---
title: "還丹復命篇 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5d0111/"
canonical: "https://daozang.app/en/text/KR5d0111/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《還丹復命篇》

Taixuan 太玄部 · 1 volumes · 3,887 characters

## Vol. 1

還丹復命篇序嗟夫人之有身其昧也久矣以名利盜其心以是非賊其志日漸一日寖成鄙吝不知好道而自與遠然至道不遠常在目前故仙經云大道汎兮其可左右雖有道者欲與之開發孰爲之信僕陋以狂言不足以取信於人以金鼎還返之道陳於世者尤非所宜在有道者當自知之初年學道所親無非理性之士若禪宗之上乘一悟則直超佛地如其習漏未盡則尚循於生死至於坐脫立亡投胎奪舍未免一朝而長往常思仲尼窮理盡性以至於命釋氏不生不滅老氏昇騰飛舉由是聖人之意不可一途而取之宣和庚子歲得至人口訣曰大道之祖不出一氣而成變喻之爲日月名之爲龍虎因之爲隂陽托之爲天地一清一濁金木間隔於戊己之門一情一性隂陽會聚於生殺之户採二儀未判之氣奪龍虎始媾之精入於黄房産成至寳别有法象樞機還返妙用長生祕訣畢於此矣由是方知大道不繁須逢至人授之口訣始能造於眞際耳數十年來所窮者皆聖人之緒餘也始明物有不遷之理一隂一陽之謂道偏隂偏陽之謂疾龍虎之機金木之理此之眞訣僕聞不疑依法行之果躋聖域嘗聞奥㫖混於六經書史之間故易曰男女媾精萬物化生豈不顯其道機詳其書史以仁義禮樂有爲而推之故於無爲之道而相返

**Interpretation**

Preface to the *Huan Dan Fu Ming Pian* (Treatise on the Return and Restoration of the Elixir), Modern Interpretation:

For ages, people have been blinded by physical desires, deluded by fame and fortune, and disturbed by worldly judgments, gradually becoming vulgar and narrow-minded, unaware that the pursuit of the Dao is actually close at hand. The immortal scriptures say, "The Dao is omnipresent," but even if an enlightened person wishes to awaken others, how many would believe? My humble words are hardly credible, and I should not lightly disclose the secrets of refining the Golden Elixir (Jindan) — true seekers of the Dao will naturally comprehend them.

In my early years of studying the Dao, I mostly encountered practitioners who emphasized cultivating the mind. Methods like Chan (Zen) Buddhism's sudden enlightenment could lead to transcendence in a single realization, but if afflictions remain uncleansed, one still cannot escape the cycle of rebirth. As for those who achieve liberation through seated meditation and reincarnation, they ultimately cannot evade life and death. Confucius spoke of "exhausting principle and fulfilling nature to reach destiny," Buddhism teaches "neither arising nor ceasing," and Laozi discusses "ascending to immortality." This shows the sages' teachings cannot be understood from just one perspective.

In the year Xuanhe Gengzi (1120), I received oral instructions from a master: the origin of the great Dao is nothing more than the transformation of Qi (vital energy). Using the sun and moon as metaphors, it is called the Dragon and Tiger (symbolizing Yin-Yang), manifesting as the heaven-earth duality. The pure and turbid Qi are harmonized through the central Earth phase (Wuji), and nature and life merge at the mysterious gate of life and death. By gathering the primordial Qi before the division of heaven and earth and seizing the essence of Yin-Yang union, the Golden Elixir is refined in the Dantian (Yellow Chamber). This process contains the mysteries of cosmic operation, the secrets of reversing aging, and the methods of longevity. Only then did I realize the supreme simplicity of the Dao, yet it requires direct transmission from a true master to attain realization.

For decades, what I explored was merely the surface of sacred learning. Later, I came to understand the eternal law of all things: the balance of Yin-Yang is the Dao, while their imbalance is disease. Regarding the true method of Dragon-Tiger coupling and Metal-Wood interaction, I practiced with unwavering faith and eventually achieved results. These profound principles are actually hidden within the Six Classics. The *Book of Changes* states, "When male and female unite in essence, all things are transformed," revealing the mysteries of heavenly Dao. Yet most people approach it through Confucian virtues like benevolence and righteousness, which are methods of "action" (youwei), thereby moving further away from the Dao of "non-action" (Wuwei).

(Note: Terms like "Golden Cauldron Return" (Jinding Huanfan), "Yellow Chamber" (Huangfang), and "Dragon-Tiger" (Longhu) are Neidan (internal alchemy) terminology, referring to the cultivation process of Jing (essence), Qi, and Shen (spirit) within the body. "Wuji" in the Five Phases corresponds to Earth and in Neidan refers to focusing the mind in the central palace.)

也昔鄒魯之士縉紳先生多能明之近世不復有矣依師口訣輒成五言一十六首以表二八一斤之數七言絶句三十首以應三十日之大功續添西江月九首以應九轉之法辯藥物採取五行相殺主客先後刑德圖訣抽添運用火候斤兩無不備悉好道之士請熟究斯文或以宿縁契合自然遭遇文雖鄙陋一一皆言其實矣靖康丙午秋序還丹復命篇

紫賢眞人薛道光撰

五言絶句有物含靈體無名本自然赤龍藏宇宙白虎隱丹田北斗南辰下眉毛眼睫邊灰心行水火定息見眞鉛精氣之無本神靈共一家但能擒五賊自可結三花甲乙無令失庚辛不要差一陽歸正令七返轉河車此事誠難測賢愚總不分雀應非鳳類馬不入羊群㹀産都三百乾坤共一斤巡行十二路赤脚猛將軍一二三四五南辰對北辰虎龍含碧王金木孕珠珍雲散家家月花開處處春幾多雲外客盡是世間人受得眞仙訣隂中鍊至陽地雷潜動處星斗共商量八卦看成母三才始見昌不愁生死繫俱覺地天長古仙同一術妙絶大幽深用意尋庚甲專心事丙壬擒歸烏與兔捉取水和金辯得東西物修成不二心窈窕並姿態嬌羞弄軟柔無情弦裏取魂魄土中收笄冠聯鉛汞靈光射斗牛少陽隂與類無使老春秋

**Interpretation**

This passage comprises the preface and selected five-character quatrains from the *Huandan Fuming Pian* (Treatise on Returning the Elixir to Revitalize Life) by Song Dynasty Daoist master Xue Daoguang, presenting essential Neidan (internal alchemy) practices. Here’s the modern interpretation:

**Preface Summary:**

Most scholars in ancient Zou-Lu (Confucius’ homeland) understood these principles, but the teachings were lost in recent times. Based on oral instructions from my master, I composed 16 five-character poems (symbolizing the "two-eight-one-catty" measurement for alchemy), 30 seven-character quatrains (corresponding to the 30-day cultivation cycle), and supplemented them with 9 *Xijiang Yue* lyrics (representing the nine refinement stages of the elixir). The text details key alchemical processes: gathering medicinal substances (internal energies), interactions of the Five Phases (Wood, Fire, Earth, Metal, Water), dynamic relationships between primary and secondary elements, and fire-phasing (energy regulation). Dedicated practitioners may grasp its essence through careful study. Though plainly worded, every line reflects actual cultivation experience. Written autumn 1126 (Jingkang Bingwu year).

**Five-Character Quatrains on Neidan Practice:**

1. The body inherently contains spiritual substances ("Crimson Dragon" signifies heart-fire; "White Tiger" represents kidney-essence). Through seated meditation and breath regulation ("circulating water and fire"), one may perceive primordial Qi ("True Lead") in the Dantian (lower abdominal energy center).

2. Jing (essence), Qi (vital energy), and Shen (spirit) are fundamentally unified. By subduing the five sensory thieves (eyes, ears, nose, tongue, body), the "Three Flowers" (refined essences) gather at the crown. Timing matters—*Jiayi Gengxin* denotes specific hours for Yang energy’s return, completing the cyclical refinement ("Seven Returns" refers to alchemical stages).

3. The Dao’s profundity defies ordinary comprehension—a sparrow cannot become a phoenix. The true elixir ("Kun’s product" symbolizes internal alchemy) circulates through twelve meridians, guided by the primordial spirit (metaphorically called "Barefoot General").

4. Numerical symbolism (1-2-3-4-5) reflects the Five Phases’ harmony; the Southern and Northern Dippers correspond to bodily Yin-Yang. When "Dragon and Tiger" (mind and kidney energies) unite, they generate luminous essence like metal and wood coalescing into pearls. Successful practice brings celestial clarity (symbolized by "scattered clouds revealing the moon").

5. The genuine method awakens dynamic stillness ("Earth Thunder" indicates Dantian energy stirring) to resonate with cosmic forces ("star constellations"). Mastering the Bagua (Eight Trigrams) integrates Heaven, Earth, and humanity, transcending life-death constraints.

6. Ancient immortals emphasized capturing timely moments (*Geng-Jia-Bing-Ren* marks cultivation phases) to harvest Yin-Yang energies ("Crow and Hare" symbolize sun-moon; "water, fire, metal" denote energy states). Discerning these components refines the body into pure Yang.

7. Cultivation balances firmness and flexibility like tuning a zither. Through specific methods ("hairpin and crown" represent procedural steps), energies ("lead and mercury" symbolize Jing and Qi) consolidate, preserving youthful vitality ("Lesser Yang").

*Note:* Terms like "Crimson Dragon/White Tiger," "lead/mercury," and "dragon/tiger" are classic Neidan metaphors for heart-mind, kidney-essence, and Yin-Yang energies. Daoist adepts used such imagery to encode experiential knowledge.

散誕無拘繫翛然道轉高妙中藏黑白閑裏惡塵勞坐卧三峰穩丹田二氣牢定知逃世網名字列仙曹採取須教宻誠心辯醜妍事難尋意脉容易失寒泉師指青龍汞配歸白虎鉛兩般都會合水火鍊經年守一壇中要機藏十二時數中無走失火候莫教遲達士方爲侣眞仙正合宜幾年雲水上懷抱有誰知人有最靈物依稀在北辰不知將謂氣識後自然眞心淨如氷雪身輕似碧雲若無十萬歲作甚世間人廛市通人處明明與往還悟來惟一物昧處隔千山神水丹田下華池水火間一元能造化返老作童顔巧拙仍藏伏神精用意包坎离或互用金木喜相交白雪能同鼎黄芽共一包乾坤推九六復姤運初爻一物分爲二能知二者名鼎爐藏日月漏滴已三更夫婦同交媾嬰兒始結成脫胎並洗澤携養鎮長生飲了靈丹藥純陽自在人洞明常寂照蓬島鎮長春去就渾無繫縱横已絶塵但知周甲子不在守庚辛訪道復尋眞優游四海賔外多舍忍辱内省任邅迍爲厭人間事忻逢紫府賔一言親點化玉洞碧桃春

七言絶句萬物皆從一氣生天清地濁禀生成眞龍眞虎纔交媾一鼎紅鉛鍊甲庚隂陽配合法君臣動靜相兼氣血精壬癸位中男擊浪丙丁巖畔女嚬呻龍虎一交相眷戀坎离纔媾便成胎溶溶一

**Interpretation**

"Chapter on Returning the Elixir and Restoring Life" Vernacular Interpretation:

(First section on cultivation realms)

Practitioners roam freely without constraints, as their Dao practice naturally ascends. Within the profound mysteries lies the transformation of Yin-Yang (black and white representing Yin-Yang), while serenity keeps worldly troubles at bay. During meditation, one becomes as steady as the Three Sacred Mountains (the three peaks likely referring to the upper, middle, and lower Dantian), with the Yin and Yang Qi firmly anchored in the Dantian. Thus one transcends the snares of mundane existence, and their name is naturally recorded in the registers of immortals.

(Second section on elixir refinement essentials)

Gathering the medicinal ingredients (harvesting primordial Qi) requires meticulous care, using sincere intent to discern authenticity. The most challenging aspect of alchemy is mastering the Qi channels' movement (the pathways of intention) - the slightest lapse means losing the True Yang (cold spring). The master guides the pairing of the Azure Dragon (original spirit) with the White Tiger (original essence), where lead and mercury (representing essence and vitality) unite through years of refinement by water and fire.

(Third section on fire regulation)

Elixir refinement demands guarding the crucible's core, maintaining fire regulation throughout the twelve double-hours (a full day). The firing process must avoid both excess and deficiency - only those with penetrating understanding can master it. The true immortal path aligns with celestial mechanisms; the insights gained through years of wandering practice remain unknowable to outsiders.

(Fourth section on bodily mysteries)

The body's most precious numinous substance (referring to primordial Qi) lies concealed in the northern region (the North Star representing the kidneys). Some mistake it for ordinary breath, only realizing it's the primordial true essence upon awakening. The mind becomes pure as ice and snow, the body light as emerald clouds. If one cannot cultivate longevity (ten thousand years), why idly squander time in the dusty world?

(Fifth section on cultivation mysteries)

Practicing amidst bustling markets, one appears no different from ordinary people. Upon awakening, all methods return to unity; before enlightenment, a thousand mountains block the way. The divine water (saliva) returns to the Dantian, while the Flowery Pool (mouth cavity) harmonizes water and fire. The primordial single Qi (one origin) can reverse creation itself, restoring youth to the aged.

(Sixth section on Yin-Yang union)

Both cleverness and clumsiness remain concealed, with spirit focused and enveloped. Kan and Li (water and fire) can mutually transform, while metal and wood (lungs and liver) delight in union. White Snow (true lead) merges with the crucible, as Yellow Sprouts (true mercury) cocoon together. Heaven and earth revolve in endless cycles (Qian and Kun push through nine and six), with Yin and Yang circulating like the hexagram's first line.

(Seventh section on elixir formation signs)

Primordial Qi divides into Yin and Yang upon understanding their true meaning. The crucible (body) contains sun and moon as the night watch reaches the third watch. Yin and Yang (husband and wife) perfectly unite as the Golden Elixir (infant) begins taking form. Through spiritual rebirth and marrow cleansing, nurturing yields eternal life.

(Eighth section on attainment realms)

After ingesting the Golden Elixir, one becomes a body of pure Yang. Illuminating radiance constantly shines like the eternal spring of Penglai. Coming and going freely without attachments, roaming heaven and earth beyond worldly ties. Simply understand celestial cycles (the sixty-year Jiazi), without rigidly observing hour-keeping (Gengshen).

(Ninth section on seeking the Dao)

Roaming the four seas as a guest in search of true Dao. Externally cultivating patience, internally following naturalness. Weary of worldly affairs, joyfully encountering immortal sages. A single phrase sparks awakening, like glimpsing spring blossoms in a jade grotto.

(Supplementary heptasyllabic quatrain)

All things arise from unified Qi, as heaven and earth clarify their pure and turbid aspects. When the True Dragon and Tiger (heart spirit and kidney Qi) first unite, the crucible's crimson lead (primordial Qi) refines metal and wood (Jia and Geng).

Yin and Yang coordinate like ruler and minister, balancing movement and stillness to nurture Qi and blood. Within the Water Phase (Kidney Water, Ren and Gui), Yang energy surges, while by the Fire Phase (Heart Fire, Bing and Ding), Yin gently harmonizes.

Dragon and Tiger intertwine with tender affection, as Kan and Li (water and fire) unite to form the embryo. The melting spring vitality... (lower stanza missing)

掬乾坤髓著意求他啜取來方以類聚物群分兩畔同秤共一斤戊己宫中藏水火小心調理武和文离宫有象藏眞水坎户無形隱赤龍時節正時須急採莫教芽孽隘黄宫三十輻兮同一轂金木纔逢二氣交六十卦分朝與暮一陽萌處發初爻隂裏十三言有象陽中六七覓無蹤抽添運用須防謹認取根源祖與宗恍惚之中尋有物杳冥之内吸眞精眞精便是長生藥須假黄婆養育成六百篇中仔細推潜藏飛躍探幽微親疏回互相諳悉盜取七星南斗機隂鼎陽爐至道根五行和合土爲尊時人若要長生藥秖向華池覓魄魂聖人傳藥不傳火從來火候少人知莫將大道爲兒戲須共神仙仔細推火候抽添思絶塵一爻看過一爻生隂文陽武依加減一顆還丹火裏成咽津納氣固形全須藉乾坤眞汞鉛至道不繁人自昧五金八石是虚傳二氣本因兒産母奪來鼎内及其時夫歡婦合黄金室一載胎生一箇兒識得隂陽要妙因鍊成金液離凡塵淘澄不是尋常事姹女嬰兒兩要眞驅回北斗轉天罡手握南辰入洞房否泰爻中天地合兔雞沐浴要潜藏水晶宫裏翠娥嬌一段風光破寂寥奪得兔烏精與髓急須收拾鼎中燒屏除人我守丹房轉覺光隂氣味長榮辱不隨塵外客但於金鼎鍊鉛霜

**Interpretation**

This passage from the *Huan Dan Fu Ming Pian* (Treatise on the Reversion of the Elixir to Life) reveals the core principles of Daoist Neidan (internal alchemy) cultivation through metaphorical language:

The practitioner must focus intently as if gathering the essence of heaven and earth ("scooping the marrow of the cosmos"), harmonizing internal energies through the interaction of Yin and Yang Qi ("water and fire concealed in the palace of Wu-Ji"). The "true water" symbolized by the Li trigram (the Yin essence within heart fire) and the "crimson dragon" hidden in the Kan trigram (the Yang energy within kidney water) must be refined at precisely the right moment, just as one prevents weeds from overrunning fertile fields—this represents the crucial timing in alchemical practice.

The text employs the image of thirty spokes converging at a hub to illustrate the unification of the Five Phases, while the union of metal and wood symbolizes the fusion of Yin and Yang energies. The sixty hexagrams correspond to temporal changes—when Yang energy first stirs ("at the sprouting of single Yang"), it must be promptly gathered. Yin manifests through thirteen observable signs, while Yang progresses through six or seven subtle stages; practitioners must always remember the fundamental principles ("the ancestral root and source").

In the twilight state between existence and non-existence ("within the realm of the indistinct"), one captures the primordial Qi ("true essence"), which holds the key to longevity and requires tempering through the central spleen-earth energy ("the Yellow Matron"). The secret of six hundred alchemical texts ultimately points to mastering the waxing and waning of Yin-Yang as precisely as tracking celestial movements ("the Southern Dipper and Seven Stars").

The crucible of Yin and furnace of Yang (the convergence points of internal energies) form the foundation of practice, with earth (spleen consciousness) mediating the harmony of the Five Phases. The true elixir of immortality lies not in external substances but in the alchemical transformation of one's own Jing (essence), Qi (vital energy), and Shen (spirit) ("seeking the ethereal souls in the Hua Pool").

Sages transmit the method of gathering medicinal ingredients but withhold the fire timing, for mastering the alchemical heat is most challenging. This sacred work demands precision worthy of celestial calculations. As the fire phases advance and retreat, each stage ("single line of the hexagram") brings new transformations—through alternating civil and martial fires (gentle and strong rhythms), the Golden Elixir is forged in the flames.

Swallowing saliva and absorbing Qi stabilizes the physical form, but the true key lies in harnessing the primordial energies ("true mercury and lead"). The Dao is fundamentally simple, yet ordinary people become deluded, vainly seeking external minerals ("the five metals and eight stones"). The mutual generation and restraint of Yin and Yang ("the child birthing the mother") must occur at the proper moment within the inner crucible (the Dantian), like conjugal bliss conceiving the golden elixir ("the chamber of gold"). After ten lunar months ("one year") of gestation, the "infant" (Golden Elixir) is delivered.

Understanding the subtle interplay of Yin-Yang leads to the creation of golden liquid that transcends mortality. This extraordinary practice requires the true union of Yin ("the maiden") and Yang ("the infant"). By regulating internal energies ("the Northern Dipper's celestial pivot") and seizing the opportune moment ("Southern Stars entering the bridal chamber"), during the harmonious interaction of Yin and Yang ("within the lines of Pi and Tai"), one must exercise the caution of rabbits and fowl during their purification hours.

Finally, the text describes the vision of elixir completion: the body becomes crystalline clarity ("the jade maiden's radiance"), shattering the stillness of mortality. Having obtained the essence of sun and moon ("the marrow of hare and crow"), immediately return it to the Dantian for nurturing. Abandon distractions to guard the stillness ("keep watch in the elixir chamber"), and time itself will stretch endlessly. Transcending worldly praise and blame, devote yourself wholly to refining the primordial energy ("lead frost").

虎髓龍精氣象全依法修來火候煎直待隂消成至寳便知平地隱神仙些小天機論氣精吕公曾道别無眞神仙不肯分明說說與分明笑殺人九還七返定三才開闢抽添盡藉媒四象包含歸戊己精勤十月産嬰孩邇來活計不勝清一畒沙田手自耕晴雨共資春氣力不愁苗稼不滋生歸根復命復元眞氣入四肢精養神神氣若還俱不散混同塵世一閑人一物浮浮渾有無堪迎秋露滴眞珠烟花柳陌頭頭是穢濁馨香任所需我今收得長生法年年海上覓知音不知誰是知音者試把狂言著意尋幾年勤苦覓仙儔不做神仙未肯休縁合自然成大道豈教凡輩覓蹤由父母生來眞一氣無形無影卒難尋要知黑白通玄妙魂魄相投産紫金上善之基妙最深華池神水定浮沉神功運火抽添處鍊己持心莫放心東西南北要精通交感隂陽雌與雄火候直須牢穩審吹虚全藉巽宫風天地相交由否泰屯蒙氣候互相通一夫一婦資天地三女三男合始終

又詩一首拂掠鄽中礙眼塵休將大道付人情堪矜自古神仙輩特故如愚不作聲

西江月一是金丹總數河圖象出眞機誰知罔象盡玄微大道從兹孕起斗柄璇璣正位隂中却抱陽輝崑崙子母著緋衣是此乾坤眞理偃月爐中金鼎三台兩曜形神尊卑簡易汞

**Interpretation**

This passage elucidates the essential techniques of Daoist Neidan (internal alchemy) practice, interpreted in modern vernacular as follows:

The cultivation of the Golden Elixir requires harmonizing the "dragon and tiger" (referring to the Yin-Yang energies within the body) and mastering the "fire times" (regulation of intention during practice) through proper methods. When the Yin energy transforms, the supreme treasure is forged, enabling ordinary individuals to become hidden immortals.

Master Lü Dongbin (Lü Gong) once revealed that the essence of cultivation lies in grasping the Primordial Qi (original essence and energy), yet celestial secrets shouldn't be carelessly disclosed—over-explanation might lead to misunderstanding.

Through the cycles of "nine revolutions and seven returns" (repeated practice periods), one harmonizes the Three Powers (heaven, earth, and humanity), employing the Four Symbols (azure dragon, white tiger, etc. as directional symbols) to return to the Central Palace (the earth phase represented by Wu-Ji). After ten months of gestation-like arduous cultivation, the Neidan (spiritual embryo) is formed.

True cultivation is fundamentally simple, akin to tending the fields of the heart. By following nature's way—allowing spring's growth and summer's flourishing—one need not worry about lacking harvest.

"Returning to the root and restoring life" means reverting to the Primordial True Unity Qi, allowing essence and energy to nourish every limb and bone. When spirit and energy remain inseparably united, transcendence beyond worldly dust becomes possible.

The scripture uses dew droplets to symbolize the purity of the Golden Elixir, reminding practitioners to avoid the pollution of worldly temptations and maintain inner clarity.

The author laments that although the method of longevity is understood, finding kindred spirits proves difficult. It emphasizes that immortal cultivation requires diligent search for fellow practitioners, yet ultimate realization still depends on destiny.

It points out that the human body inherently possesses Primordial Qi (parental original energy)—though formless and traceless, it contains profound mysteries. Through the union of hun and po (spiritual and corporeal souls), the Purple-Gold Golden Elixir (highest grade Neidan) can be forged.

The foundation of cultivation lies in maintaining the original mind, regulating the "fire times" like balancing water and fire (where "spirit water and flower pond" refer to oral fluids). One must master the interactions of directional Yin-Yang, using the "Xun wind" (breath) for adjustment.

Finally, it employs the imagery of "heaven and earth in harmonious intercourse" and "husband-wife union" to symbolize Yin-Yang harmonization, with the three Yin and three Yang (hexagram lines) representing the complete cycle of cultivation.

Supplementary verses admonish: Sweep away worldly dust, don't squander the Great Dao on mundane affairs. True immortals often appear as great wisdom concealed in apparent folly.

The "Moon Over West River" lyric summary: The Golden Elixir's Great Dao is as profound as the Hetu and Luoshu diagrams, revealing true mysteries within emptiness. The rotation of the Northern Dipper symbolizes Yin-Yang transformation, while Kunlun's immortal realm secretly holds heaven-earth truths. Within the cauldron furnace (Dantian), the sun and moon (two luminaries) shine upon each other—yet the essential technique remains fundamentally simple.

中眞握固休推心腎白虎長存坎户青龍却與南鄰隂魂陽魄似窗塵大意不離玄牝太上三清眞境三皇五帝規模瞿曇老氏仲尼徒經史深歲妙素間有眞人出世來明赤子玄珠蟾光終日耀昏衢滿目黄芽顯露内有五行相制包含一粒紅鉛相生相殺自天然此藥殊無貴賤會向我家園裏栽培一畒天田中男小女共相連種得黄芽滿院鑿破玄元三五撥開造化圭璋希夷妙㫖在中央咫尺無名罔象片餉工夫便得教君地久天長蓬萊仙島是吾鄉怎不留心信向竹破須還竹補人衰須假鉛全思量只是眼晴前自是時人不見日月相交离坎龍蛇産在先天長生妙藥在家園一餉工夫便現此道至靈至聖無令泄漏輕爲全憑德行兩相宜言語須防避忌要藉五行生旺須明陽盛隂衰三人同志謹防危進火工夫仔細煉就光明瑩玉迴來却入黄泉昇騰須假至三年携養殷勤眷戀九九纔終變化神功豈假言宣分明頃刻做神仙永駕鸞車鳳輦一炁初回遇朔鼎中神水温温剛柔相會氣均匀妙在無過渾沌八卦循迴循繞推排九竅追奔東西沉靜合朝昏莫與常人議論

詩一首一月一還爲一轉一年九轉九還同唯憑二卦推刑德五六回歸戊己中

丹髓歌鍊丹不用尋冬至身中自有一陽生龍飛赤水波濤湧虎嘯丹山風露清

**Interpretation**

This scripture elucidates the core principles and methods of Daoist Neidan (internal alchemy) practice, using metaphorical language to explain the harmonization of Yin-Yang energies and the process of Golden Elixir cultivation within the human body.

Key concepts are presented:

1. The "White Tiger" and "Azure Dragon" symbolize the dual energies of Yin and Yang within the body—the White Tiger corresponding to Metal (lungs) and the Azure Dragon to Wood (liver)—which must be kept in balance.

2. The "Mysterious Feminine" (Xuanpin) refers to the Dantian (energy center), the focal point of cultivation.

3. "Yellow Sprouts" metaphorically represent the initial signs of successful Neidan practice, while "Red Lead" signifies primordial Qi (vital energy).

4. Cultivation must follow the generative and controlling cycles of the Five Phases (Wood, Fire, Earth, Metal, Water), nurturing them within one's bodily "homestead."

Essential practice guidelines include:

- Seizing the opportune moment for Yin-Yang convergence (when sun and moon intersect, when Li and Kan trigrams meet)
- Precise regulation of firing times (meticulous control of the "fire advancement" process)
- Sustained long-term commitment (requiring three years of dedication)
- The paramount importance of moral virtue (success depends on the harmonious alignment of De [Virtue] and practice)
- Maintaining secrecy (this supremely sacred path must not be carelessly divulged)

The bamboo metaphor—"when bamboo splits, it must be mended with bamboo"—illustrates that bodily depletion must be replenished with cognate energy (represented by "Lead," meaning primordial Qi). Verses like "one monthly cycle completes one revolution" reveal the rhythmic periodicity of cultivation.

The "Marrow of Alchemy Verses" section clarifies that practitioners need not rigidly follow external seasonal markers (such as the winter solstice), for the body inherently contains its own moment of Yang energy activation ("single Yang birth"). The phrase "dragon soaring, tiger roaring" vividly describes the visceral sensations of authentic Qi circulation during practice.

初時有如雲出洞次則有如月在潭又似金蚕如玉笋好將火候鍊三三嬌如西子離金閣美似楊妃下玉樓日日與君花下醉更嫌何處不風流井底泥蛇舞柘枝窗間明月照梅梨夜來混沌攧落地萬象森羅總不知昔日遇師親口訣只要凝神入氣穴以精化氣氣化神鍊作黄芽並白雪一年沐浴更防危十月調和須同節服了丹砂朝玉帝乘雲跨鶴登天闕烏無形兔無影烏兔只是日月精烏兔交時天地永牛無角馬無蹄馬牛只是乾坤髓乾坤運用坎和离龜無象蛇無迹龜蛇只是隂陽形二氣交會混爲一龍無翼虎無牙龍虎本來同一體東鄰即便是西家鉛非汞汞非鉛鉛汞元在身中求要使身心寂不動無白雪無黄芽白雪乃是神室水黄芽便是氣樞花夫眞夫婦眞婦坎男离女交感時虚空無塵天地露眞交梨眞火棗交梨喫後四肢雅火棗吞時萬劫飽夏至後冬至前隂陽不在此中取自有神氣分兩弦水眞水火眞火依前應候運周天調和鍊盡長生寳日之魂月之魄身中自有眞乾坤煅鍊丹田通透赤天之尊地之卑便把天魂擒六賊又將地魄制三尸藥非物火非候分明只是一點陽鍊作萬劫無窮壽金非兌木非震從來眞土應五行金木自然解交併

**Interpretation**

This passage from the *Huan Dan Fu Ming Pian* (Treatise on Reverting the Elixir and Restoring Life) explains the process and principles of Daoist Neidan (internal alchemy) cultivation, using numerous metaphors to illustrate key techniques.

In the initial stage of practice, it resembles clouds drifting from mountain caves, then like the moon reflecting on a pond, or a golden silkworm spinning silk and jade bamboo shoots growing. One must carefully regulate the "fire times" (the rhythm of breathing during cultivation), as gracefully as Xi Shi leaving her palace or Lady Yang descending her jade tower. Upon reaching a certain level of attainment, one experiences harmony with all things—even the dance of mud snakes in a well or moonlight shining on plum and pear trees becomes profoundly beautiful.

The oral instructions passed down by masters are: concentrate the Shen (spirit) and enter the Qixue (Dantian, energy center), transform Jing (essence) into Qi (vital energy), then refine Qi into Shen, ultimately forging "Yellow Sprouts" and "White Snow" (Neidan terms for refined essences). After a year of regulating Qi and ten months of harmonizing Yin-Yang, one can ingest the Golden Elixir and ascend to immortality.

The text employs many metaphors to explain cultivation principles:

- The "Black Hare and Golden Crow" (Wu-Tu) represent the essences of the sun and moon; their convergence signifies eternal heaven and earth.
- The "Ox and Horse" symbolize the quintessence of Qian (Heaven) and Kun (Earth), circulating through Kan (Water) and Li (Fire).
- The "Tortoise and Snake" embody the two Qi of Yin and Yang; their union merges them into one.
- The "Dragon and Tiger" are originally one, just as east and west are fundamentally connected.
- "Lead and Mercury" (Qian-Gong, Neidan terms) are not sought externally but must be found within oneself.

True cultivation requires stillness of body and mind, allowing "White Snow" (the water of the spirit chamber) and "Yellow Sprouts" (the flowering of Qi mechanisms) to arise naturally. It resembles the harmonious interaction of true husband and wife, when heaven and earth are clear and bright. Consuming "Intertwined Pears" and "Fire Dates" (Neidan terms) enables one to shed the mortal body and undergo metamorphosis.

From the summer solstice to the winter solstice, the two Qi of Yin and Yang circulate naturally. Water and Fire must follow seasonal transitions to complete the Zhoutian (celestial cycle of cultivation). When properly harmonized, one attains the treasure of longevity. Within the human body reside the sun and moon (Hun and Po souls) and the cosmos (Qian and Kun); through refining the Dantian, one subdues the "Six Thieves" (eyes, ears, nose, tongue, body, and mind) and the "Three Corpses" (Daoist malevolent spirits residing in the body).

The final insight is: the elixir is not a physical substance, and fire times are not mere durations—the key lies in a single point of pure Yang Qi. Refining it leads to immortality. The Five Phases (Wood, Fire, Earth, Metal, Water) all return to True Earth, achieving natural harmony between Yin and Yang.

黑中黑白中白但能守黑白自現黑白本來無二色金眞金銀眞銀金銀鍊作紫金丹自然無一斧鑿痕偃月爐朱砂鼎須知抱一守冲和不必透關投玉井中央釜守一壇金鼎常令湯用暖玉爐不要火教寒玄眞玄牝眞牝玄牝都來共一竅不在鼻口並心腎眞神水眞華池元氣虚無難捉摸元氣恢漠本無爲鍊朱砂鍊水銀眞使朱砂遺水銀水銀鍊作明窗塵眞黄華眞紫粉分明内鼎内爐中變化瓦石成九轉眞關鎖眞河車鐵鎖金關牢固守河車運動結丹砂眞金精眞玉液滿鼎氣歸銀玉液玉液盈壺神入室眞金翁眞姹女金翁姹女結姻親洞房深處眞雲雨眞丁公眞黄婆丁公運火鍊金花黄婆瓶裏養金鵝眞嬰兒眞赤子九轉鍊成十月胎純陽無隂命不死眞隂陽眞隂陽隂陽都只兩箇字譬喻丹書幾萬章還丹復

**Interpretation**

This passage from the *Huan Dan Fu Ming Pian* (Treatise on the Reverted Elixir's Return to Life) reveals the core principles of Daoist Neidan (internal alchemy) practice through a series of profound metaphors:

The essence of Yin-Yang manifests as white within black and black within white. By steadfastly maintaining this principle, the natural truth reveals itself. These opposites form an inseparable unity, just as gold and silver, through refinement, transform into the supreme Purple Golden Elixir (Zijindan) - a process occurring with spontaneous perfection.

The true art of alchemical vessels lies not in their physical forms like the Crescent Moon Furnace (Yanyuelu) or Cinnabar Cauldron (Zhushading), but in maintaining the state of "embracing Oneness while guarding the Center" - a harmonious equilibrium requiring no forced techniques.

Fire regulation demands precise balance: the golden cauldron must neither overheat nor the jade furnace grow too cold, mirroring the culinary art of controlling flame intensity.

The mysterious Xuangmen (Gate of Mystery) - the true Dantian (energy center) - resides neither in the nose, mouth, heart nor kidneys, but in this subtle energetic pivot.

Essential elements like the Divine Water (Shenshui, saliva), Hua Pool (Huachi, oral cavity), and Primordial Qi (Yuanqi) appear intangible yet prove fundamentally vital.

The alchemical process, symbolized by refining cinnabar and mercury (Waidan imagery representing Neidan), ultimately yields the purified crystalline elixir.

Core techniques involve securing the "gate locks" (key energetic points) and circulating the River Chariot (Heche, Qi circulation) to form the inner cinnabar (Neidan).

The sacred union of Golden Elder (Jinweng, lead symbolizing Original Spirit) and Crimson Maiden (Chanü, mercury representing Primordial Qi) illustrates the cosmic dance of Yin-Yang, akin to conjugal harmony.

Through nine cyclical refinements (Jiuzhuan Huandan) and ten lunar months of gestation (Shiyue Huaitai, complete cultivation cycle), the practitioner achieves a body of pure Yang, transcending mortal boundaries.

All thousand words and myriad sayings ultimately return to the dual characters of "Yin-Yang" - every alchemical scripture expounds upon this foundational truth.

Using Waidan (external alchemy) terminology to illuminate Neidan practice, this text emphasizes the crucial balance of Yin-Yang and the harmonious interaction of water and fire. The ultimate goal remains the Daoist ideal of attaining longevity and spiritual transcendence through cultivation.

命篇

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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/KR5d0111/