《祕傳正陽真人靈寶畢法》

This passage comes from the Secret Transmission of the True Yang Perfected One's Essential Methods of Numinous Treasure, a key Daoist scripture authored by Zhongli Quan (known by his Daoist name Zhengyang Zhenren, the True Yang Perfected One) and transmitted by Lü Dongbin (Daoist name Chunyang Zhenren, the Pure Yang Perfected One). It presents the first part of the "Minor Vehicle Method for Peaceful Longevity" cultivation practice, titled "Harmonizing Yin and Yang."

The scripture begins by elucidating that the Dao (the fundamental cosmic principle) is formless and nameless, beyond sensory perception or numerical calculation. Heaven and Earth, as the grandest tangible manifestations, embody this principle: Heaven follows the Way of Qian (the Yang principle), covering all below, while Earth follows the Way of Kun (the Yin principle), supporting all above, with 84,000 li separating them. The Qi (vital energy) of Yin and Yang circulates through mutual resonance—Heaven's Yang Qi descends and permeates Earth, while Earth's Yin Qi ascends and enters Heaven. This dynamic interplay of rising and descending sustains the eternal operation of the cosmos.

The text details the distribution of Yin and Yang between Heaven and Earth: the upper 42,000 li belong to the Yang domain, while the lower 42,000 li belong to the Yin domain. Using the seasonal cycles as an illustration, it explains the pattern of Yin and Yang's ascent and descent: Beginning at the winter solstice, Yang Qi from Earth begins to rise, ascending 7,000 li every fifteen days (one Qi cycle) and 21,000 li every forty-five days (one seasonal node). By the spring equinox, Yang Qi reaches the midpoint between Heaven and Earth, where Yin and Yang are perfectly balanced, resulting in mild weather. The Yang Qi continues its ascent into the pure Yang realm, reaching the zenith of Heaven at the summer solstice after a total ascent of 84,000 li.

Through this grand cosmic framework, the scripture establishes the theoretical foundation for later discussions on cultivating the interplay of Yin and Yang within the human body. Practitioners are instructed to emulate Heaven and Earth's dynamic exchange of Yin and Yang, replicating this energetic circulation within themselves.

This passage explains the cyclical patterns of Yin and Yang Qi (vital energies) throughout the year and their influence on seasonal climates.

Yang Qi represents warmth and heat. When Yang accumulates to its peak, it generates Yin. Yin emerges between two Yang energies, a process beginning at the summer solstice. At this time, celestial Yin Qi starts descending, moving 7,000 li (an ancient astronomical measurement) every fifteen days. Three fifteen-day periods form one solar term (45 days total), during which Yin descends 21,000 li; two solar terms make one season (90 days), with Yin descending 42,000 li to reach the midpoint between heaven and earth. Here, Yin and Yang converge—when half of Yang has transformed into Yin—bringing cooler weather at the autumnal equinox.

After the equinox, Yin continues descending into its proper domain (below the earth). Another 45 days bring the start of winter, and after another 45 days comes the winter solstice. From summer to winter solstice, Yin travels 84,000 li to reach the earth's depths, where Yin dominates Yin, creating frigid conditions. When Yin accumulates to its extreme, it generates Yang, which arises between two Yin energies.

After the winter solstice, Yang begins ascending in the same pattern as Yin's descent. This cycle repeats perpetually: at winter solstice, Yang rises back to heaven; at summer solstice, Yin returns underground. Notably, when Yang reaches heaven at summer solstice, a fraction of Yin simultaneously begins descending; when Yin reaches earth's depths at winter solstice, a fraction of Yang starts rising.

By the vernal equinox, Yang fully enters its celestial domain, leaving Yin behind; by the autumnal equinox, Yin completely enters its subterranean realm, separating from Yang. Importantly, after winter solstice, celestial Yin doesn't vanish entirely—remnant traces persist within Yang's domain but eventually dissipate. Similarly, post-summer solstice, residual Yang rises underground only to dissolve within Yin's territory.

Yin and Yang's movements never exceed 84,000 li, completing their 360-day cycle. By observing the four climatic phases (warm, cool, cold, hot) and the eight solar terms (like Start of Spring and Vernal Equinox), one discerns heaven-earth's operational laws. Understanding this celestial mechanism reveals glimpses of the Dao's profound workings.

This scripture elucidates the correspondence between the human body and the operational principles of heaven and earth. Daoist practitioners observe the transformations of Yin-Yang in nature to comprehend the circulation of Jing (essence) and Qi (vital energy) within the body.

The text compares the human body to a microcosm: the heart corresponds to heaven, the kidneys to earth; the liver occupies the Yang position, while the lungs reside in the Yin position. The eight cun and four fen distance between heart and kidneys mirrors the spatial relationship between heaven and earth. The Qi within the body represents Yang energy, while bodily fluids correspond to Yin energy. The Zi hour (23:00-1:00) and Wu hour (11:00-13:00) align with the winter solstice and summer solstice respectively, while the Mao hour (5:00-7:00) and You hour (17:00-19:00) correspond to the spring and autumn equinoxes.

The specific cultivation method describes: during Zi hour, Qi generates in the kidneys; by Mao hour it reaches the liver (Yang energy ascends like the spring equinox); at Wu hour Qi arrives at the heart palace to produce bodily fluids (Yin energy begins growing like the summer solstice); during You hour fluids circulate to the lungs (Yin energy peaks like the autumn equinox); and by Zi hour fluids return to the kidneys transforming back into Qi (Yang energy regenerates like the winter solstice). This cyclical process mirrors the revolutions of sun and moon, promoting longevity.

The essential formula reveals: after birth, human primordial Qi becomes prone to dissipation due to emotional desires. Though breathing connects us with heaven-earth Qi, retention proves difficult. The correct method involves practicing "more intake, less output" breathing during peak Qi hours (Mao hour): inhale deeply to draw in celestial purity, exhale gently to preserve internal Yuan Qi. This harmonizes internal and external energies, gradually accumulating the quintessence of the five viscera, with results manifesting over time.

The Daoist essence emphasizes: to perceive the "eldest son of Yang" (referring to pure Yang Qi), the key lies in breathing with greater inhalation than exhalation, cultivating through alignment with these natural rhythms.

This passage explains the principle of "mutual generation of Qi and fluids" in Daoist Neidan (internal alchemy) practice. When the yang Qi (called "the son") from the kidneys rises to meet the yin fluids (called "the daughter") descending from the heart, these two forces interact dynamically within the body. Through breath retention and regulation techniques, the practitioner balances the ascending Qi with the descending fluids. After sustained practice (approximately three hundred days), this process generates authentic "true water" (the primordial Qi). Successful cultivation manifests through improved appetite, elimination of illnesses, mental clarity, abdominal lightness, physical vitality, and even the ability to hear internal Qi movements resembling wind and thunder.

The text then elucidates the essential method of "gathering and dispersing water and fire." The Dao (the fundamental cosmic principle) transcends all heights and depths, having neither beginning nor end. Within this Dao, heaven and earth manifest with their distinct positions, while yin and yang operate between them with cyclical beginnings and endings. By observing the spatial relationships of heaven and earth, one comprehends positional dynamics; by calculating yin-yang cycles (such as the eight seasonal nodes of the year), one masters temporal patterns. For instance, yang Qi first emerges at winter solstice, reaches equilibrium at spring equinox, peaks at summer solstice when yin begins regenerating—thus completing the cycle. While these phenomena don't fully reveal the Dao's totality, they embody its essential nature.

In practice, one must emulate heaven-earth dynamics and synchronize with yin-yang transitions. The method involves analogizing the heart and kidneys to heaven and earth, Qi-fluids to yin-yang, and daily practice to annual seasonal transitions. The Gen trigram (symbolizing stillness) corresponds to spring's generative energy at Beginning of Spring, while the Qian trigram (symbolizing strength) aligns with winter's storage energy at Beginning of Winter. The fundamental operation of heaven and earth ultimately manifests through these seemingly ordinary ascensions and descensions of yin and yang.

The yin energy ascends from below through a course of forty-two thousand li, marking the yin position. At the winter solstice, yang energy begins its ascent, reaching the midpoint of twenty-one thousand li within the yin position by the Start of Spring solar term. At this stage, yang energy still struggles to fully overcome yin. Between heaven and earth, the upper regions belong to yang—its descent through forty-two thousand li defines the yang position. At the summer solstice, yin energy initiates its decline, descending by the Start of Winter solar term to a point sixty-three thousand li from heaven and twenty-one thousand li from earth, where yin gains dominance while yang is severed.

The Start of Spring period corresponds to the Gen hexagram hours (1-5 AM) in a day’s cycle, when kidney qi descends to the bladder, appearing faint and struggling to rise within bodily fluids. The Start of Winter period mirrors the Qian hexagram hours (7-11 PM), when heart qi descends seeking to return to its origin and re-enter the kidneys—precisely when yin prevails and yang is severed. Human ailments arise from this disharmony between yin and yang, where yang wanes while yin grows excessive.

The true cultivation method reveals: During Start of Spring, ascending yang energy swiftly achieves a yin-yang equilibrium within yin’s domain (the Gen hexagram’s faint qi during the Chou and Yin hours). During Start of Winter, descending yin energy rapidly establishes balance within yang’s realm (the Qian hexagram’s dispersed qi during the Xu and Hai hours). Though this mirrors heaven and earth’s natural rhythms, most fail to grasp qi-nourishing techniques during Gen’s faint phase or qi-gathering principles during Qian’s dispersal. Constantly drained by the six desires and seven emotions, their primal yang diminishes—vital qi weakens, true fluids fail to generate, preventing them from enduring like the cosmos.

Ancient adepts practiced the Zhun hexagram method at dawn and the Meng hexagram method at dusk, attaining longevity through these dual practices. Morning Zhun embodies the nascent, unexpanded yang—practitioners must nurture and unfold this budding energy, preventing its dissipation. Evening Meng symbolizes a child seeking wisdom’s light, representing the quest for yang within yin’s shadows—practitioners transform obscurity into illumination, safeguarding true qi from leakage.

At sunrise during the Gen hexagram hours, calm the mind to nourish qi: Let neither fame nor gain stir your heart, nor preferences disturb your intent. Don robes, sit in stillness to regulate breath, purge distractions, perform gentle daoyin stretches—alternately extending limbs three to five times—harmonizing the body’s qi flow while preserving the inner ascent of primordial energy.

The Secret Transmission of Zhengyang Zhenren's Lingbao Complete Methods describes two techniques for cultivating primordial Qi (Yuanqi), to be practiced at dawn and dusk respectively.

At dawn, begin by swallowing one or two mouthfuls of saliva, then rub the face and scalp twenty to thirty times with the hands before exhaling the turbid Qi accumulated overnight. Long-term practice brings rosy complexion and radiant skin (this is called the Gen Hexagram method for nurturing Yuanqi). At dusk during the Qian Hexagram hour (sunset), sit quietly swallowing Qi while gently lifting the external kidneys. Swallowing Qi directs heart fire downward, while lifting the kidneys draws bladder Qi inward (this is called the Qian Hexagram method for gathering Yuanqi). When upper and lower Qi harmonize, the three fires - kidney Qi fire, heart fire, and bladder fire - converge to warm the lower Dantian (energy center). When saliva is absent, gather Qi to generate fluids; when saliva is present, refine fluids to produce Qi - this process is called "gathering fire" or "the Supreme Unity's merging of true Qi."

The morning practice of swallowing saliva, facial massage, and limb stretching is termed "dispersing fire" or "minor physical refinement." The text employs poetic metaphors: "withered flowers and fallen leaves" symbolize the body's depleted Yang Qi resembling late autumn's decline, while "reluctance to ascend tall towers" indicates stagnant Yang Qi. The heart represents sovereign fire and the bladder represents common people's fire - their convergence is achieved through Qi swallowing and kidney lifting. Consistent practice for no more than a year (ideally three hundred days) yields noticeable effects within ten days: glowing complexion, moisturized skin, lower abdominal warmth, reduced urination, light limbs, clear spirit, and even resolution of chronic ailments.

For practitioners with limited time, simply incorporate the Gen Hexagram Yuanqi method into foundational Yin-Yang harmonization exercises, discontinuing once the three Yuanqi movements of the Qian Hexagram (Qian, Gen, Zhen) manifest. The morning practice remains essential and must be maintained continuously.

The subsequent "dragon-tiger copulation" section references the primordial states of Taiyuan and Taishi during cosmic inception (omitting further cosmogonic details). The entire passage emphasizes achieving health-preserving effects of heart-kidney interaction and water-fire balance through breath regulation exercises timed with celestial cycles.

This scripture elucidates the fundamental principles of Yin-Yang ascent-descent and the generation of Heaven and Earth in Daoist cultivation, along with how to simulate these cosmic operations through the human body.

The primordial state is "Grand Nothingness" (Taiwu), from which emerges the Grand Void (Taixu). Within the Grand Void arises the Grand Emptiness (Taikong), containing the "Grand Substance" (Taizhi) - the most primal matter that forms the embryonic template of Heaven and Earth. Like an egg, this cosmic matrix contains both clear and turbid Qi, manifesting as the mystic hues of black and yellow. Yang Qi ascends to form Heaven, and at its zenith generates Yin Qi, which then descends enveloping Yang. When Yin Qi descends to form Earth and reaches its nadir, it generates Yang Qi again, which ascends carrying Yin within it. This cyclical movement of ascent and descent constitutes the fundamental pattern governing celestial movements and the growth of all things.

Specifically: Heaven resembles an inverted bowl where Yang Qi can ascend no further, while Earth is like an immovable rock where Yin Qi cannot descend deeper. At the winter solstice, Yang Qi within Earth begins its ascent, reaching Heaven's apex by summer solstice - here at its zenith, Yang generates Yin. This Yin emerges from within Yang, rising from Earth as formless water contained within the indistinct Qi. Conversely, at summer solstice, Yin Qi in Heaven begins descending, reaching Earth's surface by winter solstice where, at its extreme, Yin generates Yang. This Yang arises from within Yin, descending from Heaven as formless Qi contained within the profound watery depths.

Practitioners can simulate this process through their bodies: envisioning the torso as Grand Emptiness, the heart and kidneys as Heaven and Earth, Qi and fluids as Yin-Yang, with the midnight (Zi hour) and noon (Wu hour) representing winter and summer solstices respectively. At Zi hour, the kidneys generate Qi containing formless True Water; at Wu hour, heart Qi merges with kidney Qi to produce heart fluids. These heart fluids descend to combine with kidney Water, generating new Qi. This continuous circulation mirrors the cosmic dance of Yin-Yang between Heaven and Earth. The essential insight lies in recognizing True Water hidden within Yang Qi and True Qi concealed within Yin Qi - a crucial principle for cultivation.

This passage reveals the Daoist worldview of "Heaven-human correspondence" (Tianren Xiangying) in spiritual practice, using natural cosmic patterns to guide Neidan (internal alchemy) cultivation. It asserts that the human microcosm operates according to the same fundamental laws governing the macrocosm of Heaven and Earth.

This passage elucidates the core methodology of Daoist Neidan (internal alchemy) practice. Within the human body exist true Qi (vital energy) and true water (referring to innate primordial Qi and kidney essence). The true Qi resembles a celestial dragon (heart fire), while the true water corresponds to a mystical tiger (kidney water). When Yang energy ascends to the crown of the head (the Li Palace, referring to the upper Dantian) and cannot rise further, it generates Yin energy at the Taiji (the interface of Yin-Yang interaction). Conversely, when Yin energy descends to the perineum (the Kun Palace, lower Dantian) and cannot sink further, it produces Yang energy at the Taiji.

Ordinary people cannot naturally circulate Yin and Yang like heaven and earth because their primordial Qi is depleted by sensory desires and emotional disturbances. During cultivation, practitioners must: when kidney Qi ascends and the heart-mind stabilizes, regulate breathing (nasal respiration) to make it slow and continuous. When saliva fills the mouth, neither swallow nor expel it, allowing kidney Qi and heart Qi to merge. This process generates spiritual fluid at the Taiji, which blends with true water, while true Qi becomes enamored with the spiritual fluid—though inherently incompatible, through cultivation, the fluid can contain true Qi and the Qi can embrace true water. This harmonious state is termed "the copulation of dragon and tiger" (a Neidan term denoting heart-kidney interaction). With proper "fire regulation" (mindful control during practice), after three hundred days one can nurture the "true embryo" (rudimentary inner elixir), which forms the foundation for transcending the mundane body.

Key techniques: When primordial Qi begins circulating, one must capture the celestial dragon and mystical tiger as Yang energy reaches the heart region (Li Palace). When oral saliva ("jade pond spring water") becomes abundant, exercise caution to prevent Qi leakage. If Qi disperses, fluid generation becomes difficult; if fluid is scarce, true Qi remains insufficient. Without their union, the "great medicine" (Golden Elixir) cannot be refined. Practice should commence at the winter solstice, performed daily during the noon hour (associated with the Li trigram). Elderly or physically weak individuals, due to primordial Qi depletion, require a decade of gradual replenishment—this is called "gathering and restoring the elixir." After replenishment, continuing with the "water-fire equilibrium" practice can prolong life and achieve the realm of human immortality.

Signs of successful cultivation: spontaneous production of sweet saliva in the mouth, elimination of distracting thoughts, pacified desires, a disease-free body, and luminous flashes in the eyes. Practicing this method from the winter solstice for three hundred days yields the "embryonic immortal" (initial stage of inner elixir).

Additional notes: The external noon hour corresponds to the Li Palace (heart), with the sun symbolizing true Yang. Internally, the heart serves as the Li Palace, where primordial Yang manifests as the celestial dragon; the mystical tiger represents kidney water; the celestial dragon denotes the Yang energy within heart fluid; the oral cavity is the "jade pond" (site of saliva production), where saliva nourishes like springwater. This constitutes the fourth critical stage in refining the inner elixir.

The Secret Transmission of Perfected Man Zhengyang's Complete Methods of Lingbao elucidates the operational principles of celestial and terrestrial Yin-Yang and their application in spiritual cultivation.

The scripture begins by explaining the Dao of Yin-Yang through natural phenomena: Heaven and Earth are the concrete manifestations of the Dao, while Yin-Yang constitutes their fundamental law. Phenomena such as cold, heat, warmth, and coolness are all expressions of the two Qi (vital energies) within physical form; clouds, mist, rain, and dew are the visible manifestations of Qi in the material world. When terrestrial Qi ascends, it forms clouds, which disperse into rain; when celestial Qi descends, it scatters as mist, condensing into dew. When Yin Qi becomes excessive, dew transforms into frost and snow; when Yang Qi prevails, mist turns into misty radiance. The conflict between Yin and Yang generates thunder, their disharmony produces lightning, and their disorder creates rainbows.

The text then illustrates how Yin-Yang manifests in the material world: Pure Yang Qi coalesces into Shen (spirit), attaching to Heaven to form stars; pure Yin Qi solidifies into form, shaping earth and stone upon the land. Among the stars, the most prominent are the sun and moon; among earth and stone, the most precious are gold and jade. These are the tangible expressions of Yin-Yang in the physical realm.

Regarding cultivation principles, it states: Without Yang, Yin cannot grow; without Yin, Yang cannot be fulfilled. The sun and moon are formed when pure Yang receives the assistance of true Yin, while gold and jade arise when pure Yin is nurtured by true Yang. This provides the theoretical foundation for subsequent cultivation methods.

In metaphorical terms of cultivation: True Yang is likened to the genuine Qi within the heart’s fluid, while true Yin is compared to the authentic water within kidney Qi. The two must cooperate to function effectively, just as mother and child depend on each other, or as husband and wife share mutual affection. The cultivation process must seize the opportune moment—during the Li trigram (symbolizing fire), one "gathers the medicinal essence" (collecting Jing-Qi), and upon reaching the Qian trigram (symbolizing Heaven), one "intensifies the fire" (strengthening the refining process). Through this method of harmonizing Yin and Yang, genuine Qi becomes abundant, achieving the desired cultivation effects.

Finally, the text reveals the essential technique: During the Li trigram, one engages in the "dragon-tiger copulation" (a method of uniting heart and kidney in cultivation), referred to as gathering the medicinal essence. Upon reaching the Qian trigram, Qi and fluids return to their origin, undergoing transformation in the kidney region above the bladder and below the spleen and stomach. This illuminates the critical importance of Yin-Yang harmonization and precise timing in Neidan (internal alchemy) practice.

This scripture elucidates the Neidan (internal alchemy) practice of "restraining the Yang pass" (Leyangguan) for gathering medicinal energy and refining the elixir. During cultivation, practitioners must carefully observe the Qi movements within their internal organs: when spleen-lung Qi flourishes while heart-liver Qi weakens, the primordial Qi (innate vital energy) becomes difficult to retain due to insufficient Yang energy. At this critical juncture, specific breathing techniques and mental focus become essential for alchemical refinement.

The method involves maintaining inward-focused awareness with long, subtle breaths. Gentle abdominal breathing gradually generates warmth in the navel and kidney regions—if heat remains insufficient, slightly intensify the breath until stable warmth emerges, then return to natural respiration. This process, termed "restraining the Yang pass," facilitates Qi's downward movement to merge with kidney water (true water). Through the spleen's transformative function, the Qi-liquid conversion ultimately completes in the Yellow Court (Dantian region).

The alchemical process undergoes sequential transformations: first condensing into Jing (essence), then crystallizing into pearls, further refining into mercury (alchemical term for concentrated vital essence), subsequently coagulating as cinnabar, and finally achieving the Golden Elixir. The text emphasizes that gathering medicinal energy (harvesting primordial Qi) requires heart-kidney interaction (the "jade rabbit" symbolizes kidney water), with the "yellow matron" (spleen earth) serving as harmonizing agent. Practice must align with temporal rhythms—gathering predominates in spring-winter while refining intensifies in autumn-summer.

Three hundred days of sustained practice completes the foundational work: medicinal energy saturates by the hundredth day, the sacred embryo stabilizes by the two-hundredth, and true Qi manifests by the three-hundredth. Subsequent stages involve fire-phasing cultivation, including microcosmic and macrocosmic orbit circulation. Practitioners must maintain hermit-like stillness with unwavering inner focus, mirroring a pregnant woman nurturing her fetus or a dragon tending its pearl. Strict adherence to these alchemical principles leads to realization of the human-immortal fruition.

This passage explains the fundamental principles of Neidan (internal alchemy) practice in Daoist cultivation. Practitioners must maintain a state of pure naturalness like an infant whether eating, sleeping, speaking or remaining silent. Their demeanor should be as cautious as a maiden in her chamber, for the slightest misstep could damage their cultivation. The mind must never waver from the Dao even for a moment.

The commentary clarifies key alchemical terms: the "medicine" refers to the authentic Qi (vital energy) generated by the heart, the "hare" symbolizes the true water (Jing-essence) of the kidneys, and the "yellow matron" represents the fluids of the spleen. These three elements must be harmonized and gathered, ultimately returning to the Huangting (Dantian, the body's energy center). The "Yongzhou Qian trigram" indicates the Du meridian (the governing vessel along the spine), while "restraining yang" means regulating the abdominal Qi—some interpret this as securing the lower Dantian.

These teachings belong to the four foundational methods of preliminary cultivation, representing the essential techniques for achieving the initial adept stage known as "human immortality." This excerpt originates from the first volume of the Secret Transmission of the True Yang Perfected Person's Complete Methods of Lingbao.