---
title: "真人高象先金丹歌 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5d0102/"
canonical: "https://daozang.app/en/text/KR5d0102/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《真人高象先金丹歌》

Taixuan 太玄部 · 1 volumes · 2,443 characters

## Vol. 1

真人高象先金丹歌高先字象先朐陽人也余素昧平生祥符六年因四明傳神僧禹昌始得識公面於京師佳其負才學而輕名位陶陶然以酒自娱又視其眼光溢臉歎曰真明了人也始與定交然莫測有他術洎七年秋觀公承醉答諸宫高貟外歌一首幾二千言雖朝上帝問道西華率皆寓言其排邪斥僞矯正歸真真一之道也余不佞春秋六十四矣學道四十年間百師千友萬言億術皆蒙蒙相授迷迷相指其皎然明白若象先是歌者未之前聞余懼覽者目爲狂怪之詞不悟至眞之道遂爲注解以示將來

歌曰東海高先真作怪一箇了心無比大塞破乾坤造化爐跳出隂陽生死海雄哉權握天地機上蒼不許自身奇閑談王霸渾多事鋒鋩不露將誰知憶昔余年十四五明經早欲干明主壯心不伏低時才遂弄牋毫業詞賦賦成齷齪翻自鄙篆刻彫蟲安足貴旋操洪筆落宏詞將應大中天子制前年攘臂來京輦曼倩飛書方自薦酒酣覽鏡照客容遽駭潘安鬢華變捨鑑撫膺吁自語倏忽浮榮寧足慕金闕遂抛方正科玉京上應神仙舉神仙舉業竟何以萬卷無師問深㫖何殊乘艦泛尾閭南北東西渺無際八月十五天清明閉關思道心冥冥兀然四大生虚白不覺一靈昇太清太清四顧何漫漫水晶宫殿冰相攢

**Interpretation**

**Interpretation of "The Golden Elixir Song by Perfected Man Gao Xiangxian"**

Gao Xiangxian (styled Xiangxian, from Quyang, Shandong) was a reclusive Perfected Man. The author initially did not know him until the sixth year of the Dazhong Xiangfu era (1013 CE), when they were introduced in the capital by the Buddhist monk Yu Chang of Siming Mountain. This Perfected Man Gao was a man of profound talent yet indifferent to fame and wealth, finding joy solely in wine. The author, noticing the extraordinary brilliance in his eyes, exclaimed, "This is truly an enlightened being!" and thus formed a deep friendship with him—though at the time, he was unaware of Gao's exceptional Daoist arts.

In the autumn of the seventh year of the Xiangfu era, the author witnessed Perfected Man Gao composing a spontaneous poem of over two thousand characters while intoxicated, which he presented to a palace official. Though the poem mentioned audiences with the Jade Emperor and seeking the Dao from the Queen Mother of the West, these were allegories to critique hypocrisy, rectify false teachings, and expound on the "Dao of True Oneness" (the core Daoist concept of pure, unified truth). The author, then sixty-four years old, reflected that in his forty years of cultivating the Dao, he had studied under hundreds of masters, befriended thousands of fellow practitioners, and heard countless methods of cultivation—yet the teachings were always obscure. Never before had he encountered someone like Gao Xiangxian, whose insights were so lucid and penetrating. Fearing later generations might dismiss these words as wild ravings, the author took special care to annotate the poem.

In the poem, Gao Xiangxian declares:

"I, Gao Xian of the Eastern Sea, am indeed peculiar—

My awakened mind vaster than heaven and earth.

I shattered the cosmic furnace of creation,

Transcended the bitter sea of birth and death.

Holding the mysteries of the universe yet concealing them deeply,

Even the heavens marvel at my extraordinariness.

Debates over kingship and hegemony are superfluous—

Who can fathom this inner sharpness sheathed in reserve?"

He reminisces:

"At fourteen or fifteen, I mastered the classics, aspiring to serve the court.

But my unyielding pride refused to bow to mediocrity,

So I turned to poetry and prose.

Later, realizing these trivial arts held no worth,

I laid down my brush forever.

Two years ago, brimming with ambition, I came to the capital,

Like Dongfang Shuo (styled Manqian), submitting memorials to recommend myself.

Drunk, I glimpsed my reflection—white temples like Pan An (symbol of fleeting beauty)—

And awakened to the vanity of hollow fame.

Thus I abandoned the imperial examinations,

Heeding instead the celestial summons to immortality."

On the path of cultivation, he reflects:

"How does one tread this immortal way?

Like a boat adrift toward the ocean's maelstrom (the 'closed tail' of the mythical abyss),

Vast and boundless in all directions.

Then, on the Mid-Autumn moonlit night,

In deep meditation, the Four Elements (earth, water, fire, wind) dissolved—

My spirit soared to the Great Purity (Taiji, one of the Three Pure Realms).

There, crystalline palaces gleamed,

Pure as ice and snow, flawless and radiant."

(Note: The "Golden Elixir" in the poem symbolizes the highest attainment of Neidan (internal alchemy), not literal Waidan (external alchemy).)

巍巍雙闕横雲端玉牌金篆題廣寒廣寒宫中有平道倒景未昇天未曉絳鳳紫鸞栖碧林白鹿黄猿睡瑶草以指叩關聲未已有吏開關問行止遽報高先字象先思真不覺飛魂至仙官得㫖忻然入有頃雙童出相揖玉宸有命召先生霞披飄飄玉趾急雙童引去黄金砌絳節霓旌森羽衛雉扇雙開見粹容再拜鞠躬俟天意玉宸謂我凡間子矣矣修真肯如此急徵仙籍問仙名仙官答云有名字舉世何人識河車子當西去求西華西華夫人掌樞紐使當指與真丹砂仍命雙童爲前導縹縹渺渺凌飛霞百萬里兮何咫尺倏然已抵金天涯朱曦半出扶桑東輕雲夾之光曈曚百花摘引如長虹抓楹攫檻皆虬龍琳琅琪樹何青葱天風四觸聲玲瓏珠璣寳殿森其中雙童指曰西華宫宫中綵仗何昭晰有女方年十七八鬢髮繽紛垂暮雲素容輕淡凝春雪雙童前宣玉宸㫖送到象先高處士已題仙籍有仙名夫人爲指長生理夫人受命雙童去揖坐從容與仙語萬卷仙經傳世間不遇真人安得悟夫人爲我張華筵珊瑚玳瑁寒相鮮紛羽駕兮飛雲軿召雙童兮邀綵鸞群仙集兮祥雲聚天樂鏗鍧聲四舉滴瀝金漿帶露傾婆娑丹鳳和雲舞素容潜溢兮朱顔酡獻酬交錯兮歡何多夫人顧我兮歌短歌聖賢莫若丘與軻借問丘軻今

**Interpretation**

The towering gates of the celestial palace rose into the clouds, their jade plaque inscribed with the golden seal characters "Palace of Vast Cold." Within these halls stretched a smooth pathway, though dawn had not yet broken and the reflected moonlight had not yet risen. Crimson phoenixes perched amidst emerald-green groves, while white deer and golden apes slumbered upon jasper herbs.

As my fingertips lightly tapped the palace gates, the sound had scarcely faded when an immortal official opened them to inquire my purpose. Upon learning I was Gao Xiangxian (styled Sizhen), the celestial attendant joyfully ushered me inside. Soon, two immortal youths emerged to greet me, announcing that the Jade Emperor of the Jade Capital (a revered Daoist deity) had summoned me. Clad in radiant robes of celestial light, I followed the youths in haste. Before golden steps stood solemn ceremonial guards; pheasant-feather palace fans parted to either side as I bowed respectfully to await the decree.

The Jade Emperor addressed me: "Mortal cultivator, such sincere devotion to the Dao is rare indeed." He immediately commanded an immortal official to consult the celestial registers, who reported: "This man bears the appellation 'River Chariot Child' and should seek audience with the Western Flower Consort (a Daoist female immortal) in the west. She holds the essential secrets of cultivation and will instruct him in the true alchemical methods." Thus, two immortal youths were dispatched to guide me.

Riding upon flying auroras, we traversed a million li in the blink of an eye. The eastern sun had just risen, wreathed in wispy clouds amidst hazy radiance. A rainbow path woven from countless blossoms stretched before us, its palace pillars all carved with coiling dragons. Gem-like trees glistened emerald-green as celestial winds stirred their crystalline chimes. The immortal youths pointed toward a palace shimmering with pearl-like brilliance: "Behold the Western Flower Palace."

Within the vividly arrayed ceremonial procession stood a maiden of seventeen or eighteen, her raven tresses cascading like evening clouds, her pure complexion like spring snow congealed with jade. The youths proclaimed the Jade Emperor's decree: "The recluse Gao Xiangxian has ascended the immortal registers. The Consort is entreated to instruct him in the way of longevity." Dismissing the youths, the Consort spoke to me kindly: "Though ten thousand volumes of immortal scriptures exist in the mortal realm, none may comprehend them without true realization."

A magnificent banquet was laid with coral and tortoiseshell vessels gleaming alternately. Celestial chariots descended upon clouds as rainbow luan birds gathered, immortals assembling amidst auspicious mists. Heavenly music resounded in unison; golden nectar and jade dew poured forth while crimson phoenixes danced between clouds. The Consort's countenance gradually glowed as she raised cups cheerfully with the assembled immortals. Finally, she said to me: "Since ancient times, none have surpassed the sages Confucius (Qiu) and Mencius (Ke)—but tell me, where do they abide now?"

何在空留塚墓高嵯峨前豪後傑循一轍溺名濤兮沈利波甘隨石火風燈去莫有栖心追大羅紅塵此日佳吾子擺落浮榮如脫屣向來虔奉玉宸言爲君析理長生事君不見古皇問道崆峒室雖得宏綱未全悉回頭蜀國訪峨眉天真皇人與真一真一之道何所云莫若先敲戊己門戊己門中有金子金子便是黄芽根黄芽根爲萬物母母得子兮爲鼎釜日月魂華交感時一浮一沈珠自飛明珠飛到崑崙上子若求之憑罔象得之歸來歸絳宫絳宫蒸入肌膚紅肌膚紅鬢髮黑北斗由兹落死籍大哉九十日成功髣髴喬山有遺跡又不聞叔通從事魏伯陽相將笑入無何郷准連山作參同契留爲萬古丹中王首曰乾坤易門户乾道男兮坤道女世人不識真隂陽茫茫天下尋龍虎日爲離月爲坎日月爲易相吞啖金烏死玉鬼生萬物生因天地感天地氤氲男女姤四象五行憑輻輳晝夜屯蒙法自然焉用孜孜看火候採有時取有日採兮取兮須愼宻勿使驪龍驚覺來天真喪去明珠失萬一留心契上清上清非道胡能昇眼前有路不知處造空伏死徒冥㝠返精内視爲團空臍下强名太一宫先想神爐峙乎内次存真火炎其中常當半夜子時起採日月華投鼎裏妄將津液號金精漱下丹田作神水自云沖妙符希夷脫胎十月

**Interpretation**

This Golden Elixir (Jindan) verse expounds the essential techniques of Daoist internal alchemy (Neidan). The opening lines question why one should pursue grand tombs after death—even the greatest heroes throughout history cannot escape the cycle of life and death. Obsession with fame and wealth is like drowning in turbulent waves, while human life flickers as briefly as a lamp in the wind. Far better to devote oneself to cultivation and ascend to the Great Canopy Heaven (Daluo Tian), the highest Daoist paradise.

The poet admonishes practitioners to renounce worldly splendor as effortlessly as removing shoes. He references the legendary Yellow Emperor (Huangdi) seeking the Dao on Mount Kongtong—though obtaining its essence, he didn't grasp its entirety. The verse then mentions the Celestial Sovereign of Mount Emei in Shu (Sichuan), who transmitted the "True Unity" (Zhenyi) method. This path begins at the "Gate of Wu-Ji" (symbolizing the Dantian), where the "golden seed" represents "Yellow Sprouts" (Huangya), the embryonic form of internal alchemy and the root of all creation.

Through vivid metaphors, the poem describes the alchemical process: when the essences of sun and moon interact, it resembles luminous pearls dancing atop Mount Kunlun (symbolizing the crown of the head). Practitioners must attentively observe until these "pearls" (the nascent elixir) descend to the Crimson Palace (heart region), turning pale skin rosy and white hair black—thereby erasing one's name from the Northern Dipper's (controller of life and death) death register. Initial results appear within ninety days, mirroring traces left by ancient immortals.

Later verses mention Wei Boyang (Eastern Han alchemist) and Xu Congshi (legendary figure) co-authoring the *Zhouyi Cantong Qi* (The Kinship of the Three), revered as the supreme alchemical classic for all ages. The song reveals: Qian (Heaven) embodies Yang, Kun (Earth) embodies Yin—yet most mistake their true nature, endlessly searching for "Dragon and Tiger" (symbols of Yin-Yang). The sun and moon move like the Golden Crow (sun) and Jade Rabbit (moon) in mutual generation and restraint, as all things arise from celestial-terrestrial intercourse.

Cultivation must follow natural rhythms without forced timing. Gathering the "medicine" (refining vital essence, Qi) requires precise timing and caution to avoid startling the "Black Dragon" (symbolizing uncontrolled vital energy). Resonance with the Shangqing (Highest Clarity) realm naturally leads to ascension. The final section emphasizes inner observation: closing the eyes to visualize the "Palace of Supreme Unity" (lower Dantian) below the navel, where a divine furnace burns with true fire. At the midnight hour (Zi), one collects celestial essences into the cauldron, transforming oral fluids called "Golden Essence" (Jinjing) into "Divine Water" (Shenshui) when swallowed to the Dantian. Only after ten months of gestation-like refinement can one shed the mortal body for an immortal form.

生嬰兒勞神疲思良可歎往往容色先人衰有烹金石爲九還砂中抽汞丹取鉛團作一斤安土釜炎炎凡火相烹煎其中方色各歸一依稀亦有黄芽出似是而非迷殺人往往餌之成痼疾忽斷鹽忽斷穀或陽兮孤栖或隂兮寡宿或向隅而坐忘遺照或遁跡兮深山窮谷或餌便溺爲九還或鍊桑灰爲大丹或隂採兮復陽採泝精氣兮衝泥丸何事千岐并萬路埋没眞詮無覓處羣仙拍手笑方歸人間四大颯然悟悟來嘿嘿心自知騰騰兀兀都無機信哉端坐盤陀石始覺奇之又怪之嘗聞古仙有遺語深山不是修眞所許碏長尋偃月爐遊遍雄都并會府二年出處當京國求箇同人求不得遍歷英才與隻才未嘗失口談眞寂有客通衢情忽忽雙睛激電如驚鶻渾渾行當羣小間鷄中一鶴孤突兀迤邐潜隨復潜視神骨雖奇容色悴此必高才下位人揖坐從容詢姓氏答我江陵王者孫祖先世列荆南君旋屬建隆眞主出忻然納璽稱蕃臣我昔少年心膽雄文場一戰魁羣公豈思一射失前望武陵曾薦阿房宫蹤跡因玆沈下吏九品公裳青窣地折腰趨入謁刺史階下一拜不如死早是徒勞顧飄蕩那堪枉被相誣罔由賴漢昭明霍光得全首領歸南陽旋辱天王霈恩渥一命遄催尉西洛自嗟薄命非貴人退歸南海怡天真負

**Interpretation**

This passage from Gao Xiangxian's "Song of the Golden Elixir" discusses common misconceptions in the practice of Golden Elixir (Neidan, internal alchemy) cultivation and shares the author's personal insights on life.

The opening laments how people exhaust their vital essence (Shen) in pursuit of immortality (metaphorically called "birthing an infant"), only to hasten their aging. It then enumerates various erroneous alchemical methods: some smelt minerals seeking the Nine-Cycle Reverted Elixir (the supreme Daoist elixir), others extract mercury from cinnabar or refine lead, using earthen furnaces with intense heat. While these may produce something resembling the golden elixir's embryonic form (Yellow Sprout), they're fundamentally misguided, often leading to poisoning and illness.

The middle section describes various misguided cultivation practices: sudden salt or grain abstinence, solitary mountain retreats (creating Yang isolation or Yin deprivation), wall-facing meditation that neglects inner observation, reclusion in remote valleys, even urine-based elixirs or mulberry-ash concoctions. Some practitioners erroneously attempt Yin-Yang harvesting techniques (Yin-cai or Yang-cai), forcibly directing Qi (vital energy) to surge through the Niwan Palace (crown-point acupressure point). The author sighs at these myriad deviations that obscure authentic practice.

The latter portion shifts to autobiography: the author, descendant of a prominent Jiangling (modern Jingzhou, Hubei) family whose ancestors served the Song dynasty (Jianlong era marks Emperor Taizu's reign), displayed literary brilliance in youth. Yet political entanglements reduced him to a ninth-rank official, enduring unbearable humiliation ("better death than groveling before superiors"). Later pardoned, he was transferred to Xiluo (modern Luoyang, Henan) as county captain before renouncing worldly affairs to retreat to Nanhai (Guangdong region).

The conclusion reveals the core message: true cultivation isn't found in remote mountains ("deep mountains aren't the place for authentic practice") but through worldly refinement. Through personal tribulations, the author realized deliberate pursuit distances one from the Dao ("all bustling activity lacks the primal mechanism"), ultimately discovering profound truth in simplicity ("only then perceiving the marvelous within the strange").

[Notes: "Crescent Moon Furnace" refers to the Dantian in Neidan practice; "metropolitan hub" signifies bustling cities; "kindred spirits" denotes fellow practitioners; "true stillness" represents Daoist ultimate truth.]

郭良田幾百頃禾黍離離墮雲穎王租輸外有餘儲足養嵇康懶惰性去歲驚聞王御史嘗把文章奏天子向來已决麋鹿心不顧絲綸重及此卧龍諸葛徒權奇今日昇平何所施拂衣安得修仙子九天高約雲爲梯獨步長階方自適喜辱先生問塵跡各當携手登酒樓酒酣高歌豁胷臆武陽鴻鍾百餘列速飲連傾不得歇直宜潑向沃焦山大江須枯海須竭坐中筆我一千言龍門浩浩傾詞源勢决崑崙塞渤澥聲撼天關摇地閽數百言兮何磊落囚龍掣斷黄金索霹靂一聲涇水湄雲中推下馬頭雹數百言兮何高奇虚籟寒生瓊樹枝誰將宋玉倚天劎秋空截斷雙虹蜺數百言兮何清苦霜猿斗月月當午霸陵衰柳怯秋風金谷殘花愁暮雨數百言兮何達觀萬象强名聲一斷大哉真覺覺來心一切聖賢拂如電雄哉樸凸歌中毫寳之未敢呈吾曹正當羣士急牋縋紙價恐增朝夕高奇君手有謫仙筆奇君身有謫仙骨吾皇豐爵安得糜蛟龍不是池中物我有赤龍天上訣有口人間未曾說奇君雄負天仙才不惜天機爲君泄庸兒莫笑作虚狂爲君一躍大羅月眞人高象先金

**Interpretation**

This "Song of the Golden Elixir by the Perfected Gao Xiangxian" employs bold poetic imagery to express the Daoist cultivator's transcendence of worldly concerns and pursuit of immortality. Here's a section-by-section interpretation:

The opening depicts a hermit's life: though owning fertile fields, he lets them lie fallow, living with the carefree indolence of Ji Kang (a famous Wei-Jin dynasty recluse). Though court officials once recommended his writings to the emperor, he's resolved to live like wild deer in mountain forests, indifferent to fame and fortune.

Using Zhuge Liang's (the Sleeping Dragon)典故, the poet laments how heroes find no place in peaceful times. He yearns to meet fellow Daoist seekers to ascend the ninefold celestial ladder together. With companions, he climbs towers to drink freely, downing a hundred cups without pause, wishing to pour wine into the legendary Mount Wojiao until rivers and seas run dry.

In drunken euphoria, inspiration flows like the Dragon Gate rapids, his words powerful enough to shake heaven's gates and earth's doors. Verses alternate between thunderbolts severing golden chains, jade trees radiating cold, and Song Yu's (Warring States poet) sword slicing rainbows—blending the melancholy of Ba Ling's autumn willows with the pathos of Jin Valley's fading blossoms.

The conclusion reveals the Daoist truth: all phenomena are empty, yet awakened mind surpasses even sages. The poet compares himself to a banished immortal, hinting at his mastery of esoteric alchemical secrets like the "Crimson Dragon Formula." He advises against mocking his eccentricity, for he shall ultimately ascend to the Great Canopy Heaven (Daoism's highest celestial realm).

Through this drunken poetic revelry, the work expresses the cultivator's insight into worldly illusions and immortal aspirations, embodying the Daoist cultivation attitude of "following nature's flow." The abundant hyperbole and mythological allusions showcase the distinctive romanticism of Daoist literature.

丹歌

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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/KR5d0102/