《心傳述證錄》

The fundamental principle of the Daoist teachings originates from a single source, ultimately returning to the ultimate truth of "Oneness." The cultivation practices of Confucianism, Buddhism, and Daoism are essentially indistinguishable—when the nature of mind is the same, the transmitted essence remains identical, all being studies of the original source of mind-nature and life.

From Fuxi's drawing of the Bagua (Eight Trigrams), the Great Dao manifested through the hexagrams of the Yijing (Book of Changes). Later, King Wen of Zhou, the Duke of Zhou, and Confucius successively elaborated upon it, all aligning with the essential principle of the "subtle and profound One" (referring to the mysterious substance of the Dao), rooted in this same transmission of mind-nature. The Analects speak of "holding fast to the One," the Great Learning discusses "illuminating De (Virtue)," and the Doctrine of the Mean refers to "following one's nature"—all pointing to the same Dao, the same transmission of mind. Generally, they all begin from the Taiji (Supreme Ultimate) within the human body—the origin of life—to seek the true master beyond sound and form, ultimately arriving at the state where heaven and earth find their proper places and the myriad things transform naturally. Wherever true learning exists, the Great Dao is present. How, then, can we limit Confucian duty merely to social governance and ritual systems while neglecting the study of life's origin?

From grand ethical principles to the minutiae of names and measurements, all are but different expressions of the Dao, not its root. This is why sages, immortals, and buddhas have all particularly valued the transmission of mind. This book collects the treasured family texts of my hometown elders, taking the teachings of the Wuji Dao Ancestor (the highest deity in Daoism) as the foundation of this sacred transmission of mind, while also including the theories of Liu of Yiyang for verification. It concisely clarifies the shared origin of the three teachings and the profound subtleties of nature and life cultivation—its principles are deep and vast, far surpassing ordinary philological studies. Truly, it can illuminate the ancient delusions of those lost in worldly confusion.

I obtained this book at the age of twenty, treasuring it and studying it repeatedly. The deeper I delved, the more inexhaustible its wondrous meanings became. Now, at seventy-five, fifty-five years have passed in the blink of an eye. Thus, I have newly engraved this text to share it with the world, allowing those with the will to seek the Dao to encounter it. If one practices earnestly, they may suddenly awaken to clarity—like clouds parting to reveal the sun—understanding that the three teachings inherently possess the highest truth, while these written records are ultimately mere dregs. The universe is originally a vast, luminous void—what more is there to say? What more is there to say?

Recorded by the Elder of Suiyang, Mei Fang, in the Western Pavilion of the Shoujing Hall, on the Shangyuan Festival in the year Guihai of the Jiaqing era (1803).

[Appendix] Explanation of the Wuji Diagram: The true reality of Wuji (the Limitless) is neither "existence" nor "emptiness" (an absolute state transcending the duality of being and non-being).

This passage expounds the Daoist cosmological concept of "Wuji" (the Limitless), referring to the primordial chaos before the formation of heaven and earth—a state without form or boundaries, yet containing the principles that generate all things. Like a vast circle encompassing everything yet revealing nothing, it remains perfectly still while containing the patterns of celestial movements.

The text reveals that the foundational teachings of China's three traditions (Confucianism, Buddhism, and Daoism) all originate from this Wuji state. Neither internal nor external distinctions exist within the Limitless, which penetrates both the manifest and hidden realms. It requires no thought to perceive, no sound to communicate. Utterly quiescent yet spiritually potent, it embraces heaven and earth while the Dao's operations follow natural law.

The Daoist master Yiyangzi explains that Wuji represents the essence of stillness, emptiness, intrinsic nature (xing), and vital life (ming)—the ceaseless movement of utmost sincerity within the Great Dao. This chaotic primordiality existed before the differentiation of Yin-Yang, where Qi and principle remained inseparably united. Through cultivating one's heart-mind, practitioners may comprehend this profound mystery; through refining the physical form, they may grasp the transformational patterns of all existence. The Great Dao generates emptiness, emptiness circulates the Dao, and their mutual generation constitutes the fundamental cycle of the cosmos.

The subsequent discussion of the "Diagram of Chaotic Ultimacy" (Hunji Tu) and "Diagram of Primordial Ultimacy" (Yuanji Tu) further elucidates: Chaotic Ultimacy manifests as images within emptiness, containing the undivided clarity and turbidity of symbolic numerology (Xiangshu from Yijing studies), already possessing form during the transitional state before heaven and earth separated. Primordial Ultimacy represents the initial coagulation of all things, harboring pure Jing-Qi without color or form, existing even before chaos.

The author emphasizes the shared origins of Confucian and Daoist teachings, cautioning later scholars against creating artificial divisions among the three traditions, for only through this unified understanding can one truly comprehend the Way of the sages.

This scripture explores the Daoist philosophical understanding of cosmic origins through two core concepts: the "Spiritual Ultimate" (Lingji) and the "Supreme Ultimate" (Taiji).

The "Spiritual Ultimate" refers to the mysterious existence latent within emptiness, possessing true essence prior to the formation of all things. It becomes naturally distinct without deliberate differentiation, and naturally penetrates without artificial excavation. As the Daode Jing states: "Constantly without desire, one observes its mysteries; constantly with desire, one observes its manifestations" — this precisely captures the moment of exploring cosmic origins. When the Dao's substance is empty, it becomes vast; when the mind is empty, it becomes spiritually luminous. Thus the Spiritual Ultimate serves both as the beginning of heaven and earth's formation, and the source of all things' transformation.

Next comes the exposition of "Supreme Ultimate": this represents the gradual unfolding and manifestation of the Spiritual Ultimate. It remains pure without mixing Yin-Yang, luminous without diminishing its original substance, containing within its mutable transformations the constant patterns of Yin-Yang movement. The upper "one" represents Yang, the lower "two" represents Yin, and their union in the middle generates humanity. Humans embody both Yang strength and Yin softness, thereby enabling comprehension of heaven and earth's Dao. Without discussing the Primal Ultimate (origin), the Supreme Ultimate would degrade into ordinary matter; without discussing the Supreme Ultimate, the Primal Ultimate would lapse into empty stillness. The mystery of the Supreme Ultimate lies precisely in movement and stillness having neither beginning nor end, with Yin-Yang cycling endlessly.

The commentator Yiyangzi adds: The Supreme Ultimate originates from the universe's primordial state. Though the Three Teachings use different terms (Confucianism calls it Taiji, Daoism calls it Golden Elixir, Buddhism calls it Perfect Enlightenment), their principles interconnect. "The Limitless giving rise to the Supreme Ultimate" refers to the ultimate existence beyond all limits. The spark of spiritual light at human birth, and the state of emptiness before parental conception, both manifest the relationship between Supreme Ultimate and Limitless. Even the operations of heaven and earth amount to nothing more than transformations between inhalation and exhalation.

From the perspective of condensation, the so-called "true seed" (referring to the origin of life), though as minute as a single breath of Qi (vital energy), contains the entire cosmos. The Taiji (Supreme Ultimate) of the animal kingdom manifests in hibernation and gestation; in the plant kingdom, it appears in leaves returning to roots and flowers bearing fruit; while in the human body, it reveals itself through stillness in meditation and the union of Yin-Yang in conception. Those who attain the Dao master the timing and method of this Yin-Yang union during cultivation, which not only prolongs life but also leads to higher spiritual realms. (Here, an egg serves as a metaphor: the egg white enveloping the yolk resembles earth supporting heaven, symbolizing Yin-Yang. The small central spot called the "chalaza" represents the truth of Wuji (the Limitless). The shell protects the white and yolk from dissipation, just as Wuji maintains Yin-Yang balance. When white and yolk merge and the shell loses form, doesn’t this embody the purest "single truth within the center"? Practitioners should carefully contemplate this indistinct state before form takes shape and the silent realm after form dissolves.)

Regarding the Zhongji Diagram (depicting the initial division of Yin-Yang): Wuji Zi states that Zhongji is the true manifestation of the spiritual origin, marking the first differentiation of Taiji. The originally condensed state gradually dissolves, and fixed forms begin to move. When Yang Qi ascends, it carries Yin within; when Yin Qi descends in stillness, it contains Yang. Extreme stillness becomes the foundation of movement, while extreme movement transforms into the function of stillness. Yin and Yang interact in an endless cycle. The state of stillness establishes Yin’s essence and differentiates it, while movement reveals Yang’s function and divides it. Yin-Yang should be distinguished vertically (as above and below) rather than horizontally (as left and right); movement and stillness should be understood as growth containing transformation, not mere alternation after extremes. Taiji itself is solemn and stable, yet changes arise through the movement of Qi, rooted in the dynamic interplay of strength and gentleness. Without the ability to reshape creation and alter heaven-earth, one can hardly fathom its profundity.

Regarding the Shaoji Diagram (depicting the nascent stage of Yin-Yang): Wuji Zi explains that Shaoji consists of a single Yang line centered between two Yin lines. Yang Qi twists and lingers below, its energy still faint, its vitality not yet apparent. As Yang moves, its light and clear aspects rise to form heaven; as Yin rests, its heavy and turbid aspects sink to form earth. Thus, the primordial Qi fills the space between heaven and earth, ceaselessly generating life. Just as nascent Yang begins as water (symbolizing softness) and strengthens only at the Wood phase, nascent Yin arises as fire (symbolizing subtlety) and develops into...

This scripture elucidates the philosophy of Yin-Yang transformation in Daoist Neidan (internal alchemy) practice. First, it explains the attributes of the Five Phases (Wood, Fire, Earth, Metal, Water): Metal represents the ultimate state of Yin, while Water embodies the nascent Yang (young Yang). Wood signifies flourishing Yang, and Fire represents nascent Yin (young Yin). The fully matured Yang (Great Yang) and fully matured Yin (Great Yin) have reached their limits and cannot regenerate; renewal must emerge through the interaction of nascent Yang (young Yang) and nascent Yin (young Yin). This cyclical waxing and waning of Yin and Yang constitutes the fundamental principle governing the operations of the Three Powers (Heaven, Earth, and Humanity).

Regarding the sun (Great Yang): Though it symbolizes pure Yang, its essence harbors Yin Jing (essence). Like the unbroken Yang line in the Taiji diagram, seemingly solid yet concealing profound mystery. The sun radiates light and warmth to nourish all beings, yet requires the moon (Great Yin) to maintain Yin-Yang balance and prevent excessive dissipation of Yang Qi (vital energy). This reveals the subtle truth of Yang containing Yin—grasping this principle leads to eternal constancy.

Concerning the moon (Great Yin): Though it symbolizes pure Yin, its nature depends on the sun's Yang Qi. Like the paired broken Yin lines in the Taiji diagram, seemingly empty yet pregnant with vitality. The moon's rhythmic illumination of all things relies entirely on absorbing the sun's radiance, thereby grounding Yin Qi and preventing its dispersal. This unveils the truth of Yin containing Yang—understanding this law enables mastery over lunar phases. This interdependent yet mutually restraining relationship between sun and moon embodies the Dao of Yin-Yang transformation described in the I Ching.

Finally, the principle of "manifest illumination": The celestial images of the sun and moon jointly constitute light, and this harmonious interplay of Yin and Yang forms the foundation of the I Ching. Their eastward ascent and westward descent create day and night (illumination), while their alternating positions generate Yin-Yang transformations (change). This dynamic transcends north-south spatial constraints and distinctions between pre-heaven and post-heaven, fundamentally constituting a unified continuum of hidden and manifest. "Change" (Yi) holds three meanings: viewed as alternation, it is "transformation" (unceasing renewal); as constant principle, "constancy" (eternal law); and as essential simplicity, "simplicity" (the Dao distilled). The movements of sun and moon perfectly embody this profound philosophy.

This scripture primarily elucidates the philosophical relationship between the "Three Powers" (Heaven, Earth, and Humanity) and "Change" (Yi), as well as humanity's unique position in the cosmos.

First, it explains the three dimensions of "Change": "Invariance" (不易) refers to the eternal, unchanging fundamental laws of the universe; "Transformation" (变易) means that only through change can one attain understanding; and "Change" (易) itself represents the essential nature of flux. Just as the alternating movements of the sun and moon produce light, this cyclical pattern reflects the principle of cosmic unity.

Regarding the "Three Powers": The Daoist master Wuji Zi states that the composition of Heaven, Earth, and Humanity resembles the superimposition of the number two (representing duality) upon the number one (representing singularity). Heaven initiates at the hour of Zi (midnight), Earth takes form at the hour of Chou (1–3 AM), and Humanity is born at the hour of Yin (3–5 AM). Though the human body is small, it uniquely embodies both Yin and Yang Qi (the two fundamental energies), serving as the pivot connecting Heaven and Earth—hence its equal standing with them as one of the Three Powers. Humanity's Dao (fundamental principle) is inseparably unified with that of Heaven and Earth.

As one among the myriad beings, humans constantly interact and resonate with all things. By practicing the Three Bonds and Five Constants (basic ethical principles) and exhaustively investigating the nature of phenomena, one may ultimately attain a state of "sharing the same function as the Supreme Ultimate (Taiji)." The reason the Book of Changes encompasses all phenomena is precisely because it contains the laws of Heaven's Dao (Yin-Yang), Earth's Dao (softness-hardness), and Humanity's Dao (benevolence-righteousness), with all Three Powers ultimately converging in the Supreme Ultimate (the cosmic origin).

Finally, the Daoist master Yiyang Zi uses numerical symbolism to explain cosmic generation: The number "one" represents the primordial Qi, the root from which all things emerge, while "six" signifies the substance through which all things take form. The union of one and six generates creation—white symbolizes the origin of immortality and sagehood, while black represents the source of the six supernatural powers (siddhis). The left and right groupings of twenty-four each correspond to the twenty-four solar terms and directions, using numerical reasoning to reveal the operational laws of Qian (Heaven) and Kun (Earth). Before the Great Void (Taixu, primordial chaos) differentiated, Yin and Yang were equally balanced, later evolving into the Five Phases (Wood, Fire, Earth, Metal, Water) and ultimately forming the perfect numerical system illustrated in the River Chart (Hetu), an ancient cosmic diagram.

This scripture primarily elucidates the mathematical relationships within Daoist cosmogony. The number fifty-five encompasses the totality of heaven and earth, cycling from Zhen (the Kun hexagram) and returning from nine back to one. The Luoshu (a mystical numerical diagram) divides into nine palaces, arranges the eight trigrams (Bagua), totaling forty-five numbers, through whose transformations and combinations one may comprehend the patterns of all phenomena.

The process of cosmic generation unfolds thus: Initially there exists only the undifferentiated primordial Qi of the Supreme Ultimate (Taiji). The clear Qi ascends to form heaven while the turbid Qi descends to form earth—this is "the Supreme Ultimate generates the Two Modes (Yin-Yang)." After the Two Modes separate, the four directional positions of metal, wood, water and fire become established—this is "the Two Modes generate the Four Symbols."

The numerical six of water in the northern Kan position generates the Qian hexagram; the numerical nine of metal in the western Dui position generates the Kun hexagram; the numerical seven of fire in the southern Li position generates the Xun hexagram; the numerical eight of wood in the eastern Zhen position generates the Gen hexagram—this constitutes "the Four Symbols generate the Eight Trigrams."

Master Yiyang cites the Book of Changes: "In the Yi there is the Supreme Ultimate, which generates the Two Modes." In the Hetu (another mystical numerical diagram), the odd numbers one-three-five-seven-nine assemble as the Yang mode, while the even numbers two-four-six-eight-ten accumulate as the Yin mode. The Dao is the Supreme Ultimate; Yin-Yang are the Two Modes. The Dao must manifest through Yin-Yang, just as the Supreme Ultimate requires the Two Modes for its diagrammatic representation. As Laozi said, these two share the same origin though bearing different names.

Regarding the Four Symbols and Five Phases, Master Yiyang explains: When each of the Two Modes generates both a Yang line and a Yin line above them, the Four Symbols take form. During this process, the Five Phases (Wood, Fire, Earth, Metal, Water) simultaneously emerge. Although the virtue (De) of earth doesn't manifest through the number ten, it can generate and transform all things—the Dayan numbers (divinatory numerals) precisely derive their method from this principle.

Within the system of Yin-Yang and the Four Symbols, the Great Yang (pure yang) returns to heaven, while the Great Yin (pure yin) returns to earth. Lesser Yang (Shaoyang) is the state formed when the yang qi of heaven descends and interacts with the yin qi of earth—here yang is minimal while yin predominates, hence its name "Lesser Yang," symbolized by water. Lesser Yin (Shaoyin) arises when the yin qi of earth ascends to mingle with the yang qi of heaven—here yin is minimal while yang predominates, hence its name "Lesser Yin," symbolized by fire. Though the Four Symbols (Great Yang, Lesser Yin, Lesser Yang, Great Yin) differ, they all originate from the primal unity of Taiji (Supreme Ultimate)—first dividing into the Two Modes (Yin-Yang), then further into the Four Symbols. Their sequence is: Great Yang first, Lesser Yin second, Lesser Yang third, Great Yin fourth. Numerically, they correspond as: Great Yang as nine, Lesser Yin as eight, Lesser Yang as seven, Great Yin as six.

From the perspective of the Hetu (River Chart, an ancient mystical numerical diagram): the number six derives from one plus five, seven from two plus five, eight from three plus five, and nine from four plus five. The Luoshu (Luo Writing, another numerical arrangement) shows: nine as ten minus one, eight as ten minus two, seven as ten minus three, and six as ten minus four. The Song Dynasty Confucian scholar Zhou Dunyi’s reference to "water, fire, wood, and metal" and Shao Yong’s statement that "the Two Modes divide into the Four Symbols" both point to this principle.

The Eight Trigrams (Bagua—Qian, Kun, Zhen, Gen, Li, Kan, Dui, Xun) each have distinct symbolic forms:

• Qian (Heaven) consists of three unbroken lines
• Kun (Earth) consists of six broken segments
• Zhen (Thunder) resembles an upward-facing bowl
• Gen (Mountain) resembles an inverted bowl
• Li (Fire) is hollow at the center
• Kan (Water) is solid at the center
• Dui (Lake) has an opening above
• Xun (Wind) is truncated below

The Daoist adept Wuji Zi held that Qian (Heaven) and Kun (Earth) act as parents, while Kan (Water) and Li (Fire) fulfill their functions, Zhen (Thunder) and Xun (Wind) exercise authority, and Gen (Mountain) and Dui (Lake) complete affairs. Thus, Kan and Li embody the operational power of Qian and Kun, serving as the foundation for the other six trigrams (Zhen, Xun, Gen, Dui, Kan, Li). Kan represents yang enclosed within yin, while Li represents yin enclosed within yang—this intermingling of Yin-Yang constitutes the vital essence of life. The dynamic interplay of the Eight Trigrams fundamentally arises from the interaction of Kan and Li (Water and Fire) energies.

This passage explains that the Bagua (Eight Trigrams from the Book of Changes) embody the patterns of heaven, earth, and nature, while also reflecting the innate workings of the human mind. The sages (such as the ancient sage Fuxi) created the Bagua through observing natural phenomena—not through forced human contrivance. The transformations of the Bagua are boundless, without fixed patterns, just as the Daoist classic Cantongqi states: the two energies of Yin and Yang flow through the six directions (up, down, and the four cardinal points), and all things arise within this ceaseless transformation—this is the fundamental principle of the Dao.

Yin and Yang mutually generate and restrain each other, much like the moon (represented by the Kan trigram) and the sun (the Li trigram) alternate in their movements. The Five Phases (Wood, Fire, Earth, Metal, Water) each occupy their proper positions, yet all rely on the harmonizing function of central Earth (represented by the Wuji axis).

Fuxi established the Bagua by observing celestial and terrestrial patterns, correlating natural phenomena such as heaven and earth, mountains and marshes, wind and thunder, fire and water into complementary pairs, forming the basic structure of the trigrams. The Bagua contains both generative (promoting) and restraining (controlling) relationships, maintaining cosmic balance. For example, the Qian trigram (Heaven) is positioned above, the Kun trigram (Earth) below, while the other six trigrams (Zhen, Xun, Kan, Li, Gen, Dui) are distributed around them, embodying the unity of opposites.

The masculine principle, symbolizing Yang, occupies the northwest Yin position, while the feminine principle, symbolizing Yin, resides in the southeast Yang position—this arrangement reflects the harmonizing principle of Yin-Yang. The Zhen trigram (Thunder) in the east and the Li trigram (Fire) mutually generate, symbolizing the "dragon emerging from fire"—a profound mechanism of the primordial (cosmic origin) state. The Qian trigram in the south represents the head, the Kun trigram in the north represents the abdomen; the sun rises in the east (Li Fire born from Wood), and the moon appears in the west (Kan Water born from Metal)—all of these are manifestations of nature’s inherent order.

This passage explains the profound meaning behind King Wen of Zhou's rearrangement of the Eight Trigrams (Bagua) (known as the Later Heaven sequence) and the process of cosmic generation. King Wen reorganized the trigrams by placing the eldest son (Zhen trigram) and eldest daughter (Xun trigram) in governing positions, properly situating the Kan (Water) and Li (Fire) trigrams, while pairing Xun with Gen and Zhen with Dui. This horizontal arrangement of six trigrams with vertical overlapping was designed to adapt to temporal changes and manifest practical efficacy.

The Daoist master Yiyangzi explains that King Wen's adjustment of trigram positions based on the principle "The Emperor emerges from Zhen" achieved the merit of complementing the Heavenly Dao (Tiandao). Since this rearrangement supplemented Heaven's order, Earth's principle (Didao) naturally followed suit. Thus in the Later Heaven arrangement, Xun (Wood/Wind) replaced Dui (Marsh/Water), creating a generative sequence where Water nourishes Wood, enabling people to live in peace. Xun represents compliance, and as Wind-Wood it fosters all things' growth. The Later Heaven Li (Fire) trigram's placement in the southwest Kun position embodies the principle of all things returning to their roots and fulfilling their destiny.

The text further describes cosmic generation: In the primordial undifferentiated chaos (what Laozi called "the nameless"), the primal true Yin and later primordial Yang energies (Qi) gradually separated. The clear Qi ascended to form pure Yang Heaven (represented by the three unbroken lines of the Qian trigram), while the turbid Qi descended to form pure Yin Earth (represented by the six broken lines of the Kun trigram). At this stage only Qian and Kun existed, before evolving into Kan, Li and other trigrams. The Hetu (River Chart) used black and white circles to represent Yin-Yang, while Fu Xi employed solid and broken lines to form trigrams. The three lines symbolize Heaven, Earth and Humanity, with their Yin-Yang interactions generating the Eight Trigrams. Once Yin and Yang interact, numerical transformations occur (as seen in the Hetu where the southern Yang position uses seven instead of nine) - this reflects the natural pattern of Yin-Yang dynamics.

This passage explains the principles of Yin-Yang transformation in the Eight Trigrams (Bagua)—the eight fundamental symbols of Qian (Heaven), Kun (Earth), Zhen (Thunder), Xun (Wind), Kan (Water), Li (Fire), Gen (Mountain), and Dui (Lake).

In the northern direction (associated with the celestial stems Ren and Gui), Yang energy diminishes. The number nine (a Yang number) decreases by one to become eight, which is a Yin number. Since Yin numbers are even, two black dots are placed below. When eight further decreases by one to seven, seven white dots are placed above, symbolizing the transformation of the Qian trigram into the Li trigram.

The ancient sage Fuxi observed the phenomenon of Yin within Yang and thus depicted the Li trigram with an empty center. Li represents the state where true Yang separates, yet a trace of Yang essence (Jing) remains in the northern direction, creating a pattern of Yang within Yin. Six black dots enclosing a single white dot form the symbol of Kun transforming into Kan. Fuxi named this solid-centered trigram Kan, meaning "to halt," signifying where true Yang comes to rest.

When the Li and Kan trigrams occupy their proper positions in the south and north respectively, the Qian trigram naturally returns to its position as the elder Yang, and Kun returns as the elder Yin. The interaction of Li and Kan generates the masculine Zhen trigram in the east (associated with the celestial stems Jia and Yi, corresponding to spring). Here, three Yang energies dominate, so the Hetu (an ancient mystical diagram) represents this with three white dots and eight black dots, indicating that Yin energy remains pure and unconsumed. Fuxi named this bowl-shaped trigram Zhen.

When Kan and Li interact, the feminine Dui trigram is generated in the west (associated with the celestial stems Geng and Xin, corresponding to autumn). At this stage, true Yang is at its peak, and the Hetu depicts it with nine white dots and four black dots, representing the body of lesser Yin. Fuxi named this notched-top trigram Dui, symbolizing lesser Yang and lesser Yin. Subsequently, when Zhen and Dui interact, they remain themselves before merging but produce new Kan and Li after their union, creating an endless cycle of transformation.

Once Qian and Kun descend into Zhen and Dui, they must return to their original states through the Gen and Xun trigrams. In the later stages of Yin-Yang cycles, this return is primarily governed by Zhen and Dui, as the true Yin in Zhen and the true Yang in Dui remain in their purest forms. When Zhen reaches a state of perfect stillness, Fuxi depicted it as an inverted bowl and named it Gen. Only when the true mind (Shen) remains unmoved can Qi be guided gently and slowly through the "Magpie Bridge" (a Neidan term referring to the tongue touching the palate to connect the Governing and Conception Vessels).

This passage elucidates the profound principles of employing the Bagua (Eight Trigrams) in Daoist Neidan (internal alchemy) practice to harmonize Yin-Yang and circulate authentic Qi (vital energy). It first discusses the role of the Xun trigram (Wind trigram) in cultivation—when applied in conjunction with the Gen trigram (Mountain trigram) through gentle, gradual Qi circulation methods, it enables the body's vital energy to pass through key areas twice, resembling magpies building a bridge.

The text explains that the Zhen trigram (Thunder trigram) represents true Yin, while the Dui trigram (Lake trigram) contains true Yang. Their interaction transforms postnatal Yin substance into prenatal pure Yang—this constitutes the "extracting Kan to replenish Li" cultivation method. Through this process, the Zhen trigram reverts to Qian (pure Yang) and the Dui trigram reverts to Kun (pure Yin). The author notes that such profound cultivation principles aren't explicitly recorded in the Hetu diagram, as images can only display surface appearances, not practical applications.

The passage then describes the directional arrangement of the trigrams established by Fuxi: Li (Fire) in the south, Kan (Water) in the north, Zhen (Thunder) in the east, and Dui (Lake) in the west. It emphasizes that King Wen's later interpretations share the same essence as Fuxi's original diagrams, differing only in form of expression—they shouldn't be simplistically categorized as "prenatal" or "postnatal." The Bagua contains the very source of the Dao, with Fuxi initiating this lineage of transmission.

The latter section explains the circular and square diagrams of the sixty-four hexagrams. While Fuxi originally established only the eight trigrams' positions, Shao Yong (Master Shao) later developed three configurations: horizontal, circular, and square diagrams. All follow the mental principle of "emerging from the center": the horizontal diagram begins with Qian and ends with Kun, with Zhen and Xun positioned centrally; the circular diagram divides the horizontal version into two polarities; while the square diagram forms through overlapping trigrams. The Zhen and Xun trigrams occupy the pivotal position—like the foundation of heaven and earth, the moon's dwelling place, and the axis around which the sixty-four hexagrams revolve. On the human level, this represents the convergence of stillness and movement; on the universal level, it constitutes the root of all transformations. Such is the mysterious mechanism underlying the prenatal positioning of the Bagua.

This passage employs the transformational patterns of the sixty-four hexagrams from the Book of Changes (Yijing) to metaphorically describe the waxing and waning of primordial Qi (元气) in the human body from birth to adulthood.

The circular arrangement of hexagrams symbolizes the cyclical movement of Yin and Yang, manifesting the Dao of Heaven. Yang Qi begins its ascent at the hour of Zi (midnight), reaching its zenith at the hour of Wu (noon), while Yin Qi commences its growth at noon and peaks at midnight—an endless celestial rhythm.

The Daoist practitioner Yiyangzi explains: The sixty-four hexagrams contain 384 individual lines, corresponding precisely to the "384 zhu of firing time" (a Neidan [内丹] term measuring the stages of alchemical practice). At conception, a spark of deluded thought merges with emotional attachment to form the seed of life. Within the mother's womb, this seed receives innate primordial Qi, gradually developing into a physical form. The Qi first coalesces into the four great elements (a Buddhist concept)—earth, water, fire, and wind—slowly shaping the organs. Simultaneously, the mind forms the four aggregates (another Buddhist term)—form, sensation, perception, and volition—which gradually evolve into consciousness.

After ten lunar months of gestation, birth brings the cataclysmic "overturning of heaven and earth." With the first cry, the innate Qi concentrates at the ancestral cavity (between the eyebrows). By day, this Qi resides in the eyes, stored in the Niwan Palace (crown of the head); by night, it descends to the kidneys, accumulating in the Dantian [丹田]. Mother's milk nourishes the five viscera while Qi circulates through the six bowels. The infant's bones remain soft, flesh smooth, essence (Jing [精]) abundant, and gaze steady—the body and spirit exist in perfect harmony.

A newborn embodies pure Yin, corresponding to the Kun hexagram (䷁). From ages one to three, the accumulation of sixty-four zhu of Qi generates the first Yang line, matching the Fu hexagram (䷗). By five years, another sixty-four zhu develops the second Yang line (Lin hexagram ䷒); at eight comes the third Yang (Tai hexagram ䷊); at ten the fourth (Dazhuang hexagram ䷡); at thirteen the fifth (Guai hexagram ䷪); until sixteen culminates in pure Yang's Qian hexagram (䷀). This completes the accumulation of 360 zhu of celestial and terrestrial vital energy, supplemented by 24 zhu of ancestral Qi inherited from parents—totaling the 384 zhu that fulfill the cosmic cycle. This adolescent zenith presents the most auspicious window for successful practice, if authentic transmission is received.

After sixteen, the awakening of desires begins depleting Qi. Between sixteen and twenty-four, sixty-four zhu will dissipate. Through these hexagram transformations, the text reveals nature's law governing the rise and fall of human vitality across the lifespan.

This scripture employs the hexagrams of the Book of Changes (Yijing) to illustrate the essential cultivation practices for different life stages, describing how the body's primordial Qi (Yuanqi) gradually dissipates with age and methods for its cultivation.

At twenty-four, corresponding to the Gou Hexagram (䷫, "Encounter"), the first traces of Yin energy begin to appear within the body, like the early frost of winter. Though still close to the innate state of pristine simplicity, one must already exercise vigilance. Diligent practice at this age makes returning to the fundamental source remarkably accessible.

By thirty-two, matching the Dun Hexagram (䷠, "Retreat"), Yin energy grows while Yang recedes, giving rise to sundry desires and distracting thoughts as primordial Qi starts to scatter. Yet this period of vigorous vitality offers relative ease in establishing the foundation of the Golden Elixir (Jindan) path through steadfast practice.

At forty, aligned with the Pi Hexagram (䷋, "Stagnation"), Heaven and Earth's dual energies of Yin and Yang cease to interact—Yin dominates internally while Yang disperses outward. Serious cultivation at this stage can still reverse the decline, preventing further loss of primordial Qi.

Forty-eight corresponds to the Guan Hexagram (䷓, "Observation"), where Yang energy weakens and Yin flourishes. The focus shifts to restraining the ascendant Yin while nurturing the waning Yang.

Fifty-six mirrors the Bo Hexagram (䷖, "Peeling Away"), with five Yin lines oppressing a solitary Yang—like a flame about to extinguish. Cultivation becomes as urgent as irrigating parched fields, requiring immediate replenishment of Yang energy.

By sixty-four, when primordial Qi is exhausted and the Kun Hexagram (䷁, "Earth") signifies pure Yin, only guidance from a genuine master (Zhenshi) through specialized methods—such as gathering the medicinal elixir (caiyao) or grafting techniques (zaijie)—can trigger the transformation of Yin generating Yang, enabling rejuvenation. Without such intervention, one can only sustain postnatal essence through nourishment, never restoring the prenatal Qi.

The text later clarifies life's essence: while the physical body undergoes birth and death, the original mind (lingming benxing)—our luminous true nature—is neither born nor extinguished. True longevity arises only by transcending delusory attachments. Quoting the Book of Changes' concept of "opening and closing" (hepi), it reveals Yin-Yang's dynamic interplay as the fundamental rhythm of all transformation.

(Note: "Zhu" denotes an ancient weight unit metaphorically representing Qi quantity; "grafting" refers to Daoist restorative techniques; "Wuji zi" is an honorific Daoist title)

This passage elucidates the cyclical patterns of Yin-Yang waxing and waning. The transformation between Yin and Yang resembles the opening and closing of gates, manifesting not only in the Eight Trigrams (Bagua) but fundamentally in the primal opposition between Qian (Heaven) and Kun (Earth). These two trigrams act as parents to all phenomena: Yang energy begins growing at the Zi hour (11 PM-1 AM), reaches its zenith with the fully Yang Qian hexagram at the Si hour (9-11 AM), marking the peak of generative vitality; then Yin energy emerges at the Wu hour (11 AM-1 PM), culminating in the fully Yin Kun hexagram at the Hai hour (9-11 PM), when the contracting, storing function dominates.

Specifically: The Zi hour sees the first Yang line appearing in the Fu hexagram; Chou hour (1-3 AM) gains a second Yang line forming the Lin hexagram; Yin hour (3-5 AM) with three Yang lines becomes the Tai hexagram (marking the initial formation of Heaven's principle in the first lunar month); Mao hour (5-7 AM) develops four Yang lines as the Dazhuang hexagram; Chen hour (7-9 AM) with five Yang lines becomes the Guai hexagram, until the Si hour completes the pure Yang Qian hexagram. At this apex of excessive Yang, all things become agitated, with the hexagram's six solid lines representing fully open gates. Then the Wu hour brings the first Yin line in the Gou hexagram; Wei hour (1-3 PM) adds a second Yin line forming the Dun hexagram; Shen hour (3-5 PM) with three Yin lines becomes the Pi hexagram (marking Earth's principle emerging in the seventh month); You hour (5-7 PM) develops four Yin lines as the Guan hexagram; Xu hour (7-9 PM) with five Yin lines becomes the Bo hexagram, until the Hai hour completes the pure Yin Kun hexagram. Here, extreme Yin brings stillness, with six broken lines symbolizing closed gates.

This Yin-Yang alternation mirrors diurnal cycles: from Zi to Si hours, the Qian principle governs Yang's ascent; from Wu to Hai hours, Kun directs Yin's growth. While Qian and Kun remain fixed at the center, their dynamic interplay manifests externally through endless cycles—when Yang advances, Yin retreats; when Yin progresses, Yang recedes. This ceaseless mutual transformation embodies the fundamental rhythm of cosmic operation.

The subsequent "Diagram of Hexagrams' Hard and Soft Interaction" in the text reveals how the alternating movement of Yin-Yang and the friction between firm and yielding lines in the Eight Trigrams sequence constitute the essence of Taiji transformation. The celestial sphere rotates unceasingly, completing one full revolution daily between fixed polar extremes. Yang energy ascends from the east while Yin descends westward: the southern sector follows Yang's upward movement with leftward traction, the northern sector follows Yin's downward flow with rightward pull, creating the dynamic intercourse of Heaven and Earth's complementary forces.

This passage discusses the correspondence between the hexagram transformations in the Book of Changes (Yijing) and the patterns of nature. The essential meaning is:

Though external phenomena may appear endlessly varied, by grasping the fundamental internal principles (holding the One to govern all), one can master the complete picture. When maintaining inner stillness, one returns to the most fundamental truth (ultimate meaning) - though the Dao is vast, it can be encompassed through a single core concept.

When truly comprehending nature's sovereign principle (the governance that does not govern), one realizes the sixty-four hexagrams fundamentally have no distinctions between forms, nor do the three hundred eighty-four lines have inherent positional differences. Though the hexagrams follow sequential arrangements, the principles (Li-Qi) they embody transcend sequence. Yin-Yang is movement and stillness, movement and stillness is Yin-Yang. It can be symbolized through the most sublime spirit (Shen), manifested through the most mysterious substance - capable of squareness or roundness, ever-changing without constancy. Through the images of the Yijing, this principle becomes clear, and the natural operation of heavenly Dao becomes evident.

The text then details correspondences between the sixty-four hexagrams and the twenty-four solar terms: for instance, the Fu hexagram corresponds to mid-winter (Winter Solstice) at midnight (Zi hour), while the Yi, Zhun, and Yi hexagrams correspond to the beginning of Minor Cold (Chou hour), and the Wuwang, Lin, and Jiaren hexagrams correspond to mid-Major Cold. These correspondences illustrate the principle of "knowing the four seasons inversely" - just as spring inevitably foretells summer's arrival, summer predicts autumn, and autumn predicts winter, demonstrating the interconnected Qi circulation and divine (Shen) transformations.

The mentioned "Master Wuji" explains that the numerology in the Yijing operates through inverse deduction. Before the Great Yang (referring to the Qian hexagram) manifests through interaction, the Qian hexagram doesn't yet exist. But when a single yang line (odd) appears above, it becomes Qian, while the Dui hexagram hasn't yet formed - yet its inevitable emergence can be deduced from this developmental tendency. The same logic applies to deducing all other hexagrams.

This passage explains how the ancient Chinese used the sixty-four hexagrams (symbolic system from the Yijing or Book of Changes) to correspond with the cyclical patterns of the twenty-four solar terms. Specifically:

The Beginning of Summer (立夏) corresponds to the Kuí hexagram (暌卦), followed by the Dàxù hexagram (大畜卦), Xū hexagram (需卦), and Xiǎoxù hexagram (小畜卦), which align with the mid-to-late period of Grain Full (小满). The Dàzhuàng hexagram (大壮卦), Dàyǒu hexagram (大有卦), and Guài hexagram (夬卦) correspond to the early phase of Grain in Ear (芒种), continuing until the Qián hexagram (乾卦) concludes precisely at the midpoint of the Summer Solstice (夏至). This period encompasses thirty-two hexagrams, all reflecting the rising trend of Yang Qi (阳气), belonging to the system of hexagrams representing "already-born Yang Qi"—namely Zhèn (震), Lí (离), Duì (兑), and Qián (乾).

At the Summer Solstice, the Gòu hexagram (姤卦) takes precedence, followed by the Dàguò hexagram (大过卦), Dǐng hexagram (鼎卦), and Héng hexagram (恒卦), which align with the early phase of Minor Heat (小暑). The Shēng hexagram (升卦), Jǐng hexagram (井卦), and Gǔ hexagram (蛊卦) correspond to the midpoint of Major Heat (大暑). The Xùn hexagram (巽卦) and Sòng hexagram (讼卦) align with the early phase of Beginning of Autumn (立秋), while the Kùn hexagram (困卦), Wèijì hexagram (未济卦), and Jiě hexagram (解卦) correspond to the midpoint of End of Heat (处暑). The Huàn hexagram (涣卦), Méng hexagram (蒙卦), and Shī hexagram (师卦) align with the early phase of White Dew (白露).

Next, the Dùn hexagram (遯卦) and Pǐ hexagram (否卦) correspond to the midpoint of Autumn Equinox (秋分), while the Xián hexagram (咸卦), Lǚ hexagram (旅卦), and Xiǎoguò hexagram (小过卦) align with the early phase of Cold Dew (寒露). The Jiàn hexagram (渐卦), Jiǎn hexagram (蹇卦), and Gèn hexagram (艮卦) correspond to the midpoint of Frost Descent (霜降), and the Qiān hexagram (谦卦) and Kǎn hexagram (坎卦) align with the early phase of Beginning of Winter (立冬).

The Cuì hexagram (萃卦), Jìn hexagram (晋卦), and Yù hexagram (豫卦) correspond to the midpoint of Minor Snow (小雪), while the Guān hexagram (观卦), Bǐ hexagram (比卦), and Bō hexagram (剥卦) align with the early phase of Major Snow (大雪), continuing until the Kūn hexagram (坤卦) concludes precisely at the midpoint of the Winter Solstice (冬至). These latter thirty-two hexagrams of the year all reflect the rising trend of Yin Qi (阴气), belonging to the system of hexagrams representing "not-yet-born Yin Qi"—namely Xùn (巽), Kǎn (坎), Gèn (艮), and Kūn (坤).

The eight most crucial solar terms of the year—Spring Equinox (春分), Autumn Equinox (秋分), Summer Solstice (夏至), Winter Solstice (冬至), and the four "Beginnings" (立春, 立夏, 立秋, 立冬)—each correspond to two hexagrams:

• The first line of the Zhèn hexagram (震卦), where Yang Qi first emerges, corresponds to Beginning of Spring (立春).
• The first line of the Xùn hexagram (巽卦), where Yin Qi first emerges, corresponds to Beginning of Autumn (立秋).
• The Lí hexagram (离卦), where Yin Qi lies latent, corresponds to Beginning of Summer (立夏).
• The Kǎn hexagram (坎卦), where Yang Qi is stored internally, corresponds to Beginning of Winter (立冬).

At the Spring Equinox, Yin and Yang are balanced, with Yang Qi below; at the Autumn Equinox, Yin and Yang are balanced, with Yin Qi below. At the Winter Solstice, a single Yang line is born beneath five Yin lines, while at the Summer Solstice, a single Yin line is born beneath five Yang lines. This arrangement not only aligns with the sequence of the four seasons but also subtly mirrors the operational laws of the Eight Trigrams (八卦). The left side corresponds to the innate number of Yang Qi, while the right side corresponds to the acquired number of Yin Qi, revealing the mysteries of the waxing and waning of Yin and Yang in the Yijing.

The final section, "Diagram of Yin-Yang Growth and Decline" (阴阳消息图解), states:

The Wújízi (无极子, a Daoist term referring to the primordial origin of the cosmos) regarded Heaven and Earth as the macrocosmic manifestation of Yin and Yang, while the sun and moon were seen as their concentrated essence. The transformations of Yin and Yang in Heaven and Earth are revealed through the rising and setting of the sun and moon, and their conjunctions and phases verify the fluctuations of Yin and Yang. However, the sun's radiance remains eternally unchanging, while the moon's waxing and waning are ever-shifting. Thus, the ancients primarily observed the moon's phases to discern the patterns of Yin and Yang's cyclical growth and decline.

This passage explains how the waxing and waning phases of the moon demonstrate the cyclical interplay of Yin and Yang energies through the eight trigrams (Bagua: Qian, Kun, Zhen, Xun, Kan, Li, Gen, Dui). When the moon is dark and invisible, it corresponds to the Kun trigram (symbolizing pure Yin), representing the culmination of Yin energy. At its extreme, Yin naturally gives rise to Yang, just as the first crescent appears on the third lunar day—marking the emergence of the Zhen trigram (with one Yang line below) while the Kun form gradually recedes.

By the eighth day, the moon reaches its first quarter (half-illuminated), revealing the Dui trigram (two Yang lines below) as the Zhen form fades. At the full moon on the fifteenth day, the moon’s complete brightness aligns with the Qian trigram (pure Yang), and the Dui form dissipates. Yet even here, Yin energy isn’t wholly absent, nor has Yang fully peaked. When Yang reaches its zenith, transformation begins: Yin re-emerges, as seen on the eighteenth day post-full moon with the Xun trigram (one Yin line below), and the Qian form starts to wane.

By the twenty-third day, the last quarter moon shows the Gen trigram (two Yin lines below), replacing Xun. By month’s end, the moon vanishes again, returning to Kun (pure Yin) as Gen fades. Thus, Yin and Yang perpetually alternate: "waning" (Xiao) describes the lower displacing the upper, while "waxing" (Xi) denotes the upper being replenished by the lower. As Yang recedes, Yin grows, and vice versa—yet neither vanishes entirely, instead transforming at their extremes.

This dynamic mirrors the rhythm of breath: inhaling fresh air is "growth" (advancing Qi), while exhaling is "decline" (releasing Qi). The end of decline births renewal; the point of dissolution sparks regeneration. As the I Ching states: "When the way of the noble thrives, the path of the petty retreats; when the petty prevails, the noble withdraws." Such is nature’s unceasing law—the eternal dance of Yin and Yang.

This scripture reveals the natural rhythm of Yin-Yang waxing and waning through the hexagram transformations of the Yijing (Book of Changes). Consider the Guai (Resolution) and Bo (Peeling) hexagrams: Beginning from Kun (Pure Yin), the gradual ascent of a single Yang line forms Guai; starting from Qian (Pure Yang), the gradual descent of a single Yang line creates Bo. One represents the process of Yang Qi (vital energy) receding, the other its growth. The recession occurs when Yin Qi erodes Yang from below, while growth manifests as Yang nourishes all things from above. Tracing to the root, this ceaseless transformation marks the alternating cycles where youthful Yin-Yang gives way to maturity.

Among the sixty-four hexagrams, most follow discernible patterns—only Kan (Water) and Li (Fire) lack fixed forms. The so-called "hidden latency" doesn't imply formlessness, but rather that Yin-Yang properly resides at the center in mutual harmony: the inner corresponds to the outer, recession contains the seeds of growth, and growth harbors recession. This subtle interplay of Yin-Yang's ebb and flow, endless in its operation, constitutes the fundamental creative function of the cosmos.

Examining Yin-Yang transformation in detail: Kun, originally pure Yin, generates Zhen (Thunder) when the first Yang line emerges, causing Kun's form to recede. Zhen, with its single Yang line, transforms into Dui (Lake) as a second Yang grows, making Zhen's image fade. Dui, in its lesser Yin state, becomes Qian when three Yang lines fill completion, dissolving Dui's form. Conversely, Qian as pure Yang generates Xun (Wind) when the first Yin line appears, causing Qian's form to withdraw. Xun, with its single Yin line, shifts to Gen (Mountain) as a second Yin grows, making Xun's image fade. Gen, in its lesser Yang state, returns to Kun when three Yin lines reach fullness, completing the cycle.

The catalyst for Yang's growth: Zhen's initial Yang line arises from Kun's extreme Yin; Dui's second Yang develops gradually from Zhen; Qian's pure Yang represents Dui's ultimate expansion. Yin follows the same pattern: Xun's first Yin emerges from Qian's extreme Yang; Gen's second Yin grows progressively from Xun; Kun's pure Yin marks Gen's final stage.

The adept Yiyangzi observed that the ancient sage-kings' teaching—"The human heart is perilous and inscrutable, the Dao-mind subtle and elusive; only through sincere focus and steadfast adherence to the Middle Way"—indeed encapsulates the eternal essence of heart-mind cultivation. Yet the arcane transmission between successive sages often eludes ordinary comprehension. To grasp this "Middle Way," one must seek it where humanity and heaven-earth converge: the heart's center aligned with Yijing principles manifests as the natural state rooted in Wuji (Non-Polarity). Observe how "the human heart's peril" reflects cultivation practices from Fu (Return) to Qian (embodying "refined singularity"), while Gou (Encounter) to Kun demonstrates "holding fast to the Center"—this reveals the true meaning of the Great Dao.

This passage explores the relationship between the "heart-mind" (心) and cosmic generation in Daoist cultivation. The core teaching reveals that the most subtle dimension of the human heart-mind can return to the pristine state of Wuji (the Limitless, cosmic origin). Though the initial manifestation of Shaoyang (the nascent Yang phase) exists in the universe, it has no fixed form.

When mental activity arises yet maintains emptiness, it accords with the principle of Wuji. Taiji (the Supreme Ultimate, undifferentiated state of Yin-Yang) indeed originates from Wuji, giving birth to the two Qi (energies) of water and fire, through which the "Celestial Heart" (天心) reappears—the pivotal mechanism of Yin-Yang division and reunion. Both Qian (Heaven) and Kun (Earth) contain the intermingling of polar energies, becoming the foundation of the Four Symbols and Eight Trigrams (Bagua).

The text illustrates with symbolic diagrams: The left circle symbol (⬤) represents externally manifested Yang, yet its hollow white center belongs to Yin—this is the transformation of tangible Shaoyin (nascent Yin) into Taiyang (culminant Yang). The symbol's "—/○/—" structure embodies the pre-cosmic Li trigram (fire). The right circle symbol (⬤), incomplete at top and bottom, shows internal Yang interacting with external Yin—Shaoyang transforming into Taiyin (culminant Yin)—symbolizing the pre-cosmic Kan trigram (water).

The primordial unified Yang energy of Taiji circulates south→east→north, influenced by western Yin; while Taiji's Yin energy flows north→west→south, shaped by eastern Yang. This Yin-Yang dynamic ultimately returns to the center, forming the post-cosmic Bagua's established Qian-Kun positions. Quoting Shao Yong: "Cosmic creation differentiates from the One; human cultivation begins from the heart-mind"—revealing the connection between primordial origin and the "centered" post-cosmic state.

Finally, the Daoist master Yiyangzi observes: Every human body contains the complete Taiji—what we call "self" is but another name for Taiji. Citing the He Tu (River Chart)'s cosmic number 55 and Confucius' saying "At thirty I stood firm" (alluding to practitioners stabilizing foundational energy at the 35-number stage), while "At forty I had no doubts" corresponds to stillness cultivation at the 45-number stage. These teachings guide humanity to emulate cosmic patterns and return to the source through heart-mind cultivation.

This passage explores the interconnectedness between the Confucian classic Great Learning (Daxue) and the philosophy of the Book of Changes (Yijing), while elucidating the sage's state of mental and spiritual cultivation.

First, the mystery of numbers: The heavenly number is three, corresponding to Wood (East) among the Five Phases (Wuxing). Three plus one plus five totals fifty-five; subtracting the central five yields fifty. This explains Confucius' saying "At fifty, I understood the Mandate of Heaven," signifying the return of Yang Qi and comprehension of life's origin. The earthly number is four, corresponding to Metal (West) among the Five Phases. Four plus one plus five totals sixty-five; subtracting the central five yields sixty, matching "At sixty, my ear was attuned" — indicating the return of Metal's nature and mental harmony. The central fifteen plus five equals seventy-five; subtracting five gives seventy, corresponding to "At seventy, I could follow my heart's desires without transgressing boundaries," marking complete return to the Taiji (Supreme Ultimate) origin.

The sage's spiritual profundity lies in this: A single thought aligns with heavenly principles. "Boundaries" represent cosmic order and human conscience alike. Sages don't speak of "no desires" but of "following the heart's desires," because their desires manifest heavenly principles.

Next, the connection between Great Learning and Book of Changes: Sages observed the Hetu and Luoshu (legendary cosmic diagrams) to create the Bagua (Eight Trigrams), revealing cosmic patterns. Great Learning discusses not "the Dao of heaven and earth" but "the Dao of great learning," just as the trigrams contain solar-lunar imagery without directly naming them, using instead "illumination." The Three Powers (heaven-earth-humanity) correspond to Great Learning's three guiding principles: "illuminating virtue," "loving the people," and "resting in supreme goodness." The Five Phases' transformations parallel five cultivation states: "stabilization, tranquility, peace, contemplation, and attainment." The eight trigram changes mirror eight steps: "investigating things, extending knowledge, making intentions sincere, rectifying the heart, cultivating the self, regulating the family, governing the state, and pacifying the world."

Great Learning's foundation is "illuminating virtue" (ming De), its practice lies in "renewing the people," its ultimate goal is "resting in supreme goodness," its basis is "self-cultivation," and its pivotal link is "investigating things to extend knowledge." The entire text essentially clarifies De (Virtue): Renewing the people expands illuminated virtue; "supreme goodness" perfects it. Regulating family and governing state extend illuminated virtue outward, while investigating things through self-cultivation nurtures it inwardly. In essence, it's about self-cultivation — hence "All depends on cultivating the self as root," beginning with investigating things to extend knowledge.

This scripture expounds the essential principles of self-cultivation and nurturing one's nature. It first reveals that genuine practice hinges on "knowing when to stop" (zhi zhi) – when one can restrain desires, one attains the highest good. The human body inherently embodies the qualities of Heaven (Qian) and Earth (Kun), where Yang (Qian) is enfolded within Yin (Kun), and Yin (Kun) is enfolded within Yang (Qian), mirroring the state where water and fire intermingle, and Heaven and Earth commune.

Water naturally flows downward while fire rises upward – these are their intrinsic natures. But if we fail to restore the original nature of Qian and Kun, water and fire will remain separate and unable to harmonize. The true harmonious primordial Qi (taihe yuanqi) all stems from inner cultivation. When one's original heart-mind is fulfilled, the influence of the Five Phases (wuxing: Metal, Wood, Water, Fire, Earth) naturally diminishes. This directly points to the innate luminous state of the human heart – the mysterious aperture (xuan qiao) of cultivation, which is clear, vast, unfathomable, and maintains perfect equilibrium. Understanding this principle brings one closer to the Dao.

The second part elucidates through the Zhongyong (Doctrine of the Mean): Zisi (Confucius' grandson), concerned about the potential loss of Dao learning, composed the Zhongyong, beginning with three key points: the Mandate of Heaven, following one's nature, and cultivating the Dao. Zhu Xi's commentary notes that Heaven gives birth to all things through Yin-Yang and the Five Phases – this single statement reveals the five layers of the Taiji Diagram: the first layer is Heaven, the second Yin-Yang, the third the Five Phases, the fourth the Dao of Qian and Kun, and the fifth the generation of all things. Confucius' statement "The Yi has Taiji" originates from Fu Xi's sequence of sixty-four hexagrams, showing how the Dao lineage encompasses both Wuji (the formless, imageless origin) and Taiji (the initial manifestation of form and image), from which derive the Two Modes, Four Images, Eight Trigrams, and all creation.

The phrase "one centrality" (yi zhong) is crucial, symbolizing humanity's original state of pristine purity. In utmost stillness before Yin and Yang differentiate, a single dot (·) represents Yang while a vertical stroke (丨) represents Yin. Heaven is Yang and Earth is Yin, yet Earth resides within Heaven, with pure Yang Qi circulating vertically. In the Taiji Diagram, Yin and Yang are fundamentally one; all subtle transformations of hardness and softness stem from this foundational principle.

This passage elucidates core Daoist concepts regarding Yin-Yang, spiritual beings, and the doctrine of the Mean. It begins by explaining the notions of "centrality" (zhong) and "harmony" (he): the original state before emotions like joy or anger manifest is called "centrality," while their balanced expression in due measure constitutes "harmony." Just as Fu Xi's pre-heaven Bagua (Eight Trigrams) implicitly contains Kan (Water) and Li (Fire), and King Wen's post-heaven Bagua encompasses Qian (Heaven) and Kun (Earth), the key lies in comprehending temporal transformations.

The doctrine of the Mean followed by noble individuals fundamentally embodies the Taiji (Supreme Ultimate) containing Yin-Yang. Yang represents benevolent virtue (ren), while Yin signifies wisdom (zhi) – their harmonious integration achieves the supreme state of perfect equilibrium. Imbalance favoring either extreme disrupts the Yin-Yang dynamic, akin to celestial disorder. Sages educate people through the Yijing (Classic of Changes) to reveal the essence of phenomena and maintain this harmonious centrality.

Regarding spiritual beings: ghosts (gui) manifest the numinous aspect of Yin, while deities (shen) express the numinous Yang. Observing Qi's movement, authentic Yang ascending and expanding constitutes shen (as seen in the Fu hexagram's single Yang line developing into Qian's six Yang lines), whereas authentic Yin descending and returning constitutes gui (as in the Gou hexagram's single Yin line evolving into Kun's six Yin lines). Cheng Yi remarked that celestial-terrestrial operations manifest precisely through this creative transformation of Yin-Yang Qi, where spiritual beings represent the subtle functioning of these two energies.

Ultimately, discussing spiritual beings fundamentally addresses the Dao itself. The initial stirring of Yang Qi in the Fu hexagram's bottom line is termed the "Celestial Heart" (tianxin) – its penetrating process embodies shen, while Yin Qi's developmental course manifests as gui. The way of loyalty and reciprocity parallels this: loyalty resembles Yang Qi's expansion, reciprocity mirrors Yin Qi's return. Heaven and Earth nurture all things through ceaseless sincerity; we comprehend the Dao's profundity by understanding these spiritual phenomena.

Between heaven and earth, the movement and transformation of Yin and Yang energies permeate all existence, with every phenomenon containing the subtle workings of "spiritual forces" (referring to the refined operations of Yin-Yang energies). The expansion and contraction, the coming and going of Qi constitutes the concrete manifestation of the virtue of these spiritual forces. What cannot be seen belongs to the ultimate Yin, what cannot be heard belongs to the ultimate Yang, while that which manifests exhaustively in all things are the creative trajectories displayed through the various hexagrams (symbols from the Yijing). The timing for cultivating the "true fire" (a Neidan term referring to Yang energy within the body) also follows these principles.

The Cantong Qi states: At the new moon (first day of the lunar month), Yang energy begins to revive. By the time of the Lin hexagram, the furnace fire is first kindled; at the Tai hexagram it gradually strengthens; passing through Dazhuang and Guai hexagrams, Yin energy recedes until reaching its zenith at the Qian hexagram—this constitutes the rhythm of "advancing the fire" (strengthening Yang energy) during the waxing moon. When Yang reaches its peak, Yin is born. At noon, the Gou hexagram begins to appear, followed by the Dun hexagram's withdrawal, the Pi hexagram's obstruction, the Guan hexagram's balancing, the Bo hexagram's dissolution, finally returning to the Kun hexagram—this is the rhythm of "retreating the tally" (withdrawing Yin energy) during the waning moon. The two profound lines about "the dark and subtle being separated yet connected" require special contemplation from practitioners. The character "阂" (obstruction) combines "gate" with "Hai" (the tenth earthly branch), with the Hai hour (9-11 PM) corresponding to the Kun position (north). To the left of Hai is the Fu hexagram where Yang energy first emerges, while to the right is the Bo hexagram where Yang energy dissipates. Though heaven and earth are profoundly mysterious, the Qi mechanisms of solar-lunar conjunctions resonate with their operational laws—the Five Phases generate and overcome each other in endless cycles, obstruction (Pi) and flow (Tai) transform mutually, repeating endlessly from Fu to Kun hexagrams.

In cultivation, one must grasp the firing process: when advancing fire, nourish kidney water (Jing-essence); when retreating the tally, stabilize lung metal (Yuan-Qi). Operating fire and stopping water should mirror natural cycles. If one can nurture according to these temporal rhythms, lasting preservation becomes possible. The Daodejing states: "The valley spirit (Dao's noumenon) never dies—it is called the mysterious female (the womb of all creation)." This gate of the mysterious female is the root of heaven and earth. The Yinfujing further states: People know the marvels of conscious awareness, but don't realize that the "non-spiritual" (subconscious) is where true spirituality resides. What can move or be still is our conscious mind, while that point of empty numinosity in silent stillness is the "spirit within spirit"; when thoughts cease and one enters the vast darkness, this is "non-spirit"—only when the nature-spirit stabilizes and random thoughts vanish, revealing the realm of emptiness, does one attain "that which makes spirit spiritual." The supremely sagely naturally reach the state where form and spirit are both wondrous, united with Dao, filling cosmic space, embracing both Yin and Yang in supreme mystery.

(On Maintaining Will and Nourishing Qi) The commentary by Yiyangzi on Mencius's 1,096-character discourse: It begins by establishing "unmoved heart-mind" as the foundation of cultivation (Taiji being the original mind), then discusses maintaining resolve like nascent Yang energy, followed by how "Qi" encompasses all hexagram phenomena. What is called "understanding words" means comprehending these principles.

This scripture expounds the Daoist cultivation method for nurturing the "vast righteous Qi" (Haoran zhi qi), a primordial vital energy. This Qi resembles the state of water and fire in harmonious interaction—when the Yang energy from the Kan trigram (representing water) ascends to fill the heavens, it transforms into fire; while the Yin energy from the Li trigram (representing fire) descends to permeate the earth, becoming water. The dynamic interplay between water and fire generates wondrous vitality in the alternation of movement and stillness, a state of primal chaos known as the "Great Void" (Taixu, the cosmic origin).

In the human body, this vast righteous Qi manifests as supremely grand and unyielding force. In the celestial realm, it appears as the sun, moon, and stars; on earth, it takes form as mountains and rivers; in the netherworld, it becomes spirits and deities; among humans, it gives rise to sages and worthies. What Mencius called the "cultivation of Qi" fundamentally requires maintaining the "heart of a newborn" (chizi zhi xin, pure original mind), with nighttime meditation being particularly crucial—like the first flicker of flame or the initial surge of a spring, brimming with vital potential.

Practical cultivation methods include: restraining improper desires to maintain balanced harmony; neither pursuing complete thoughtlessness nor forcing progress through deliberate effort; simply concentrating one's Shen (spirit) in the Dantian (energy center) to allow the primordial Yang Qi to circulate naturally. When genuine Qi first emerges, it should be guarded constantly like protecting a fetus, preserving this chaotic primordial state. Regulate the balance of warmth and coolness—when the internal fire is insufficient, use breath (Xun wind) to stoke it; when excessive, harmonize it with saliva (divine water).

The optimal state is described as: a tranquil mind with subtle, prolonged breathing, maintaining awareness while following natural flow. As the poetic description states: when true Yang Qi activates, the Samadhi True Fire (internal cultivation fire) rises from the Li position, thunderous vibrations (internal phenomena) resonate from the Zhen position, ultimately achieving the state of Shen-Qi union.

When breath is properly coordinated, it can congeal into the Sacred Embryo (a term in Daoist Neidan practice referring to the life-energy entity formed within the body through cultivation). Upon genuine realization of this inner mystery, the Three Passes (upper, middle, and lower Dantian) and Nine Orifices (key acupoints of the body) simultaneously open. The Civil Fire (gentle cultivation heat) resides on the left, corresponding to the movement of Yang energy through the twenty-four solar terms; the Martial Fire (intense cultivation heat) on the right aligns with the transformations of Yin symbols in the sixty-four hexagrams. Practitioners must carefully regulate the waxing and waning of energy, focusing their Shen (spirit) to operate within the realm of emptiness. This process rekindles the Primordial Ancestral Qi (the most fundamental life energy), working its mysteries like a bellows, ultimately attaining transcendence. At this stage, the Yin and Yang energies within the body intermingle and surge like the primal chaos at the division of the Taiji (Supreme Ultimate), filling the entire being with vibrant energy that resonates with heaven and earth.

What Mencius called the "heart that cannot bear suffering" is the Taiji origin of the Dao—akin to the first spark of flame or the initial surge of a spring. The four virtues of benevolence, righteousness, propriety, and wisdom are four manifestations of the Dao, while compassion, shame, deference, and discernment represent their eight more concrete expressions. The Yijing states that the Dao of heaven is embodied in benevolence and righteousness: benevolence is the seamless whole of nature, while righteousness is its application; propriety regulates benevolence, and wisdom illuminates it. Cultivating these virtues leads to sagehood. Benevolence embodies heaven-earth's greatest virtue, the pinnacle of sacred learning, and the fundamental vitality of the human heart. When this vitality flows unceasingly, benevolence becomes one's original heart, rooted in innate nature; righteousness is life's proper path, applying this heart to affairs, from essence to function. Where the body resides, righteousness naturally manifests. Thus, benevolence and righteousness form the guiding principles of human relations and the standards for all things: in the heart, they appear as benevolence (heaven's principle in its complete state), and in action as righteousness (heaven's principle in application), with propriety and wisdom ensuring these principles are followed without excess.

Benevolence, righteousness, propriety, and wisdom are the unmanifested source of principle, while compassion, shame, and other emotions are their visible sprouts. Like the first stirrings of Yang energy at the winter solstice—when "the heart of heaven-earth reappears"—this heart is ever-present but only revealed when Yang energy reawakens. The mind's initial stirrings are inherently good, yet when mixed with utilitarian motives, they deviate from their origin. The expansion of the four virtuous sprouts all expresses heaven's mechanism, differing only in name based on their triggers. As this mechanism flows naturally, maintaining perfection in every thought constitutes the path of expansion: outward movement resembles the four hexagrams of Zhen, Li, Dui, and Qian (thunder, fire, lake, and heaven), spreading dynamically; inward cultivation mirrors Xun, Kan, Gen, and Kun (wind, water, mountain, and earth), gathering and consolidating. As Zhu Xi noted: "The human heart must learn to draw back its outwardly radiating energy."

This passage elucidates the core principles of Yin-Yang transformation and Qi movement in Daoist cultivation. The Celestial Root (an energetic node between Kun and Zhen hexagrams) and Lunar Cave (an energetic node between Qian and Xun hexagrams) represent key bodily correspondences with cosmic energies.

The text begins by invoking Yijing (Book of Changes) concepts: the closing gate belongs to Yin (Kun), the opening gate to Yang (Qian). This rhythmic opening and closing constitutes transformation, while its endless cycling represents universal penetration. Mencius perfected this principle through his method of "preserving the heart-mind and nurturing Qi," naturally enabling harmonious governance of household, state, and world.

The Daoist master Wuji Zi explains: The Yijing reveals the laws of aligning with celestial timing and establishing one's life. Movement generates Yang Qi, stillness generates Yin Qi - these are fundamental patterns. Yet at deeper levels: pure movement without stillness, or pure stillness without movement, belong to the material realm. The truly numinous state emerges when stillness contains latent movement and movement contains latent stillness. The perfect equilibrium where motion and rest flow without imbalance constitutes the profound mystery of the "Celestial Root and Lunar Cave."

Specifically: The Celestial Root resides between Kun hexagram (pure Yin) and Zhen hexagram (incipient Yang), representing the faint Yang Qi conceived at Yin's zenith - like dormant roots beneath winter soil. The Lunar Cave exists between Qian hexagram (pure Yang) and Xun hexagram (incipient Yin), embodying the subtle Yin Qi born at Yang's apex - akin to shadows on the moon's dark side. Yin and Yang are ultimately one continuous Qi, eternally waxing and waning - when Yang flourishes, Yin merely recedes without vanishing, and vice versa.

Practitioners must cultivate sensitivity to these subtle transformations: feeling the Celestial Root's stirring like feet sensing earth's pulse, perceiving the Lunar Cave's shifts like hands probing lunar mysteries. Within their own rhythm of movement and stillness, they apprehend these delicate interchanges. As heaven and earth perpetually open and close their energetic mechanisms, the myriad beings emerge. When adepts accurately perceive and regulate their personal Celestial Root and Lunar Cave, they achieve resonant harmony with cosmic energies.

This scripture explores the profound principle of how the movement of Qi (vital energy) within the human body corresponds with the creative transformations of heaven and earth. The so-called "Thirty-Six Palaces" refer to the total sum derived from the Bagua (Eight Trigrams, fundamental Daoist symbols), where solid yang lines (unbroken) count as one and broken yin lines (divided) count as two, combining twelve yang palaces with twenty-four yin palaces. Through cultivation, practitioners can use their perceptive faculties—keen hearing and clear vision—to sense the "Lunar Grotto" (the extreme of yin) and the "Heavenly Root" (the origin of yang), much like discerning the waxing and waning changes represented by the Zhen (Thunder) and Xun (Wind) trigrams. This mirrors the natural rhythms of cosmic transformation.

When the mind is tranquil and free from desire, it naturally aligns with the subtle workings of heaven and earth. At this stage, the Thirty-Six Palaces achieve perfect yin-yang harmony—neither excessively hot nor cold—and are suffused with vibrant vitality. The root of all growth lies in the heart-mind, which serves as both source and destination. By neither harming this root nor obstructing its pathways, one can fill the inner landscape with spring-like energy, nourishing all things without deviation.

The text quotes Shao Yong (a Northern Song Dynasty Neo-Confucian philosopher) to reveal the essence of cultivation: to "probe the Lunar Grotto with the hands" (perceiving yin energy) and "tread upon the Heavenly Root with the feet" (grasping yang energy), thereby comprehending the nature of all things. The dynamic interplay of Qi between the Heavenly Root and Lunar Grotto ensures that all Thirty-Six Palaces remain in a state of perpetual spring. This subtle "fire timing" (the critical moment in cultivation) defies verbal description and must be experienced in the "hazy stillness" (meditative absorption) of the instant when heaven and earth commune.

The true "Heavenly Heart" (cosmic origin) is a heart-mind without intent—seemingly nowhere yet omnipresent. The cultivation methods include:

1. Mobilizing yang energy from the Li (Fire) trigram to refine the "true gold" (essential Jing) within the Kan (Water) trigram, termed "supporting black with red."

2. Using the metallic nature within water to harmonize the watery nature within fire, called "seeing red through black."

The former requires focusing intention on the Dantian (energy center, corresponding to the Kun/Earth position) to nurture genuine Qi, while the latter involves concentrating spirit at the crown (Qian/Heaven position) to form the "sacred embryo." As the Wuzhen Pian (Awakening to Reality) states, one must allow forms to coalesce in the Kun position while achieving communion in the Qian position—this is both the means to exhaust the nature of all things and the foundational method for self-cultivation and realization of the Dao. Bai Yuchan (the fifth patriarch of the Southern Lineage in the Southern Song Dynasty) concludes by noting that these principles can be verified through observing the celestial movements of the Big Dipper.

This scripture elucidates the principles of Yin-Yang transformation and fire regulation (huohou) in Daoist Neidan (internal alchemy) practice. Its core teaching reveals that the body's true Yang Qi (primordial energy) resembles winter plum blossoms—concealing vital potential even at the coldest moment. Practitioners must observe two crucial temporal nodes: the Zi hour (11pm-1am) and the end of Hai hour (9-11pm), when "fire emerges from water" (true Yang arises from kidney water). The profound mechanism resides in the Xuwei point (a Dantian location). Those who grasp this principle achieve Yin-Yang union like the golden crow (sun) entering the lunar palace.

The fire regulation method employs lunar phases as metaphors: From the 1st to 15th day, representing Yang Qi's gradual fullness (like waxing moon); the 16th to 30th day mirroring Yin Qi's growth (like waning moon). Practitioners must align with this rhythm, guiding Qi flow during specific hours. For instance: the 3rd day corresponds to Zhen trigram (initial Yang movement), the 8th to Dui trigram (Yin-Yang balance), the 15th to Qian trigram (Yang culmination), and the 23rd to Gen trigram (Yin ascendancy). This cyclical process mirrors the moon's perpetual waxing and waning.

The text emphasizes harmonizing with celestial timing and Yin-Yang fluctuations. When Yang Qi first emerges, nurture it patiently like a hidden dragon; at its peak, maintain it cautiously, remembering the moon's fullness precedes its wane. The entire practice should flow as naturally as cosmic movement—cultivating vitality within chaos to ultimately achieve Yin-Yang equilibrium.

This passage expounds the core Daoist teachings on cosmic genesis and cultivation practice. It begins by employing the hexagram imagery from the Classic of Changes (such as the sixth yin line of Kun Earth and the top yang line of overreaching) to illustrate the principles of Yin-Yang transformation: when the dragon manifests its virtue in the wilderness, it employs the number nine (the ultimate yang number) to regulate the Dao's operation. The cyclical alternation of Yin and Yang resembles the ascending and descending movements of the ancient armillary sphere (xuanji), while the unpredictable transformations of the six lines lack fixed positions—this constitutes the fundamental principle of the Classic of Changes. In cultivation, one must grasp the rhythm of the six temporal phases (liuhou). The first two phases require brief yet focused effort (youwei practice), which forms the foundation; the subsequent four phases should unfold naturally and continuously (the mystery of wuwei), embodying the profundity of the Dao.

It then explains the cosmogony of "non-being giving birth": the Great Dao has no form or appearance (the formless supreme image), and the wondrous Dao is silent and soundless (the inaudible subtle way). Quoting the Daode Jing, it describes the process of the Dao generating all things: first producing the undifferentiated One, which then divides into the two Qi of Yin and Yang, subsequently forming the Three Powers (heaven, earth, and humanity), and ultimately giving rise to the myriad beings. All things contain both Yin and Yang, achieving balance through harmonious interaction. Although people dislike terms like "orphaned" or "widowed," rulers use them as self-designations—illustrating how things often gain by seeming loss and lose by seeming gain.

Finally, it emphasizes the essence of the Dao: There exists a chaotic entity preceding heaven and earth, silent and empty yet eternally dynamic, which may be called the mother of all under heaven. Reluctantly named as "Dao," it may also be called "Great"—boundless in expanse, ceaseless in motion, circulating far yet returning to its source. Thus the Dao, heaven, earth, and the sovereign constitute the four greatnesses of the cosmos: humans emulate earth, earth emulates heaven, heaven emulates the Dao, and the Dao emulates spontaneity. As the Book of Songs states, the heavens operate without sound or scent—this represents the supreme state. The entire passage reveals Daoist understanding of cosmic origins and cultivation stages, emphasizing the essential practice of harmonizing with nature and mastering Yin-Yang dynamics.