---
title: "翠虛篇 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5d0113/"
canonical: "https://daozang.app/en/text/KR5d0113/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《翠虛篇》

Taixuan 太玄部 · 1 volumes · 9,427 characters

## Vol. 1

翠虚篇序婦三嘗觀張紫陽贈白鹿洞主之詩有曰聞君知藥已多年何不修心鍊汞鉛莫教燈被風吹滅六道輪迴難怨天余讀至此掩卷拊膺喟然歎曰紫陽之語是爲已知藥者發也况懵然乎故於晝三夜三常以風燈爲警由是讀金圈栗棘之書者十年習金鉛木汞之事者又十年殆如嚼蠟雖欲尋出生死一路若蠅鑽窗然不覺忽及世矣及敬覽翠虚之篇復聆方外高士之至論始知採時唤爲藥也鍊時唤爲火也結時謂之丹養時謂之胎其實一也所産之處曰川源山海所藏之器曰壇爐鼎竈所禀之性故汞鉛水火之名所成之象故有丹砂玄珠之號以今觀之惟一物也良由古人剖析眞元分别氣類所以有採取交會煅煉沐浴之說如易卦象無出乎乾周天星禽無出乎斗以抽添運用之細微遂有斤兩之論但觀天之月暈黑白察地之潮候消長則可默會日中取時之意於毫髮之際無差殊何患乎金翁不騎龍姹女不御虎也結丹頭於片餉之間産嬰兒於十月之内神凝氣聚身外有身此誠學仙之捷逕度世之妙道其精微簡要之語盡在乎翠虚一篇眞息子王思誠謹焚香稽首再拜序翠虚篇

泥丸陳眞人撰

紫庭經絳宫天子統乾乾乾龍飛上九華天天中妙有無極宫宫中萬卷指玄篇篇篇皆露金丹

**Interpretation**

**Interpretation of the *Cuixu Pian***

**[Preface]**

I once read a poem by Zhang Ziyang (a renowned Daoist master of the Northern Song dynasty) addressed to the Abbot of White Deer Grotto: *"I hear you’ve studied alchemy for years—why not refine your heart with mercury and lead? Don’t let the wind extinguish the lamp’s flame, nor blame heaven when trapped in the wheel of rebirth."* Closing the book with a sigh, I realized Ziyang’s words were meant for those already versed in alchemy—how much more so for the uninitiated? Thus, day and night, I remained vigilant against the lesson of the "lamp easily blown out," devoting ten years to studying alchemical texts and another ten to practice, yet finding it as tasteless as chewing wax. Seeking liberation from life and death, I was like a fly battering against a window—until I encountered the *Cuixu Pian*. Only then did I grasp the truth: what is gathered is called "medicine," what is refined is called "fire," what congeals is called the "elixir," and what is nurtured is called the "embryo"—yet all are one and the same. Born from mountains, rivers, and seas, stored in crucibles and furnaces, its essence is mercury and lead (alchemical terms for Yin and Yang Qi), and when formed, it becomes cinnabar or the Mysterious Pearl. The ancients divided true Qi into distinct phases, hence the steps of gathering medicine, union, and tempering—just as the hexagrams of the *Yi Jing* never depart from Qian (Heaven) and Kun (Earth), and the constellations revolve around the North Star. By observing the moon’s halo of black and white or the tides’ ebb and flow, one can precisely determine the timing of alchemy. With the correct method, the Golden Elixir (Jindan) forms naturally, gestating over ten months like a "body beyond the body" (the Yang Spirit)—the swift path to immortality. Every word of the *Cuixu Pian* is a pearl. Thus, Wang Sicheng offers this preface with incense and reverence.

**[Main Text: *The Scripture of the Purple Court*]**

The Son of Heaven in the Crimson Palace (the heart) governs the Yang of Heaven, like a soaring dragon ascending the ninefold skies. Deep within the celestial palace lies the Wuji Palace, where ten thousand volumes of the *Pointing to the Mysterious* (Zhixuan Pian) are stored—each revealing the secrets of the Golden Elixir.

(Note: This passage uses symbolic language to describe Neidan (internal alchemy) practice. The "Son of Heaven in the Crimson Palace" refers to the heart-mind (Shen), the "dragon of Heaven" symbolizes the ascent of Yang Qi, the "Wuji Palace" represents the upper Dantian, and the *Pointing to the Mysterious* signifies essential cultivation principles.)

㫖千句萬句會一言教人只在尋汞鉛二物採入鼎中煎夜來火發崐崘山山頭火冷月光寒曲江之上金烏飛姮娥已與斗牛歡採之鍊之未片餉一氣渺渺通三關三關來往氣無窮一道白脉朝泥丸泥丸之上紫金鼎鼎中一塊紫金團化爲玉漿流入口香甜清爽透舌端吞吞服服入五内臟腑暢甚身康安赤蛇蒼龍交合時風恬浪靜虎龍蟠神水湛湛華池靜白雪紛紛飛四山七賔樓臺十二時樓前黄花深可觀即此可謂鉛汞精化作精髓盈關源但去身中尋周天前弦以後後弦前藥物平平氣象足天地日月交會間虚空自然百雜碎嚼破混沌軟如綿番來覆去成一錢遍體玉潤而金堅赤血换兮白血流金光滿室森森然一池秋水浸明月一朵金花如紅蓮此時身中神氣全不須求道復參禪我今知君如此賢知君有分爲神仙分明指示無兩語默默運用而抽添年中採月不用年月中取日月徒然日中取時時易日時中有刻而玄玄玄之又玄不可言元來朔望明晦弦金翁姹女奪造化神鬼哭泣驚相喧雲收雨散萬籟靜一粒玄珠種玉田十月火侯聖胎仙九轉九朔相迥旋初時夾脊關脉開其次膀胱如火然内中兩腎如湯煎時乎挑動衝心源心腎水火自交感金木間隔隨使然黄庭一氣居中宫宫制萬象心掌權

**Interpretation**

This passage from the *Cuixu Pian* elucidates the core methods of Daoist Neidan (internal alchemy) practice, employing metaphorical language to describe the alchemical process. The essential teaching reveals that the key to cultivation lies in harmonizing the "mercury and lead" within the body—symbolizing the heart's Shen (spirit) and the kidneys' Jing (essence), the two fundamental life energies.

During practice, these energies are guided into the Dantian (elixir field), represented as the "cauldron" for refinement. In nighttime meditation, the vital force ascends from the coccyx (symbolized by Mount Kunlun) through the three spinal passes—the tailbone (Weilü), thoracic spine (Jiaji), and jade pillow (Yuzhen)—where practitioners experience alternating sensations of warmth and coolness. When the energy reaches the Niwan Palace (upper Dantian) at the crown, it transforms into sweet dew (jade nectar) that descends to nourish the five viscera.

The text employs vivid imagery like "crimson snakes and azure dragons" or "intertwined tiger and dragon" to depict the interplay of Yin and Yang energies within the body. When these energies circulate harmoniously, auspicious signs manifest—"golden light filling the chamber" or "golden blossoms like red lotuses"—indicating abundant Shen and Qi within the practitioner, rendering deliberate Zen-seeking unnecessary.

Successful cultivation requires attunement to temporal rhythms: within the year are critical months, within months are pivotal days, and within days are crucial hours (particularly the Zi-Wu-Mao-You periods). Special attention is given to the new and full moons (the first and fifteenth lunar days) when energetic conditions are most favorable for practice. Through prolonged cultivation (the "ten-month firing process," analogous to gestational development), the "sacred embryo" (inner elixir) eventually crystallizes in the Dantian.

The transformative process involves distinct physiological markers:

- Intense heat as energy breaks through the Jiaji pass
- Blazing sensations in the bladder region
- Kidney heat resembling boiling water
- Upward surges of energy facilitating heart-kidney communion

These phenomena signify the successful interaction of Water and Fire (Kan-Li) and the union of Metal and Wood, culminating in the Yellow Court (middle Dantian) authentic Qi governing the entire system. Ultimately, practitioners master the natural rhythms of life-force circulation.

The entire passage emphasizes aligning with natural cycles—achieving longevity through the spontaneous movement of internal energies without external seeking. The alchemical transformation unfolds according to cosmic patterns, where the microcosm of the body mirrors the macrocosm's eternal processes.

水源清清如玉鏡孰使河車如行船一霎火焰飛燒天烏魂兔魄成微塵如斯默默覓眞筌一路逕直入靈眞分明精氣以氣存漸漸氣積以生神此神乃是天地精純陽不死爲眞人若知如此宜修仙修仙惟有金丹門金丹亦無第二訣身中一畒爲家園唾涕精津氣血液七件隂物何正焉坎中非腎乃靈根潭底日紅北馬奔七返九還在片時一切萬物皆生成惟此乾坤眞運用不必兀兀徒無言無心無念神已昏安得凝聚成胎仙胎仙只是交結成交結惟在頃刻間君還知有太陽回正在冬至幾日前又言金精既降時復以何物復金精金精只在坤宫藥坤在西南爲川源蟾光終日照西川只此便是藥之根以時易日刻易時一滴甘露名靈泉吞入心中衝肺腧落在膀胱而成丹丹頭不在膀胱結元在膀胱却在肝肝爲木液遇金精逢土交結成大還莫言此時有爲功又恐斯爲著相言始於著相始無相鍊精化氣氣歸根氣之根本凝成神方曰無爲而通靈譬如夫婦交媾時一點精血結成嬰彼之以情而感情尚且嬰兒十月成何況宇宙在乎手身中虎嘯龍吟聲雖然不見龍之吟波浪高湧千萬尋雖然不見虎之嘯夜深風聲吼萬林自乎丹道凝結後以至火候烹鍊深及於十月霜飛時神魂奔走安敢爭一年都計十二月卯

**Interpretation**

This passage from the *Cuixu Pian* elucidates the essential techniques of Daoist Neidan (internal alchemy) practice:

During cultivation, one should visualize the body's Jing (essence) and Qi (vital energy) as clear river water circulating through the "River Chariot" (a Neidan term referring to the pathways of energy flow). When reaching a certain stage of practice, the Yin and Yang energies within (symbolized as the "dark crow soul" and "jade rabbit spirit") will intermingle, requiring serene concentration to perceive the ultimate truth. The crux of cultivation lies in accumulating Jing and Qi—when these vital substances become abundant, they transform into Shen (spirit), the purest energy between heaven and earth. Achieving a body of pure Yang enables one to become a zhenren (perfected being) of immortality.

The core principle of the Golden Elixir path involves treating the body as the "home" for cultivation, carefully managing the seven bodily fluids (saliva, mucus, semen, essence, Qi, blood, and lymph)—all Yin substances. Special attention must be paid to the Dantian (elixir field), specifically the "center of Kan" (water trigram position), which refers not to the kidneys but to the root of spiritual nature. During practice, the Yin and Yang energies (symbolized as "red sun" and "northern horse") circulate rapidly, completing the "seven returns and nine restorations" (a Neidan term for energy cycling) in moments.

True cultivation isn't about silent sitting in dullness—if the mind remains clouded, one cannot form the "embryonic immortality" (initial Neidan achievement). The key lies in seizing the opportunity around the winter solstice when "golden essence" (primordial Qi) naturally descends. This golden essence originates from the lower Dantian (symbolized as the Kun palace), just as moonlight perpetually illuminates the western river—this constitutes the fundamental materia medica for alchemical refinement.

Practitioners must observe temporal changes, swallowing the heavenly nectar (spiritual spring) produced in the mouth, which passes through the heart and lungs to ultimately meet the "wood liquid" (liver essence) in the bladder region. Combining with golden essence and earth energy, this forms the Great Returning Elixir. Though this appears as deliberate practice, it ultimately returns to Wuwei (non-action). Like conjugal union conceiving an infant, cultivation similarly coalesces essence and energy into an elixir. Though invisible, the "dragon's roar and tiger's roar" (symbolizing Yin-Yang energy movements) create palpable internal vibrations.

The entire alchemical process requires ten months of "gestation" through precise fire regulation (metaphor for cultivation stages). When reaching the "deep winter" phase (symbolizing final refinement), the spirit becomes completely tranquil. Throughout the twelve months, practitioners must seize optimal timing—especially during the mao hour (5-7 AM).

酉沐浴誰敢行所以十月入神室金鼎滿滿龍精盈縛雲捉月之機關得訣修鍊夫何難果然縛得雲在山又解捉住月之魂點頭此語知古人何慮不把身飛升身之殻兮心之内心中自有無價珍可以生我復死我既能飢人亦飽人尋其毳路取其原逍遥快樂無飢寒似此景象與證驗總在一日工夫間工夫如此譬似閑藥不遠兮採不難誰知火候萬丈紅燒殺三尸玉爐寒丹田亦能生紫芝黄庭又以生紅檗紅檗一餐永不飢紫芝一服常童顔滿身渾是白乳花金筋玉骨老不昏功成行滿鶴來至一舉便要登雲端

大道歌眞隂眞陽是眞道只在眼前何遠討凡流歲歲燒還丹或見青黄自云好志士應願承法則莫損心神須見道但知求得眞黄芽人得食之壽無老黄芽不與世鉛同徒以勞身不見功虚度光隂空白首何處悠悠訪赤松神水華池世所希流傳不與俗人知還將世上凡鉛汞相似令人迷不知青龍逐虎虎隨龍赤禽交會聲嗈嗈調氣運火逐禽宫丹砂入腹身沖沖五行深妙義難知龍虎隱藏在坎離還丹之術過數百最妙須得眞華池丹砂其位元非赤四季排來在南宅流珠本性無定居若識其原如秋石日魂月華二氣眞含胎育子自堪神變轉欲終君自見分明化作明窗塵鉛汞一門不可依金丹祕訣聖無知

**Interpretation**

This scripture expounds the essential principles and stages of Daoist Neidan (internal alchemy) cultivation, comprising two sections: "Jade Void Chapter" and "Song of the Great Dao."

"Jade Void Chapter" section:

The crux of cultivation lies in mastering the technique of "binding clouds and capturing the moon" (referring to methods of harmonizing Yin-Yang). During the ten-month cultivation period (a specific seasonal cycle), the practitioner's Jing (essence) and Qi (vital energy) become abundant like a golden cauldron overflowing. When one truly comprehends the laws of Yin-Yang transformation, one attains the state where "clouds are tethered to mountains and the moon's soul is captured." The human body inherently contains precious Neidan energy that can both nourish life and transcend mortality. Upon finding the correct cultivation path, one achieves carefree liberation beyond hunger and cold. These effects manifest within a single day's practice. Though seemingly simple, the crucial factor is precise timing (the "fire phases" of cultivation). At advanced stages, purple mushrooms (symbolizing internal elixir) grow in the Dantian (lower energy center) while red lotuses (another elixir symbol) blossom in the Yellow Court (middle energy center). Consuming these grants eternal youth and the "golden sinews and jade bones" state. When cultivation culminates, celestial cranes descend to welcome the adept's ascension amid clouds.

"Song of the Great Dao" section:

True cultivation lies in grasping authentic Yin-Yang (fundamental life energies), which are ever-present rather than distant pursuits. Ordinary people labor year after year at alchemy without results, while genuine cultivators follow correct principles. Obtaining "true yellow sprouts" (symbolizing initial elixir formation) brings immortality—distinct from vulgar lead-mercury experiments. The real "divine water and flower pond" (quintessential bodily energies) remains unknown to most, as worldly alchemical methods only breed confusion. Practitioners must understand how the Azure Dragon and White Tiger (Yin-Yang energies within the body) pursue each other, circulating the elixir through breath regulation and energy movement. The Golden Elixir's mystery resides in Five Phases transformations, with the true "flower pond" being most essential. Authentic cinnabar (elixir substance) isn't literally red—its nature flows unpredictably. Cultivation requires harmonizing solar and lunar essences (Yin-Yang energies), nurturing the internal elixir as naturally as pregnancy. Ultimately the elixir transforms into "window dust illuminated" (a state of purified energy). The Golden Elixir's secrets transcend ordinary understanding and cannot be reduced to lead-mercury theories.

莫將世人凡鉛汞論年運火共相持天生二物應虚無爲妻爲子復爲夫三五之門爲日月能分卯酉别終初全養天然禀至神沖和之氣結成身富貴只縁懷五彩心知鉛汞共成親乾坤不互相爲避採取元和在天地十月養成子母分賢者何曾更運氣玄黄溟溟不可辯鉛汞之門義難顯世人不曉定其源細視五行定聽見嬰兒漠漠不可悟徒以勞神虚自苦但知會得聖人言即是分明天上路三四同居共一室一二夫妻爲偶匹要假良媒方得親遂使交遊情意宻浮沉恍惚往難辯悟取迷途年月遠欲知靈藥何日成陽數終須歸九轉隂陽冥寞不可知青龍白虎自相持年終變轉自相噉白虎制龍龍漸稀乾天爲父坤爲母南方朱雀北玄武年終歲久俱成土時人何處尋龍虎三人義合同爲宗常移日月照其中已遇三花金玉液九轉須終十月功青龍本質在東宫配合乾坤震位中白虎自兹相見後流珠那肯不相從龍虎修來五轉强爐中漸覺菊花香如今修鍊正當節莫使悠悠歲月長欲識丹砂是木精移來西位與金並凡人何處尋蹤跡恍惚中間互窅冥悟者猶如返故武迷途不易尋路若三人運合同一源本姓何曾離宗祖一人本有一人無金公爲婦木爲夫玄冥深遠不可度志士何曾肯强圖立天汪汪配地黄男

**Interpretation**

This scripture elucidates the core principles of Daoist Neidan (internal alchemy) practice, employing metaphors of marital and familial relationships to illustrate the essential harmony of Yin-Yang:

The practice should not be understood through mundane lead and mercury (referring to mineral ingredients in Waidan/external alchemy). The true lead and mercury (Neidan terminology denoting the body's Jing, Qi, and Shen) are the primordial Yin and Yang energies that inherently exist. Like husband and wife or mother and child, they interdepend through the operations of the "three-five numerical pattern" (referring to the generative and controlling cycles of the Five Phases), forming the cyclical movement of sun and moon.

The crux of cultivation lies in preserving the primordial Qi (the harmonizing energy). Wealthy individuals often lose their way by clinging to material attachments (the "five colors"). The true elixir requires ten lunar months of gestation within the body (symbolizing the cultivation cycle). The wise practitioner need not force energy circulation, as mysterious transformations occur spontaneously.

The text employs the Four Symbols—Azure Dragon (liver's Wood Qi), White Tiger (lung's Metal Qi), Vermilion Bird (heart Fire), and Dark Warrior (kidney Water)—as metaphors for the Five Viscera's energies. During practice, the Dragon and Tiger (Metal and Wood) must unite like spouses requiring a matchmaker (cultivation techniques) to facilitate their union. As practice deepens (through five transformations), chrysanthemum fragrance (internal sensory phenomena) will manifest in the furnace (Dantian).

It reveals that cinnabar (true Yang) originates from the essence within Wood, which must harmonize with Metal's nature. The realm of cultivation transcends verbal description—those who awaken to the Dao find it like returning home, while the confused struggle to find the path. Emphasizing the common origin of the "three treasures" (Jing, Qi, Shen), Metal (lung Qi) and Wood (liver Qi) interact like husband and wife, yet the profound mystery of the dark profundity cannot be forcibly attained.

The text concludes with "the vast Heaven pairs with Earth's yellow," signifying the union of Yang Qi (Heaven) and Yin essence (Earth's yellow), subtly revealing the essential principle of Yin-Yang communion in cultivation.

Throughout this scripture, metaphorical language describes the transformational process of Jing, Qi, and Shen in Neidan practice, consistently emphasizing the principles of Wuwei (non-action) and the harmonious blending of Yin and Yang.

精和合並同房白液爐户隨分化時人服者瑩心凉金木傷相誰定原五行相返自相連世上黄龍隂火白誰能識得黄芽鉛世上鉛汞不相依志士元知在坎離賢者共藏人不見准南修祕在華池九轉丹成歲欲終開爐欲見藥花紅水火變來俱作土時人何處覓金翁鉛汞相傳世所希丹砂爲質雪爲衣朦朧只在君家舍日日君看君不知還丹入口身自輕能消久病去妖精貪愛自兹無所染能改愚人世與情誰悟靈丹出世塵三花會合與龍親君看前後鍊丹者悮殺千人與萬人

羅浮翠虛吟嘉定壬申八月秋翠虚道人在羅浮眼前萬事去如水天地何處一沙鷗吾將蛻形歸玉闕遂以金丹火候訣說與瓊山白玉蟾使之深識造化骨道光禪師薛紫賢付我歸根復命篇指示鉛汞兩箇字所謂眞的玄中玄辛苦都來只十月漸漸採取漸凝結而今通神是白血已覺四肢無寒熱後來依舊去參人勘破多少野狐精箇箇不是眞一處都是旁門不是眞恐君虚度此青春從頭一一爲君陳若非金液還丹訣不必空自勞精神有如迷者學採戰心心只向房中戀謂之隂丹御女方手按眉間吸氣嚥奪人精氣補吾身執著三峯信邪見産門唤作生身處九淺一深行幾遍軒后彭祖老容成黄谷壽光趙飛燕他家别有通霄路酒肆淫坊戲歷鍊莫言花

**Interpretation**

The *Cuixu Treatise* in Plain Interpretation:

This scripture passage expounds the essential techniques of Daoist Neidan (internal alchemy) practice. The opening section describes the effects achieved when Jing (essence), Qi (vital energy), and Shen (spirit) are harmoniously blended, though ordinary people often misunderstand their true meaning. The text repeatedly emphasizes the crucial importance of combining lead and mercury (alchemical terms representing the body's Yin and Yang energies), pointing out that the genuine Golden Elixir path isn't found in external substances, but rather in the internal meeting point of Kan (kidneys) and Li (heart).

When cultivation reaches advanced stages, ingesting the elixir can make one's body light and healthy, dispelling illnesses and evil influences while liberating practitioners from worldly desires. However, the author criticizes many alchemists for straying onto wrong paths—obsessing with sexual techniques and other heretical methods that treat female bodies as cultivation tools (such as the "nine shallow, one deep" practices). These are all misguided views. The ancient immortals Huangdi and Pengzu's genuine cultivation methods have been distorted by later generations—the true path to heaven isn't found in brothels or drinking halls.

From *The Luofu Cuixu Verses*:

In autumn of the Jiading Renxian year (1212), the Cuixu Daoist realized at Luofu Mountain that worldly affairs flow like water, and one's existence between heaven and earth resembles a mere seagull's insignificance. He transmitted the oral formula for transcendent metamorphosis to Bai Yuchan—this method originating from Chan Master Xue Daoguang focuses on "returning to the root and restoring life's mandate," with its core mystery lying in comprehending the profound meaning behind "lead and mercury." Authentic cultivation requires only ten months of gradual progress to reach the "communicating with spirits" stage, purifying one's blood to become like quicksilver while becoming impervious to seasonal extremes.

The final admonition warns practitioners: unless following the orthodox method of Golden Fluid Reverted Elixir, all other efforts are futile. It particularly condemns those obsessed with Yin-harvesting techniques to supplement Yang—these are not proper paths, merely wasted youth. The true way to longevity isn't found in such heretical shortcuts.

(Note: Terms like "yellow sprouts" refer to nascent true Yang, "flower pond" indicates the mouth cavity, "nine-cycled elixir" denotes the highest grade of golden pill, while "three peaks" represents female anatomical references in sexual alchemy terminology.)

裏遇神仙即把金篦换瓦片樹根已朽葉徒青氣海波翻死如箭其他有若諸旁門尚自可結安樂縁有如服氣爲中黄有如守頂爲混元有如運氣爲先天有如嚥液爲靈泉或者脾邊認一穴執定爲之呼吸根或者口鼻爲玄牝納清吐濁爲返還或者默朝高上帝心目上視守泥丸與彼存思氣升降以此謂之夾脊關與彼閉息吞津唾謂之玉液金液丹與彼存神守臍下與彼作念想眉間又如運心思脊骨又如合口柱舌端竦肩縮頸偃脊背唤作直入王京山口爲華池舌爲龍唤作神水流潺潺此箇旁門安樂法擬作天仙豈不難八十放九嚥其一聚氣歸臍謂胎息手持念珠數呼吸水壺土圭則時刻或依靈寳祕法行直勒尾閭嚥津液或參西山會眞記終日無言面對壁時人雖是學坐禪何曾月照寒潭碧時人雖是學抱元何曾如玉之在石或言大道本無爲枯木灰心孤默默或言已自顯現成試問幻身何處得更有勞形採日月謂之天魂與地魄更有終宵服七曜謂之造化眞血脉更有肘後飛金精氣自騰騰水滴滴更有太乙含眞氣心自冥冥賢寂寂有般循環運流珠有般靜定想朱橘如斯皆是養命方即非無質生靈質道要無中養就兒箇中别有眞端的都縁簡易妙天機散在丹書不肯洩可怜愚夫自執迷迷迷相指

**Interpretation**

This scripture discusses various misguided practices commonly encountered in Daoist cultivation, pointing out that while these methods may appear useful, they ultimately fail to achieve genuine celestial immortality (tianxian).

The text enumerates numerous cultivation errors: mistaking breath regulation (fuqi) for cultivating the Middle Yellow (zhonghuang, referring to the Dantian); imagining the crown of the head as the Primordial Unity (hunyuan, the original Qi); treating Qi circulation as the Way of Primordial Heaven; or considering saliva swallowing as nourishment from the Spiritual Spring. Some mistakenly identify certain acupoints near the spleen, obsessively adjusting their breathing, or regard the mouth and nose as the Mysterious Feminine (xuanpin, the yin-yang union), believing that exhaling the old and inhaling the new constitutes returning to the origin.

Others spend their days silently reciting prayers to the Celestial Emperor while gazing upward to guard the Muddy Pellet Palace (niwan, the upper Dantian); or visualize the ascent and descent of Qi, calling it "opening the spinal pass"; some hold their breath while swallowing saliva, glorifying it as the "Jade and Golden Elixir"; others fixate on the lower Dantian below the navel or concentrate their mind between the eyebrows.

Additional erroneous methods include: guiding spinal movements with intention, pressing the tongue against the palate while keeping the mouth closed, shrugging shoulders and hunching the back—all falsely called "direct ascent to the Jade Capital Mountain"; naming the mouth the "Flower Pool" and the tongue the "Dragon," claiming it facilitates the flow of "Divine Water." The author laments that with such misguided practices, achieving celestial immortality is exceedingly difficult.

Further mistaken approaches are mentioned: swallowing saliva only nine times after eighty breaths, gathering Qi at the navel and calling it embryonic breathing (taixi); counting prayer beads to regulate respiration; using water clocks and sundials to calculate time; or directly constricting the perineum (weilü) and swallowing fluids according to the Lingbao Secret Method; or sitting in silent wall-gazing meditation all day as prescribed in the Record of Western Mountain's True Assembly.

The author criticizes: "Though people today practice seated meditation, their minds are never as clear as moonlight reflecting on a cold pool; though they speak of embracing the Origin and guarding the One, they never attain the state of jade concealed within stone. Some claim the Great Dao is fundamentally non-action (wuwei), yet their cultivation leaves them as numb as withered wood and dead ashes; others boast of having attained the Great Dao—but from what source does their illusory body arise?"

More erroneous methods are described: laboriously gathering the essences of sun and moon, calling them Celestial Soul and Earthly Pneuma; ingesting the Qi of the Seven Luminaries (sun, moon, and five planets) throughout the night, claiming it forms the true blood vessels of creation; practicing the so-called "Flying Golden Essence from the Elbow," feeling Qi rise like dripping water; cultivating the "Supreme Unity's Embrace of True Qi" while maintaining inner emptiness. Some circulate what they call "Flowing Pearls," while others sit still imagining "Vermilion Tangerines."

The author concludes: "These are all methods for nurturing life, but not the true path that cultivates genuine spiritual substance. Authentic Daoist practice involves nurturing true spirituality within emptiness—herein lies the real essence. The Great Dao is supremely simple and easy, containing celestial secrets, yet the alchemical scriptures and Daoist texts refuse to state it plainly. Alas, the deluded remain obstinate in their errors, misleading one another."

畫無無箇般詭怪顛狂輩坐中摇動顫多時屈伸偃仰千萬狀啼哭叫唤如兒嬉蓋縁方寸無主人氣虚氣散神狂飛一隊妄想爭唱鬨以此誑俗誘愚癡不知與道合其眞與鬼合邪徒妄爲一纔心動氣隨動跳躍顫掉運神機或曰此是陽氣來或曰龍虎爭戰時或曰河車千萬迎或曰水火相奔馳看看摇擺五臟氣一旦腦瀉精神羸當初神祖留丹訣無中生有作丹基何曾有此鬼怪狀盡是下士徒闡提我聞前代諸聖師無爲之中無不爲盡於無相生實相不假想化並行持則有些兒奇又奇心腎元來非坎离肝心脾肺腎腸膽只是空屋舊藩籬涕唾津精氣血液只可接助爲階梯精神魂魄心意氣觀之自是而實非何須内觀及鑑形或聽靈響視泓池吞霞飲露服元氣功效不驗心神疲演說清虚弄爐火索人投狀齎金寳敢將蛙草藐滄溟元始天尊即是我虚收銜號僞神通指劃鬼神說因果今朝明朝又奏名内丹外丹無不可欺賢罔聖昧三光自視禍福皆懡㦬招邀徒弟走市廛醉酒飽德成群夥大道從來絶名相眞仙本自無花草教他戒誓立辛勤爭如汝自辛勤好一人迷昧猶自可迷以傳迷迷至老此輩一盲引衆盲共入迷途眞憂惱忽朝福盡罪報來獲罪於天無所禱三元九府録其愆迫魄繫魄受冥考舉世人人喜

**Interpretation**

This passage critiques practitioners who engage in mystical posturing and deliberate obscurantism. The author employs vivid metaphors: these individuals shake their heads like madmen, perform exaggerated movements, and alternate between weeping and laughter like children at play. In truth, such frenzied behavior stems from their unsettled Shen (spirit) and dissipated Qi (vital energy).

They fabricate absurd explanations to deceive the ignorant—some claim it's "Yang Qi activation," others speak of "Dragon-Tiger combat" (symbolizing the interplay of Yin-Yang energies), or describe "River Cart circulation" (referring to Qi movement along the Du and Ren meridians) and "Water-Fire clashes." In reality, such violent movements only deplete the Qi of the Five Organs, ultimately leading to spiritual depletion. The authentic Neidan (internal alchemy) methods transmitted by ancestral masters emphasize "generating substance from emptiness" during foundation-building—none involve such ghostly theatrics. These are merely delusions of inferior practitioners.

Throughout history, genuine cultivation masters achieved realization through Wuwei (non-action), where formless reality spontaneously manifests substantial forms, requiring no artificial effort. Contemporary charlatans:

- Mistake bodily organs as cultivation essentials (though viscera are merely empty chambers)
- Obsess over Jing (essence), blood, and bodily fluids (which are merely auxiliary tools)
- Indulge in forced inner visualization (all illusory constructs)
- Pursue Qi ingestion and cloud-eating practices (utterly ineffective)

More egregiously, some feign spiritual connections, impersonating the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), fabricating karmic tales of ghosts and deities to swindle offerings. Whether practicing Neidan or Waidan (external alchemy), those deceiving sages and profaning the divine inevitably invite calamity. Parading with disciples through marketplaces while indulging in revelry, they completely betray the Dao's fundamental simplicity.

Authentic immortal cultivation requires no such gaudy displays. Rather than lecturing others on austere vows, one should cultivate earnestly. A single deluded person is problematic enough, but far worse are those deluded souls who mislead others—like the blind leading the blind, all destined to plunge into ditches. When their accumulated merit exhausts and karmic retribution manifests, the celestial records of the Three Originals and Nine Palaces (the heavenly bureaus documenting human virtue and vice) will demand full accounting—then truly no salvation remains.

(Note: "Dragon-Tiger" and "River Cart" are Neidan terms denoting Yin-Yang energies and Qi circulation along the governing/conception vessels respectively; "Three Originals and Nine Palaces" refers to Taoist celestial institutions recording human virtue and vice.)

學仙幾人日日去參玄各自妄誕自相高不務眞實爲眞詮古人好語須切記工夫純熟語通仙言語不通非眷屬工夫不到不方圓我昔工夫行一年六脉已息氣歸根有一嬰兒在丹田與我形貌亦如然飜思塵塵學道者三年九載空遷延依前雲水遊四海冷眼看有誰堪傳炷香問道仍下風勘辯邪正知愚賢歸來作此翠虚吟猶如杲日麗青天掃除末學小伎術分别火候鍊藥物只取一味水中金收拾虚無造化窟促將百脉盡歸源脉任氣停丹始結初時枯木依寒巖二獸相逢如電掣中央正位産玄珠浪靜風平雲雨歇半時之間見丹頭軟似綿團硬似鐵此時南方赤鳳血採之須要知時節一般纔得萬般全復命歸根眞孔穴内中自有眞壺天風物光明月皎潔龍吟虎嘯鉛汞交灼見黄芽芽白雪每常天地交合時奪取隂陽造化機卯酉甲庚須沐浴弦望晦朔要防危隨日隨時則斤兩抽添運用在怡怡十二時中只一時九還七返這些兒温養功須常固濟巽風常向坎中吹行坐寢食總如之性恐火冷丹力遲一年周天除卯酉九轉工夫月用九至於十月玉霜飛聖胎圓就風雷吼一載胎生一箇兒子生孫了又孫枝千百億化最妙處豈可容易教人知忘形死心絶爾汝存亡動靜分賔主朝昏藥物有浮沉水火爻符宜檢

**Interpretation**

Plain Language Commentary on the "Cuixu Chapter":

On the path of immortal cultivation, how many spend their days discussing profound mysteries yet remain mired in arrogance and competition, never seeking the true essentials of practice. The golden words of ancient masters must be firmly remembered—only when one's skill matures will speech naturally accord with the Dao. If one cannot even articulate the basic terminology correctly, how can they be considered fellow practitioners? Without proper cultivation, complete attainment remains elusive.

After a year of arduous practice, my six meridians became tranquil and genuine Qi returned to its source. Within my dantian (lower energy center), an infant-like primordial spirit formed, bearing my exact likeness. Observing worldly Daoist students who squander three to five years in vain pursuits, I coldly watch these wandering seekers—how few prove worthy of true transmission! Even when they burn incense seeking instruction, we must still examine their ability to discern truth from falsehood and recognize wisdom from folly. Upon returning, I composed this "Cuixu Verse," shining like the morning sun illuminating clear skies.

Abandon flashy minor techniques and focus wholly on mastering fire times (energy regulation) and the refinement of medicinal substances (vital essences). Concentrate solely on the single ingredient of "gold within water" (original essence from the kidneys), condensing creation within the void. Guide all meridian energies back to their origin—when breath stabilizes, the Golden Elixir begins to form. The initial stage resembles withered wood clinging to cold cliffs, yet when yin-yang energies (dragon and tiger) meet, it flashes like lightning. The mysterious pearl (elixir embryo) emerges at the dantian's center, creating profound stillness within. In moments, the elixir's head appears—soft as cotton yet hard as iron—this being the essence of the southern heart fire (crimson phoenix) that must be gathered at precisely the right moment.

Success brings ten thousand methods naturally fulfilled, returning to the root and locating the true pivot of energy. Within the body exists boundless celestial caverns, radiant as the bright moon. When the dragon (spirit) chants and tiger (essence) roars, when lead and mercury (spirit and energy) fuse, one perceives yellow sprouts and white snow (stages of elixir formation). At each celestial-terrestrial energy convergence, seize the opportunity of yin-yang transformation. During mao-you (dawn/dusk) and jia-geng (specific hours), practice purification and gentle nurturing, exercising special caution during lunar phases. Daily regulation requires strict measurement—the method of extraction and replenishment (energy adjustment) emphasizes equilibrium. Only specific hours each day prove effective, containing the mystery of nine revolutions and seven returns (celestial cycles).

The nurturing process demands sustained stability, letting the xun wind (breath) constantly stir the kan palace (kidney water). Maintain practice whether walking, standing, sitting, or lying—guard against insufficient fire regulation delaying elixir potency. The annual celestial cycle avoids mao-you hours, while monthly practice follows ninefold revolution methods. When ten months (cultivation cycle) bring jade frost (pure yang energy) descending, the sacred embryo's completion shakes heaven with thunder. A year's gestation yields the infant spirit—this "child" can further multiply myriad forms. How could such supreme subtleties be lightly revealed? Forget physical form and extinguish stray thoughts, distinguish primary and secondary in stillness and movement, grasp the floating-sinking rhythm of medicinal substances (essences), and strictly follow hexagram transformations in water-fire (yin-yang) interactions.

舉眞氣薰蒸無寒暑純陽流溢無生死有一子母分胎路妙在尾箕斗牛女若欲延年救老殘斷除淫欲行旁門果將流形永住世除非運火鍊神丹神丹之功三百日七解七蛻成大還聚則成形散成氣天上人間總一般寧可求師安樂法不可邪淫採精血古云天地悉皆歸須學無爲清淨訣縛住青山萬頃雲撈取碧潭一輪月玄關一竅無人知此是刀圭甚奇絶夜來撞見吕秀才有一丹訣猶奇哉却把太虚爲爐鼎活捉烏兔爲藥材山河大地發猛火於中萬象生雲雷昔時混沌今品物一時交結成聖胎也無金木相間隔也無龍虎分南北不問子母及雌雄不問夫妻及黑白何人名曰大還丹太上老君吞不得老君留與清閑客服了飛仙登太極更將一盞鴻濛酒餌此刀圭壯顔色任從滄海變桑田我道壺中未一年懸知汝心如鐵堅所以口口宻相傳妙處都無半句子神仙法度眞自然速須下手結胎仙朗吟歸去蓬萊天

丹基歸一論古人有言得其一萬事畢噫誠哉是言也此吾所以刻丹經之繁蕪標紫書之樞要蓋爲是也一也者金丹之基也實千經萬論之原千變萬化之祖也以要言之天魂地魄即日精月華也紅鉛黑汞即金精木液也烏兔即龜蛇也馬牛即龍虎也朱砂水銀乃黄芽白雪之骨也丹砂秋石乃白金黑錫之由也别

**Interpretation**

Interpretation of the "Cuixu Chapter":

The essence of cultivating true Qi lies in allowing pure Yang energy to flow naturally, transcending the cycles of seasons and the boundaries of life and death. To prolong life and reverse aging, one must completely sever lustful desires—otherwise, heterodox methods will only accelerate physical decay. Only through the Neidan (internal alchemy) practice of "refining the divine elixir with fire" can one achieve the "Great Return Elixir" after 300 days of cultivation, undergoing seven transformations and seven metamorphoses. This elixir condenses into tangible form when gathered and disperses as formless Qi when released, demonstrating how celestial and earthly principles interconnect.

Key cultivation principles:

1. Prefer tranquil and joyful methods of purity over techniques that harvest essence and blood through improper means

2. Recognize all phenomena ultimately return to emptiness, mastering the art of Wuwei (non-action) and serene practice

3. Grasp the profound mysteries as one would capture clouds over emerald mountains or fish for the moon in jade-green pools

4. Few understand the crucial "Mysterious Pass Single Cavity" (the pivotal energy center in cultivation)—this most marvelous "knife-and-measure" (a Neidan term for medicinal substances)

The unique elixir formula transmitted by Lü Dongbin:

- Treat the entire void as your alchemical cauldron
- Use the sun and moon (the "crow and hare") as medicinal ingredients
- Employ heaven and earth as furnace fires to generate thunder from all things
- Coalesce primordial chaos into the sacred embryo (internal elixir)

The true "Great Return Elixir":

- Transcends the mutual conquest of Metal and Wood
- Ignores directional associations of Dragon and Tiger
- Makes no distinction between mother-child or feminine-masculine
- Disregards marital pairs or black-white dichotomies
- Even Laozi finds it difficult to fully comprehend
- Consuming it enables celestial ascension

Finally, drinking the "Primordial Wine" (primordial Qi) grants eternal youth. While seas may turn to fields, the adept's flask contains but a single year. Because your Daoist resolve is steadfast, I transmit this wordless true formula—the methods of immortals follow nature's course. Hasten your practice to form the sacred embryo, and you shall ultimately ascend to Penglai, the isle of immortals.

Supplement from the "Treatise on Unifying the Elixir Foundation":

The ancient saying "Attain the One, and all matters conclude" holds profound truth. My simplification of elixir scriptures stems from this character "One"—the foundation of Golden Elixir cultivation and source of myriad theories. In essence:

- Celestial Hun and earthly Po are solar essence and lunar radiance
- Red lead and black mercury represent metallic essence and woody fluid
- Crow and hare (sun-moon) symbolize turtle and snake
- Horse and ox denote dragon and tiger
- Cinnabar and mercury form yellow sprouts and white snow
- Dan sand and autumn stone give rise to white gold and black tin

(Note: These terms are metaphorical expressions of Yin-Yang and Five Phases energies in Neidan practice)

之爲男女夫婦體之爲金木水火類之爲青幽徐揚象之爲乾坤坎离或曰河車者或黄轝者或有言交梨火棗者或有言金砂玉汞者又如丁翁黄婆之名嬰兒姹女之號拆爲黑白分爲青黄有如許之紛紛其實隂陽二字也是皆一物謂如守一壇戊己户玄關一竅玄牝之門神水華池鉛爐土釜朱砂鼎偃月爐中黄宫丹元府神室氣府關元丹田呼吸之根凝結之所此又皆一處也復如冬夏二至春秋兩分卯酉甲庚弦望晦朔子午巳亥寅子坤申二十四炁七十二候一年交合一月週迴离坎之時兔雞之月乾巽之穴二八之門朝屯暮蒙晝姤夜復人不知以爲果須依時按節推氣測候分拆數法准則銖爻故曰視土圭夜瞻刻漏謬之甚矣又豈知周年造化乃周身之精氣日夜時刻乃精氣之變態也其中有衰有旺有升降有浮沉有清有濁是以聖人以外象證之殊不知天地氣數在乎一時之工夫也所以中間有隂陽寒暑之證有生殺盈虧之狀小則按百刻大則如一年只在一時而然也然一時即一處也一處即一物也人知此之所以爲一則採取有法運用有度斤兩有則水火有等與夫抽添進退之妙沐浴交結之奥不無防危慮險也若毫釐之失則日月失道金汞異爐非知造化之深者莫克知隂陽之義如是其祕也

**Interpretation**

This passage elucidates the core principles of Daoist Neidan (internal alchemy) practice, employing various metaphors to explain the nature and movement of Yin-Yang energies.

The text enumerates numerous Neidan technical terms: the "River Chariot" (the pathway of Qi circulation within the body), the "Yellow Matron" (the mediator harmonizing Yin and Yang), "fire dates and pears of union" (symbolizing Yin-Yang interaction), and "golden sand and jade mercury" (representing Jing, Qi, and Shen). All these ultimately describe the fundamental duality of Yin-Yang energies. Similarly, the various acupoint names mentioned—such as the "Mysterious Pass" (Dantian), "Divine Water Blossom Pond" (oral cavity), and "Lead Furnace and Earthen Cauldron" (lower Dantian)—all point to the same crucial cultivation center.

The author emphasizes that while seasonal transitions and lunar phases are often used as metaphors in practice, true cultivation doesn't lie in rigidly following calendrical cycles, but in comprehending the patterns of Jing-Qi circulation within the body. The transformations of Yin-Yang within the human body mirror the alternation of heat and cold in the cosmos, with their own waxing and waning. True masters understand that the entire annual cycle of cosmic creation is reflected in the present moment of practice—a single session of cultivation contains all mysteries.

The crux of cultivation lies in realizing the principle of "Oneness"—that Yin and Yang are fundamentally unified, all acupoints converge at one center, and all "alchemical substances" (Jing, Qi, Shen) are essentially one. Understanding this principle enables mastery of essential techniques: "gathering the medicinal substances" (collecting vital energies), "regulating the fire" (controlling practice rhythms), and "adding and subtracting" (balancing Yin-Yang) while avoiding dangers. The slightest error can disrupt the Yin-Yang equilibrium, just as the sun and moon might stray from their orbits or gold fail to amalgamate with mercury. These are profound truths not easily grasped by ordinary practitioners.

一隂一陽之謂道道即金丹也金丹即是也古仙上靈詔人鍊七返九還金液大丹者故乃入道之捷徑耳故有片餉工夫自然交媾迴風混合百日工靈之語行之九月謂之九轉鍊之一年謂之聖胎此其所以隱而不露者以上天祕惜不欲輕泄此道耳豈得無禍福於傳授賢否之間乎即以唾涕精津氣血液爲隂物也又以泥丸丹田心腎脾肺尾閭夾脊口鼻非眞一處也何從而知金木之所以間隔水火之所以既未濟者能以一之一字訂諸群經參諸往哲勿以神氣爲自然歸復勿以禪定爲自然交合審能如是或恐暗合孫吴而终非促百脉以歸源窮九關而徹底三火所聚八水同歸者也至於神入氣爲胎火鍊藥成丹豈容易明有曰神衛氣者有曰神凝則氣聚者有曰神氣自然歸復者皓首茫然反起虚無之歎夫豈知丹基之眞一爲妙哉若將遊浮靈揖華佺於空蒙盲靄之上者得一可以畢萬故作丹經歸一論以付學者白玉蟾潁川陳泥丸太乙刀圭之說傳諸後古云

水調歌頭贈九霞子鞠九思奪取天機妙夜半看辰灼一些珠露阿誰運到稻花頭便向此時採取宛如碧蓮合蘂滴破玉池秋萬籟風初起明月一沙鷗紫河車乘赤鳳入瓊樓謂之玉汞與鉛與土正相投五氣三花聚頂吹著自然眞火鍊得似紅榴

**Interpretation**

The *Cuixu Pian* scripture primarily elucidates the core principles of Daoist Neidan (internal alchemy) practice. Its central tenet states that the union of Yin-Yang constitutes the Great Dao, which itself manifests as the Golden Elixir (Jindan) - the highest attainment in internal alchemy cultivation. The ancient immortals transmitted this "Seven-Return Nine-Cycle Golden Liquid Elixir" method as a swift path to realizing the Dao.

The text highlights several crucial concepts:

1. **Temporal Framework**: In mere moments, natural coupling (Yin-Yang harmonization) occurs spontaneously. A hundred days establish the foundation, nine months complete the nine-fold cycled Golden Elixir, and one year achieves the Sacred Embryo (advanced cultivation stage).

2. **Essential Techniques**: Practitioners must avoid simplistically regarding saliva or Jing (essence) as mere Yin substances, nor should they fixate on anatomical locations like the Muddy Pellet Palace (crown point) or Dantian (energy centers). The key lies in comprehending the profound dynamics of Metal overcoming Wood and Water-Fire equilibrium.

3. **Common Misconceptions**: Neither expect Shen (spirit) and Qi to automatically return to their positions, nor mistake meditative stillness for natural coupling. Authentic alchemical foundation resides in the "True One" (the primordial Qi before heaven).

The text further describes visionary experiences during Neidan practice: the Shen enters Qi to form the embryonic matrix, while True Fire refines the medicinal ingredients into elixir. Though different schools employ varying terminologies, all fundamentally emphasize the coalescence of Shen and Qi. The Southern Song dynasty master Bai Yuchan emphasizes that practitioners must grasp this singular root principle ("One") to comprehend all methods.

The appended *Shuidiaogetou* poem depicts mystical experiences during alchemical practice: at midnight observing stars to gather medicinal essences (harvesting celestial-earthly energies), sensations resembling dewdrops descending or lotus petals enfolding. During cultivation, the Five Qi ascend to the origin while Three Flowers gather at the crown - the True Fire-refined elixir glows pomegranate-red. The Purple River Chariot (an alchemical term for Qi circulation) carries the primordial Shen, as if riding a crimson phoenix into jade pavilions of the immortal realms.

十月胎仙出雷電送金虬鵲橋仙

贈蟄虚子沙道昭紅蓮含蘂露珠凝碧飛落華池滴滴運歸金鼎唤丁公鍊得似一枚朱橘三花噴火五雲擁月上有金胎神室洞房雲雨正春風十箇月胎仙了畢

眞珠簾贈海南子白玉蟾金丹大藥人人有要須是心傳口授一片白龍肝一盞醍醐酒只向离無尋坎有移却南辰迴北斗好笑見金翁姹女兩箇厮鬥些兒鉛汞調匀觀漢月海潮抽添火候一箭透三關方表神仙手兔子方來烏處住龜兒便把蛇吞了知否那兩箇鍾吕是吾師友

金丹詩訣半斤眞汞半斤鉛隱在靈源太極先須趁子時當採取鍊成金液入丹田神符白雪結玄珠此是金丹第一爐十二時辰須認子莫教金鼎汞花枯水火相交虎遇龍金翁姹女兩爭雄青去白來然後黑到紅方且入黄宫玉爐三轉見黄芽火裏紅蓮解發花人在絳宫貪夜月一杯美酒餌丹砂四轉紅爐轉四神添符進火養胎精龍虎繞爐爭造化巽風吹起水中燈五轉方成白馬芽却教六賊運河車五行俱備雷聲震正好登樓看汞花鍊成玉液玉神丹擒制龜蛇頃刻間已是中成消息處玉爐養火莫教寒天上七星地七寳竅權歸腦七返靈砂隂氣消鉛爐只使温温火八轉神錦玉淸砂卯酉抽添火不差渴飲華池饑嚼氣黄婆終日看金花

**Interpretation**

The *Cuixu Chapter* in Plain Interpretation:

This passage on Neidan (internal alchemy) cultivation primarily describes the process and key points of internal elixir practice:

1. The Ten-Month Embryonic Immortal Chapter

Depicts practitioners completing ten months of Neidan cultivation (metaphorically paralleling human gestation) to ultimately refine the "embryonic immortal" (internal elixir). The poem employs imagery like "red lotus holding buds" and the "golden cauldron" to symbolize Qi circulation in the Dantian (energy center), mentioning "Ding Gong" (referring to the heart-mind) refining a vermilion-orange Golden Elixir. The appearance of phenomena like "three flowers gathering at the crown" (the three treasures of Jing, Qi, and Shen) and "five energies returning to the origin" marks the completion of cultivation.

2. The Pearl Curtain Chapter

Reveals that the Golden Elixir path is inherently present in all people, yet requires oral transmission from a master. Using "white dragon's liver" (true lead) and "ghee wine" (true mercury) as metaphors for alchemical ingredients, it emphasizes harmonizing Yin-Yang interactions (terms like Li-Kan, north-south, golden elder and crimson maiden all denote Yin-Yang). Practice requires mastering fire phases and opening the three passes (coccyx, spinal ridge, and jade pillow), mentioning Zhongli Quan and Lü Dongbin as patriarchs of the elixir tradition.

3. Golden Elixir Poetic Formulas

Detailed explanation of alchemical stages:

- Must gather the primordial Qi (true mercury and lead) during the Zi hour (11pm-1am)
- Undergoes multiple refinements like "three turnings in the jade furnace," transforming from black (kidney Qi) to white (lung Qi) then yellow (central earth palace)
- The fourth turning requires "nourishing embryonic essence," the fifth achieves "complete Five Phases"
- The seventh turning needs "gentle fire" slow cultivation, the eighth requires attention to Mao-You (morning-evening) fire phases
- Ultimately refines the "jade nectar returned elixir" capable of subduing body-mind (symbolized by turtle-snake)

The text extensively uses symbolism: "rabbit" (Mao wood), "crow" (You metal), and "turtle-snake" represent Yin-Yang ingredients; "hua pool" denotes mouth saliva, "yellow matron" signifies true intention harmonization. It emphasizes fire phase regulation and Yin-Yang intercourse as the alchemical crux.

九轉紫金成至寳天門地户自關瑣三百八十有四銖散爲三萬六千顆青童把鏡照泥丸五臟祥雲徹上關子午寅申和巳亥胎圓數足出崑崙移將北斗向南辰穿過黄庭入紫庭攢簇一年眞造化太陽正照月三更上應星辰下應鉛太陽三十六交躔不因法象無由採誰語生於天地先黄丹胡粉宻陀僧此是嘉州造化能若不見陽眞一法世間還有幾人曾紅鉛之髓名眞汞黑汞之精是正鉛莫向腎中求造化却須心裏覓先天靈汞元非是水銀丹砂不赤太迷人此般眞物誰能識識者驂鸞脫世塵三種眞形一種稀結成靈異少人知莫言龍虎同源出便是神仙立兆基鎮星合得配中央偃水能交色變黄不比凡金銀與鐵成時全是賴隂陽莫近丘墳穢污田亦嫌戰地産人眠坤來靈氣形爲福便是求仙小洞天山林靜處最宜良或在塵中或在鄉土德厚時丹得厚妄爲立見有迍殃室宜向木對朝陽兌有明窗對夕光照顧有名人莫曉暮隂不得閉金墻八門運化應時開進退隨金定往來莫息明爐並百户安然二鼎位三台六百篇中起伏明三光須順日虚盈推移八卦明斤兩刻漏相參莫住程隂火息時陽火銷理分卧立順羲爻更隨黑白天邊月六候方終晦朔交四時推運逐星杓晝夜停分百刻昭鄭重元

**Interpretation**

Interpretation of the *Cuixu Pian* (Emerald Void Treatise):

This scripture elucidates the essential principles of Daoist Neidan (internal alchemy) practice:

The alchemical process describes how the Golden Elixir undergoes nine cyclical transformations to become the supreme treasure, with the body's vital energy (measured as 384 zhu units) dispersing into 36,000 subtle particles. During cultivation, the "Azure Lad" (an internal visionary presence) holds a mirror illuminating the Muddy Pellet Palace (the crown point), while auspicious clouds from the five viscera circulate through the upper passes (key energy centers). Practice during the zi (midnight), wu (noon), yin (3-5am), shen (3-5pm), si (9-11am), and hai (9-11pm) temporal markers culminates in perfected embryonic respiration, allowing the spirit to emerge from Kunlun (the crown).

Energy circulation involves drawing the Northern Dipper's power into the body, passing through the Yellow Court (middle Dantian) to reach the Purple Court (upper Dantian). One year of cultivation achieves the state where "sun and moon shine together" (solar illumination at zenith, lunar energy at midnight). Practice must harmonize with celestial movements above while blending lead and mercury (symbolizing yin-yang energies) below. The sun's thirty-six heavenly circuits must follow natural law.

Regarding medicinal authenticity, true elixirs are neither common cinnabar nor mercury, but subtler energies. External alchemical substances like yellow lead, cosmetic powders, or litharge pale before the Neidan method of "Yang's authentic unity" (primordial Qi). The true mercury extracted from red lead (yang essence) and the proper lead refined from black mercury (yin essence) originate not from kidney-seeking but from discovering primordial Qi within the heart.

The cultivation environment should be pristine mountains or sparsely populated areas, avoiding defiled places like graveyards or battlefields. The practice chamber should face east for morning sun, with western windows capturing dusk light. Practitioners must align with the opening and closing of the eight Bagua directions, regulating the "bright furnace" fire phases. Attention to the 600 celestial cycles' undulations follows the three luminaries' (sun-moon-stars) movements, synchronizing with Bagua temporal markers and water-clock measurements.

Fire phase modulation requires adjusting posture according to hexagram lines when yin fire (gentle heat) extinguishes and yang fire (intense heat) subsides. Following lunar phases, six temporal nodes complete one cycle (new moon conjunction). Seasonal transitions observe stellar movements, while day-night divisions mark the hundred ke intervals (ancient time units).

Note: Terms like "lead-mercury" and "dragon-tiger" represent yin-yang energies within the body; "eight gates" and "eight trigrams" denote spatial-temporal alignment in practice; "new moon phases" metaphorize cultivation stages.

君重定式細詳時候已明標天上分明十二時人間分作鍊丹程若言刻漏無憑信不會玄機藥未成心地虚閑絶萬縁且宜清靜返身觀要知鐵脊梁之漢何慮修丹下手難言者不知知不言高談闊論萬千般雖然眼下無人辯恐汝終身被自瞞人如得道自嬰兒不辯閑言是與非君若不能心具眼他時追悔問他誰執著之人得不眞朝行幕輟又非誠誠心修鍊見功驗方是人中識得人父精母血結胎成尚自他形似我形身内認吾眞父母方纔捉得五行精子時氣對尾閭關夾脊河車透頂門一顆水晶入爐内赤龍含汞上泥丸氣入丹田養白鴉斯時方曰結黄芽華池神水含明月取得刀圭大似麻須知藥得火成丹又要丹逢火則仙片餉工夫修便現老成須是過三年大道分明在眼前時人不會悮歸泉黄芽本是乾坤氣神水根基與汞連認得根源不用忙三三合九有純陽潜通變化神光現從此朝天近玉皇合其天地合其元子母相逢不敢言先汞後鉛爲大道莫教失伴鶴歸天此寳從來二八傳吉年吉月入爐安十朝火候知時節必定芽成汞自完志默忘言理最端更無一物可相關回眸謾著些兒力一得分明萬事閑紅鉛黑汞大丹基紅黑相投世罕知兩物若還成戊己仙家故曰一刀圭

**Interpretation**

The *Cuixu Pian* (Essence of Emerald Void) scripture primarily elucidates the essential techniques and precautions for Neidan (internal alchemy) cultivation:

In practicing Neidan, one must strictly adhere to the temporal rhythms, as the twelve celestial hours correspond precisely to the stages of alchemical refinement within the human body. Without comprehending this profound mechanism, the "medicinal substances" (referring to Jing, Qi, and Shen) cannot be properly refined.

Practitioners must maintain mental clarity and stillness, eliminating distracting thoughts while turning awareness inward. Those with genuine determination will find the initial stages of alchemical practice manageable. Mere empty talkers who lack true understanding ultimately deceive only themselves.

Those who attain the Dao become pure like infants, transcending distinctions of right and wrong. Without the eye of wisdom, future regret will be in vain. Cultivation requires unwavering perseverance—half-hearted practitioners will never grasp the true essence, while sincere dedication yields tangible results.

Just as the human body forms from the essence-blood union of parents, one must discover the "true parents" (referring to primordial Qi) within oneself to harness the essence of the Five Phases. During the Zi hour (11pm-1am), genuine Qi ascends from the coccyx pass, traversing the spinal ridge to reach the crown, like a crimson dragon (heart fire) carrying mercury (kidney water) upward to the Niwan (upper Dantian).

When Qi enters the Dantian for incubation, this marks the formation of "yellow sprouts" (initial Neidan manifestation). The saliva becomes luminous like the moon, and collecting these essences is crucial. The "medicinal substances" (Jing-Qi) require proper "fire timing" (mind regulation) to transform into the elixir, though true accomplishment demands three years of dedicated practice.

The "yellow sprouts" (primordial Jing) originate from cosmic Qi, interconnected with "divine water" (saliva) and "mercury" (kidney essence). Understanding this fundamental principle makes cultivation twice as effective. The union of Yin-Yang energies (lead and mercury) is key to attaining the Dao, like cranes returning to heaven in pairs.

The alchemical secrets have been transmitted since antiquity—one must establish the "furnace" (begin practice) at auspicious moments. Mastering the ten-day fire cycle ensures natural growth of yellow sprouts. The supreme state is wordless silence; with minimal effort, truth becomes apparent as all phenomena empty themselves.

"Red lead" (heart fire) and "black mercury" (kidney water) form the foundation of alchemy. Their fusion creates "central earth energy" (balanced Qi), which Daoists call "knife-measure" (minute elixir particles).

日烏月兔兩輪圓根在先天核取難月夜望中能採取天魂地魄結靈丹莫謂金丹事等閑切須勤苦力鑽研殷勤好問師資學不在他邊在目前未鍊還丹先養鉛龜蛇一氣産先天虚心實腹方和合結就靈砂一粒圓同行同坐又同眠終日相隨在目前認得這些須急採見之便是水鄉鉛不是燈光日月星藥靈自有異常明垂簾久視光明處一顆堂堂現本眞終日如愚豈有無謾將閑裏著工夫初時玉液飛空雪漸見流金滿故廬靈汞通眞變化多只宜存守不宜過神符默運三關徹鉛趁黄河入大羅甲龍庚虎鎮相隨鉛汞同爐始可爲曾取地天交泰事自然交媾坎和离周天火候至幽顯運動抽添盡有時氣候何須分八節只防片餉失毫釐五行四象坎並离詩訣分明說與伊只有工夫下手處幾人會得幾人知若未逢師且看詩詩中藏訣好修持雖然不到蓬萊路也得人間死較遲晝運靈旗夜火芝抽添運用且防危若無同志相親賞時照爐中火候非震卦行歸西兌鄉三陽姹女弄明璫巽風吹動珊瑚樹入艮歸坤又一場握拳閉目守流珠這箇元來是入途不見悟眞篇内說眞金起屋幾時枯誰知前短後長機十二時中只一時晦朔望弦明進退鍊成九轉結嬰兒崑崙山上火星飛金木相逢坎電時藥到月

**Interpretation**

Plain Language Interpretation of "Cuixu Chapter":

The sun (Solar Crow) and moon (Lunar Hare) may appear perfectly round, yet their essence originates from the elusive primordial Qi. When gazing at the moonlit night, if one can gather the celestial and terrestrial essences (heavenly hun and earthly po), the spiritual elixir may coalesce. Never assume Golden Elixir (Jindan) cultivation is easy—it demands diligent study and humble learning from masters, for the true Dao of cultivation lies right before us.

Before refining the Golden Elixir, one must first nurture "lead" (referring to primordial Qi), harmonizing the Yin and Yang energies like entwined tortoise and serpent. Maintaining an empty mind and full abdomen allows the perfect union of Yin-Yang, ultimately forming the complete spiritual elixir. Practitioners must maintain constant awareness, staying focused whether walking, standing, sitting, or reclining, ready to immediately gather the "lead from the watery realm" (manifestation of primordial Qi).

The true elixir isn't created from sunlight or starlight, but emerges from the extraordinary radiance of inner spirituality. Through prolonged seated meditation and visualization, one perceives the fundamental light of their nature. What appears as daily dullness is actually silent cultivation. Initial practice brings forth jade nectar (saliva) like swirling snowflakes, gradually filling the body with golden Qi flowing like molten metal.

Spiritual mercury (Shen, the spirit) transforms endlessly—it requires tranquil observation without excessive interference. Through silent circulation of divine talismans (Fulu), the Three Passes (key bodily regions) are opened, guiding lead (primordial Qi) upward along the Governing Vessel. The Jia-dragon and Geng-tiger (Yin-Yang energies) must coordinate perfectly—only when lead and mercury share the same furnace can alchemy succeed. By emulating heaven-earth communion, the natural interaction of Kan (water) and Li (fire) occurs spontaneously.

The timing of celestial cycle firing phases (cultivation rhythms) demands utmost precision—each breath adjustment must be perfectly measured. While seasonal changes needn't be rigidly followed, momentary negligence must be vigilantly guarded against. The principles of Five Phases (Wuxing) and Four Symbols (Yin-Yang transformations) are explained in the verses, yet few truly comprehend the essential techniques.

For those without enlightened masters, these poems contain cultivation secrets. Though immortality may not be instantly achieved, longevity can certainly be attained. By day transform Qi, by night nurture the elixir—all must be practiced with care. Without fellow practitioners, regularly observe whether internal firing phases are properly regulated.

The cultivation process mirrors Bagua (Eight Trigrams) rotation: from Zhen (east) to Dui (west), the three Yang aspects fully manifest; Xun-wind (breath) stirs the vital Qi, ultimately returning to Gen and Kun (stillness). Clenched fists and closed-eye inner vision mark the gateway technique. As the Wuzhen Pian states, the immortal body forged from true gold (Golden Elixir) never decays.

One must comprehend the profound mechanism of Yin-Yang waxing and waning—among the twelve earthly branches, only the Zi hour (Yang's initial stirring) holds true significance. Adjust practice according to lunar phases, from new moon to full moon cycles, until the ninefold-refined Golden Elixir crystallizes into the infant form (spirit embryo). When Kunlun Mountain (crown chakra) activates its Qi, metal (lung Qi) and wood (liver Qi) clash like thunder, maturing the elixir in harmony with lunar transformations.

圓須滿秤急教進火莫蹉遲大藥須憑神氣精採來一處結交成丹頭只是先天氣鍊作黄芽發玉英分明只在片言間老去殊途有易難先自刀圭言下悟漸收九轉大還丹兩處擒來共一爐一泓眞水結眞酥刀圭滋味吞歸腹澆灌黄芽産玉符捉將百脉倒歸源自會天然汞見鉛大地山河皆至寳誰知身裏覓先天宫中眼底火星飛雷電掀翻白雪垂身裏漏聲聞滴滴三尸精血可充飢五行四象外邊尋只在當人一寸心運用隂陽成妙道直教瓦礫盡成金偃月爐中煅坎离片時自有一刀圭寄言師祖張平叔萬聖千賢總在西醉倒酣眠夢熟時滿船載寳過曹溪一纔識破丹基處放去收來絶在伊西南路上月華明大藥還從此處生記得古人詩一句曲江之上鵲橋横一月三旬一日同修丹法象奪天功交加二八爲丹母望遠徒勞覓虎龍尾閭白炁貫丹田一顆眞珠軟似綿滿地冷光生玉笋兩池秋水漾紅蓮鼎爐火候宻推排鍊得純陽氣上來地户閉時骨體實天門積漸自然開水爲靈符沖和液火是丹樞混沌精會在宫中凝結處自然結蘂復生英男兒懷孕是胎仙只爲蟾光夜夜圓奪得天機眞造化身中自有玉清天鼎中朱橘亘天紅此是時時養火功元炁歸爐神不散春山春水自春風

**Interpretation**

Plain Language Interpretation of *Cuixu Pian*:

The essence of alchemy lies in seizing the precise moment, maintaining balance like a steelyard scale. Refining the Golden Elixir requires the convergence of the Three Treasures - Jing (essence), Qi (vital energy), and Shen (spirit). When primordial Qi condenses into the "dan head" (embryonic elixir), it transforms through refinement into "yellow sprouts" (initial signs of the elixir), ultimately crystallizing as "jade blossoms" (elixir's quintessence).

The true path of cultivation is remarkably simple, yet most practitioners take circuitous routes. By comprehending the subtle methods of "knife-shaped measures" (minute elixir doses) transmitted by Patriarch Zhang Boduan (styled Pingshu), one can gradually achieve the Nine-Cycle Reverted Elixir. Imagine placing water and fire elements within the crucible - true water (kidney essence) solidifies into "true cream" (elixir), which nourishes the entire body when ingested.

During practice, guide all blood and Qi back to their source, allowing the natural union of mercury (heart-mind) and lead (kidney essence). Heaven and earth's treasures actually reside within the human body - the key lies in discovering the primordial Qi. When true yang activates within, one experiences thunderous energy surges, even transforming the "three corpse worms" (malevolent spirits) into nourishment.

Authentic cultivation doesn't seek the Five Phases and Four Symbols externally, but focuses within the square-inch heart. Mastering yin-yang harmony can turn base matter into gold. Refining kan-li (water-fire) in the "reclining moon furnace" (Dantian) yields trace elixirs in moments. All alchemical secrets are ultimately contained in Patriarch Zhang Boduan's teachings.

In profound stillness, one resembles a treasure-laden boat crossing Caoxi (Chan Buddhist allusion). After establishing the alchemical foundation, control becomes effortless. The luminous moon in the southwest (kun position) marks where the great medicine emerges - ancients described this yin-yang convergence as "Magpie Bridge at Winding River."

Practice should mirror celestial patterns: thirty moon phases correspond to daily cultivation, while the double-eight (16th lunar day) marks critical elixir formation - no need to externally seek dragon-tiger (lead-mercury) substances. When true Qi penetrates from the coccyx to the Dantian, one feels internal pearls softening, the body radiating jade light, eyes reflecting autumn waters and red lotuses.

Furnace temperatures require meticulous calculation. As pure yang ascends, the lower body solidifies while the "celestial gate" (crown point) gradually opens. Water (kidney essence) serves as the agile harmonizer, while fire (heart-mind) provides core alchemical energy - their fusion in the "yellow courtyard" (middle Dantian) spontaneously generates elixir essence.

For men cultivating the "embryonic immortal" (yang spirit), sustained accumulation of lunar essence (yin Qi) proves crucial. Seizing creation's opportunity manifests the "Jade Pure Heaven" (upper Dantian vision) internally. When the crucible's "vermilion tangerine" (elixir) reddens the sky, this signifies prolonged fire-temperature refinement. Simply retain primordial Qi within the furnace, and the entire body will brim with springtime vitality.

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**Interpretation**

The *Cuixu Pian* scripture primarily elucidates the essential techniques of Daoist Neidan (internal alchemy) cultivation, employing abundant metaphors to illuminate key aspects of the elixir refinement process:

The foundation of alchemy begins with the golden crucible (representing the alchemical vessel) and living mercury (symbolizing primordial Jing/essence). When this mercury is thoroughly refined, it coalesces into the Golden Elixir. The text mentions the "herb of longevity" (spiritual medicine) capable of transforming iron into gold, hinting at cultivation's power to transmute ordinary substance.

Regarding medicinal ingredients, it distinguishes between true and false bodily fluids, Qi, and blood. True medicine (primordial Qi) must be generated from emptiness—practitioners should not cling to illusory postnatal substances. The text emphasizes mastering fire times ("guarding the fire trigrams for three hundred increments") with the same precision required to refine luminous pearls in darkness. It employs metaphors like the celestial source of Mount Kunlun (the origin of life) and the Nine-Bend River (the Governing and Conception vessels) to depict internal Qi circulation.

At advanced stages of practice, one experiences the fusion of Shen/spirit with primordial Qi—bones and flesh become translucent, joints flow freely, and the countenance glows with infant-like radiance. The scripture explains Yin-Yang harmonization through alchemical terms: lead and mercury (original spirit and essence), dragon and tiger (Yin and Yang Qi), and the Mysterious Feminine (Dantian/energy center). It highlights the mediating role of the "Yellow Matron" (true intention) in elixir refinement.

The alchemical process requires cycles ranging from three to ninety days, with precise timing being crucial. The phrase "casting off battle armor after three years" symbolizes the long-term perseverance required. Marvelous phenomena accompany the perfected elixir: the "Purple River Cart moves" (macrocosmic orbit circulation), "white clouds accompany cranes" (ascension to immortality), culminating in arrival at the Great Canopy Heaven (supreme celestial realm).

The conclusion employs vivid imagery: "crimson and black mutually joining" (dragon-tiger congress) and "the bride marrying her groom" (Yin-Yang union) symbolize the harmonious interplay of internal Yin-Yang energies, completing an annual cycle within the "elixir pivot" (Dantian).

Through these poetic analogies, the text reveals core Neidan principles—medicinal ingredients, fire regulation, temporal cycles, and cultivation results—while emphasizing Yin-Yang harmonization and the nurturing transformation of primordial Qi.

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**Interpretation**

This passage from the *Cuixu Pian* (Jade Void Treatise) reveals the mysteries of Neidan (internal alchemy) practice, using metaphorical language to depict the transformative process of Jing (essence), Qi (vital energy), and Shen (spirit) within the human body.

The text employs the imagery of "Kan male and Li female" (representing the Yang Qi from the kidneys and Yin Qi from the heart) to symbolize the interaction of Yin-Yang energies. When these energies meet at the "Qian heaven" (the crown of the head), it's described as achieving alchemical refinement without material cost. The "crescent moon furnace" (the Dantian or energy center) requires "true lead" (primordial Qi) as the catalytic agent for this alchemical process.

During cultivation, extraordinary phenomena may occur—such as the metaphor of "male pregnancy"—which actually signifies the union of one's own Jing and Qi. The phrase "three natures containing two interacting elements" describes the harmonious blending of Jing, Qi, and Shen, while the "red dragon" (heart fire) symbolizes the ascending energy. Practitioners must carefully observe the cyclical transitions of "Fu and Gou" (the waxing and waning of Yin-Yang), completing the "celestial cycle" (Qi circulation along the Governing and Conception vessels) which, like a ten-month gestation period, leads to spiritual rebirth.

The text introduces specialized terminology like "river chariot" (Qi circulation) and "jade talisman golden liquid" (refined elixir), with "intertwined turtle and snake" representing the perfect balance of water and fire. At advanced stages, practitioners may manifest signs of pure Yang such as "body-penetrating golden light" and "golden sinews with jade bones," ultimately achieving ageless vitality and abundant essence.

The conclusion emphasizes the necessity of guidance from an enlightened master to comprehend the mysteries of the "Great Unity Mysterious Pearl" (the internal elixir). Using the metaphor of a "red pill" (elixir seed) dripping from a "blue lotus" to illustrate elixir formation, it highlights the crucial method of "extracting Kan to replenish Li" (drawing kidney Yang to nourish heart Yin) as essential for forging the pure Yang body.

虚篇

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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/KR5d0113/