《海瓊傳道集》

The sixth preface to The Haichuan Transmission of the Dao states:

Master Guan Yinzi (a Daoist figure) once said: "What can be transmitted are only methods, not the Dao itself." Laozi also remarked: "I do not know its name, so I reluctantly call it the Dao." The teachings recorded in this Transmission of the Dao are as different from the world's 3,600 health-preservation techniques and dozens of cultivation schools as heaven is from earth. I hope fellow seekers will devote themselves to its study.

A disciple of Confucius once lamented that the Master’s teachings on human nature and the Dao of Heaven were difficult to grasp. Alas! Later generations failed to understand Confucius’ true meaning, assuming his words were merely lofty and impractical. They did not realize that among his disciples, only Yan Hui (Yan Yuan) truly comprehended it—he could go three months without violating benevolence, appearing outwardly dull yet inwardly luminous. Dwelling in a humble alley with only a bowl of food and a gourd of water, he remained joyful, transcending worldly concerns by the age of thirty-two.

If one can grasp the true meaning of Yan Hui’s "fasting of the mind" (purification of the spirit), they will understand the mystery of the "divine chamber" (abode of the spirit). Understanding the divine chamber reveals the secret of "divine water" (primordial essence). Mencius’ statement that "human nature is like flowing water" points to this very truth. The Wuzhen Pian (Awakening to Reality) states: "The key to cultivating life lies in the Golden Elixir (Neidan), and the key to the Golden Elixir lies in the divine water and the Hua Pool (the body’s energy center)." This principle is so simple that even a fool, by following it, can immediately attain sagehood. The Daode Jing says: "My Dao is easy to understand and easy to practice."

In the past, Zhongli Quan (Master Yunfang) transmitted this Dao to Lü Dongbin, who passed it to Liu Haichan, who then taught Zhang Boduan (Pingshu), who in turn instructed Shi Tai. Shi Tai transmitted it to Monk Daoguang, who passed it to Chen Niwan, and Chen Niwan finally imparted it to Bai Yuchan—my own master. I met him in autumn of the Yihai year at Mount Wuyi and again in spring of the Wuyin year at Mount Lu.

At the Taiping Xingguo Temple, there was a Daoist named Hong Zhichang, who took the sobriquet "Master Kanli." For years, he studied the methods of internal and external alchemy (Neidan and Waidan), consulting teachers and exhausting texts, yet never grasping the essence. Then, by a stroke of fate, a single half-sentence from my master acted like a golden scalpel, clearing the film from his eyes—instantly, the Mysterious Pearl (the inner elixir) revealed itself. Hong planned to retreat into seclusion to refine the fire phases (stages of cultivation) and complete the Sacred Embryo (Golden Elixir). Fearing the Dao might be lost, he compiled his master’s teachings—The Golden Elixir Shortcut, The Chain-Linked Scripture, and Mount Lu’s Song of Joy—into The Transmission of the Dao, hoping all under heaven might share in the true path.

Interpretation of The Haichuan Transmission of the Dao

This scripture primarily expounds the essential techniques of alchemical cultivation, divided into two sections:

The first part presents "Thirty Complementary Pairs," using fifteen sets of dialectical concepts to illustrate alchemical principles:

Clarity and turbidity, fullness and depletion, decline and prosperity, preservation and loss, being and non-being

Auspicious and ominous, regret and hesitation, generation and restriction, punishment and virtue, movement and stillness

Advance and retreat, dissipation and growth, guest and host, sinking and floating, ascent and descent

Maturity and tenderness, civility and martiality, hardness and softness, separation and union, gathering and scattering

Coming and going, above and below, feminine and masculine, black and white, defense and confrontation

Life and death, stripping away and returning, depth and shallowness, extraction and addition, cold and heat

The second part introduces "Twenty Universal Correspondences," demonstrating the unity of Heaven, Earth, and Humanity through twenty symbolic relationships:

In Heaven: sun, moon, stars; on Earth: mountains, rivers, plants

Among humans: husband and wife; in the Yijing: Qian (Heaven), Kun (Earth), Kan (Water), Li (Fire)

Symbolically: dragon, tiger, crow, hare; numerically: nine, three, two, eight

Alchemical substances: lead, silver, cinnabar, mercury; medical principles: dryness, dampness, cold, warmth

Within the body: meridians, nutritive and defensive Qi; externally: skin, hair, blood

Organs: heart, kidneys, liver, lungs; seasons: Yin-Yang, cold and heat

Movements: Metal, Wood, Water, Fire; functions: Jing (essence), Shen (spirit), Hun (ethereal soul), Po (corporeal soul)

Daoist methods: hidden and manifest, movement and stillness; vessels: altar, furnace, cauldron, chamber

Mysteries: emptiness, non-being, spontaneity; directions: east, west, south, north

Colors: blue-green, red, black, white; seasonal manifestations: spring, summer, autumn, winter

Accompanying illustrations include:

1. Diagram of Five Phases Convergence

2. Diagram of Four Symbols Harmony

3. Crescent Moon Furnace (an alchemical furnace shaped like a waning moon)

The text outlines three stages of elixir refinement:

First Stage (Single Return Golden Elixir):

Like dung beetles in soil—using lead yet transcending lead, the key lies in perfecting work with lead.

Second Stage (Double Return Golden Elixir):

As beetles roll dung into spheres, forming the Mysterious Pearl (symbol of internal elixir), one returns to the Primordial True Origin.

Third Stage (Triple Return Golden Elixir):

Like mating beetles embodying Yin-Yang harmony, the cultivator achieves natural preservation of True Origin.

(Note: Laozi's teaching "By relinquishing the self, one attains primacy; by forgetting the self, one achieves preservation" means liberation through non-attachment.)

This scripture describes the nine stages of Daoist Neidan (internal alchemy) practice, known as the "Ninefold Golden Elixir," using metaphorical imagery of fire phases (cultivation timing). Here's the modern interpretation:

Fourth Transformation (also called Four Returns):

Like a dung beetle rolling its ball upward from the ground, this symbolizes the natural circulation of true Qi (Zhou Tian fire phase) within the body, resembling the effortless turning of a waterwheel (River Chariot).

Fifth Transformation (Five Returns):

Two dung beetles jointly guarding their ball represents maintaining a state of pure abundance (nourishing uprightness and preserving fullness) during cultivation, embracing softness while holding fast to unity (guarding the feminine and embracing the One).

Sixth Transformation (Six Returns):

The appearance of white larvae within the ball signifies the convergence of Jing (essence), Qi, and Shen (spirit). This marks the initial formation of the Neidan embryo (Sacred Fetus).

Seventh Transformation (Seven Returns):

The larvae transforming into cicada shapes illustrates the subtle, almost imperceptible materialization within the Neidan—existing in a state between formlessness and form (profound darkness and hazy indistinctness).

Eighth Transformation (Eight Returns):

The cicada shedding its dung-shell casing symbolizes the completion of a cultivation cycle (seasonal nodes fulfilled), initiating the transformative process of transcending physical limitations.

Ninth Transformation (Nine Returns):

The death of the beetle and cracking of the ball, with the cicada flying away, represents both body and spirit attaining mystical perfection (form and spirit reaching sublime wonder).

The fire phase metaphors continue with peach tree growth:

• November: Like planting a peach pit (drawing Yang substance from the Kan position to replenish Yin deficiency in the Li position)
• December: The pit sprouts (form emerging from formlessness—this constitutes the Returned Elixir)
• January: Branches extend (passing through the elementary "White Snow and Yellow Sprout" stage, tempered by intense fire)
• February (Wood-dominated Mao month): Requires cautious danger prevention (bathing the elixir embryo)
• March: Blossoms appear (sudden flame ascension reveals the True Person)
• April: Leaves grow (guiding internal Qi back to the Dantian, refining the moon-like Golden Elixir)
• May: Enters the sixth transformation fire phase

(Note: "Kan position" and "Li palace" refer to Dantian locations in the body; "White Snow and Yellow Sprout" are Neidan terms describing initial Jing-Qi manifestations.)

The Haichuan Chuan Dao Ji scripture primarily describes the transformations of firing process (huohou) in Neidan (internal alchemy) practice, using the growth cycle of a peach tree—from blossoming to fruiting—as a metaphor for the nine stages of elixir refinement:

During the sixth month's seventh transformation of firing process, it resembles the peach blossom's calyx remaining after the petals fall (at this stage one should ingest the "knife-measure" of cinnabar). The seventh month's eighth transformation is like the calyx forming fruit (comparable to the essence within an egg yolk or the white light within a dragon pearl). The eighth month corresponds to the You hour (5-7 PM), when Metal Qi reaches its peak—here one must maintain gentle warmth without slackening. The ninth month's final transformation sees the fruit fully ripened (by the tenth month's frost descent, the Golden Elixir (Jindan) is perfected; when the tenth-month "fetal completion" occurs, transcendence becomes attainable). The tenth month brings the "shedding of the mortal fetus"—ingesting the Golden Elixir enables mastery over one's destiny.

The scripture then illustrates key cultivation principles through nine symbolic diagrams:

1. Golden Cauldron Diagram: The heart's nine orifices constitute the golden cauldron, paralleling the Yellow Emperor's casting of nine ritual vessels.

2. Golden Elixir Diagram: The elixir resembles a pellet in form, glowing like a tangerine in hue.

3. Divine Chamber Diagram: Transcending all external forms reveals a celestial grotto within the gourd—a realm of profound mystery.

4. Infant Diagram: When Yin and Yang unite beyond distinction, perfected practice liberates one from worldly dust.

5. Knife-Measure Diagram: Ingesting the elixir coalesces Jing (essence), Qi, and Shen (spirit) at the crown; tasting the Dao's true flavor directs the Five Viscera's Qi toward their primordial source.

6. Mysterious Feminine Diagram: The gate of the Mysterious Feminine (the Dantian) constitutes the root of heaven-earth's generative transformations.

7. Three Passes Diagram: Cultivation requires forgetting form, breath, and spirit to nurture Qi, then Shen, then emptiness.

8. Medicine Generation Diagram: The true medicine's (Jing-Qi) source lies southwest (Dantian region), perpetually illuminated by the lunar radiance (true Yin).

9. Medicine and Firing Diagram: Fire represents the heart (belonging to Mercury/Shen), while medicine symbolizes the body (belonging to Lead/Jing).

The text concludes by elucidating the essence of dual cultivation (xingming shuangxiu): Shen (spirit) pertains to innate nature (xing) and the Li trigram (Yin within Kun), while Qi pertains to vital life (ming) and the Kan trigram (Yang within Qian). The True Earth (central palace/huangting) bears multiple names: Yellow Chamber, Yellow Matron, Wu-Ji, Yellow Court, Earthen Cauldron. The complete alchemical method synthesizes seven essential principles.

This scripture elucidates the essential principles and stages of Daoist Neidan (internal alchemy) practice. It consists of two main sections:

The first section explains several key cultivation terms:

• Hua Chi (the primordial source of mind-nature, vast as the ocean)
• Shen Shui (symbolizing the purity of one's innate nature like water)
• Huang Ya (the state of awakened insight)
• Bai Xue (the luminous clarity arising from inner emptiness)
• He Che (the cyclical circulation of Qi within the body)
• Xun Feng (a harmonized state of mental focus)
• Golden Elixir (the ultimate state of luminous purity and boundless integration)

The second section details nineteen sequential stages of Neidan practice:

1. Gathering the Medicine: Collecting body and mind, concentrating Shen (spirit) and Qi

2. Forming the Elixir: Focusing consciousness, maintaining undisturbed awareness

3. Refinement: Nourishing Shen through cultivation methods, transforming the physical form with refined essences

4. Consolidation: Forgetting the physical form, severing distracting thoughts

5. Martial Fire: Invigorating the spirit to eliminate distractions

6. Civil Fire: Maintaining gentle yet unbroken concentration

7. Purification: Cleansing the mind of impurities

8. Cinnabar: The interplay of existence and non-existence, hidden and manifest

9. Passing the Barrier: Natural maturation like ripening fruit or fetal formation

10. Embryonic Division: Focused attention like a brooding hen or cicada molting

11. Nourishing: Understanding Daoist principles while preserving purity

12. Guarding Against Danger: Preventing mental distraction and improper fire regulation

13. Sustained Effort: Daily practice morning and evening, accumulating progress

14. Union: Continuous focus leading to body-mind integration

15. Great Return: Maintaining equanimity regardless of circumstances

16. Sacred Embryo: Internalized Shen and Qi stored within

17. Nine Transformations: The manifestation of original spirit when refinement matures

18. Changing the Cauldron: Limitless transformations upon achievement

19. Taiji (Supreme Ultimate): Mystical unity of form and spirit with the Dao

The text concludes with Laozi's teaching: The Dao cannot be attained through forced pursuit—when one maintains true emptiness, the Dao naturally arrives.

The final diagram "Heaven-Earth Qian Interaction" refers to optimal cultivation timing: during the lunar conjunction (new moon), when celestial and terrestrial Qi intersect, one should practice promptly—just as harvesting medicinal energy is inappropriate during the full moon.

Modern Interpretation of the "Haichuan Chuandao Ji"

[The Diagram of Sun-Moon Union]

This depicts the unique celestial phenomenon when solar and lunar energies converge during the special hour between Haishi (9–11 PM) on the 15th day of the lunar month and Zishi (11 PM–1 AM) on the 16th day.

[Oral Formula of Golden Elixir (Jindan) Fire Regulation]

Ancient practitioners transmitted the medicinal components of alchemy but rarely revealed the methods for controlling the "fire" (refinement process). The secret lies in seizing the spiritual energy (Qi) of Heaven and Earth and absorbing the essence of the sun and moon—a feat requiring deep karmic roots and immortal affinity. Just as a magnet attracts iron or a hen must maintain constant warmth to hatch eggs, cultivation demands unbroken energy continuity. Similarly, like a dragon guarding its pearl or a clam nurturing its treasure, unwavering focus is essential. The text employs natural metaphors—such as the mating of turtles and cranes, or rabbits conceiving under moonlight—to illustrate the principle of Jing (essence), Qi (vital energy), and Shen (spirit) unification.

[Key Points of Cultivation]

1. Cultivating Body and Mind: The body must gather primordial Qi like a crouching tiger (where "tiger" symbolizes kidney essence), while the mind must stabilize like a hidden dragon ("dragon" representing the heart-mind).

2. Golden Fluid Return to the Elixir (Jinye Huandan): Patriarch Bai Yuchan reveals that the Great Dao (Da Dao) arises from emptiness, and all things are fundamentally one. Cultivation should resemble the oblivious unity of drunkenness, ultimately leading to the awakening of "thunderclap enlightenment."

3. Lineage Transmission: The text enumerates the titles of eight renowned transcendents, including Zhongli Quan (Zhengyang) and Lü Dongbin (Chunyang).

[The Interlocking Scripture]

The Primordial Lord of Taiyi unveils the mysteries of alchemy: All metallic substances (mercury, lead, silver, cinnabar, etc.) share an intrinsic connection and can transmute into one another. This outwardly describes external alchemy (Waidan) but metaphorically represents the internal transformation of Jing, Qi, and Shen within the human body.

Note: "Golden Fluid Return to the Elixir" (Jinye Huandan) refers to refining the body's essence into higher spiritual energy through cultivation. "Dragon and Tiger" (Longhu) are Neidan terms symbolizing the heart-mind and kidney essence, respectively. These practices require guidance from qualified masters.

This scripture reveals the core concepts and transformative processes of Daoist Neidan (internal alchemy) through a series of corresponding relationships. Using metaphorical language, it illustrates the interconnectedness of various elements in cultivation practice:

Gold (representing refined essence) corresponds to purple gold (alchemical material), which in turn corresponds to the River Chariot (the circulation of Qi within the body). The River Chariot corresponds to Yellow Sprouts (nascent Yang energy)... This progressive sequence ultimately converges upon "the One Spirit" (original Shen) and "the myriad treasures" (achievements of cultivation).

These correspondences primarily encompass three categories:

1. Alchemical terminology: Terms like Yellow Sprouts, White Snow, and Jade Talisman represent essential substances at different cultivation stages

2. Five Phases and Eight Trigrams: The Azure Dragon and White Tiger (cardinal deities), Qian-Kun-Kan-Li (Bagua trigrams) symbolize Yin-Yang equilibrium

3. Bodily locations: The Dantian (energy center), Crimson Palace (heart), and Muddy Pellet (brain) correspond to key energetic points in cultivation

The cultivation process is described as:

Beginning with foundational substances (gold)

→ Undergoing refinement through water-fire interaction (Mao-You positions, rabbit-rooster symbolism)

→ Forming the Sacred Embryo (cultivation achievement)

→ Ultimately returning to natural spontaneity (the emptiness of non-method)

The final lines discuss cultivation techniques:

Ablutions (purifying body and mind), adding and withdrawing (regulating the fire intensity)

Civil and martial approaches (cultivation intensity), precise measurements (fire moderation)

All these require discerning auspicious timing (opportunities) and the interplay of punishment-virtue (Yin-Yang waxing and waning)

The entire passage demonstrates the Daoist understanding of universal interconnectedness, portraying cultivation as a multi-layered transformative process that ultimately achieves the state of Heaven-human unity.

This scripture elucidates the core principles of Daoist cultivation, revealing the origin of the cosmos and the essence of spiritual practice through a series of complementary natural phenomena.

Beginning with interdependent opposites—black and white, being and nonbeing, beginning and end, movement and stillness—it progressively demonstrates how the fundamental Yin-Yang energies (manifested in solstices and lunar phases) give rise to celestial patterns (tides, solar and lunar cycles), ultimately converging in the "Supreme One" (cosmic origin), the "Mysterious Pearl" (a Neidan term denoting primordial Qi), and the "Golden Elixir" (the highest attainment in cultivation). This interconnected exposition reflects the Daoist worldview of "harmony between heaven and humanity."

Laozi states, "Attaining the One completes all things." Zhang Ziyang (patriarch of the Northern Song Neidan school) elaborates: the Dao flows ceaselessly, yet only humans can comprehend it through mindful realization. Those who truly embody the Dao reach a state where body and mind merge with all existence—the physical form becomes heaven and earth, while the spirit aligns with cosmic law.

Chen Niwan (a Southern Song Neidan master) observes: the methods of ancient immortals were originally transmitted orally, but now recorded in writing, they yield varied understandings based on individual capacity—superior practitioners achieve mental clarity, middling ones resemble withered wood in stillness, while lesser practitioners remain entangled in worldly thoughts.

Both Guan Yinzi (disciple of Laozi) and Bai Yuchan (fifth patriarch of the Southern Song Neidan school) emphasize: the Dao itself cannot be conveyed through words; only concrete methods can be taught. The true Dao has no form and transcends time and space, requiring personal awakening to grasp.

Finally, Monk Daoguang (likely a Neidan adept) details the cultivation process: one year of practice forms the "sacred embryo" (rudimentary inner elixir), two years animate the "infant" (spiritual consciousness), three years manifest the "yang spirit" (etheric double), four years attain transmission lineage mastery, and nine years complete the ascent. However, insufficient practice may cause the Golden Elixir to intermittently coalesce and disperse.

(Note: Terms like "sacred embryo," "infant," and "etheric double" are Neidan technical terms denoting inner transformations at different stages; "ascent" refers to transcending life and death to unite with the Dao.)

This Daoist classic can be understood in several sections:

The first part discusses essential cultivation methods:

The "Mysterious Pearl" (referring to the internal elixir or Neidan) is the primordial Qi of chaos, requiring constant gentle nourishment like simmering a pot of rice. Liu Haichan taught: Mere diligence without encountering an enlightened master leads nowhere, while meeting a master without diligent practice ultimately brings no success. Lü Dongbin warned: Recklessly disclosing secrets or showing negligence during cultivation brings misfortune even to one's ancestors - only through devoted practice can one ascend to the celestial realm (Taiwei denoting the heavens). Zhongli Quan (Yunfang) emphasized that cultivation should be soft, gentle and continuous, maintaining the innate purity of Qi like an infant.

The second part contains the "Song of Carefree Joy":

This instructional poem for Daoist practitioner Chen Zhibai uses lively language to describe the liberated state after attaining the Dao: casting off worldly constraints feels as refreshing as discarding pungent spices. The cultivator achieves internal Yin-Yang harmony ("a marital pair within the body"), where even male practitioners can gestate the inner elixir like a pregnant woman. Breaking the cycle of life and death resembles a great death followed by rebirth, seeing through worldly illusions.

The cultivation process is compared to: a dragon nurturing its pearl, a hen incubating eggs, a cicada drinking wind, and a clam embracing the moon - all emphasizing sustained focus. The realized Daoist lives simply (one robe, begging for meals) yet remains transcendent amid mundane surroundings. The conclusion teaches that cultivation requires relinquishing attachments - appearing foolish yet embodying great wisdom, which is the true secret of ascension. Ordinary people misunderstand this principle like a starving man eating salt who grows thirstier.

This passage depicts the process and states of attainment in Daoist Neidan (internal alchemy) cultivation, using poetic language to portray the practitioner's journey from worldly existence to transcendence.

The opening describes the practitioner roaming freely to reach Mount Lu, immersed in natural beauty yet sorrowful that ordinary people don't understand the Golden Elixir path. The "Golden Fluid Great Return Elixir" mentioned represents the supreme achievement in Daoist Neidan, attained through "forgetting physical form to nourish Qi" and "maintaining no-mind amidst external scenery."

The core of cultivation lies in "forgetting form to transform Qi, transforming Qi into Shen (spirit)," which is the great Dao connecting the Three Passes (key bodily regions). The text employs specialized Daoist terminology to describe the process:

• The Crimson Palace (heart) resembles a crescent moon furnace ablaze
• The Spirit Terrace (head) is like the silent altar of Supreme Mystery
• Cinnabar (symbolizing yang energy) is compared to a red phoenix's blood
• Mercury (symbolizing yin energy) resembles a black turtle's liver

During practice, the Golden Lead (true lead, primordial Qi) returns to the Earth Cauldron (lower Dantian), while the Wooden Mercury (true mercury, primordial spirit) ascends to the Muddy Pellet Palace (upper Dantian). The Jade Pool (mouth) resides within the Sea of Qi (lower Dantian), and the Divine Chamber (abode of spirit) dwells in the Yellow Court (middle Dantian). When Jing (essence), Qi, and Shen scatter, the senses become busy; when gathered, the meridians flow freely.

Each of the five viscera and six bowels contains divine spirits, yet all myriad spirits ultimately return to the "One Spirit" (original spirit), known as the "Chaos Origin Essence" (primordial Qi). Sages use this as their "medicinal ingredients" - gathering it forms the elixir, scattering it leaves nothing. Cultivation requires continuous operation like the River Chariot (internal Qi circulation), synchronizing with celestial creation.

Every person possesses an innate speck of true gold (original essence), with golden essence and wooden fluid equally balanced (yin-yang harmony). Practice requires harmonizing water and fire (yin and yang), blending strength and suppleness. The heart should mirror heaven in grasping seasonal nodes, while the body should emulate earth in maintaining clear boundaries. Within a single day, Qi circulates 84,000 li, akin to the Big Dipper revolving through the celestial sphere.

When shedding the mortal body, the "Yellow Matron" (true intention) mediates the union between the "Golden Elder" (true lead) and the "Lovely Maiden" (true mercury). The Azure Dragon and White Tiger (liver and lung Qi) encircle the Golden Cauldron (Dantian), producing Yellow Sprouts (elixir seedlings) at midnight. Advanced practice manifests visions like "white snow flying at Nine-Bend River's head" (jade fluid returned elixir) and "purple clouds rising atop Kunlun's peak" (golden fluid returned elixir).

Silently guarding the Jade Furnace (Dantian), gentle nurturing through intercourse forms the "embryonic infant" (saintly fetus). Use divine water (nectar) to extinguish the Three Corpses (three destructive desires), and the wisdom sword to sever the Six Thieves (sensory desires). From nothingness emerges the "knife measure" (minute elixir), like dung beetles forming from manure pellets. Once attaining the Dao, one forever possesses it - an elixir can form in moments.

Ultimately, the body transforms into empty whiteness (pure yang form), while the spirit ascends to Great Clarity (highest heavenly realm). Yet without understanding firing times (cultivation timing), even meeting lead and mercury proves futile. Complete Zhou Tian firing cycles (full Qi circulation) and ten-month cultivation periods are required to perfect the saintly fetus. Even formed elixirs may dissipate without continued practice - only mastering firing techniques ensures solidification. Practitioners must discern the timing of movement/stillness and survival/dissolution, understanding the auspicious and inauspicious periods for "bathing" (gentle nurturing).

This scripture elucidates the essential methods and states of attainment in Daoist Neidan (internal alchemy) practice. During cultivation, one must master the "fire times" (huohou) - the regulation of breath and intention - progressing gradually like adding or removing firewood. Only through the "nine revolutions" (jiuzhuan, repeated refinement) can the elixir (neidan) be successfully forged.

In practice, the circulation of Qi and blood within the body follows rhythms as regular as the moon's waxing and waning, while the movement of Shen (spirit) ebbs and flows like ocean tides. The practitioner must harmonize the Qi of the five organs (corresponding to the Five Phases: Metal, Wood, Water, Fire, Earth) into unity, returning the hun (ethereal soul) and po (corporeal soul) to their proper positions. The innate primordial Qi within the body - symbolized as "yellow sprouts and lead" (huangya qian) - forms the foundation of longevity, blossoming naturally like flowers in spring breeze, though ordinary people remain unaware of this daily phenomenon.

The scripture depicts marvelous manifestations upon achieving cultivation: miraculous fungi sprouting, sweet dew descending, and the intertwining of turtle and snake (symbolizing Yin-Yang). Those who attain mastery perceive Penglai, the immortal realm, in every leaf and speck of dust, much like the legendary immortal Wo Quan.

The final section recounts the transmission of this Daoist method from Zhang Wuzhen to Bai Yuchan, then to a certain Daoist surnamed Chen. The text reflects on human life's brevity - as fleeting as lamp oil or wine - emphasizing that only through cultivation can one transcend. The concluding exclamation "What joy! What true joy!" expresses the transcendent state of Dao-realization, revealing this ecstatic awakening as the ultimate secret of spiritual practice.

The Haichuan Chuandao Ji (Scripture of the Oceanic Jade Transmission of the Dao) is a vital Daoist classic. This passage conveys:

The Perfected Master Bai Yuchan (one of the Five Patriarchs of the Southern Daoist School) personally transmitted essential cultivation techniques, clearly charting the path to Penglai, the immortal isle (a celestial realm in Daoist mythology), for all seekers of immortality and the Dao. This scripture records the methods of transcendent cultivation imparted by realized adepts, serving as a guide to help practitioners align with the true direction of Daoist practice.

(Note: "Perfected Master" translates 真人 zhenren, a Daoist honorific for accomplished adepts. "Penglai" is retained as a proper name with explanatory context.)