---
title: "還源篇 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5d0114/"
canonical: "https://daozang.app/en/text/KR5d0114/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《還源篇》

Taixuan 太玄部 · 1 volumes · 2,229 characters

## Vol. 1

三篇同卷婦四

還源篇

還丹至藥篇

亶甲集還源篇并序泰素慕眞宗遍游勝境參傳正法願以濟世爲心專一存三尤以養生爲重蓋謂學仙甚易而人自難脫塵不難而人未易深可哀哉古云迷雲鎖慧月業風吹定海昔年於驛中遇先師紫陽張眞人以簡易之語不過半句其證驗之效只在片時知仙之可學私自生歡喜及其金液交結聖胎圓成泰故作還源篇八十一章五言四句以授晩學早悟眞筌莫待老來鉛虚汞少急須猛省尋師訪道修鍊金丹同證仙階變化飛昇實所願望焉還源篇

杏林石泰得之撰

五言絶句鉛汞成眞體隂陽結太元但知行二八便可鍊金丹汞是青龍體鉛爲白虎脂掇來歸鼎内採取要知時姹女騎鉛虎金翁跨汞龍甲庚明正合鍊取一爐紅蛇魄擒龍體龜魂制虎精華池神水内一朵玉脂生白雪飛瓊苑黄芽發玉園但能知偃月何處鍊紅鉛藥材開混沌火候鍊洪濛十月胎仙化方知九轉功龍正藏珠處雞方抱卵時誰知鉛汞合正可飲刀圭沐浴資坤水吹虚賴巽風嬰兒無一字獨處太微宫紫府尋离女朱陵配坎男黄婆媒合處太極自函三乾馬馳金户坤牛入木宫阿誰將姹女嫁去與金翁姹女方二八金翁正九三洞房生瑞氣歡合

**Interpretation**

“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.

産初男昨夜西州岸蟾光照碧濤採來歸玉室鼎内自煎熬离坎非交媾乾坤自化生人能明此理一點落黄庭丹谷生神水黄庭有太倉更無飢渴想一直入仙郷意馬歸神室心猿守洞房精神魂魄意化作紫金霜一孔三關窮三關要路頭忽然輕運動神水自然流制魄非心制拘魂豈意拘惟留神與氣片餉結玄珠口訣無多字修丹在片時温温行火候十月産嬰兒夫婦初歡合年深意轉濃洞房交會處無日不春風驟雨紙蝴蝶金爐玉牡丹三更紅日赫六月素霜寒海底飛金火山巔運土泉片時交媾就玉鼎起青煙鑿破玄元竅衝開混沌關但知烹水火一任虎龍蟠娑竭水中火崑崙山上波誰能知運用大意要黄婆藥取先天氣火尋太易精能知藥取火定裏見丹成元氣如何服眞精不用移眞精與元氣此是大丹基儒家明性理釋氏打頑空不識神仙術金丹頃刻功偃月爐中汞朱砂鼎裏鉛龜蛇眞一氣所産在先天朔望尋弦晦抽添象缺圓不知眞造化何物是眞鉛氣是形中命心爲性内神能知神氣穴即是得仙人木髓烹金鼎泉流注玉爐誰將三百日慢慢著工夫玉鼎烹鉛液金爐養汞精九還爲九轉温養象周星玉液滋神室金胎結氣樞只尋身内藥不用

**Interpretation**

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.

檢丹書火棗元無核交梨豈有查终朝無火候神水灌金花鍊氣徒施力存神枉用工豈知丹訣妙鎮日玩眞空欲鍊先天氣先乾活水銀聖胎如結見破頂見雷鳴氣産非干腎神居不在心氣神難捉摸化作一團金一竅名玄牝中藏氣與神有誰知此竅更莫外尋眞脾胃非神室膀胱乃腎餘勸君休執泥此不是丹樞内景詩千首中黄酒一尊逍遥無物累身外有乾坤烏兔相煎煑龜蛇自繞纏化成丹一粒温養作胎仙萬物皆生死元辰死復生以神歸氣内丹道自然成神氣歸根處身心復命時這般眞孔竅料得少人知身裏有玄牝心中無垢塵不知誰解識一竅内涵眞离坎眞龍虎乾坤正馬牛人人皆具足因甚不知修魂魄爲心主精神以意包如如行火候默默運初爻心下腎上處肝西肺左中非腸非胃腑一氣自流通妙用非關意眞機不用時誰能知此竅且莫任無爲有物非無物無爲合有爲化權歸手内烏兔結金脂虎嘯西山上龍吟北海東捉來須野戰寄在艮坤宫復姤司明晦屯蒙直曉昏丹爐凝白雪無處覓心猿黑汞生黄葉紅鉛綻紫花更須行火候鼎裏結丹砂木液須防兔金精更忌雞抽添須沐浴正是月團時萬籟風初起千山月乍圓急須行正令便可

**Interpretation**

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.

運周天藥材分老嫩火候用抽添一粒丹光起寒蟾射玉簷蚌腹珠曾剖雞窠卵易尋無中生有物神氣自相侵神氣非子母身心豈夫婦但要合天機誰識結丹處丹頭初結處藥物已凝時龍虎交相戰東君緫不知旁門並小法異術及閑言金液還丹訣渾無第二門貴賤並高下夫妻與弟兄修仙如有分皆可看丹經屋破修容易藥枯生不難但知歸復法金寳積如山魂魄成三性精神會五行就中分四象攢簇結胎精定志求鉛汞灰心覓土金方知眞一竅誰測此幽深造化無根蒂隂陽有本源這些眞妙處父子不相傳留汞居金鼎將鉛入玉池主賔無左右只要識嬰兒黄婆雙乳美丁老片心慈温養無他術無中養就兒絳闕翔青鳳丹田養玉蟾壺中天不夜白雪落纖纖琴瑟和諧後箕裘了當時不須行火候又恐損嬰兒長男纔入兊少女便歸乾巽宫並土位關鎖自周天弦後弦前處月圓月缺時抽添象刑德沐浴按盈虧老汞三斤白眞鉛一點紅奪他天地髓交媾片時中火候通玄處古今誰肯傳未曾知採藥且莫問周天雲散海棠月春深楊柳風阿誰知此意舉目問虚空人間無物累天上有仙階已解乘雲了相將白萬來心田無草穢性此絶塵飛夜靜月明處一聲

**Interpretation**

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.

春鳥啼白金烹六卦黑錫過三關半夜三更裏金烏入廣寒丹熟無龍虎火終休汞鉛脫胎已神化更作玉清仙塞斷黄泉路衝開紫府門如何海蟾子化鶴出泥丸江海歸何處山岩屬甚人金丹成熟後緫是屋中珍吕承鍾口訣葛授鄭心傳總没閑言語都來只汞鉛汞鉛歸一鼎日月要同爐進火須防忌教君結玉酥採藥再交結進火與沐浴及至脫胎時九九陽數足還

**Interpretation**

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.

源篇

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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/KR5d0114/