《金液大丹詩》

This passage from the "Poem of the Great Golden Elixir" elucidates the core principles of Daoist Neidan (internal alchemy) practice, employing symbolic language to describe the alchemical process:

The first stanza speaks of a fundamental substance (the One) existing between heaven and earth, which divides into the two Qi (vital energies) of Yin and Yang (earthly Yin essence and heavenly Yang spirit). In cultivation, one must harmonize Yin-Yang like a tiger traversing the golden path and a dragon concealed in the wooden gate, gathering the essences of sun and moon (solar Jing and lunar reflections), ultimately condensing them into form within the Dantian (Kunlun energy center).

The second stanza explains the principle of water and fire mutual nourishment: True Water (kidney Jing) can control True Fire (heart fire), while True Fire refines metallic nature (Shen/spirit). Through the mutual generation of the Five Phases (Metal overcomes Wood, Wood generates Earth) and the union of Yin-Yang (sun and moon in mutual reverence), repeated cultivation (dragon and tiger seizing three and four times) enables transcendence beyond life and death (liberation from worldly fluctuations).

The third stanza emphasizes relinquishing attachment to life and death (casting aside the withered tree of mortality). The union of Red Lead (Yang essence) and White Mercury (Yin essence) within the body resembles the mating of divine dragon and fierce tiger. When Yin-Yang and water-fire achieve harmony, one attains the immortal path (reaching the celestial capital).

The subsequent stanzas continue using dragon-tiger and lead-mercury symbolism to outline alchemical stages:

• The Ninefold Reverted Elixir requires repeated refinement (the three essentials referring to Jing, Qi, and Shen)
• The union of dragon (original spirit) and tiger (original essence) circulates the Qi of Five Phases
• After three years of cultivation (thousand-day lead), the two Qi of Yin-Yang (lead and mercury) naturally fuse
• One must discern the authentic lead and mercury (Azure Dragon and White Tiger symbolizing Yin-Yang energies)
• Practice according to Five Phases timings (Water of Ren-Gui, Fire of Bing-Ding, etc.)
• Through the seven returns and nine restorations (repeated purification), one ultimately transcends mundanity to attain sagehood

Throughout the poem, the tiger represents original essence (kidney water), the dragon symbolizes original spirit (heart fire), while lead and mercury denote the Yin-Yang energies—demonstrating how to achieve the Golden Elixir through harmonizing Yin-Yang and refining the Five Phases. Practitioners must master fire regulation (transmitting fire phases) to unify Jing, Qi, and Shen (the three blossoms), thereby forging the "sovereign among medicines" (Golden Elixir).

This passage from the Golden Elixir Great Alchemy Poem expounds the essential techniques of Daoist Neidan (internal alchemy) practice. The foundation of cultivation lies in harmonizing one's own Yin-Yang Qi (vital energy). Through breath regulation and other methods, practitioners refine Jing (essence), Qi, and Shen (spirit) into the pure "Qi of True Unity," thereby transcending worldly fluctuations.

Though the Great Dao is formless and nameless, the miraculous elixir manifests its operation. The cosmos contains sacred essences (with the dragon and tiger symbolizing the two energies of Yin-Yang). Through the mutual nourishment of water and fire and the harmonization of Yin-Yang—like the movements of sun and moon (the number thirty-six likely refers to celestial cycles)—one ultimately refines the Golden Elixir to attain longevity.

Key numerical principles guide the practice: The number one represents water (symbolizing primordial Qi), three signifies the path to immortal ascension, four manifests radiance like blossoming flowers, two denotes the refinement of spirit, five embodies complete Yang energy, and after nine cycles of transformation, the Golden Elixir transcends mundanity. Through twelve seasonal cycles (possibly referring to fire phases in celestial cycles), one achieves bodily metamorphosis.

Lead and mercury (Neidan terms for vital essences) interact like ruler and minister. The spiritual energy nurtured between heaven and earth requires the union of dragon and tiger (Yin-Yang). After nine refinement cycles, the entire family may ascend as immortals. True practitioners must comprehend the five stages of elixir return—a secret method transmitted by immortals themselves. By learning from enlightened masters to discern the mysteries of dragon and tiger (Yin-Yang), and through three winters (likely representing cultivation periods) of applying both gentle and intense fire phases (refinement methods), one's light will illuminate the nine heavens.

During practice, "divine water" (possibly saliva or primordial essence) moistens the Hua Pool (mouth or Dantian energy center), revealing the principle of mutual generation between being and non-being. The Azure Dragon and White Tiger (Yin-Yang energies) intermingle as three elements (Jing, Qi, Shen) merge. After prolonged cultivation (a thousand days), one aligns with celestial timing to accomplish the Golden Elixir.

Those entering the Dao path must recognize their shortcomings while maintaining ritual purity. The essence of cultivation lies in the return of lead and mercury (vital essences), mirroring marital harmony. Yin and Yang each possess their cultivation secrets, though few truly comprehend them.

The Great Dao of the Golden Elixir coexists with heaven and earth, yet the immortal path remains profoundly mysterious. Understanding the secrets of lead and mercury (essences) is like steering a cloud chariot without losing direction. One must master the positions of Kan and Li (water-fire) and Zhen and Dui (thunder-lake), refining the dragon-tiger (Yin-Yang) energies—such skill is truly extraordinary.

The scripture's core teaching reveals the principle of Yin-Yang union, likened to marital pairing (using children's ages to symbolize optimal timing for energy harmonization). The sun and moon conjoin as partners unite; through fire phase refinement, the nine-cycle Golden Elixir is no empty claim.

The miraculous elixir manifests the Dao's profundity—its singular Qi circulates like blazing flames. Perceiving the sun-moon convergence and dragon-tiger fusion, immortals play with metal and wood (Yin-Yang), dwelling eternally with celestial luminaries. Comprehending longevity's principle, lead-mercury refinement elevates one beyond mundanity to realize Laozi's ultimate teaching.

(Note: Terms like dragon-tiger, lead-mercury, Kan-Li are Neidan symbolism for Yin-Yang energies and vital substances within the body; "nine cycles" denotes repeated refinement stages; "gentle and intense fire phases" refer to modulation of mental focus and breathing during practice.)

This "Poem of the Golden Fluid Great Elixir" expounds the essential techniques of Daoist Neidan (internal alchemy) practice, using the alchemical combination of lead and mercury (symbolizing the body's Yin-Yang vital essences) as metaphors for the elixir refinement process:

The first stanza explains that cultivation requires mastering the transformations of Yin-Yang (spring and autumn representing temporal cycles). By harmonizing the two fundamental energies of dragon (Yang qi) and tiger (Yin qi), one ultimately refines the transcendent Golden Elixir. Like gathering medicinal ingredients from the tiger valleys of golden mountains or dragon pools by water's edge, where Yang qi exhales like a dragon's breath and Yin qi is absorbed by the tiger, the sacred water-like Jing (essence) is tempered by true fire until the elixir soars to the nine heavens.

The second stanza emphasizes how Yin-Yang coordination resembles marital harmony. The Azure Dragon (liver qi) and White Tiger (lung qi) must be precisely balanced like handling lead and mercury. After eighteen sexagenary cycles (approximately three years) of cultivation, the path to ascension becomes clear. When Yin-Yang energies manifest subtly within the body, it's as if immortals descend to offer guidance. Once the Golden Elixir is forged, it becomes indestructible, with dragon-tiger energies naturally merging along the left and right meridians.

The third stanza discusses the mutual generation and restraint of the Five Phases: Metal qi from the west must subdue Wood qi from the east (Metal overcoming Wood), yet fundamentally they depend on each other. Practitioners undergo three autumns or a thousand days (about three years) to condense the Five Phases' energies into an elixir within the Dantian (sacred field), achieving alignment with the Dao. After twenty-seven circulations (three times nine) of Yang fire refinement, even celestial beings marvel at the achievement.

Later stanzas provide finer details: The essence of sun and moon forms the elixir's core, while water-fire energies require daily harmonization. The practitioner's mind should remain crystal-clear like ice, with lead (original Jing) and mercury (original Shen) resonating to emit light. Though Metal qi from the west and Wood qi from the east restrain each other, they must ultimately fuse through three autumns or a thousand days of tempering. The poem concludes by noting humanity's unique spiritual capacity among all beings—understanding the secrets of lead-mercury alchemy leads to Dao union. By refining dragon-tiger forces, the Golden Elixir matures in three years, granting cloud-riding ascension when ingested.

Throughout the poem, the three-year cycle (three autumns/thousand days/three years) is repeatedly emphasized as the alchemical timeframe. Through harmonizing the body's Yin-Yang and Five Phases energies (dragon-tiger, lead-mercury), one ultimately forges the indestructible Golden Elixir.

This "Poem of the Great Golden Elixir" reveals the essential techniques of Daoist Neidan (internal alchemy) cultivation, using metaphorical language to describe the alchemical process:

The cultivation of the Golden Elixir doesn't require fixation on lead and mercury (representing Yin and Yang Qi), but rather focuses on nurturing the body's vital essences. It's like cultivating true mercury in the Hua Chi (Dantian, energy center), harmonizing Yin-Yang with sacred fire (heart fire), allowing the sun and moon (original spirit and vital energy) to circulate continuously. When the Three Flowers (Jing-essence, Qi-energy, and Shen-spirit) reach fullness, one naturally attains Dao and becomes immortal.

The poem outlines eight key alchemical principles:

1. Identifying the original source of medicinal ingredients

2. Opening the Mysterious Pass of Dragon and Tiger (the Governing and Conception vessels)

3. Following the celestial movements of sun and moon

4. Refining the hun and po souls

5. Balancing Yin-Yang forces

6. Regulating seasonal rhythms of cold and heat

7. Manifesting the true spirit

8. Aligning with cosmic laws

Important cultivation notes:

• When Yin-Yang energies (lead-mercury) unite, it resembles water and fire complementing each other: a white tiger (metal essence) emerges from water, while a green dragon (wood fluid) arises from fire
• Only through prolonged cultivation ("refining the Five Phases for a thousand days") can one ride a crane to ascend
• Ordinary people are often deceived by appearances, unaware of how lead-mercury (Yin-Yang) circulates within the body
• Requires harmonizing twenty-seven cultivation elements (possibly referring to celestial cycles)

The true alchemical secret:

• True mercury (original spirit) is the foundation of immortality, while true lead (original energy) forms the basis of the elixir
• Requires three years ("three periods") to forge the divine elixir through nine cyclical refinements
• The final medicinal substance (purple river chariot) forms spontaneously

The poem emphasizes:

• The Great Dao encompasses heaven and earth, with medicinal ingredients originating from Qian-Kun
• The Five Phases generate each other, while the Four Symbols (lesser Yang, greater Yang, lesser Yin, greater Yin) circulate continuously
• Using divine water (kidney essence) as the source, spiritual metal (lung Qi) enters the wood of liver
• True fire (heart fire) can transform earthly nature (spleen intention), reaching the nine heavens

Key cultivation methods:

• Extracting treasures from liver wood (hun soul), generating true gold from kidney water (essence)
• Internally refining the quintessence of Five Phases
• Using fire times (mind regulation) to refine Yin-Yang energies
• After prolonged cultivation (thousand days), when the elixir light appears, immortals come to welcome

Final reminders for practitioners:

• The great medicine (Golden Elixir) requires repeated refinement
• Consuming the elixir enables ascension
• Dragon and tiger (heart spirit and kidney energy) restrain and generate each other
• After two years and ten months (symbolizing cultivation cycles) of gestation
• The Golden Elixir achieves completion, allowing one to sit upon the golden altar (attaining Dao)

The poet reflects:

• Mortals in this floating world cannot escape birth and death
• Only by swiftly cultivating the great golden medicine
• Can one transcend the cycle of rebirth

(Note: All alchemical terms in the text are metaphors, actually referring to the cultivation process of Jing, Qi, and Shen within the human body)

This "Poem of the Golden Elixir" elucidates the essential techniques of Daoist Neidan (internal alchemy) practice, using symbolic language to describe the alchemical process and its stages:

The first stanza explains that cultivation requires harmonizing Yin-Yang (represented as Heaven and Earth), refining the dragon's essence (Shen/spirit) with divine water (kidney Jing/essence), and tempering the tiger's soul (original Qi) with spiritual fire (heart fire). After three years of arduous practice, one forms the Golden Elixir (a single pellet), attaining the realm of celestial venerables. Through tranquil contemplation, one comprehends the principles of life-death cycles and the transformations of flourishing and decay. Mastering the true formula of the Five Phases (Metal, Wood, Water, Fire, Earth) brings sudden enlightenment like the pouring of clarified butter.

The second stanza describes alchemical ingredients: true lead (authentic Yang) enters the mysterious pass (upper Dantian), while true mercury (authentic Yin) surges from the spiritual spring. When these two Qi forces unite, the Three Treasures (Jing, Qi, Shen) undergo secret refinement within the body. Following the movements of sun and moon through seasonal changes, three years of dedicated practice lead to immortal rank.

The third stanza reveals the formless nature of the Great Dao, where the true medicine (Golden Elixir) lies deeply concealed. Using true water (kidney Qi) to regulate true fire (heart fire), red lead (heart Yang) transforms black lead (kidney Yin). When the Five Phases' energies become abundant, the Four Symbols (Azure Dragon, White Tiger, etc.) return to their proper positions. After the Yin-Yang energies complete their celestial cycle, the spiritual elixir shines with jade-like clarity.

Subsequent stanzas continue with metaphorical descriptions:

• The conjugal pair (Yin-Yang) and dragon-tiger (water-fire) symbolize medicinal combinations
• The Dui trigram (West) conceals the metal tiger (lung Qi), while the Zhen trigram (East) hides the wood dragon (liver Qi)
• True lead (original Jing) resides in the obscure darkness (Dantian), requiring three years of firing process and nine cyclical refinements
• Water and fire form the body's foundation, while wood and metal generate the medicinal substances
• Yin-Yang transformation (gender interchange) represents the sublimation of medicines
• Finally, sacred water purifies the physical form while spiritual fire tempers the exterior - after three years, the elixir's radiance manifests

The entire poem emphasizes:

1. Cultivation requires mastery of Yin-Yang and Five Phases' generative-destructive cycles

2. Three years of precise firing process and ninefold refinement are necessary

3. The medicinal substances (Jing, Qi, Shen) must undergo repeated refinement

4. Ultimate achievement is the formation of the Golden Elixir, transcending mortal limits

These technical terms are all metaphors for the transformation processes of Jing, Qi and Shen within the human body. Daoism holds that through this method, one may achieve longevity, visionary clarity, and ultimately celestial ascension.

To comprehend the fundamental principles of alchemy, one must first understand the "lead" (referring to primordial qi) between heaven and earth. After the formation of heaven and earth, the Li (Fire) and Kan (Water) trigrams stand in mutual correspondence. Water and fire harmonize temperament, while yin and yang achieve proper union. Through three years of cultivation, one may refine a Golden Elixir (Jindan) and ascend to the celestial realms.

Those who comprehend the Dao understand the profound mystery of "generating being from non-being," while the deluded mock discussions of "being and non-being." When celestial yang qi descends to interact with terrestrial yin po, and earthly qi resonates with heavenly signs, true gold (the Golden Elixir) emerges. Just as the wood-natured Chaniü (mercury) unites with the metal-natured Ying'er (lead), after three celestial cycles the elixir's radiance shines brilliantly, and the cultivator's name ascends to the celestial registers.

Yin and yang intermingle through the respiration of essential qi—the White Tiger (metal) resides in the western palace while the Azure Dragon (wood) transports these dual energies. The Three Flowers (Jing, Qi, Shen) circulate subtly, and the Four Symbols (Lesser Yang, Greater Yang, Lesser Yin, Greater Yin) all undergo transformation. After ten days of Li trigram (fire phase) refinement, one returns to original purity, transcending the need for deliberate physical cultivation.

The White Tiger (metal) is born from black water (Kan trigram), while the Azure Dragon (wood) emerges from crimson brilliance (Li trigram). These two substances connect with spiritual energy, and when combined with three ingredients (lead, mercury, and cinnabar), they form the sacred formula. Yin and yang enhance medicinal potency as the alternation of cold and heat unfolds like blossoming flowers. After seven returns and nine restorations (celestial cycles), one attains eternal carefree longevity.

Spiritual lead (true lead), fluid like quicksilver, serves as the sovereign ingredient; spiritual mercury (true mercury), active like fiery lead, acts as the minister ingredient. Only by comprehending the principles of yin-yang can one grasp the truth of temperament. Eastern wood harmonizes with western metal, requiring precise timing of years, months, days, and hours. Mundane fire (postnatal breathing) connects with immortal fire (primordial true fire), but one must understand the rhythm of advance and retreat.

There exists a substance containing celestial secrets, known only to those of profound understanding. The dragon may transform into a tiger; the son-in-law is fundamentally the wife. Through the transmutation of metal and wood, one circulates between Kan and Li. When the Three Flowers' cultivation reaches perfection, one transcends the realm of ignorance.

The world knows water and fire are incompatible, yet fails to recognize the true water and fire concealed within the body, matched as intimately as loving spouses. The profundity of this practice defies comprehension—who can fathom its reversal techniques? Through the respiration-driven circulation of the Five Phases for a thousand days, the elixir's completion becomes undeniable.

The Great Dao distinguishes purity and turbidity, first opening the Gate of All Mysteries. True lead gestates yin po, while true mercury generates yang hun. The moon's shadow (yin) refines the numinous po, the sun's essence (yang) tempers the sacred hun. Using yin fire (gentle fire) prolongs life, with the spiritual medicine corresponding to Qian and Kun.

Yin fire is known to immortals, yang waves distinguished by feathered transcendents. Opening these two gates leads to Dao-realization, as the Three Substances manifest extraordinary efficacy. The tiger's roar is called the Metal Father (lead), the dragon's chant precisely the Fire Lord (mercury). Qi circulation follows celestial chronology—within thirty months one may ride the clouds.

The path of longevity can be thoroughly investigated; excellent elixirs perfect transcendent countenance. The tiger's nature gives birth to the dragon's form; the dragon's affection leaves tiger tracks. In emptiness, numinous beings respond to transformations, naturally attended by auspicious signs. Five colors penetrate celestial virtue; three autumns conclude the fire offering (completing the elixir).

The world treasures true lead for its ability to preserve life. The wood soul follows transcendents; the water po inquires of divine beings. Within the hazy twilight of the subtle, mystery dwells within mystery. Cultivation must accord with seasonal nodal transitions.

This passage from the "Poem of the Great Golden Elixir" elucidates the essential techniques of Daoist Neidan (internal alchemy) practice, using the principles of mutual generation and restraint among the Five Phases (Wood, Fire, Earth, Metal, Water) as metaphors for the alchemical process. Here is a plain interpretation:

The first section explains the foundational principles of elixir refinement:

To cultivate the Golden Elixir (the elixir of immortality), one must comprehend the transformations of Yin-Yang and the Five Phases. The White Golden Flower (the essence of Metal) must be extracted from Black Cinnabar Sand (mercury), just as the blood of the Azure Dragon (Wood) and the sprouts of the White Tiger (Metal) mutually generate and restrain each other. After three years of cultivation, when the Five Phases and the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise) are complete, the Golden Elixir can be forged.

The second section describes the cultivation method of reversing Yin-Yang:

By inverting the conventional laws of Yin-Yang (such as placing Water above and Fire below), True Water (kidney essence) and True Fire (heart fire) intersect, while Lead (original essence) and Mercury (original spirit) attract each other. In this way, the Qi of Heaven and Earth merges, the Dragon (heart spirit) and Tiger (kidney Qi) harmonize, and ultimately the Three Flowers (Jing, Qi, Shen) coalesce, ascending directly to the celestial court.

The following sections continue to elaborate on the specific methods of elixir refinement:

• One must journey to sacred mountains to gather Lead and Mercury (alchemical ingredients), refining them through varying degrees of fire during summer and autumn.
• Cultivation must align with natural seasonal rhythms: the White Tiger (Metal) represents the tenth month, while the Azure Dragon (Wood) symbolizes spring.
• The true Golden Elixir is hard-won and requires maintaining a mindset of emptiness and stillness.
• The interplay of Water and Fire and the inverted operation of the Five Phases are key.
• The final refined Golden Elixir enables one to ascend to immortality in feathered transformation.

Recurring terms like "Dragon and Tiger," "Lead and Mercury," and "Five Phases" are all Neidan terminology, metaphorically representing the Yin-Yang energies and cultivation elements within the human body. The entire process emphasizes following natural laws, employing specific breathing techniques and precise timing to transform and elevate the body's Jing, Qi, and Shen.

This passage from the "Poem of the Great Golden Elixir" reveals the essential techniques of Daoist Neidan (internal alchemy) practice, using symbolic language to describe the harmonization of Yin-Yang and energy transformation during the alchemical process.

The alchemical work requires perfect timing and positioning, just as the sun and moon follow their celestial rhythms. During practice, one must sink the Yang energy (Three Yangs) into the kidney water (Black Water), cultivating the elixir sprout (Yellow Sprout) during the appropriate season (tenth lunar month). The metal (tiger) must be tamed, the wood (dragon) must be concealed—through repeated cycles of Yin-Yang transformation (three-nine revolutions), one ultimately refines the Golden Elixir (Purple River Chariot).

All alchemical ingredients carry symbolic meanings: lead represents original Jing (essence), mercury symbolizes primordial Shen (spirit), while silver wood and golden flowers all denote the body's vital essences. When kidney water (Ren-Gui) merges with liver Qi (Jia-Yi) and the cosmic energies complete their cycle, purple radiance (Purple Wandering Light) will illuminate the practitioner.

The mother matrix (Kun) gestates the golden elixir—two years can transform one's appearance, while a single moment can seize the essence of sun and moon. When Yin energies are eliminated, pure Yang Qi connects with the divine. The true Golden Elixir (Returned Elixir) grants immortality and transcendence from worldly dust.

Practice requires balancing Yin-Yang: the solar palace strengthens bones, the lunar cave nourishes the physical form. Cultivate the Yang soul while eliminating Yin substances. When the firing process (Bing-Ding's civil and martial phases) reaches perfection, a single golden pill can ascend to the realm of the Three Pure Ones (Sanqing).

The Great Dao is utterly real—the key lies in awakening the primordial Qi. The union of lead and mercury resembles the mating of tiger and dragon; only through sufficient time and cultivation can one achieve the immortal path.

The elixir's principle involves refining Yang from within Yin, harmonizing energies of north-south and east-west. The dragon and tiger (mind-spirit and vital essence) work secretly; after nine revolutions and seven returns, one sheds the mortal body to soar in carefree liberation.

The spiritual medicine (Spiritual Sprout) requires cultivation with water (kidney essence)—harvesting metal's (lungs) blossoms in autumn, storing wood's (liver) essence in spring. Through the central palace's (Wu-Ji) mediation, one ultimately transcends mundanity to attain sagehood.

The most mysterious elixir originates from the primordial Qi of heaven and earth—Yin-Yang gives birth to dragon and tiger, metal and wood form the Dantian. Regulate the Three Flowers (Jing, Qi, Shen), balance the Two Energies (Yin-Yang), and cultivate substantiality from emptiness—thus shedding the mortal skeleton to become immortal.

Black mercury (primordial Qi) transforms into white mercury (Golden Elixir) by following the laws of cultivation. The Hun and Po souls must unite, sun and moon must commune, husband and wife (Yin-Yang) must harmonize. After the designated cycle (three autumns, twenty-seven periods), the elixir manifests divine powers.

The most precious elixir (Lunar Essence) has its foundation in Kun (Dantian). Through three proper methods, it manifests five-colored radiance. Subdue the white tiger (refining essence), simmer the azure dragon (refining Qi), circulate according to the patterns—thus transcending the ordinary to enter sagehood.

This poem expounds the practice of "Golden Fluid Great Elixir" (Jinye Dandan) in Daoist alchemy. It primarily describes the transformative process between lead and mercury (the fundamental materials in alchemy), as well as the mysteries of refining the elixir of immortality through the harmonization of Yin-Yang and the mutual nourishment of water and fire.

The poem mentions:

1. Yellow lead (alchemical lead) and white mercury undergo mutual transformation. Through ninefold refinement by yang fire (high-temperature processing), they ultimately form an immortal elixir so potent that even celestial beings will come to welcome it.

2. The alchemical process requires balancing the Five Phases (Wuxing) of five colors according to the principles of the Three Mysteries (heaven-earth-humanity). Like the dragon and tiger (symbolizing Yin-Yang) attracting and responding to each other, with the constellation Canopus (Shenxiu) exerting hidden influence. Practitioners must never abandon the proper interaction between true water (Yin) and true fire (Yang).

3. After multiple refinements (nine cycles), the elixir achieves perfect Yin-Yang harmony. True mercury relies on true lead for stabilization, just as a true dragon transforms into a tiger (Yin-Yang conversion). The resulting elixir's radiance rivals the sun and moon, becoming remarkably potent after three-nine (twenty-seven) refinement cycles.

4. The alchemical work must follow natural cosmic patterns. The profound principles of the spiritual elixir are unfathomably deep—with forty-five golden blossoms (alchemical term) manifesting beauty, and sixty-three woods (alchemical term) achieving purity. External and internal fires interconnect, requiring practitioners to transcend worldly fame and disgrace.

5. True water originates from the Primal Origin (Qianyuan), while true gold emerges from the Wood Gate (alchemical term). The Divine Pool (alchemical vessel) collects tiger essence (lead's quintessence), and Sacred Fire subdues dragon spirit (mercury's quintessence). Sun and moon gather these essences as Yin-Yang refinement produces elixir quintessence. After ninefold reversion (repeated refinement) returning to the central earth phase (Wuji), one may ride a crane to audience with the Celestial Worthy (highest divinity).

Using symbolic language, the entire poem describes the alchemical process and principles, emphasizing the crucial importance of Yin-Yang harmony and water-fire equilibrium. It presents this practice as the means to refine the immortal Golden Elixir (Jindan).