或隂符失節寒暖相侵則盛夏反爲濃霜金宫既砂汞之不萌一鼎則蟲螟之互起大則山崩地圯金虎與木龍沸騰小則雨暴風飄坎男共離女奔逸以此觀之縱識鉛汞二物不曉火候不防險危實徒然耳上陽子曰慮險防危金丹之大事也昔紫清白真人既得泥丸翁之傳年已六十四矣急忙收拾金丹大料用盡萬苦千辛既得鉛汞相合入鼎烹煉以其平日天資聦明

**Interpretation**

Plain Language Interpretation of "Essentials for Cultivation":

The moon is inherently pure Yin in nature, yet without absorbing the Yang energy of the sun, how could it wax and wane through its phases? Human beings resemble the moon—at the prime age of sixteen (symbolized by "two eights"), we exist in a state of primordial Yang (Hongmeng refers to the undifferentiated chaos before heaven and earth separated), with abundant Jing (essence) and Qi (vital energy). Maintaining this state of unspent essence makes one a pure Yang body, worthy of being called a "true person." This is why Guangchengzi advised the Yellow Emperor: "Do not look at external things, do not listen to distracting sounds, keep the mind free of clutter—only when the Shen (spirit) guards the physical form can one attain longevity." Once essence is lost, one forfeits a portion of Yang energy and becomes tainted by Yin, transforming into the Li trigram (symbolizing fire, representing Yang containing Yin). From this point, desires sprout, primordial simplicity dissipates, and Jing-Qi gradually depletes until Yang is exhausted and the body becomes purely Yin.

Those who do not understand the process of the Golden Elixir's return (a Neidan/internal alchemy term referring to refining essence into Qi) will perish when their Yang energy is exhausted. Practitioners who grasp the secret of returning Yang energy begin cultivation before depletion occurs. By gathering the medicinal fire (an internal alchemy term for balancing Yin-Yang energies) to refine the returning elixir and restore life, they mirror the moon reclaiming its radiance by absorbing sunlight.

[On Preventing Dangers and Safeguarding Against Loss]

Yuandu Zi said: Even if students of Quanzhen Daoism receive guidance from a master, they may still fail if they do not understand the precise steps of practice. They may know that Shen and Qi must harmonize (the coordination of spirit and breath), yet remain ignorant of the union of lead and mercury (symbolizing the interaction of kidney essence and heart-mind). Even if they comprehend this union, without understanding the merging of nature (Xing, the spiritual nature) and life (Ming, vital energy), and recklessly speculate about the progression and withdrawal of fire phases (the rhythm of cultivation), they will never attain true realization.

Yiyang Zi pointed out: Excessive Yang fire is like the imbalance of flood and drought—turning bitter winter into scorching heat. Uncontrolled Yin cycles (Yin energies) disrupt the harmony of warmth and cold, causing summer frost. If the Dantian (the golden palace) loses equilibrium, it is like insects breeding in the alchemical cauldron—severe cases resemble earthquakes (the golden tiger representing lung Qi, the wood dragon symbolizing liver Qi), while milder disturbances are like storms (the Kan male representing kidney Yang, the Li female symbolizing heart Yin). Clearly, recognizing lead and mercury without mastering fire regulation and danger prevention renders all efforts futile.

Shangyang Zi emphasized: Preventing danger is the foremost priority in elixir refinement. When Master Bai Yuchan (the Pure White True Man) received the true transmission from the Mud Pill Elder at sixty-four, he immediately gathered the necessary ingredients. Despite enduring countless hardships to unite lead and mercury in the cauldron for refinement, his natural brilliance...

當是温養之時用心不謹不防其危不覺汞走鉛飛無可收救遂作詩以自解其愠詩曰八兩日月精半斤雲霧屑輕似一鴻毛重似千秤鐵白如天上雪紅似猩猩血收入玉葫蘆祕之不可洩夜半忽風雷煙氣滿寥泬這般情與味啞子咬破舌捧腹付一笑無使心腦熱要整釣魚竿再斫秋筠節觀此可不愼歟若非白眞人之堅固他人安能再整釣竿而斫筠節乎又得紫陽仙師以金丹四百字授之令其關防愼宻後乃成道夫慮險防危不啻一件自有數說其初採藥之時日月歡會龍虎將交戰爭之際真人已潜於深淵浮游慎守於規中蓋是時也閉塞三寳唯當專心致志否則有喪身失命之事紫陽翁云白虎首經至寳華池神水真金又云依時採取定浮沈進火須防危甚最爲初關之緊切此其一也採取之時若或隂陽錯亂日月乖離外火雖動而行内符閉息不應枉費神功此其二也若火候過差水珠不定源流混濁藥物不真空自勞神有損無益此其三也既得黍珠入鼎須要温養保扶心君苟或未善即恐火化丹失此其四也至有學者備歷艱難屢經危險心膽驚怖平時在懷得丹入鼎切宜驅除務令清淨勿使牽掛舊慮以亂心君是謂滌慮洗心是爲沐浴偶或留戀則恐汞鉛飛走此其五也及其十月胎完脫殻换鼎

**Interpretation**

During the cultivation process, the nurturing phase requires exceptional caution. Without proper vigilance against dangers, one may experience "mercury fleeing and lead scattering" (referring to the uncontrolled loss of vital essence and energy within the body), which would then be difficult to remedy. To remind myself of this, I composed a poem:

"Eight ounces of the sun and moon's essence, half a catty of mist and cloud fragments. Light as a goose feather drifting, heavy as a thousand-pound iron block. White as snow in the sky, red as the blood of a gibbon. Gathered into a jade gourd, its secret must not be revealed. At midnight, sudden winds and thunder arise, smoke fills the heavens. This wondrous feeling is like a mute biting their tongue—unable to speak. One can only laugh heartily, but must not let the spirit grow restless. The fishing rod must be readied anew, and autumn bamboo cut to fashion new tools."

From this poem, we can see that cultivation demands prudence. If not for the solid foundation of the White Immortal (a realized Daoist practitioner), how could an ordinary person prepare the fishing rod again or cut bamboo for tools? Later, the Purple Yang Immortal Master transmitted the *Four Hundred Words on the Golden Elixir*, teaching the necessity of strict vigilance against dangers—only then could the Dao be realized.

Guarding against dangers involves multiple aspects, with the following points requiring attention:

First, when initially gathering the "medicine" (collecting the body's vital essence and energy), the convergence of Yin and Yang is like the meeting of the sun and moon, and the Dragon and Tiger (the two energies of Yin and Yang) are about to unite. At this time, the True Self (original spirit) must lie hidden in the depths, carefully guarding the Dantian (energy center). The three treasures—eyes, ears, and mouth—must be closed, and one must concentrate fully. Otherwise, there is a risk to life. The Purple Yang Immortal said: "The White Tiger's first essence (kidney essence) is most precious; the divine water of the Hua Pool (saliva) is like true gold." This emphasizes the importance of gathering at the right time, controlling the rise and fall, and being especially vigilant when stoking the fire (activating Yang energy). This is the initial crucial step.

Second, if Yin and Yang become disordered during the gathering of essence and energy—if the sun and moon (Yin and Yang) are not in harmony—the external fire (intention) may stir, but the internal breath (true Qi) will not respond, rendering the effort futile.

Third, if the firing process is mismanaged, the essence and energy will be as unstable as water droplets, the source turbid, and the "medicine" (essence) impure. This will only exhaust the spirit without benefit, causing harm instead of good.

Fourth, once the Golden Elixir, no larger than a grain of millet, enters the "cauldron" (Dantian), it must be nurtured and protected. If the mind is unsettled, the firing process may go awry, causing the Golden Elixir to dissipate.

Fifth, some practitioners, having endured hardships and dangers, often harbor lingering fears. When the Golden Elixir enters the cauldron, these distracting thoughts must be cleared away, maintaining purity of mind. Do not let past anxieties disturb the spirit. This is the "cleansing of worries and washing of the heart"—a purifying practice. The slightest carelessness could lead to the loss of essence and energy.

Only after the "ten-month gestation period" (the maturation of the Golden Elixir) is complete can one achieve the transformation of body and spirit, shifting to the next stage of cultivation.

不能保固陽神輕縱出去則一出而迷途遂失舍而無歸此其六也又有丹成之後且要識真辯僞若功行未滿眼前忽見靈異多端奇特百出以至生生之事如有神見皆能明知若此等件是爲魔障已至並非真實切不可認爲已靈丹聖兹乃邪僞妖幻見吾道成乃欲引入邪宗以亂吾眞於斯時也且須堅固智慧保養全眞此其七也凡此七件皆防慮之大者也有一不防非但無成恐致失喪正陽祖師曰已證無爲自在心便須温養保全眞一年沐浴防危險免見沈淪更用心吾所以云慮險防危金丹之大事者也

卯酉刑德紫陽眞人曰兔雞之月及其時刑德臨門藥象之上陽子曰兔雞者卯酉也學道的人須知卯酉非止一說有天地之卯酉有一年之卯酉有一月之卯酉有一日之卯酉有一時之卯酉天地之卯酉者氐房心爲卯正躔則房日兔胃昴畢爲酉正躔則昴日雞也一年之卯酉者春分爲卯時曰中和秋分爲酉序曰中秋一月之卯酉者初八日爲卯月滿上弦酉時月到天心二十三日爲酉月留下弦卯時月在天中一日之卯酉者日出爲卯而萬物作日入爲酉而萬籟息一時之卯酉者蓋攢簇之道也簇一年於一月兩日半爲六候簇一月於一日則一時分六候故一年七十二候簇於一日也是知一年之中止有一

**Interpretation**

**Essential Knowledge for Cultivation (Plain Language Interpretation):**

If a practitioner cannot stabilize their Yang Shen (original spirit) and rashly allows it to leave the body, they risk losing their way and ultimately being unable to return to their physical form. This is the sixth danger.

After refining the Golden Elixir (Jindan), one must still discern its authenticity. If spiritual merits and cultivation are insufficient, suddenly witnessing supernatural phenomena—such as visions of spirits or the ability to foresee the future—these are manifestations of demonic obstacles, not true attainment. These deceptive illusions emerge when a cultivator achieves some progress, attempting to lure them onto a deviant path. At this stage, one must firmly uphold wisdom and preserve the pure Yang body. This is the seventh danger.

These seven situations all require vigilant caution. The slightest negligence can not only undo previous efforts but may also destroy the very foundation of the Dao.

Patriarch Zhengyang (Zhongli Quan) said: After reaching the state of Wuwei (non-action) and natural ease, one must still nurture and safeguard their true nature. Throughout the year, one should cleanse body and mind like bathing, guarding against dangers with care, and remain especially mindful to avoid sinking into delusion. Thus, preventing danger is the foremost priority in Golden Elixir cultivation.

**On "Punishment and Virtue in Mao and You (卯酉刑德)":**

Master Ziyang (Zhang Boduan) pointed out: The months of the Rabbit (Mao) and the Rooster (You) are crucial periods. Yangzi further explained: Mao and You hold multiple meanings—

- In celestial phenomena, the Mao (Rabbit) corresponds to the Fang constellation, while the You (Rooster) corresponds to the Mao constellation.
- Within a year, the Spring Equinox is Mao (mid-spring harmony), and the Autumn Equinox is You (mid-autumn balance).
- Within a month, the eighth day is Mao (first quarter moon), and the twenty-third day is You (last quarter moon).
- Within a day, sunrise is Mao (when all things awaken), and sunset is You (when all sounds fade).
- Even within each two-hour period, there are divisions of Mao and You—this is the condensed law of time.

By compressing the seventy-two seasonal nodes of a year into a single day for observation, one can grasp the pivotal moments within the year.

日一日之内止在一時大修行人須辯時中卯酉要知一時六候蓋採藥取鉛一時六候惟用二候猶三停而用一停而一時之中尤餘四候别有妙用所謂刑德者二八也盖二八者卯酉也卯酉是隂陽平分之位陽爲德德則萬物生隂爲刑刑則萬物死而卯月乃四陽而二隂隂道將離而隂主殺是以卯之二隂隂已不能勝陽然殺氣未絶至是而榆死故爲刑也酉乃四隂而二陽陽道將離而陽主發生是以酉之二陽陽雖不能勝隂然生意尚存至是而麥生故爲德也正陽翁曰盡是靈冥轉消息切須專志保初心

沐浴心慮指迷詩曰沐浴之功不在它全憑乳母養無差五行和合隂陽順同坐同行共一家無名子曰陽氣到天地之中隂陽相半不寒不熱而温故爲泰卦不進火候謂之沐浴隂氣降天地之中隂陽相半不熱不寒而涼故爲否卦不進隂符亦云沐浴也上陽子曰沐浴者適當隂陽相半鉛汞氣停隂陽二氣自然交合於此時也不必進火亦不行符恐反傷丹唯宜洗心滌慮以保養之故謂之沐浴也且何謂沐浴大修行人盡將平時憂愁思慮艱苦之心執着貪愛之念翛然脫去渾無一毫牽掛直要形如槁木心若死灰是謂沐浴也純陽祖師曰本性好清靜保養心猿定丹陽祖師曰水中火發休心景雪裏花開減意春

**Interpretation**

The Essential Keys to Cultivation

In a single day, there is only one crucial moment, and true practitioners must discern the proper timing. The hours of Mao (5–7 AM) and You (5–7 PM) are especially significant. It is important to understand that each two-hour period is divided into six "hou" (approximately 20 minutes each). Though gathering the medicinal essence (refining the body's vital essence, Jing) and extracting lead (refining the innate primordial Qi) require all six hou, only two of them are truly essential—just as only one of the three stages is ultimately used. The remaining four hou serve other profound purposes.

The so-called "punishment and virtue" (symbolizing the waxing and waning of Yin and Yang) refers to the numerical balance of Yin and Yang—two and eight. Two and eight represent Mao and You, the moments of perfect Yin-Yang equilibrium: Yang energy governs growth and is called "virtue," while Yin energy governs restraint and is called "punishment." In the Mao month (the second lunar month), though Yang energy holds four parts and Yin only two, Yin is retreating yet still carries a latent threat—this is why elm trees wither, hence "punishment." In the You month (the eighth lunar month), Yin holds four parts while Yang holds two, with Yang retreating yet still harboring vitality—this is why wheat sprouts emerge, hence "virtue."

Zhengyang Zhenren (Zhongli Quan) reminds us: These are the profound transformations of Heaven and Earth’s Yin and Yang. Practitioners must remain focused and steadfast in their original intent.

Regarding "bathing" (the nurturing phase in cultivation where fire is temporarily suspended):

- The *Poem Dispelling Confusion* states: The key to bathing lies in harmony, as precise as a wet nurse feeding an infant. When the Five Phases are balanced and Yin-Yang is in equilibrium, spirit (Shen) and Qi naturally merge.
- The anonymous master explains: When Yang energy reaches the center of Heaven and Earth, forming the Tai hexagram (symbolizing perfect balance and moderate warmth), the temporary suspension of fire is called "bathing." When Yin energy centers itself, forming the Pi hexagram (symbolizing equilibrium and refreshing coolness), the temporary suspension of Yin talismans is also called "bathing."
- Shangyangzi (Chen Zhixu) adds: Bathing is the moment when Yin and Yang are equal, and lead and mercury (spirit and Qi) temporarily settle. At this time, natural union occurs—one should not forcefully stoke the fire or manipulate talismans but simply rest in tranquil nourishment.

The true state of bathing:

Great practitioners must completely relinquish daily worries and idle thoughts, casting off all attachments and desires, until the body resembles withered wood and the mind becomes like dead ashes—a state of transcendent detachment.

Patriarch Lü Dongbin emphasizes: The original nature is inherently pure—what matters is reining in the restless "mind-monkey." Patriarch Ma Danyang further states: When fire arises from water (when Yang energy stirs in the kidneys), do not fixate on appearances. When flowers bloom in snow (when movement arises from stillness), one must diminish conceptual thinking.

又曰俗人無清靜之心道人無塵俗之心是謂洗滌其時則近卯酉其卦則云否泰其候則屬温涼其象則爲刑德至此則罷火守城故謂之沐浴也參同契曰候視加謹愼審察調寒温周旋十二節節盡更須親崔公入藥鏡云受氣吉防成凶火候足莫傷丹天地靈造化慳紫陽眞人與白紫清云及其沐浴法卯酉時虚比蓋不可執泥外象當於藥火到時而取也古歌云刑德同生殺加臨二八門丹砂宜沐浴神水灌靈根閉兌留金汞禁關養魄魂不須行火候爐裏自温温大修行人工夫到此可不愼乎

生殺爻銖紫陽真人曰夫鍊金液還丹者要須洞曉隂陽深達造化追二氣於黄道會三性於元宫攢簇五行合和四象龍吟虎嘯夫唱婦隨昔我師曰學道之士得内外藥物之眞兩般作用之全合大造化方得所傳苟有毫髮差殊未免天地懸隔上陽子曰生殺者隂陽二物也龍虎二物也龍乃陽中之隂而主生故興雲致雨潤澤萬物而其中之隂能殺者也猶人分陽已盡而純隂則死矣虎乃隂中之陽而主殺故呼風哮吼常有殺心而其中之陽能生者也猶人分隂已盡而純陽則仙矣夫隂陽二物者順則成人逆則生丹故不爲萬物不爲人則成丹矣是所謂生也且道生又生箇什麽莫不是生天生地莫不是生人生

**Interpretation**

**Essential Knowledge for Cultivation (Plain Language Interpretation):**

Ordinary people lack a tranquil mind, while Daoist practitioners are free from worldly distractions. At a certain stage of cultivation, one must enter the state of "bathing" (*muyu*, a Neidan term referring to the regulated control of fire during practice). This period corresponds to the hours of Mao (5–7 AM) and You (5–7 PM), aligns with the hexagrams of *Pi* and *Tai* (symbolizing the harmonious interaction of Heaven and Earth), manifests as the alternation of warmth and coolness in climate, and is reflected in the celestial patterns of punishment and virtue (*xing-de*, the waxing and waning of Yin and Yang). At this stage, one must cease intense fire and shift to gentle nurturing, maintaining stability like guarding a city.

The *Cantongqi* states that this is a time for extra caution, carefully adjusting the fluctuations of temperature. After completing a full celestial cycle (*zhoutian*) of twelve hours, even greater care is required. Master Cui, in the *Rumaojing*, mentions: Obtaining the innate Qi (*xiantian zhi qi*) is auspicious, but one must guard against failure at the final step. When the fire is sufficient, do not overdo it, lest the Golden Elixir (*jindan*) be damaged. The creative transformations of Heaven and Earth’s spiritual energy are profoundly precious.

Masters Zhang Boduan (Purple Yang) and Bai Yuchan (Bai Ziqing) explain: The method of bathing corresponds to the Mao and You hours, but one should not rigidly cling to external timekeeping—the key lies in whether the internal alchemical fire has reached the proper stage. An ancient song-verse says: Punishment and virtue (Yin and Yang) act simultaneously, exerting influence at the Gate of Two Eights (the balance point of Yin and Yang). At this time, one must use the divine water (*shenshui*, bodily fluids) to nourish the spiritual root (*linggen*, the Dantian), seal the mouth (*bi dui*) to preserve the golden mercury (*jingqi*), and close off the senses to nurture the soul. There is no need to forcefully stoke the fire—the alchemical furnace will naturally maintain its warmth. How can practitioners afford to be careless at this stage?

**On the Subtlety of "Life and Destruction" (the delicate interplay of Yin and Yang):**

Zhang Boduan states: To refine the Golden Liquid Returning Elixir (*jinye huandan*, an advanced Neidan achievement), one must thoroughly comprehend Yin and Yang and deeply understand the principles of creation. The two Qi of Yin and Yang must circulate along the Yellow Path (*huangdao*, the Governing and Conception Vessels), allowing the Three Treasures (*sanjing*—essence, Qi, and spirit) to converge in the Dantian. The energies of the Five Phases (*wuxing*) must gather, and the Four Symbols (*sixiang*—Azure Dragon, White Tiger, etc.) must harmonize, resonating like the dragon’s roar and the tiger’s cry, or the perfect coordination of husband and wife.

An ancient master once said: A cultivator must grasp the true meaning of internal and external medicines (*neiwai yao*, innate and acquired energies). Only when both functions are complete and aligned with the creative laws of Heaven and Earth can one receive the true transmission. The slightest deviation leads to vastly different outcomes.

Master Shang Yangzi explains: "Life and destruction" refer to the two substances of Yin and Yang, also known as the Dragon and Tiger (spirit and vital essence). The Dragon is the Yin within Yang, governing growth—it can summon clouds and rain to nourish all things, yet its Yin nature can also bring death. Just as when a person’s Yang Qi is exhausted, only pure Yin remains, leading to death. The Tiger is the Yang within Yin, governing destruction—though its howling wind reveals a killing intent, its Yang nature can also create life. Just as when a person’s Yin Qi is fully transformed into pure Yang, they attain immortality.

The two substances of Yin and Yang, when moving forward, generate ordinary humans; when moving in reverse, they refine into the Golden Elixir. If one does not follow the path of generating all things and does not become an ordinary person, they can achieve the Elixir. This is the true meaning of "life"—but what, exactly, is being born? Is it the birth of Heaven and Earth? Is it the birth of humans and all beings?

五行莫不是生萬物者乎莫不是有大靈通智慧有大神聖變化者乎且道殺又殺箇什麽莫不是殺那無明煩惱底賊莫不是殺傍門愚癡底賊旌陽祖師以五童女劎殺之純陽帝君以三清劎殺之佛祖以金剛王寳劎殺之德山和尚以入門棒殺之故云護生須是殺殺盡始安居祖師云斬魑滅魅了長生魑者癡也魅者昧也若人早早殺了這愚癡暗昧底則可以畢長生之道矣大修行人定知毫髮差殊不能成丹切須洞曉也若悟隂陽生殺二物何憂不仙矣至如所謂卦象爻銖之說銖也者將準之而定也爻也者將傚之而用也象也者將像之而爲也卦也者猶掛以示人使人以此而爲則例也爻與銖者明輕重也象與卦者明進退也積三百八十四爻而成六十四卦積三百八十四銖而成一十六兩謂一斤也斤足卦滿喻丹之將成也修行之人務在知輕識淺知重識深知難識退知易識進不過以法金丹内外二藥也道德經云有無相生難易相成又曰圖難於其易爲大於其細又曰是以聖人猶難之故終無難也猶以復震爲採藥之初則半斤爲入藥之數如百爻之謂以三十爻爲文七十爻爲武者則知採藥之難也以卦足而藥成則丹足二八一斤之數故火記言二百一十六乃乾之策也十八八箇足乃一百四十四

**Interpretation**

This scripture primarily elucidates the concept of "slaying" in spiritual practice and the principles of Yin-Yang generation and destruction, along with the methods of calculating trigrams and measurements in alchemical work:

1. On the spiritual meaning of "slaying":

- The Five Phases (Wood, Fire, Earth, Metal, Water) not only nurture all things but also possess potent spiritual and transformative capacities.
- The "slaying" in cultivation doesn't refer to actual killing, but to eliminating two types of obstacles: ignorance and afflictions (avidyā), and heterodox practices (deviant cultivation methods).
- Examples include Xu Xun (Patriarch Jingyang) using the Five Maidens Sword, Lü Dongbin (Pure Yang Emperor) wielding the Three Pure Ones Sword, the Buddha employing the Vajra King's Sword, and Monk Deshan utilizing the Entrance Staff - all as methods to "behead" these cultivation obstacles.
- It emphasizes the necessity to completely eradicate foolishness and darkness (where "chi" represents ignorance and "mei" symbolizes obscurity) to attain the Dao of longevity.

2. Regarding the regulation of alchemical fire:

- Using the Yijing's trigrams as metaphors: the yao (lines) represent measurements of weight, while the hexagrams symbolize timing for advance or retreat.
- The 384 yao forming 64 hexagrams parallel how 384 zhu (ancient weight units) combine into 16 liang (one jin), illustrating that alchemical fire must be measured with precision like weighing ingredients.
- Practitioners must understand the relationships between lightness and heaviness, shallowness and depth, difficulty and ease, retreat and advance - principles that mirror both internal (Neidan) and external alchemy (Waidan).
- Quoting the Daodejing to explain how difficulty and ease generate each other: sages overcome difficulties precisely by treating them seriously.

3. Concrete alchemical methods:

- The Fu and Zhen hexagrams symbolize the initial stage of gathering medicinal ingredients.
- Half a jin (eight liang) serves as the basic measurement for entering the medicinal process.
- Dividing the hundred yao into 30 for civil fire (gentle heat) and 70 for martial fire (intense heat), demonstrating the difficulty of ingredient collection.
- When the hexagram completes its cycle, the elixir reaches the perfect state of "two eights making one jin" (sixteen liang).
- Finally mentioning numbers like 216 (total count of Qian hexagram) and 144 recorded in the "Fire Chronicles," all referring to calculation methods for alchemical fire regulation.

The core teaching instructs practitioners to regulate their cultivation with the precision of careful measurement while thoroughly eliminating inner ignorance and afflictions, thereby achieving the Great Dao of the Golden Elixir.

坤之策也隂陽之數既足金液之丹已成也

修真七事上陽子曰道必曰學必曰精而已矣老子曰吾非聖人學而得之孔子曰十室之邑必有忠信如丘者焉不如丘之好學也曰我學不厭而教不倦也曰君子學道則愛人小人學道則易使也南華經曰南伯子葵問乎女偊曰道可得學耶偊曰惡可子非其人也夫卜梁倚有聖人之才而無聖人之道我有聖人之道而無聖人之才吾欲以教之庶幾其果爲聖人乎不然以聖人之道而告聖人之才亦易矣孔子曰生而知之者上也學而知之者次也困而學之又其次也困而不學民斯爲下矣釋迦聞半偈而欲捨身黄帝順下風膝行而進問廣成子治身奈何而可以長久夫古之大聖亦未有不學而能知大道者乎今時人也而多妄誕不肯下問何時而得聞斯道也哉上陽子曰道有立談道有心授君臣也父子也兄弟也夫婦也朋友也是綱常之道也此可以立談而非心授也所言心授者天命之謂性率性之謂道此可以心授而不可以立談也率性之道即孔子一貫者也即孟子集義所生者也夫綱常之道雖童稚亦可訓之彼有國有邦者置所司以掌其綱常之道萬世不易者也至如率性集義之道前賢註䟽畧不及焉若賢人君子遇聖師口授而不驚

**Interpretation**

This scripture primarily discusses the attitude and methods for cultivating the Dao and pursuing knowledge. Its core message is that attaining the Dao requires diligent study and refinement—even ancient sages achieved enlightenment through learning.

Regarding Yin-Yang cultivation, it states: When the energies of Yin (Kun) and Yang (Qian) reach equilibrium, the Golden Elixir (the highest achievement in Neidan/internal alchemy practice) can be successfully forged. There are seven essential aspects in Dao cultivation, with "Jing" (essence, focused refinement) being the most crucial.

The text cites multiple sages emphasizing the importance of study:

- Laozi said: "I am no innate sage—I attained the Dao through learning."
- Confucius frequently described himself as "devoted to learning," believing study guides people toward goodness ("The noble person studies the Dao to love others; the petty person studies the Dao to be easily employed").
- The *Nanhua Jing* (i.e., *Zhuangzi*) records the story of Nanbo Zikui seeking the Dao from the female sage Nüyu, illustrating that cultivation requires both innate talent ("the capacity of a sage") and authentic transmission ("the Dao of a sage").
- Even the Yellow Emperor, a legendary sage-ruler, once crawled on his knees to seek longevity methods from Guangchengzi.

The author criticizes contemporaries for their arrogance and unwillingness to learn humbly—how could such people possibly attain the Dao?

Two modes of transmission are then distinguished:

1. **The Dao of Social Norms** (ethical principles like ruler-subject and father-son relationships): Can be taught publicly, just as society establishes institutions to uphold these fundamental moral standards.

2. **The Dao of Following One's Nature** (the root Dao that aligns with heavenly disposition): Requires heart-to-heart oral transmission. Examples include Confucius's "single thread binding all" or Mencius's "accumulated righteousness generates it." These profound principles—rarely explained even in classical commentaries—must be personally transmitted by enlightened masters.

Simply put: Basic ethics can be taught by anyone, but genuine Daoist cultivation secrets require confidential master-disciple transmission.

疑以集義率性之道而修之是則謂之大聖也方知綱常之道在其中矣煉丹也砂硫也水銀也是修鍊之道也此可以立談而非心授也所言心授者無爲而無不爲也爲之而有以爲也此可以心授而不可以立談也無爲有爲之道即金丹大道也夫丹爐修鍊凡砂水銀之道雖愚夫愚婦亦可鍊之故可立談至如先天真鉛有爲之道雖上士至人遇師口授亦不免疑焉若上士至人得師指示金丹有爲之道勤而修之是之謂神仙也頑坐也守性也持齋也是坐禪之道也此可以立談也而非心授者唯正法眼藏涅槃妙心直指人心見性成佛之道此可以心授而不可以立談也正法眼藏直指人心即最上一乘之道也夫持齋坐禪雖庸人乳子亦可立談至如一乘之道雖利根上智於佛祖言下得證猶不免疑焉是以靈山會上五千退席五祖佛法不付神秀而與老盧是謂可以心授而不可以立談也韓湘得仙而昌黎有收吾骨之句豈昌黎是下根之器哉朱晦菴之遍參而崔子虚不與以道豈晦菴之不欲者哉是云道不可以立談可立談者非大道也葛仙翁六十始遇師白玉蟾六十始遇師皆成道也是爲道有心授者也上陽子曰道有三悟孔子翼易曰近取諸身遠取諸物是言道也大修行人從近與遠及

**Interpretation**

This scripture discusses two modes of transmitting cultivation methods: the ordinary techniques that can be openly discussed, and the supreme Dao (Way) that requires direct oral transmission from master to disciple.

In modern terms:

Ordinary cultivation methods—such as the external alchemy (Waidan) techniques using cinnabar, sulfur, and mercury, or meditation practices like seated contemplation and maintaining vegetarian precepts—can be understood and learned by ordinary people, hence they can be taught publicly. But the true Golden Elixir (Jindan) path (the fundamental method of internal alchemy/Neidan) and supreme teachings like the "Treasury of the True Dharma Eye" (the highest mind transmission in Zen) must be personally transmitted by an enlightened master through direct instruction—they cannot be learned through mere listening.

The text provides several examples:

- Han Yu (Changli), despite his great learning, never received the true transmission of cultivation
- Zhu Xi (Huian) sought teachings everywhere, yet never obtained the great Dao from Master Cui Zixu
- Ge Hong (Immortal Ge) and Bai Yuchan both encountered their true masters only at sixty years of age, ultimately attaining the Dao

The author concludes by citing Master Shangyangzi's perspective: the true "Dao" must be realized through contemplation of both oneself and all phenomena. Great cultivators must study themselves while observing the myriad things—only then can they truly comprehend the great Dao.

Key points:

1. Superficial practices can be self-taught, but core methods require master-disciple transmission

2. Even the intelligent cannot grasp the great Dao without proper lineage

3. Attainment isn't bound by age—meeting a true master is essential

4. Cultivation requires both inner contemplation and outer observation of phenomena

(Note: "Golden Elixir path" refers to the highest realm of internal alchemy; "Treasury of the True Dharma Eye" is Zen's core mind transmission; "the One Vehicle's Dao" means the supreme cultivation method)

身與物四者求之眼下自有悟處老君常清靜經曰内觀其心心無其心外觀其形形無其形遠觀其物物無其物是言道也大修行人從内外遠及心形物六者求之日下便有悟處佛祖云不是心不是佛不是物是言道也大修行人從心佛物三者求之脚腿下即有悟處是之謂道有三悟也且以三教聖師皆曉以世人從物求道以道爲物須當審思切勿容易看過了也盖道者乃萬物之一物也而物者乃大道之一物也故老子云有名萬物之母又云淵兮似萬物之宗是皆以物而名道也憫夫一切常人唯只尋常不肯尋上或以孤隂寡陽攝養兀坐或以持齋守戒離俗絶塵或以凡砂鉛銀煅煉爐火凡此皆誤而非悟也能於是編言下投機須有一箇竒特之大悟處矣上陽子曰道有三傳焉上焉者文人善士寡言好善能棄富貴唯急於身是云上士宜傳道焉中焉者質而不文聞道篤信能割恩愛力行精進不顧是非曰中士乃有上士之志宜傳道焉下焉者愚而信實樂善棄惡捨己從人勇於敢爲是云下士其志可尚宜傳道焉故得此道者莫不勇猛精進莫不堅固智慧莫不遏惡揚善夫善之一字乃入道之梯航也是以常人耳常聞善則腎不走精口常語善則心不失神鼻常嗅善則肺能安魄眼常視善則肝能育魂意常思善則脾胃生氣

**Interpretation**

This passage elucidates three levels of Daoist cultivation and how the Dao should be transmitted to practitioners of different aptitudes.

Regarding the realization of Daoist cultivation:

1. The *Laozi's Scripture of Constant Purity and Stillness* states: When observing inwardly, one discovers the mind is fundamentally empty and tranquil; observing outwardly, the physical form proves equally illusory; contemplating distant phenomena, all things reveal their insubstantial nature. This represents comprehending the Dao through six perspectives—"inner, outer, and distant."

2. The Buddha taught: It is neither mind, nor Buddha, nor material objects. This approaches realization through three aspects—"mind, Buddha, and matter."

3. The sages of the Three Teachings all instruct practitioners to perceive the great Dao through concrete phenomena, while emphasizing the relationship between Dao and things—the Dao encompasses all things, and all things manifest the Dao. As Laozi said, "The Dao is the origin of all things."

Critique of common cultivation misconceptions:

Many practitioners either focus solely on Yin-Yang regulation through seated meditation, rigidly adhere to precepts while disengaging from worldly affairs, or become obsessed with alchemical practices. These represent misguided approaches. True realization of the Dao requires transcending conventional thinking to attain unique enlightenment.

On transmitting the Dao to three types of recipients (according to Master Shangyang):

Superior aptitude: Those with refined cultural cultivation, virtuous conduct, and the capacity to renounce wealth and status are most suited to receive the Dao;

Medium aptitude: Simple and sincere individuals who firmly believe in the Daoist methods, can relinquish emotional attachments, and diligently practice are also worthy recipients;

Inferior aptitude: Though dull-witted yet honest and kind-hearted, those willing to reform and courageously implement teachings demonstrate commendable aspiration and may receive transmission.

The importance of cultivating goodness:

The character "goodness" (善) serves as the staircase to Dao-realization. Frequently hearing virtuous words strengthens the kidneys and preserves Jing (essence); speaking kind words nurtures the heart and guards the Shen (spirit); inhaling virtuous fragrances calms the lungs and stabilizes the corporeal soul; witnessing good deeds nourishes the liver and cultivates the ethereal soul; contemplating benevolent thoughts allows the spleen and stomach to generate righteous Qi. All cultivators should advance courageously, increase wisdom, restrain evil and promote goodness.

黄中通理大修行人奚可以不善歟上陽子曰道有三戒凡學道者心雖慕向而乃驕其富貴不肯下問不立盟誓是謂奸譎戒而莫與次學道者略聞傍門小法唯事强辯以逞乾慧是爲𧦄眩戒而莫與三學道者疑信相半不以生死爲憂重財輕身是不知命戒而莫與上陽子曰道有三去焉一者雖智人材士而好論狀古人是謂無德宜去之也二者雖善人勝士而好詆排是非妄議今古是謂不廣宜去之也三者雖好道向佛而口談心非背真就僞是謂無實宜去之也上陽子曰道有四異四者何也酒色財氣是也一切常人飲少輒醉平時端莊化爲戲謔平時正直化爲諛佞平時廉潔化爲貪淫平時謙和化爲狂傲因酒喪德逃失性真猶如山藪所藏者多平時罔覺忽然野火山頳藪熱千妖百怪無所逃避人若無酒不失所行山若無火妖怪藏形大修行人戒飲靜坐歛精怡神不爲酒亂此爲異耳世之聲色敗人者多一切常人肆情縱欲貪着無厭如彼蜉蝣以燈光爲色以焰爲藥投光赴焰來往不捨貪着於焰趨燈而撲人亦如是着於愛欲精氣以竭而情難割情牽神失意動氣散神氣既喪命亦隨逝色之爲物本無鋒刃而其殺人甚於刀戟大修行人似同而異酒肆淫房未嘗不戲却乃非色爲色知色不色不色

**Interpretation**

This passage from *Essentials for Cultivation* outlines the precepts practitioners must heed and behaviors they should avoid. Let me explain it in contemporary terms:

How can those pursuing the Great Dao (the Way) neglect these essential precepts? Master Shangyangzi (a renowned Daoist adept) identifies three crucial prohibitions for cultivation:

First is the prohibition against "deception" - Some who claim interest in spiritual practice rely on wealth and status to mask their arrogance, refusing humble inquiry or making sincere vows. Their apparent devotion conceals hypocrisy.

Second is the prohibition against "ostentation" - Those with superficial knowledge of heterodox techniques often engage in debates to flaunt petty cleverness. Such pretentious behavior must be guarded against.

Third is the prohibition against "ignorance of destiny" - Some approach practice with half-hearted doubt, neglecting life-and-death matters while prioritizing material gain over self-cultivation. This reveals fundamental misunderstanding of existence.

Master Shangyangzi further identifies three types of people to avoid:

1. The "clever" who delight in criticizing ancient sages - this betrays moral deficiency

2. The "virtuous" who stir discord through reckless commentary - this shows narrow-mindedness

3. Hypocrites who feign spiritual devotion while lacking sincerity - this demonstrates duplicity

The text particularly emphasizes the practitioner's differentiated approach to "wine, lust, wealth, and temper":

- Wine: While ordinary people lose restraint through drinking, cultivators abstain to maintain meditative clarity (Shen)
- Lust: Where commoners chase desire like moths to flame, adepts understand the truth of "form being emptiness"
- Wealth/Temper: Practitioners transcend worldly attachments that enslave ordinary people

Using metaphor, the scripture observes: Without wine's confusion, one maintains composure - just as forests free of fire leave demons nowhere to hide. True cultivators appear ordinary yet maintain transcendent awareness, preserving their essential nature amidst worldly dust.

中色色無定色此謂異耳云何非色爲色如彼蓮花香引十里花却爲色香即爲聲大修行人不貴其香不貴其花而所貴者唯貴其信信即爲蓮花之與香不能長留蓮實可久實能安心此故云信是以貴之故太上云其精甚眞其中有信猶此意也何謂知色不色如彼河水清流涓涓水以濟舟至于彼岸其舟與水悉皆外物祖師不云道成而後丹房器皿委之而去此之謂也何爲不色中色如彼枯旱隂雲四興甘雨驟至須臾復霽若乃求其向來雨雲一無所見而唯五穀萬物蒙潤發生維摩經云遊諸四衢饒益衆生入諸淫舍示慾之道此之謂也色無定色其義云何如彼寳月歲十二度朔望弦晦無定之中而有大定上陽子曰當評論之三日生魄色以大定八日半盈是云上弦十五對望圓明徧滿凡彼人間莫不瞻仰而其光輝圓而復缺乃不長在若人再欲覩其光彩須别索求生魄弦望是故易曰與天地合其德日月合其明又曰原始要終故知死生之說此之謂無定色也一切常人貪財無厭積而不散爲兒孫計不悟天地日月盈虚消息之理如彼石崇富敵於國財聚怨結身戮家喪禍及緑珠大修行人既得其財即以求藥成丹丹成而後盡散其餘此爲異耳一切常人爭盡閑氣惱亂身心好訟欺貧量可即奪不顧因果

**Interpretation**

This scripture passage from *Essentials of Cultivation* discusses how practitioners should regard external objects and desires, employing several illuminating metaphors:

The first section uses the lotus as a metaphor: Though its fragrance carries for miles and its blossoms are exquisite, cultivators value not these external attributes but rather the "faith" (referring to inner sincerity and Dao-mind). Just as lotus flowers wither and their scent fades, while the lotus seeds endure—this represents true value. This echoes the *Daode Jing*'s teaching: "Within it there is essence, and this essence is utterly real."

The second passage employs river crossing as an analogy: While water carries boats to the opposite shore, both vessel and current remain external phenomena. Like the ancient masters who, upon attaining the Dao, could discard their alchemical implements. Another metaphor follows with rainfall: During drought, dark clouds gather yet disperse after quenching the earth—though the rainclouds vanish, all beings receive nourishment. This mirrors the *Vimalakirti Sutra*'s teaching about entering desire-filled realms to guide sentient beings.

The third analogy uses the moon's phases: Though its form constantly waxes and wanes, its celestial movements remain constant. Human life similarly follows cycles of birth and death—understanding this truth is essential. Ordinary people greedily hoard wealth like Shi Chong (the Western Jin tycoon), inviting disaster through accumulation, while cultivators use resources solely for alchemical refinement (*Neidan*), dispersing all surplus upon achieving the Golden Elixir (*Jindan*)—herein lies the fundamental difference.

The conclusion observes how ordinary people quarrel over trivialities, disturbing their body-mind equilibrium, oppressing the poor without regard for karmic retribution. True cultivators recognize all external phenomena as impermanent, remaining unbound by their illusions.

(Note: "Shangyangzi" refers to the Daoist name of Chen Zhixu, the Yuan dynasty master; "Shi Chong" was a notorious Western Jin millionaire; "Lüzhu" was his beloved concubine—all serving as classical allusions in the original text)

生死不悟悔吝凶危皆由此起所爭者少所喪者多如彼項王英雄蓋世卒之烏江身死屍分後來視之爲漢鷹犬人所爭況不及乎大修行人所爭之氣非人所知是先天地真一之氣上陽子曰修仙作佛皆此先天真一之氣若非是氣不係修行不能長生此爲異耳修煉須知(

**Interpretation**

This scripture expounds the most essential principle of cultivation: people often fight over trivial matters, thereby losing what is truly important. Just like Xiang Yu, though once a peerless hero, he ultimately took his own life by the Wu River, with his corpse dismembered. When later generations look back on this history, he merely became a foil to the Han Dynasty. What cultivators pursue differs from ordinary people—they contend for the "primordial True One Qi" (the most fundamental energy of the cosmos).

Master Shangyang (an accomplished Daoist adept) said: Whether cultivating immortality or attaining Buddhahood, both rely on this primordial True One Qi. Without this energy, no amount of practice can lead to longevity. This is the fundamental distinction between spiritual cultivation and worldly pursuits.

(This passage particularly emphasizes that true cultivators seek the transcendent primordial energy beyond worldly affairs, not the fleeting things of fame and fortune.)

終)

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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/KR5d0100/