《還源篇》

“Three Chapters in One Fascicle, Fu Four” is a fascicle identifier, indicating that three works are collected in the same fascicle, with the fascicle sequence marked “Fu Four.” The Huanyuan pian (Chapter on Returning to the Source), the Huandan zhiyao pian (Chapter on the Returned Elixir and Supreme Medicine), and the Danjia ji (Danjia Collection) are the titles listed in the same fascicle. The Huanyuan pian also has a preface; it was composed by Shi Tai of Xinglin (courtesy name Dezhi), and its main text consists of five-character quatrains.

Shi Tai had always admired the True Doctrine, traveled widely among famous sites, studied and transmitted the orthodox teaching, and aspired to help the world. He single-mindedly practiced the preservation of the Three (guarding the Three Ones), and placed particular importance on nourishing life. For learning to become an immortal is very easy, yet people make it difficult for themselves; escaping the dust is not hard, yet people find it hard to do—how truly lamentable. The ancients said: clouds of delusion lock the moon of wisdom, and the winds of karma stir the sea of concentration. In former years, at a post station, I met my late master the Perfected Zhang Ziyang; his words were simple and no more than half a sentence, yet their verifying effect came in but a moment. From this I knew that immortality could be learned, and I secretly rejoiced. When the golden liquid had congealed and the sacred embryo was fully accomplished, Shi Tai therefore composed the eighty-one chapters of the Huanyuan pian, in five-character quatrains, to transmit to later students so that they might quickly awaken to the true key (true instructions). Do not wait until old age, when lead is depleted and mercury scarce; you must urgently awaken, seek teachers and inquire into the Dao, cultivate the Golden Elixir, and together realize the immortal ranks, transform, and ascend. This is truly my wish.

Lead and mercury (Yin-Yang, Jing and Qi in Neidan) form the true body; Yin-Yang congeal into the Great Origin. One need only know how to practice the two-eight (the number of Yin-Yang pairing), and one can refine the Golden Elixir. Mercury is the body of the Azure Dragon; lead is the fat of the White Tiger. Take them and return them into the cauldron; in gathering, one must know the timing. Channü (the maiden, a metaphor for Yin Jing) rides the lead tiger; Jinweng (the Golden Old Man, a metaphor for Yang Jing) straddles the mercury dragon. When Jia and Geng (directions and times) clearly and correctly combine, one refines a furnace of red. The snake’s po-soul seizes the dragon’s body; the turtle’s hun-soul controls the tiger’s Jing. Within the Divine Water of the Flower Pool (the saliva and fluids of the elixir pool), a single blossom of jade fat is born. White snow flies in the jade garden; yellow sprouts emerge in the jade park. If one only knows the crescent moon (the fire timing of the moon phases), where can red lead not be refined? The medicinal ingredients open primal chaos; the fire timing refines the vast primordial murk. After ten months the immortal embryo transforms, and only then does one know the merit of the nine turns. At the very place where the dragon hides the pearl, at the very time the hen broods on eggs—who knows that when lead and mercury unite, one may then drink the daogui (a small measuring spoon, by extension the elixir)? Bathing is aided by Kun water; blowing upon emptiness relies on Xun wind. The infant (a metaphor for the elixir embryo) has not a single word and dwells alone in the Taiwei Palace (a metaphor for the Shen chamber and Dantian). In the Purple Mansion one seeks the Li maiden; at Vermilion Mound she is paired with the Kan male. Where the Yellow Dame (a metaphor for true intention as matchmaker) brings them together, Taiji naturally contains the Three. The Qian horse gallops through the Metal Gate; the Kun ox enters the Wood Palace. Who will take Channü and marry her off to Jinweng? Channü is exactly two-eight (sixteen); Jinweng is exactly nine-three (the number of old Yang). In the bridal chamber auspicious Qi arises, and the two joyfully unite and pair.

Producing the Initial Male: producing and nurturing the first yang.

Last night by the shore of Western Zhou, moonlight shone on emerald waves; gathering it and returning it into the Jade Chamber (Dantian, the energy center), it cooks itself within the cauldron. Li and Kan (water and fire) are not the union of man and woman; Qian and Kun naturally transform and generate. When a person understands this principle, a drop of true yang falls into the Yellow Court (the essential place of the Dantian). In the Elixir Valley divine water is generated; within the Yellow Court there is the Great Granary (a metaphor for abundant inner nourishment). No longer having thoughts of hunger and thirst, one enters straight into the immortal realm. The mind-horse and heart-monkey (metaphors for restless thoughts) return to guard the Spirit Chamber and Bridal Chamber; Jing (essence), Shen (spirit), Hun, Po, and Yi transform into purple-gold frost (the essence of Neidan, internal alchemy). Thoroughly investigate the one opening and the Three Passes; the Three Passes (key points in Neidan) are the essential route. Suddenly, with a gentle movement, divine water flows naturally. Subduing the Po is not done with the mind; binding the Hun is not done with intention. Simply retain Shen and Qi (vital energy), and in a moment the mysterious pearl (Neidan) forms. The oral formula has not many words; cultivating the elixir takes only a short while. Gently operate the fire timing (regulating the fire); in ten months give birth to the infant (a metaphor for the Golden Elixir, Jindan).

Husband and wife first unite in joy; as the years pass their affection grows deeper. At the place of their union in the bridal chamber, every day is like a spring breeze (a metaphor for the union of Yin-Yang). Paper butterfly in a sudden rain, jade peony in a golden furnace; at midnight the red sun blazes, in June white frost is cold. From the bottom of the sea flies golden fire; on the mountain peak circulates earth spring. In a moment the copulation of Yin-Yang is complete; from the jade cauldron rises blue smoke. Chisel open the mysterious origin opening, burst open the chaos pass; one need only know how to cook and refine water and fire, and let the tiger and dragon (metaphors for Jing-Qi and Yin-Yang) coil and knot. In the water of the Sāgara (sea) there is fire; on Mount Kunlun there are waves. Who can know how to use them? The key lies with the Yellow Dame (a metaphor for true intention). The medicine is taken from prenatal Qi; the fire is sought from the Jing of Taiyi. If one can know medicine and fire, in stillness one sees the elixir completed. How is primordial Qi taken? True Jing need not be moved; true Jing and primordial Qi are the foundation of the Great Elixir.

Confucians understand the principle of nature; Buddhists break through stubborn emptiness. If one does not know the art of immortals, the Golden Elixir is a matter of an instant. In the crescent-moon furnace and cinnabar cauldron (elixir furnace and vessel), mercury and lead (metaphors for Yin-Yang medicines) are refined together; turtle and snake are both the Qi of the true one, produced in the prenatal. On new moon and full moon seek the crescent and dark; adding and withdrawing (increasing or decreasing the fire timing) takes the image of the moon's waning and waxing. If one does not know the true creation, what is true lead? Qi is the life within the physical form; mind is the Shen within the original nature. One who knows the cavity of Shen and Qi is a person who has attained immortality. Wood marrow is cooked in the golden cauldron; spring water flows into the jade furnace. Who is willing to spend three hundred days, slowly applying effort? The jade cauldron cooks the lead liquid; the golden furnace nourishes the mercury essence. Nine returns make nine revolutions (repeated cooking and refining); warm nurturing takes the image of the stars in the celestial cycle. Jade liquid nourishes the Spirit Chamber; the golden embryo forms at the Qi pivot. Only seek the medicine within the body; no need to seek it outside.

Reading the alchemical books: the fire date (an immortal medicine) has no pit to begin with; how could the cross-pear (an immortal medicine) have any dregs? One need not rigidly guard the firing times all day long. Use spirit-water to irrigate the golden flower (an image of Neidan, internal alchemy). To refine Qi (vital energy) alone is wasted effort; to preserve Shen (spirit) alone is likewise futile. How then can one know the wonder of the elixir formula? All day long one savors true emptiness. If you wish to refine prenatal Qi (original Qi), first cause living quicksilver—a metaphor for Jing (essence) and Qi—to dry and coagulate. If the sacred embryo forms, it becomes visible; when it bursts open the crown of the head, one hears thunder. The generation of Qi has nothing to do with the kidneys; the dwelling of Shen is not in the heart. Qi and Shen are difficult to grasp; they transform into a single mass of golden light.

There is an aperture called Xuanpin, the Mysterious Female (the root of Shen and Qi); within it are hidden Qi and Shen. Who knows this aperture? Do not seek the true outside the body. The spleen and stomach are not the chamber of Shen; the bladder is merely the leftover mansion of the kidneys. I urge you not to fixate there—this is not the key to refining the elixir. One may write a thousand poems on inner scenery and drink a single vessel of Central Yellow (Yellow Court) wine. Carefree and unburdened by external things, beyond the body there is another heaven and earth. The crow and hare (sun and moon) cook each other; the tortoise and snake (images of water and fire) naturally entwine. They transform into one grain of Golden Elixir, which, warmed and nurtured, becomes an embryo immortal. All things have birth and death; Yuan Chen (the original life Qi of one’s destiny) dies and is born again. Return Shen into Qi, and the way of the elixir is naturally accomplished.

Where Shen and Qi return to the root and body and mind return to their destiny—such a true pivotal aperture is, I think, seldom known. Within the body there is naturally the Xuanpin; in the heart there is no dust or defilement. Who, I wonder, can recognize it? This aperture contains true primal Qi. Li and Kan (water and fire) are the true dragon and tiger; Qian and Kun (heaven and earth) are just like horse and ox yoked together. Everyone is originally complete in themselves—why do they not know to cultivate? Hun and Po are the masters of the heart; Jing and Shen are contained by intention. Steadily regulate the firing times; silently turn the first yao (the initial firing phase). At the position below the heart and above the kidneys, in the middle west of the liver and left of the lungs, it is neither the intestines nor the stomach; the one Qi naturally circulates.

Its wondrous function does not depend on deliberate fabrication; the true mechanism is not sought at the moment of use. Who can know this aperture? Moreover, do not simply abandon yourself to Wuwei (non-action). There is something, yet it is not truly existent; Wuwei must be joined with youwei (deliberate action). The power of creation is held in the hand; sun and moon form golden fat (the elixir). The tiger roars on the western mountain; the dragon sings east of the North Sea. When caught, they must be cooked with fierce fire and placed in the palace of Gen and Kun (the position of Earth). Fu and Gou (hexagram names) govern light and dark; Zhun and Meng (hexagram names) take charge of dawn and dusk. In the elixir furnace white snow (an image of the elixir) congeals, and nowhere can the mind-monkey (delusive thoughts) be found. Black mercury (a metaphor for Jing) produces yellow leaves; red lead (a metaphor for Qi) bursts into purple flowers. One must further regulate the firing times, and in the cauldron elixir cinnabar forms. Wood liquid (liver liquid) must guard against the hare (the Mao hour); metal essence (lung essence) especially avoids the rooster (the You hour). Withdrawal and addition (advancing and retreating the firing times) require bathing (gentle nurturing). This is precisely the time of the full moon.

Circulating the Zhou Tian (the Neidan practice of cycling Jing and Qi).

The medicinal ingredients must be distinguished as old or tender. Fire timing must employ drawing out and adding (advancing and retreating, decreasing and increasing). A single grain of elixir light rises. The radiance of the cold toad (the moon, a metaphor for kidney water) shoots toward the jade eaves.

The bright pearl in the mussel’s belly was once cut out. Eggs in a chicken coop are easy to find. From non-being something is born. Shen and Qi naturally soak into and blend with each other.

Shen and Qi are not related as mother and child. How could body and mind be husband and wife? One need only accord with the heavenly mechanism. Who recognizes where the elixir forms?

At the place where the elixir head first congeals, when the medicinal substance has already coagulated, dragon and tiger (metaphors for Yin-Yang, Shen, and Qi) contend with one another, while the Lord of the East (the spring god) knows nothing at all.

Side doors and minor methods, heterodox arts and idle talk—the oral formula for Golden Liquid Returning Elixir (a superior Neidan practice) has no second gate at all.

Whether noble or base, high or low, husband or wife, elder or younger brother, if one has the heavenly endowment for cultivating immortality, all may read the elixir classics.

Repairing a broken house is easy; reviving dried-up medicine is not difficult. One need only know the method of return and restoration; gold and treasure will pile up like mountains.

Hun and Po accomplish the Three Natures (a Neidan technical term); Jing and Shen join with the Five Phases. Within them the Four Images are differentiated (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise), coalescing to form fetal essence.

Fix the will and seek lead and mercury (metaphors for pre-heaven Jing and Qi); with an ash-like mind seek earth and metal (metaphors for true intention and golden Jing). Only then does one know the true single aperture; who can fathom its profundity?

Creation has no root or stem; Yin-Yang has an origin. These true and wondrous matters are not transmitted even between father and son.

Keep mercury dwelling in the golden cauldron; place lead in the jade pool. Host and guest are not distinguished as left or right; one need only recognize the infant (a metaphor for the elixir embryo and original Shen).

The Yellow Grandmother (a metaphor for the medium of true intention) has fine breasts; Old Ding (a metaphor for Ding fire) is wholly kind-hearted. Warm nurturing has no other method: nurture the infant within non-being.

At the Crimson Palace (the heart/upper Dantian energy center) a green phoenix flies; in the Dantian (the lower energy center) the jade toad (the moon, a metaphor for kidney water) is nurtured. In the heaven within the gourd there is no night; fine white snow drifts down.

After lute and zither are in harmony, the inherited vocation (jiqiu, a metaphor for a transmitted enterprise) is concluded at that very time. There is no need to circulate the fire timing, yet one fears injuring the infant.

The eldest son (Zhen wood) has just entered Dui (western metal); the youngest daughter (Dui metal) then returns to Qian (northwest). The Xun palace and the earth position: locking the passes naturally completes the Zhou Tian.

After the first quarter and before the last quarter, when the moon is full or waning, drawing out and adding symbolize punishment and virtue (the growth and decline of Yin-Yang); bathing follows waxing and waning.

Old mercury is three jin of white; true lead is a single dot of red. Seize the essence of heaven and earth in a moment of union.

Where fire timing penetrates the mystery, who through past and present is willing to transmit it? If you do not yet know how to gather the medicine, do not ask about the Zhou Tian.

Clouds scatter from the crabapple moon; spring deepens in the willow wind. Who knows this meaning? Raise your eyes and ask the void (the realm of Dao).

In the human world there is no entanglement with external things; in heaven there are immortal ranks (the stages of ascending to immortality). After one understands riding the clouds, one comes accompanied by a myriad of immortal attendants (the retinue of immortals and perfected beings).

The field of the heart has no weeds or filth; original nature thereby transcends the dusty world and soars. Where the night is quiet and the moon is bright, a single sound rings out.

This passage from the "Return to the Origin Chapter" describes the process and stages of Daoist Neidan (internal alchemy) practice, using symbolic imagery to depict the phases of elixir refinement and spiritual transcendence:

The cultivation begins with the spring birds' song (representing the initiation of practice). White gold (symbolizing the original spirit) refines the six trigrams (all Bagua except Qian and Kun), while black tin (symbolizing original essence) passes through the three gates (the key acupoints of Weilu, Jiaji, and Yuzhen). At the midnight hour (the optimal time for practice), the golden crow (the sun, representing yang spirit) enters the Moon Palace (symbolizing the union of yin and yang spirits).

Once the Golden Elixir is achieved, metaphorical terms like dragon and tiger (water-fire balance) and mercury-lead (spirit-Qi harmony) become unnecessary. Shedding the mortal form and completing spiritual transformation allows one to become an immortal in the Jade Pure realm (one of the Three Pure Ones' realms).

Block the path to the Yellow Springs (underworld) and open the Purple Mansion (upper Dantian at the crown). Observe how Patriarch Liu Haichan (one of the Five Northern Patriarchs of Quanzhen) achieved his yang spirit transforming into a crane emerging from the Mud Ball Palace (crown point).

Where does the cultivator ultimately return? To whom does this physical body truly belong? When the Golden Elixir matures, it becomes the eternal treasure within.

Lü Dongbin (one of the Eight Immortals) inherited oral instructions from Zhongli Quan (Patriarch Zhengyang), while Ge Xuan (founder of the Lingbao school) transmitted essential methods to Zheng Yin (Ge Hong's teacher). Ultimately, all teachings revolve around the principle of mercury and lead (spirit-Qi union).

Gather spirit and Qi (mercury and lead) into the Dantian (the cauldron), allowing the sun and moon (yin-yang) to unite in the furnace. During the intense fire phase (strong cultivation period), observe proper precautions to form the jade curd (alternative name for the Golden Elixir).

Collect the medicinal ingredients (harvesting primordial Qi), repeatedly intertwine (spirit-Qi fusion), and progress through the fire phase (intense practice) and bathing phase (gentle practice). When the body transmutation is complete, the ninety-nine (number of pure yang) becomes perfected.

The entire passage outlines the complete Neidan process from foundation-building to physical transcendence, using symbolic language to describe the transformation of Jing, Qi, and Shen, the union of yin and yang, and the sequential stages of Golden Elixir attainment.