水性谦柔火性刚
水火各属自然。盖论水火相生之理，以明神气自然之道也。
就卑炎上各相当
就卑者，水之性。炎上者，火之体。故气能蒸上，液能润下。二物递相交感。气上蒸以生液，液下
润而生气。固养一身，自兹感化。故名之各相当，非人所挤抑也。
交并感应皆相类
交并者，水入相投而成感应。类象外之。凡水火，若炎釜水，气即生。盖显大道之感应，皆自然也。
莫 殊途理自长
既知本体自然之道，故非外有所求。且天覆地载，男生女孕，君臣父子，皆禀自然之数，非乎
殊途异类之属而能会和如此。即还丹之道昭矣，本元之理明矣。
龙虎同源躁竞时
龙者，隐显非常。有无不的，故象神之妙也。虎者，其性劲励，其力刚强，复象气之为物也。
圣人混神气为一物也，故得制伏之机。凡俗以内外各行，而生躁竞之患，遂致龙腾虎走，不相系属也。
只应聚极却支离
既立兆形，乃全其神气。皆以嗜欲所感。至于衰老脱削，元气既尽，即神无所投，致之死也。
故曰聚极则支离也。
先须制虎为枢辖
欲降其龙，先须制虎。故《阴符经》曰∶擒之制在气。盖全气以明其用者也。
便得龙潜两自持
虎伏龙潜，两自凭而归真一之道。太皇老歌曰∶虎伏龙
亦潜，降龙先伏虎。但毕河车功，不用提防拒。盖显擒之用也。
水具有谦卑柔和的特性，火具有刚强的特性。
水和火各自属于自然的本性。
论述水火相生的道理，是为了阐明神与气自然运行的规律。
水性向下趋就卑下，火性向上燃烧炎上，二者各得其位且相互对应。
所谓“就卑”，是水的本性；所谓“炎上”，是火的形体。
因此，气能够向上蒸腾，液能够向下滋润。
这两种物质交替地相互作用、感应。
气向上蒸腾以生成液，液向下滋润以产生气。
依靠这种机制来养护全身，由此发生感化作用。
所以称之为“各相当”（各自处于恰当的位置），并非由人力强行压制所致。
交合并聚以及相互感应，其原理都是相似的。
所谓“交并”，是指水进入其中相互投合从而产生感应。
这是对外在形象之外的道理的类比。
凡是水火关系，就像烧煮锅中的水，有热气就会产生蒸汽。
这显明了大道中的感应现象，都是自然而然的。
虽然途径不同，但道理自然是长久存在的。
既然知道了本体自然的规律，就不需要向外寻求其他东西。
况且天覆盖大地，男子生育女子受孕，君主臣子、父亲儿子之间的关系，都禀受了自然的定数。
如果不是殊途异类的存在，怎么能如此和谐会合呢？
这就使返还金丹的道理昭然若揭，本元的理法也清晰明了。
龙和虎源于同一本源，但在躁动竞争之时表现不同。
龙，隐现无常，有无不定，所以象征神的奥妙。
虎，性格强劲激励，力量刚强，又象征气的物质属性。
圣人将神和气混同为一物，所以能够掌握制伏的契机。
凡夫俗子让神和气内外各行其道，从而产生躁动竞争的祸患，导致龙腾虎走，互不关联。
应当聚集至极的状态，从而消除支离破碎的局面。
既然确立了征兆和形态，就要保全神气。
这都是因为受到嗜欲的影响。
至于衰老消瘦，元气耗尽，神就没有依附之处，从而导致死亡。
所以说，如果无法聚集至极就会变得支离破碎。
首先必须制服虎作为枢纽和关键。
想要降伏龙，必须先制服虎。
所以《阴符经》说：“擒获的关键在于气。”
这是为了保全气以彰显其作用。
随后就能使龙潜藏，两者自然保持平衡。
虎伏龙潜，两者自然凭借此道回归真一之境。
太皇老歌中说：“虎伏龙亦潜，降龙先伏虎。”
只要完成了河车功（内丹修炼的一种功法），就不需要提防抗拒。
这显明了擒获（气/神）的作用。
Water possesses the nature of humility and softness, while Fire possesses the nature of rigidity.
Water and Fire each belong to their natural state.
Discussing the principle of Water generating Fire is intended to clarify the natural way of Shen (Spirit) and Qi (Vital Energy).
Water tends toward the low and humble, while Fire flares upward; they correspond appropriately to each other.
"Tending toward the low" refers to the nature of Water; "flaring upward" refers to the form of Fire.
Therefore, Qi can steam upward, and fluids can moisten downward.
These two substances interact and sense each other alternately.
Qi steams upward to generate fluids, and fluids moisten downward to generate Qi.
By relying on this mechanism to nourish the whole body, transformation occurs through mutual influence.
Hence it is called "each corresponding appropriately," not because of human suppression or coercion.
Union, convergence, and mutual induction are all similar in principle.
"Union and convergence" means Water enters into interaction to produce induction.
This is an analogy extending beyond external forms.
Regarding Water and Fire, just as water in a boiling pot generates steam when heated, this demonstrates that inductions within the Great Dao are all natural.
Although paths differ, the principles naturally endure.
Having understood the natural way of the original substance, there is no need to seek externally.
Moreover, Heaven covers and Earth supports; males procreate and females conceive; relationships between ruler and minister, father and son, all inherit natural numbers/laws.
If not for entities of different paths and categories, how could they harmonize and unite so perfectly?
Thus, the Way of Returning the Elixir becomes clear, and the principle of the Original Essence is illuminated.
Dragon and Tiger share the same origin, but during times of restlessness and competition, they manifest differently.
The Dragon appears and disappears unpredictably, its existence uncertain, thus symbolizing the subtlety of Shen (Spirit).
The Tiger has a vigorous and stimulating nature with strong power, symbolizing the material aspect of Qi (Vital Energy).
The Sage blends Shen and Qi into one entity, thereby gaining the opportunity to subdue them.
Profane people allow Shen and Qi to act internally and externally separately, leading to troubles of restlessness and competition, causing the Dragon to soar and the Tiger to run, without connection.
One should gather to the extreme to eliminate fragmentation.
Once the signs and forms are established, one must preserve Shen and Qi completely.
This is due to being influenced by desires and cravings.
When aging and emaciation occur, and Yuan Qi (Original Vital Energy) is exhausted, Shen has nowhere to attach, leading to death.
Therefore, it is said that failing to gather to the extreme results in fragmentation.
First, one must subdue the Tiger to serve as the pivot and key.
To subdue the Dragon, one must first subdue the Tiger.
As stated in the *Yinfu Jing* (Classic of the Hidden Talisman): "To capture, the control lies in Qi."
This is to preserve Qi to reveal its function.
Subsequently, the Dragon will lie hidden, and both will maintain themselves naturally.
With the Tiger subdued and the Dragon hidden, both rely on this path to return to the Way of True Unity.
The Song of the Old Emperor of Taihuang states: "When the Tiger is subdued, the Dragon also hides; to subdue the Dragon, first subdue the Tiger."
Simply complete the Heche Gong (River Cart Method, a Neidan practice), and there is no need for vigilance or resistance.
This reveals the utility of capturing (Qi/Shen).