---
title: "內丹祕訣 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5d0108/"
canonical: "https://daozang.app/en/text/KR5d0108/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《內丹祕訣》

Taixuan 太玄部 · 1 volumes · 3,767 characters

## Vol. 1

二篇同卷唱十

内丹秘訣

漁荘邂逅録内丹秘訣

内丹賦(以丹鍊龍虎符/契天道爲韻)雲海漫漫岐通廣寒毓巨蚌以懷寳爍靈烏而化丹鉛裏生金儻根源之盡識沙中孕汞諒配合以非難用能化塵凡於輕舉救著艾之衰殘者也原夫藥本自求爐須躬鍊飛神水以瀝液注華池而激濺水火抽添隂陽運扇周三百六旬之内歷坎經離踰七十二候之中驅雷走電深沈九宫踞虎蟠龍啓三才之關鍵造八卦之門墉進火發爻始因冬而洎夏順天成物爰自夏以終冬默運神機潜符聖矩輪環十二周旋三五控制隂陽降伏龍虎探七返九還之妙下績良金採一水二火之華上歸眞土豈不以既周復始自有生無化剛柔之藥物滿乾坤之鼎爐資之以金英玉屑育之以陽大隂符權造化於形身兩輪聖象溢光明於洞府一顆靈珠妙用潜施眞源暗契漸赤酒於枝葉沃黄蘇於根蒂犬餌龍驤人餐蟬蛻點凡爲聖非差出世之功駐貌留顔不減後天之歲故得髓凝霜白骨化金堅此浮華於宻網指歸路於寥天不拘百六之期休嗟短晷逃出隂陽之外任變流年勉哉達士宜親眞精可保念浮生之易暮何知機之不早君看榮辱與陞沈北邙丘壠長安道

隂丹詩塵世名房術仙家號隱書三峰貽祕㫖五字

**Interpretation**

**Interpretation of the "Inner Alchemy Secrets"**

This *Inner Alchemy Ode* reveals the essential principles of Daoist Neidan (internal alchemy). The opening employs symbolic imagery to depict the alchemical process: within vast clouds and seas, a giant oyster nurtures a pearl (symbolizing the formation of the inner elixir within the body), while a divine bird transforms into the Golden Elixir. The mysteries of "extracting gold from lead" (referring to refining kidney Jing into primordial Qi) and "concealing mercury within cinnabar" (refining the heart’s Shen into the spirit) hold the key—if one grasps these principles, even an ordinary mortal can ascend to immortality, and the aged can return to youth.

Key aspects of cultivation include:

1. **Gathering the ingredients (Jing, Qi, Shen)**—these must be collected from within oneself, and the alchemical furnace (the body) must be personally forged. Swallowing the "divine water" (saliva) nourishes the "Jade Pond" (the mouth), employing the method of balancing water and fire (kidney and heart energies) and harmonizing Yin-Yang.

2. **Following cosmic cycles**—throughout the 360 days of the year (symbolizing the celestial orbit), one must navigate the meeting of *Kan* and *Li* (water and fire trigrams). Across the 72 seasonal nodes (representing natural transitions), it is like harnessing thunder and lightning. Deep within the body’s Nine Palaces (the Dantian system), one must tame the "tiger and dragon" (balancing Yin and Yang forces).

3. **Aligning with cosmic patterns**—cultivation follows the laws of the Three Powers (Heaven, Earth, and Humanity) and subtly resonates with the principles of the Bagua (Eight Trigrams). The "firing process" (breath regulation) cycles from winter solstice to summer solstice and back, silently aligning with the Dao’s natural order. Through the circulation of the Twelve Earthly Branches (twelve celestial cycles) and the interplay of the "Three Fields and Five Qi" (upper, middle, and lower Dantian with the five elemental energies), one ultimately subdues the dragon and tiger (harmonizing heart Shen and kidney Qi).

4. **The mysteries of "Seven Returns and Nine Reversions"**—the cyclical refinement of Jing and Qi leads to the formation of the Golden Elixir. The fusion of "one water and two fires" (kidney water and heart fire) returns to the "True Earth" (the spleen’s stabilizing energy). The "hard and soft medicines" (Yin and Yang Qi) fill the body’s cosmic cauldron, nurtured by the "golden essence and jade nectar" (primordial Qi) and governed by the laws of Yin-Yang.

5. **The fruits of successful cultivation**—when the inner elixir crystallizes within the body, it is like pouring celestial wine (refined Qi) onto the branches and leaves (meridians), while the roots absorb the "yellow sprouts" (primordial Qi). Consuming this elixir enables one to shed the mortal form—though remaining in the mundane world, one transcends the constraints of Yin-Yang and the limits of lifespan.

The concluding *Yin Elixir Poem* clarifies: what the secular world calls "bedchamber arts" is, to Daoist immortals, a profound cultivation method. It encompasses the secrets of the "Three Peaks" (upper, middle, and lower Dantian) and the "Five-Word Formula" (possibly referencing the Five Phases), representing a genuine path to longevity and vitality.

(*Note: In this text, "dragon and tiger" symbolize heart Shen and kidney Qi; "Kan and Li" are the water and fire trigrams; "Three Fields" refer to the upper, middle, and lower Dantian; "yellow sprouts" metaphorize primordial Qi; and "Seven Returns and Nine Reversions" denote the celestial orbit cycles of refining Qi.*)

著眞樞主客防先動隂陽貴合符每調冲氣順無使慾情舒顧惠須生害存終若愼初三田金液滿凡質换冰膚

海蟾子還丹賦若夫還丹最尊起自乾坤使一氣而三才列位命五行而九曜齊分黑白相兼噴隂陽之雨露青黄配合散日月以胚渾當其建造紅爐並安眞鼎鉛借水之胞胎汞托陽而溟涬上不搜於山境下不討於凡塵集卯酉於三峯會坎離於兩岸既明妙有龜蛇而那不依投得達虚無烏兔而自然相伴況乃却老之丹延年莫失綿綿而點出金容歷歷而化成瓊質行兮生兮俄然而走作庚辛動兮靜兮倏忽而驅分甲乙秀平黄牙長乎河車以河車河車本借於黄牙養黄牙黄牙根蒂接河車載着人兮命轉賒三魂繚繞歸誰洞七魄徘徊去我家頻經否泰三一而子母難逃所遇炎凉二八而夫妻莫去奇哉杳路能朝萬派之源顯祕樞機解返百流之祖榮華海内忙忙而盡遣成灰寂寞寰中落落而獨不爲土勸英人須省悟大道從來天豈負見雌雄而宻隱藏聞水火而牢保護莫因循可惜許一落丘墟安能再覩青龍降兮蟠白虎朱雀騰兮投玄武千朝火候感神功白日冲升歸紫府

至眞歌我謂諸君說端的命蔕由來在眞息照體長存空不空靈境同天容萬物太一布妙人得一得一善持愼勿失官室虚閑神自居靈府

**Interpretation**

The *Secrets of Internal Alchemy* section expounds the core principles and methods of Daoist Neidan (internal alchemy) practice.

Liu Haichan's *Ode to the Returned Elixir* begins by stating: The Golden Elixir (Jindan) path is the most sublime, originating from the interaction of Heaven and Earth's Yin-Yang (Qian and Kun). By harmonizing the primordial Qi (Yiqi), one can connect the Three Powers (Heaven, Earth, and Humanity), and through the mutual generation and restraint of the Five Phases (Wuxing), one resonates with the sun, moon, and stars (the Nine Luminaries). During cultivation, one must balance Yin and Yang (symbolized by black and white), akin to Heaven and Earth bestowing dew and rain. The Azure Dragon (Qinglong) and White Tiger (Baihu) must cooperate like the sun and moon nurturing all things.

When refining the elixir, one must establish the "red furnace" (the body's inner cauldron) and position the "true tripod" (the lower Dantian), using lead and mercury as metaphors for the fusion of Yin and Yang Qi. The practice does not seek external aids but focuses on harmonizing opposing elements within the body—such as the east-west (Mao-You) and water-fire (Kan-Li) polarities. Once these profound principles are understood, the Black Tortoise (Xuanwu, symbolizing the north) will naturally follow, and the crow (sun) and hare (moon) will naturally accompany each other. This life-extending Golden Elixir transforms the mortal body, refining the ordinary into an immortal form.

During cultivation, the Golden Fluid (the inner elixir's medicinal essence) fills the Three Dantian, with its dynamic changes aligning with the Five Phases (Metal represented by Geng-Xin, Wood by Jia-Yi). The Yellow Sprout (Huangya, innate Qi) and the River Chariot (Heche, the circulation of true Qi) are interdependent, forming the crux of practice. As one progresses, the Three Hun and Seven Po souls gradually consolidate, enduring trials (such as adversity and extremes of heat and cold) without dispersing. Though this path is profound and elusive, it ultimately leads back to the origin. The worldly riches people chase will turn to ashes, yet the Daoist transcends such attachments.

The text urges practitioners to awaken—the Dao (the Way) will not forsake the sincere. One must grasp the interplay of Yin-Yang (symbolized by female and male) and water-fire, treasuring the opportune moments for cultivation. Missing these is like the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise losing their balance, making it difficult to achieve ascension to the celestial realm (Chongsheng Zifu).

The *Song of Ultimate Truth* emphasizes: The foundation of innate nature and life lies in true breath (Zhenxi, the primordial respiration). By maintaining emptiness in body and mind, the spirit (Shen, or the Supreme One, Taiyi) naturally dwells in the spiritual abode. Once this truth is attained, guard it well—do not let it slip away.

煎熬血液枯一悲一喜一思慮一縱一勞形漸蠹朝傷暮損迷不知氣亂精神無所據細細銷磨漸漸衰用竭元和神乃去盡道行禪坐亦禪聖可如斯凡不然蹉跎不解去荆棘未聞美稼出荒田九年温養火候足玄應無心神乃速無心心即是眞心動靜兩忘爲離欲神是性兮氣是命神不外馳氣漸定本來二物更誰親失了將何爲本柄初將何事立根基處無爲處是無爲念中景象須除撥夢裏精神牢執持不蕩不凝爲大要不方不圓爲至妙靈源内運即成眞呼吸外馳終未了透金貫石不爲難坐在立忘猶倏忽此道易知不易行行忘所行道乃畢若將閉氣爲眞事數息按圖俱未是比來放下謂塵勞内又縈心兩何異但看嬰兒胎處時豈解有心潜筭計一味醍醐甘露漿飢渴消溶見眞素他年功滿乃逍遥初時鍊漉須勤苦勤苦之中又不勤閑閑只要養元神奈何心使閑不得到了縱横只在人我今苦中至苦行草衣木食孤又靜若於閑處用功夫爭似曠然脩大定形神設使兩難全了命未能先了性專氣致柔神久留往來眞息自休休綿綿迤邐歸元本不汲靈泉長自流三萬六千爲大功隂陽節候在其中蒸融關脉變筋骨處處光明無不通三彭走出隂尸宅萬國來朝赤帝宫借問眞人何處來從來元只住丹臺昔年雲

**Interpretation**

This passage elucidates key principles and common pitfalls in the practice of Neidan (internal alchemy), the Daoist method of cultivating Jing (essence), Qi (vital energy), and Shen (spirit):

During practice, if one experiences drastic emotional fluctuations—alternating between sorrow and joy, excessive contemplation, indulging desires, or overexertion—it will deplete one's primordial Qi like termites gnawing at wood. When the spirit becomes disordered and loses its anchor, the vital triad of Jing-Qi-Shen gradually dissipates, rendering seated meditation ineffective. Ordinary practitioners lack the innate foundation of sages; without timely purification of distracting thoughts, it's like trying to cultivate fertile crops in barren soil.

Through prolonged Wen Yang (gentle nurturing of internal energy), when the "fire timing" (metaphor for skill maturity) reaches fullness, the heart-mind naturally stabilizes. Only by attaining the "no-mind" state (free from discursive thought) does one access the true mind—forgetting both movement and stillness liberates one from desire. Shen corresponds to our intrinsic nature while Qi corresponds to life force; when Shen no longer scatters outward, Qi gradually stabilizes. These two constitute humanity's fundamental roots—losing them means losing the foundation of cultivation.

Practice should begin with Wuwei (non-action), clearing mental disturbances and dream interference. The key lies in maintaining neither distraction nor rigidity, avoiding attachment to form. True skill manifests when internal energy circulates spontaneously—mere focus on breathing techniques proves useless. At advanced stages, penetrating metal and stone becomes effortless, yet profound meditative absorption may occur suddenly whether sitting or standing. Though easily understood, this principle proves hard to implement; only by forgetting one's practice can success be achieved.

Those who mistake breath-counting for cultivation might as well abstain—consider how fetuses naturally absorb nourishment without conscious calculation. Initial practice requires filtering impurities with rigorous discipline, yet this discipline must contain relaxation, focusing on nurturing the Yuanshen (primordial consciousness). Alas, the human mind rarely achieves true stillness—success depends wholly on individual effort. I now live austerely, wearing hemp robes and eating plain food in solitary cultivation, for only such single-minded practice leads to Great Stability (profound meditative absorption).

When physical and spiritual cultivation seem incompatible, prioritize heart-mind refinement. Concentrated breath regulation enables prolonged abiding of Shen-Qi, making respiration naturally peaceful as energy flows like an eternal spring. The 36,000 breath cycles constitute the Grand Celestial Circuit (macrocosmic orbit), requiring harmony with natural rhythms. When energy permeates the meridians to transform sinews and bones, the entire body becomes luminous and transparent. The Three Corpses (malevolent spirits residing in the body) abandon their dark abode while ten thousand spirits pay homage to the Heart Palace (indicating Neidan accomplishment). The Zhenren (perfected being) inherently dwells in the Dantian (lower elixir field)—as once revealed atop Mount Kunlun in its primordial glory.

霧深遮蔽今日相逢道眼開此非一朝與一夕是我本眞不是術歲寒堅確如金石戰退隂魔因慧力皆由恬淡復精專便是華胥清淨國不爲奔名與逐利絶却人情都没事掀天聲價又如何騎馬文章奚足貴工巧琴詩與詞賦多能背了修行路恰如薄霧與輕烟閑伴落花隨柳絮縹渺幽閑天地間到了不能成雨露元氣不住神不安蠹木無根枝葉乾休論涕唾與精血執本窮源總一般此物何嘗有定位臨時變化由心意在體感熱即爲汗在鼻感風即爲涕在腎感合即爲精在目感悲即爲淚往來流轉潤一身到頭不出於神水神妙難言識者稀滋生一切縁精氣半藏歲月太因循比來修鍊賴神氣名與身兮竟孰親神氣不安空苦辛可憐一箇好基趾金殿玉堂無主人勸你主人長久住至靖安閑無用處無中妙有執捉難解養嬰兒須藉母包藏俊辯復緘默收卷精神學愚魯堅心一志向前程成與未成期必取

牛頰先生贈馬處士歌馬處士馬處士數年前向盆浦相逢正是三春時節携手走紅塵尋遍廬山洞穴百花鬥艷香林泉萬朵峰巒如黛潑只聞禽鳥聲啾啾不見鄽市鬧聒聒檐酒兩葫蘆遇箇溪邊歇黄金斸嫩精紫玉採新蕨旋敲石火烹時折松花爇連飲七八鍾不覺兩耳熱恍然慧性通希夷石上狂歌叫快活十步五步打一

**Interpretation**

This passage elucidates the essential principles and states of Daoist Neidan (internal alchemy) practice, which can be understood in two parts:

The first part reveals the core principles of Neidan cultivation:

Through persistent practice (not achieved overnight), the practitioner remains steadfast as metal and stone through bitter cold, ultimately conquering yin-demons (negative energies) with wisdom-power. The key lies in maintaining serene detachment and focused spirit, attaining the pristine state akin to the legendary Huaxu Kingdom (a Daoist ideal of pure tranquility). One must relinquish fame, profit, and desires, transcending worldly attachments—even illustrious reputation and literary brilliance hold no true value. Skills like music, chess, or poetry may instead lead practitioners astray from the true path, as illusory as morning mist, wispy smoke, or falling blossoms adrift on willow catkins.

The second part, presented as a ballad by Master Ox-Cheek to Recluse Ma, depicts the cultivator's life:

Several springs past at Penpu, they met and journeyed to Lu Mountain's sacred grotto-heavens. Amidst mountain blossoms and birdsong, far from worldly clamor, they rested by streams—drinking from gourds, gathering fresh ferns, striking stones for fire, breaking pine branches to brew tea. After seven or eight cups, they entered sudden awakening, singing wildly on rocks to experience the Daoist "Xi-Yi" state (from the Daode Jing: "What looks invisible is called Yi, what sounds inaudible is called Xi"), attaining the great liberation of effortless joy.

The essential cultivation principles are:

1. Primordial Qi (life's foundational energy) must stabilize—else it withers like rootless wood

2. All bodily fluids (sweat, mucus, essence, tears) transform from sacred water (innate primordial Qi)

3. Cultivation prioritizes nurturing Shen-Qi (spirit-energy) with maternal care like tending an infant

4. Practice requires "wrapping brilliance in silence"—concealing sharpness as wisdom disguised in simplicity

5. Unwavering commitment persists beyond success or failure

The text particularly emphasizes: The foundation of practice (the golden hall and jade chamber) requires the "master" (original spirit) to dwell eternally in serene stillness, comprehending the mystery of "wondrous being within emptiness" (the profound state where ultimate reality emerges from void).

□□倒便睡睡覺都來一餉間樵人却道已經數箇月磐砣石上再開罇濕透肺腸神爽悅玉霄丹漢的有期諂利沾名何足說道却此言與君相别别君後入閤皂訪清虚登紫閤遊郁木壼中眞境自逍遥塵世流光任催促時人笑我謾落魄晦迹韜光我自樂衣掛緑蓑笠編青篛手中擎箇大鐵杓覓錢沾酒混五濁驀然走到麻姑山下建昌軍裏酒樓上見四箇漢子人人衣衫破弊箇箇仙骨有異長嘯高吟似醉非醉我問箇捧劎者小童言道鍾離處士吕先生劉海蟾陳七子四人唤我道近前來道我天骨奇偉眞神仙數十年搜尋賢士未得如是便傳我金丹之祕向我道杳杳冥冥其中有精恍恍惚惚其中有物物非常物精非常精天得之清地得之寧人得之靈萬物得之生但抱元守一挫銳解紛手持七星劎迴天關而轉地軸會隂陽而合乾坤開坎離之門户放龍虎之相吞入戊己之變化俟功成而丹成此乃上天之靈寳人中之殊珍妙中之妙尊中之尊祕而愼之行而在勤馬處士馬處士此箇法術是人有分只爲識昧神昏世欲沈墜貴耳賤目知者又能有幾箇不是妄想存神便是漱津咽唾不是導引勞形便是閉息枯坐不是咽納外風便是休糧忍餓或即外燒鉛汞或即隂丹淫墮或噇飯了亂說虚空自是罪人却言因

**Interpretation**

This passage recounts a Daoist practitioner's extraordinary encounter with four immortals and the profound transmission of the Golden Elixir (Jindan) teachings. The essence is as follows:

At a tavern in Jianchang Commandery beneath Magu Mountain, I met four extraordinary individuals in ragged attire yet radiating celestial grace—Master Zhongli (Zhongli Quan of the Eight Immortals), Master Lü (Lü Dongbin), Liu Haichan (patriarch of the Quanzhen school), and Chen Qizi. Recognizing my innate immortal constitution, they imparted the secret methods for cultivating the Golden Elixir.

The core practice involves:

In the state of profound emptiness and undifferentiated chaos (yaoyao mingming), one must perceive the primordial true essence (Jing). This essence isn't ordinary matter but the fundamental force that makes heaven clear, earth tranquil, and humans spiritually awakened. Specific methods include:

1. Maintaining unified concentration (embracing the origin and guarding the One) to eliminate distracting thoughts

2. Circulating the celestial energies through the microcosmic orbit (symbolized by wielding the Seven-Star Sword)

3. Harmonizing Yin-Yang and balancing water-fire (where "Kan-Li" represents kidney-heart and "dragon-tiger" symbolizes spirit-Qi interaction)

4. Awaiting the alchemical fusion through the mediating power of Earth (represented by Wuji), ultimately refining the Golden Elixir

The text critiques common cultivation errors: mere mental visualization of spirits (cunshen), superficial practices like daoyin exercises or breath retention, extreme asceticism like starvation diets, or misguided paths such as external alchemy (Waidan) or sexual practices. The authentic Golden Elixir path is the innate spiritual treasure within the human body, requiring sincere experiential understanding rather than external formalities.

The repeated invocation of "Master Ma" likely serves as a reminder: this method is inherently possessed by all, yet obscured by worldly delusions that prevent true transmission.

果番語胡言更云持課論甚佛注禪機傳甚祖師達磨形不鍊兮神不存夢幻虚華瞥然過人人盡道已往西方元來化作一堆灰火馬處士馬處士向恍惚中求取物杳冥中求取精形神洞達與道合眞惟君與我

青城山後巖棲谷子靈泉井歌谷子有一靈泉井通徹崑崙山峰頂中有水味號醍醐濟度羣生活性命其水四季長不絶世人得喫實快活兩輪日月現其間烏兔交加無暫歇此井人人盡目覩千千萬萬不解取近著即便落其間没溺之人不知數谷子有一妙竹竿覓得之時骨永堅心中節節皆通透取水之時力又全不使桶非用瓶只向竿頭敢把行自使往來無損折終朝取水不曾歇此竹竿堪愛惜抽出水味甜如宻若人有病喫便安能除饑渴難可匹千經萬論露眞訣若是水竿須口說不因師指實難尋時人若把即便折一竿竹一泉水濟度修學人不死有時顯露向人間不見一人回心覓說此井不方深近著之時盡没沈唯有谷子得微㫖妙能取水識浮沈不銷忙非用力自有些些微妙則水滿之時即便抽注入金瓶浸珠玉不曾危不曾失只麽平平常日喫年深日久自通靈能變老容成少質谷子竹竿似等閑世人若把實然難纔到井邊須失落萬人難有一人全一竿竹一泉井世人浮財

**Interpretation**

This scripture consists of two parts: the first critiques certain misguided cultivation practices, while the second recounts the story of Master Guzi of Mount Qingcheng who cultivated using a miraculous well and bamboo pole.

The first section reveals:

Those who boastfully chatter in foreign tongues (referring to borrowed Buddhist terminology) and idly discuss Zen paradoxes haven't even grasped the true meaning of Bodhidharma (the First Patriarch of Zen). Without cultivating the physical form, the spirit cannot endure. Such illusory, dreamlike practices vanish in an instant. People claim rebirth in the Western Paradise after death, yet ultimately become mere ashes. Seekers like Master Ma chase external marvels in confused states and pursue essence amidst chaos—only when form and spirit unite can one merge with the Dao.

The second section narrates:

Behind Mount Qingcheng lived the recluse Guzi, who possessed a spiritual well connected to Kunlun's summit. Its waters were sweet as amrita (Buddhist metaphor for supreme Dharma), capable of saving beings and nourishing life. Never drying through the seasons, those who drank experienced joy. The well reflected the eternal dance of sun and moon, the ceaseless interplay of Yin-Yang. Though visible to all, among ten thousand people none understood how to draw its waters—most who approached fell in and drowned.

Guzi owned a miraculous bamboo pole—finding it meant securing eternal foundation. Each segment remained perfectly unobstructed, drawing water with effortless power. Requiring neither bucket nor jar, the pole alone could fetch water, moving freely without wear. More precious than gold, the drawn water tasted sweeter than honey, curing illness and quenching thirst, surpassing countless scriptures. Yet without a master's guidance, ordinary hands would break it.

One pole, one well—these could ferry cultivators to longevity. Though this method occasionally manifests in the human realm, none sincerely seek it. The well appears shallow, yet approach and you'll sink. Only Guzi grasped its subtleties, knowing the water-drawing secret. Unhurried and forceful, he wielded sublime skill: when water filled the pole, he'd swiftly withdraw it, pouring into golden vessels to nourish body and spirit. The method seems ordinary, yet sustained practice brings spiritual communion and rejuvenation. Guzi's bamboo pole appears simple, yet worldly people cannot master it—among ten thousand practitioners, scarcely one succeeds; most falter at the well's edge.

難可並財物煞人人不知井水活人人不省但是神仙露微㫖箇箇無不說此水若人日夜鍊來餐喫著留形終不死

金虎白龍詩　　　　　張果述鉛汞傳來百萬秋幾人認得幾人修若教世上知靈藥天上神仙似水流大道分明在目前時人不會謾求鉛黄芽本是乾坤氣神水根基與汞連姹女初生醉似泥千朝暗室不東西虔心日夜勤調火莫遺靈丹氣不齊天地初生日月高狀如雞子狀如桃隂陽直氣知時節直待三年始脫胞世人何處覓黄芽此物鉛中是我家鉛汞共成眞地氣脫胞方始見靈砂滿世黄芽人不識識得黄芽家不貧黄芽豈使世人識縱識黄芽不得門二氣丹砂不足靈眞成眞氣用黄輕鉛中有物丹中汞人自迷津落路行合於天地合於玄子母相並不敢言先汞後鉛眞大道莫教失伴鶴歸天此物從分二八傳吉年吉月入爐安千朝火候知時節莫遣牙成汞不乾汞在中宫牙在南先須斟酌莫教參黄芽不是難求藥人自無知口不緘滿市黄芽無不歸世人輕宴治塵微公卿盡識眞靈藥至死貪婪鬥曉暉日月延人人自忙分明眞道不窮陽家家盡有鉛和汞使得迷人入渺茫明明五運自推尋汞在鉛中理最深鉛汞既知人世有堅須窮道莫沉吟大道遺留一卷經自然匹配作儀形天生鉛

**Interpretation**

This passage from *The Secret Formula of Internal Alchemy* elucidates the core principles of Daoist Neidan (internal alchemy) practice, employing symbolic terms like "lead and mercury" and "yellow sprout." Here's a contemporary interpretation:

Material wealth harms people deeply, yet they remain obsessed; well water sustains life, yet few truly comprehend this truth. Though celestial immortals reveal these mysteries, most only parrot superficial understanding. If one cultivates this "water" (symbolizing the essence of Neidan) day and night, immortality becomes attainable.

Zhang Guolao's *Poem of the Golden Tiger and White Dragon* states: The doctrine of lead and mercury (symbolizing foundational substances in alchemical transformation) has circulated for millennia, yet genuine practitioners remain scarce. Were people to recognize this divine medicine, celestial immortals would multiply like flowing water.

The Dao stands plainly before us, yet people ignorantly pursue external lead and mercury. The yellow sprout (primordial essence of Neidan) originates from the primal Qi of heaven and earth—the sacred water (vital essence) and mercury (original spirit) are fundamentally one.

The nascent "charming maiden" (yin energy in alchemical terminology) remains turbid as mud, requiring prolonged refinement in the dark chamber (meditative stillness). Only through meticulous fire regulation (conscious control during practice) can the elixir's Qi coalesce completely.

When heaven and earth first separated, sun and moon hung high like eggs or peaches. Mastering the timing of yin-yang interaction typically requires three years to achieve "womb emergence" (initial alchemical completion).

Where do mortals seek the yellow sprout? It dwells concealed within lead (original essence). When lead and mercury unite to form authentic "earthly Qi" (vital energy), only after womb emergence does one perceive "numinous cinnabar" (advanced elixir).

The world abounds with yellow sprouts, yet none recognize them. True knowers of the yellow sprout never know poverty—yet this treasure shouldn't be casually revealed, for even knowledge grants no entry.

Common cinnabar lacks efficacy; true elixirs require the ethereal yellow sprout. Lead contains its mystery (original essence), the elixir holds mercury (original spirit)—pitiful how people lose their own way.

Align with heaven-earth's profound mechanism: mother and child mutually generate what cannot be spoken. First refine mercury, then lead—this correct sequence must not invert, just as celestial cranes must not lose their mates.

This substance divides at the number two-eight (perfect yin-yang balance), to be placed in the furnace at auspicious times. Master the thousand-day fire cycle, never letting the nascent elixir parch.

Mercury (original spirit) resides in the central palace (middle Dantian), the sprout in the south (heart fire's domain). Meticulous harmonization proves crucial—no errors permitted. The yellow sprout isn't some rare herb, but people remain ignorant and unwilling to practice silent cultivation.

Yellow sprouts fill every street, yet worldly minds chase pleasure. Though officials know the divine medicine, they cling to mortal luxuries until death.

Sun and moon revolve ceaselessly while people rush about. The true Dao isn't hard to find—every household possesses lead and mercury (foundations for cultivation), yet the deluded wander further astray.

The Five Phases move by their own laws; mercury's presence in lead contains the deepest truth. Knowing all possess lead and mercury inherently, one should pursue the Dao resolutely without hesitation.

The Great Dao bequeaths this scripture, naturally matching cultivation methods. Lead (original essence) is inherently innate...

汞人間有何得他州問藥名用鉛須得汞相和二姓爲親女唱歌鍊到紫河車半地白雲相伴鶴回過甲乙神驅造化圖潜龍知是好鉛酥分明制出何難會却道仙家謎語浮青龍白虎合爲胎十月爐中滿始開此是黄芽親口訣世人何處覓三才鉛汞居乾不在山三關晝夜好追攀少年縱却踈狂性漸覺尫羸作鬼顔道須心向北方窮黄芽生長在鉛中丹砂姹女眞靈藥得伴相將去大蓬大道從來不負人分明鉛汞棄如塵莫言世上無靈藥二氣丹砂水火眞此物天生人不知隂陽眞氣兌爲離坎宫五世求名姓認得黄芽作聖基内丹

**Interpretation**

This *Neidan* (internal alchemy) secret text elucidates the core principles of Daoist cultivation through alchemical metaphors, using lead and mercury to symbolize the body's *Yin-Yang* energies:

The practice resembles gathering medicinal ingredients from distant lands—lead (representing the kidney's primordial *Jing* [essence]) and mercury (symbolizing the heart's *Shen* [spirit]) must harmonize like a marital union. When cultivation reaches a certain stage, the internal *Qi* (vital energy) circulates like the "River Chariot," accompanied by visions of white clouds and celestial cranes.

The *Jia-Yi* Wood Phase corresponds to the liver's *hun* (ethereal soul) driving life's movement, while the hidden dragon (true *Yang* within the kidneys) becomes premium lead-medicine. These seemingly cryptic phrases reveal the mystery of *Yin-Yang* interaction—the Azure Dragon (liver-wood) and White Tiger (lung-metal) unite to form an embryo, gestating "yellow sprouts" (nascent elixir) in the *Dantian* (furnace) like a ten-month pregnancy. How could ordinary people comprehend this triad of heaven, earth, and humanity?

True lead and mercury aren't found in remote mountains but reside within the body's three passes (*Weilü*, *Jiaji*, *Yuzhen*). Youthful indulgence depletes *Jing-Qi*, manifesting as premature aging. Practitioners must concentrate on guarding the kidney-water (*Kan* palace) in the north—from this lead (*Jing*), yellow sprouts emerge. Cinnabar (heart-fire) and the "maiden" (*Shen*) constitute the true medicine; refining them enables ascension to Penglai.

The *Dao* never fails the sincere—never treat lead and mercury (*Jing-Qi-Shen*) as mere dust. The true elixir exists within: the interplay of heart and kidney energies (*water-fire balance*). This innate mystery remains obscure—*Yin-Yang* energies transform between *Dui* (mouth) and *Li* (heart), cycling through the *Kan* palace (kidneys) across five lifetimes (Five Phases rotation). Recognizing yellow sprouts (elixir seed) establishes the foundation for sagehood.

(Note: The entire passage employs alchemical code for internal cultivation—lead/mercury represent bodily energies, yellow sprouts signify nascent elixir, three passes denote key spinal acupoints, embodying the Daoist tenet: "The body itself holds the medicine of immortality.")

秘訣

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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/KR5d0108/