《洞天语录》曰∶以言言道，得其绪余，故得道所以忘言；以象求意，得其仿佛，故得意所以
忘象。然道不在言也，以先知觉后知，非言不足以求理；然意在象也，以大明决小明，非象不足
以陈义。言以示其理，象以显其义。则大道玄意默会，无象无言之间。始也，详言密语，恐以之不悟；
比物立象，恐彼之不知。及夫目击道存，不在言也；心同意会，不在象也。
《西山记》曰∶形而上者道，形而下者器。上以下为基，道以器为用。如《钟离秘诀》曰∶以心为
天，肾为地，肺为月，肝为日。日月天地，物之大明者也。《崔玄真秘诀》曰∶以肾气为婴儿，心
液为 女。肝气，阴中之阳，为日中之魂；肺气，阳中之阴，为月中之魄。儿女魂魄，物之灵而神者也。
如心为朱雀，肾为玄武，肝为青龙，肺为白虎。亦是四象也。
葛仙翁曰∶婴儿为心液之上正阳之气， 女是肾气之中真一之水。金公乃肺之老阳，黄婆其阳微
弱，当使之复还下田。余液是老阴，肾液到脾液，真阳近少阴，其阳衰弱，当使之复还下
田，此四象之说详矣。
太白真人曰∶五行颠倒术，龙从火里出。五行不顺行，虎向水中生。龙本东方甲乙之物，而出于
火中者，心液之上正阳之气也，则曰阳龙出自离官。虎乃西方庚辛之物，而生于水中者，肾气之中真
一之水也，则曰阴虎生于坎位。然而龙是阳物，升举自在，而在水中，乃阴中之阳，故比心液之上正阳
之气也。虎是阴物，奔驰自在，而居陆地，乃阳中之阴也，故比肾气之中真一之水也。老君言恍恍惚惚，
其中有物者，为气中之有水而负阴者，是也。杳杳冥冥，其中有精者，为液中之有气而抱阳者，是也。
阴真君曰∶北方正气，号河车。车谓运载物于陆地，往来无穷。而曰河车者，取意于人身之内，
万阴之中，有一点元阳上升，薰蒸其胞络。上升元气，自肾气传肝气，肝气传心气，心气传肺气，
肺气传肾气，而曰小河车也。肘后飞金晶，自尾闾穴起，从下关过中关，中关过上关，自上田至中田，
中田至下田，而曰大河车也。纯阴下降，真水自来；纯阳上升，真火自起。一升一沉，相见于十二楼前，
颗颗还丹，而出金光万道，则曰紫河车也。故车行河，如气在血络之中。气中暗藏真水，如车载物、
所谓河车者，详矣。
广成子以内事教黄帝，久不见功，乃于崆峒山炼大药。五金之中，铅为黑金，黑金之中而取银。
八石之中，砂为赤石，赤石之中而取汞。以汞合银为宝，故有铅汞之说。铅者，肾之所藏真气；汞者，
阴阳所合，自己之真精也。真阴真阳，以成大药。火候无差，精变为汞，汞变为砂，砂变为丹，而曰
真铅，是也。金晶肘后飞入上宫，自顶而入下田，真火前起，升入泥丸，自心而过重楼。一阴一阳，
上水下火，而为既济。奔于元海，而
曰紫金丹。故曰真汞者，是也。此汞铅之理，详矣。以物推求，阳比象动而升举之，阴比于静而凝滞之。
物不必多识，象不必多求。止于纯阴纯阳，二气交接而为大药。然阳中有真阴，阴中有真阳。乃阳
交阴、阴交阳、阳交阳、阴交阴，阴阳有四交也。及乎阴合阳、阳合阴、阴合阴、阳合阳，阴阳
有四合也。四交四合，大应天地之八节，明应日月之八候。广记多识，不止损神伤气，而且议论差别，
适以废时乱日，终无益也。
《洞天语录》说：用言语来阐述道，得到的只是道的残余部分，所以领悟了道就可以忘掉言语；通过形象来探求意蕴，得到的只是模糊的轮廓，所以领会了意蕴就可以忘掉形象。然而道并不在于言语，用先觉悟的人去启发后觉悟的人，如果不用言语不足以探究道理；然而意蕴寄托于形象，用大智慧决断小智慧，如果不借助形象不足以陈述义理。言语用来显示其道理，形象用来彰显其义理。那么大道的玄妙意蕴只能在沉默中体悟，在无形无言之中。起初，详细地讲述深奥的话语，是担心对方不能领悟；借助事物建立形象，是担心对方不知道。等到亲眼目睹道就存在那里时，就不在于言语了；心意相通、意念契合时，就不在于形象了。
《西山记》说：形而上的叫做道，形而下的叫做器。上位以下位为基础，道以器为功用。如《钟离秘诀》说：把心当作天，肾当作地，肺当作月，肝当作日。日月天地，是万物中最为光明的象征。《崔玄真秘诀》说：把肾气比作婴儿，心液比作少女。肝气，是阴中的阳，如同日中之魂；肺气，是阳中的阴，如同月中之魄。儿女魂魄，是万物中灵动而神妙的存在。比如心对应朱雀，肾对应玄武，肝对应青龙，肺对应白虎。这也是四象的说法。
葛仙翁说：婴儿是心液中纯正的阳气，少女是肾气中真一的水。金公是肺的老阳，黄婆其阳气微弱，应当使其回归下丹田。其余的液是老阴，肾液传到脾液，真阳接近少阴，其阳气衰弱，应当使其回归下丹田，这关于四象的说法已经很详细了。
太白真人说：五行颠倒之术，龙从火里生出。五行不顺行，虎向水中产生。龙本是东方甲乙木之物，而出于火中的，是心液中纯正的阳气，所以说阳龙出自离宫（南方火位）。虎乃西方庚辛金之物，而生于水中的，是肾气中真一的水，所以说阴虎生于坎位（北方水位）。然而龙是阳物，升举自在，而在水中，乃是阴中之阳，所以比喻心液中纯正的阳气。虎是阴物，奔驰自在，而居陆地，乃是阳中之阴，所以比喻肾气中真一的水。老君说“恍恍惚惚，其中有物”，指的是气中包含水而背负阴气的情况；“杳杳冥冥，其中有精”，指的是液中包含气而怀抱阳气的情况。
阴真君说：北方的正气，称为河车。车是指运载物体在陆地上往来无穷。之所以叫河车，取意于人身之内，万阴之中，有一点元阳上升，薰蒸其胞络。上升的元气，从肾气传至肝气，肝气传至心气，心气传至肺气，肺气传回肾气，这叫小河车。肘后飞金晶，从尾闾穴起，经过下关、中关、上关，从上田到中田，中田到下田，这叫大河车。纯阴下降，真水自然到来；纯阳上升，真火自然升起。一升一沉，在十二楼前相见，颗颗还丹，射出万道金光，这叫紫河车。所以车行于河，就像气在血络之中。气中暗藏真水，就像车运载物体，所谓河车，说法很详细了。
广成子以内事教导黄帝，很久不见功效，于是到崆峒山炼制大药。五金之中，铅是黑金，在黑金中取出银。八石之中，砂是赤石，在赤石中取出汞。用汞合银为宝，所以有铅汞之说。铅，是肾所藏的真气；汞，是阴阳相合，自己体内的真精。真阴真阳，以此炼成大药。火候没有差错，精变为汞，汞变为砂，砂变为丹，这就是真铅。金晶从肘后飞入上宫，从头顶进入下田，真火从前身升起，升入泥丸宫，经过心而过重楼。一阴一阳，上水下火，形成既济卦。奔涌于元海，称为紫金丹。所以说真汞，就是这样的。这汞铅的道理，说法很详细了。以事物推求，阳比喻为动而升举，阴比喻为静而凝滞。事物不必多认识，形象不必多探求。只要专注于纯阴纯阳，二气交接而成为大药。然而阳中有真阴，阴中有真阳。于是有阳交阴、阴交阳、阳交阳、阴交阴，阴阳有四交。等到阴合阳、阳合阴、阴合阴、阳合阳，阴阳有四合。四交四合，大大应和天地的八节，明显应和日月的八候。广泛记载多识，不仅不损伤精神和气，而且议论会有差别，反而浪费时日，最终毫无益处。
The *Dongtian Yulu* (Records from the Caves of the Immortals) states: Using words to describe the Dao, one only grasps its remnants; therefore, having attained the Dao, one forgets words. Seeking meaning through images, one only perceives their semblance; therefore, having grasped the meaning, one forgets images. However, the Dao does not reside in words. To awaken those who are later to awareness using those who are earlier, words are necessary to investigate principles. However, meaning resides in images. To resolve minor clarity with great clarity, images are necessary to expound righteousness. Words display principles; images manifest righteousness. Thus, the profound meaning of the Great Dao is silently apprehended between formlessness and wordlessness. Initially, detailed and secret teachings are given for fear that the listener may not comprehend; objects are used to establish images for fear that they may not understand. When the Dao is seen with the eyes and exists there, it no longer depends on words; when hearts agree and intentions meet, it no longer depends on images.
The *Xishan Ji* (Record of Mount Xi) states: That which is above form is called Dao; that which is below form is called Qi (vessel/utilitarian object). The upper takes the lower as its foundation; the Dao takes the Qi as its function. As stated in the *Zhongli Mijue* (Secret Instructions of Zhongli): The Heart is Heaven, the Kidney is Earth, the Lung is the Moon, and the Liver is the Sun. The Sun, Moon, Heaven, and Earth are the brightest among all things. The *Cui Xuanzhen Mijue* (Secret Instructions of Cui Xuanzhen) states: Kidney Qi is likened to the Infant, and Heart Fluid to the Maiden. Liver Qi, yang within yin, is the Soul of the Sun; Lung Qi, yin within yang, is the Spirit of the Moon. The Infant and Maiden, the Soul and Spirit, are the spiritual and divine essences among things. For instance, the Heart corresponds to the Vermilion Bird, the Kidney to the Black Tortoise, the Liver to the Azure Dragon, and the Lung to the White Tiger. This is also the theory of the Four Symbols.
Ge Xianweng states: The Infant is the pure yang qi within Heart Fluid; the Maiden is the true one water within Kidney Qi. Jin Gong (Metal Public) is the old yang of the Lung; Huang Po (Yellow Nanny), whose yang is weak, should be made to return to the Lower Dantian. The remaining fluid is old yin. When Kidney fluid transmits to Spleen fluid, and true yang approaches Shaoyin, its yang is weak and should be made to return to the Lower Dantian. The theory of the Four Symbols is thus explained in detail.
Taibai Zhenren states: In the art of reversing the Five Elements, the Dragon emerges from Fire. When the Five Elements do not proceed in order, the Tiger is born from Water. The Dragon originally belongs to the East, Jia and Yi (Wood), but emerging from Fire refers to the pure yang qi of Heart Fluid; thus, it is said that Yang Dragon originates from the Li Palace (South/Fire). The Tiger belongs to the West, Geng and Xin (Metal), but being born from Water refers to the true one water of Kidney Qi; thus, it is said that Yin Tiger is born in the Kan position (North/Water). The Dragon is a yang entity, rising freely, yet found in water, representing yang within yin, hence compared to the pure yang qi of Heart Fluid. The Tiger is a yin entity, galloping freely, yet residing on land, representing yin within yang, hence compared to the true one water of Kidney Qi. Laozi said, "Vague and indistinct, there is something within," referring to qi containing water and bearing yin. "Dark and obscure, there is essence within," referring to fluid containing qi and embracing yang.
Yin Zhenjun states: The righteous qi of the North is called Heche (River Chariot). A chariot transports objects on land, coming and going endlessly. It is called River Chariot because, within the human body, amidst ten thousand yins, a single point of Yuan Yang (Primal Yang) rises, steaming its Bao Luo (pericardium/connective tissue). The ascending Yuan Qi transmits from Kidney Qi to Liver Qi, Liver Qi to Heart Qi, Heart Qi to Lung Qi, and Lung Qi back to Kidney Qi; this is called Xiao Heche (Small River Chariot). Fei Jin Jing (Flying Gold Crystal) from the elbow rear starts at the Weiliu acupoint, passes through Xia Guan, Zhong Guan, and Shang Guan, moving from Upper Tian to Middle Tian, and Middle Tian to Lower Tian; this is called Da Heche (Great River Chariot). Pure Yin descends, and True Water arrives naturally; Pure Yang ascends, and True Fire rises naturally. Ascending and descending once, they meet before the Twelve Towers, forming顆顆 Huandan (Returning Elixirs), emitting ten thousand rays of golden light; this is called Zi Heche (Purple River Chariot). Thus, the chariot travels on the river, just as Qi travels within the blood collaterals. True Water is hidden within Qi, just as a chariot carries cargo. The concept of Heche is thus explained in detail.
Guangchengzi taught Huangdi internal matters, but after a long time, no results were seen. Thus, he went to Mount Kongtong to refine the Great Medicine. Among the Five Metals, Lead is Black Metal; from Black Metal, Silver is extracted. Among the Eight Stones, Cinnabar is Red Stone; from Red Stone, Mercury is extracted. Combining Mercury and Silver creates treasure, hence the theory of Lead and Mercury. Lead is the true qi stored by the Kidneys; Mercury is the true essence of oneself, formed by the union of yin and yang. True Yin and True Yang combine to form the Great Medicine. With precise fire timing, Essence transforms into Mercury, Mercury into Cinnabar, and Cinnabar into Elixir; this is True Lead. Jin Jing flies from the elbow rear into the Upper Palace, entering from the crown to the Lower Dantian. True Fire rises from the front, ascends to the Niwan Palace, passes through the Heart and over the Chonglou (Trachea/Throat). One Yin and One Yang, Upper Water and Lower Fire, form the Ji Ji hexagram (After Completion). Rushing to the Yuan Hai (Primary Sea), it is called Zijin Dan (Purple Gold Elixir). Thus, True Mercury is so named. The principle of Mercury and Lead is thus explained in detail. Inferring from objects, Yang is compared to movement and rising, while Yin is compared to stillness and stagnation. One need not know many objects or seek many images. Focus solely on Pure Yin and Pure Yang; their intersection forms the Great Medicine. However, within Yang lies True Yin, and within Yin lies True Yang. Thus, there are four intersections: Yang intersects Yin, Yin intersects Yang, Yang intersects Yang, and Yin intersects Yin. Furthermore, there are four unions: Yin unites with Yang, Yang unites with Yin, Yin unites with Yin, and Yang unites with Yang. These four intersections and four unions correspond greatly to the Eight Solar Terms of Heaven and Earth, and clearly to the Eight Phases of the Sun and Moon. Extensive recording and learning do not merely spare spirit and qi; rather, differing discussions waste time and days, ultimately yielding no benefit.