两者同出故有异名两者同入一本共根
东亭曰。上德无为不以察求者。上德是童真之体。不必求师传授。有为之学。只行无为
之功下德为之。其
用不休者下德是已破之体。必要求师传授。有为之学。早行栽接之功。盖破体者。必有亏损
。若无栽接基。
岂能筑乎。故云。气败血衰。宜补接道。经云。按年接命以作长生之客。释典云。老僧会接
无根树能续无油
海底灯。吕祖云啬精宜及早接命莫教迟圭旨云果然接之则长生不接则夭死矣今人不明比喻一
闻
栽接即信伪师置买女鼎离形交气以为是道。契云杂性不同类。安肯合体居。余言栽接是从自
己身中。
后天返出。先天真阴。真阳两味药物。丹书所谓九还七返金液大丹也。故三丰祖云万般渣质
皆非类。真
阴真阳正栽接。又云阴阳交铅汞接要知是用本身铅汞栽接。切莫猜到女人身上。夫铅汞者。
水火也。必
要明白水火之根。即知栽接之义矣。道德经云。此两者同出而异名。所以三教经书异名同出
。故有铅汞
之分。水火之别。巧喻设象万号千名然皆不越阴阳之外。总在自己身中。故云愚昧小人得而
行之。立超
圣地紫清翁云。性之根。命之蒂。同出异名。分两类合归一处结成丹。还为元。始先天气。
夫元始先天者。即
身中水火之根。白虎首经至宝也。老子云。有物混成先天地生寂兮。寥兮。独立而不改。周
子云无极之真。
二五之精妙合而凝。何谓二五二者六二居内。卦中女阴也。五者九五居外。卦中男阳也。内
外男女阴阳和
合化为真一之阳。所谓吾善养。吾浩然之气也。吞入腹中。所谓刀圭一入口白日生羽翰也
。盖天地间
无雨。不化来。子易云。对待者数噫乾坤交而万物泰坎离交。而一身泰双修秘旨尽泄于斯。
谓非儒教可
乎。更进而论之。颠倒圣功之水火者。即易所云。以男下。女是以亨之义也盖火非寻常之
火。其火由坎水生。足以
开通。脉络是为真阳。水非寻常之水。其水由离火生。足以降伏熏蒸是为真阴。崔公云。水
真水火真火。又
云。铅龙升。汞虎降。吕祖云。干铅坤汞金丹祖龙铅虎汞最通灵三丰祖云真水火配阴阳世人
莫要乱思量。饶
尔无为空打坐。不免亡身葬北邙水火尚不能知。从何栽接乎。所谓真水火者。盖水中之
火水不能熄。
名曰真火。火中之水火不能消名曰真水即是真阴真阳也。如再不明。试看前西游。红孩儿之
火四海龙王
之水不能救熄。后西游火云。楼之火。四海龙王之水。亦不能救。必要南海观音之水方能了
事夫南者离
也火也海者水也。火中之水乃身中之真水也。红孩儿之火与火云。楼之火乃身中之真火也。
观音者观
内之音信也。音信一至水火自然既济。吕祖云。此中有真信信至君必惊泥丸翁云。精生有时
时至神知
朱元育云。时节一到药物自产余见。西游记人参果树。是这一味药物。栽接女鼎无用愈无疑
矣。但识药
物而不知采取火候也。是徒然丹书最秘是此三者非是真秘。其中有分合。内外实难言也。试
申论之分。
则采者采外也。取者取内也。火者神火也。候者真息也。合则采取。即是火候。火候即是采
取。故云火候不
在采取之外。采取即在火候之中一到临炉自家不能作主。必要黄婆登坛分合内外。皆听黄婆
。号令经
云黄婆乃中宫主帅又云。婴儿 女齐齐出却被黄婆牵入室。噫婴儿能骑白虎。 女能跨青龙
。黄婆只
要一牵。这个神通何等广大。四象五行全藉土信不诬也。愈知黄婆能降龙伏虎。黄婆能匹配
团圆不特
此也。不刻时中黄婆。能分子午无卦爻内黄婆能定乾坤丹道始终全伏黄婆盖黄者中之色婆者
。和之
意来。子易云。主宰者理此。所以须臾不可离也。及至脱胎紫清翁云。泥丸宫里有黄婆。又
西游记孙悟空
每到交战时起。在空中自称曰。认得孙外公么只有黄婆认得清白识得老嫩。夫黄婆在人为真
意尹真
人云。真意者。干元也。自得吴师口诀即知黄婆是父母未生身以前面目。三丰祖云。本来
面目常发现。是
教人认识黄婆也。或问发现可以见乎曰易无思也无为也寂然不动感而遂通于此时。始得见黄
婆矣。至
于下手调药之法。分则采真阳真火戊土也取真阴真水己土也合则阴阳和水火交戊己叠而成刀
圭也。
以药产言之分则要明白如何是壬水是癸水壬水阳癸水阴壬水清癸水浊壬水是真铅。是外药。
是自外而来故云铅还向外求癸水是真汞。是内
药。是自身所有。故云汞在家中取合。则归炉烹之。炼之也。以火言之文火者封固。沐浴
止火温养是也。武火
者采先天之气。取真一之铅采坎中之爻取水中之虎采黑中之白取阴中之阳是也。以周天言之
阴符云。天
地之道浸来于云。流行者气盖气到。即子时至矣。随用文人浸。浸变成武火比喻冬至复卦一
阳从地底
渐渐升到天顶故谓之进阳火又名干用九九者阳也再从武火浸浸化成文火。比喻夏至 卦一阴
从
天顶降到地底。故谓之退阴符又名坤用六六者阴也。这就是复 。自兹能运用金丹。谁道不
成功。诀曰。
念不起意不散含光默真息绵文武转换调匀自然暗合天度方可。谓之周天火候。故参同契以六
十卦
消长喻之以一年节候喻之以一月盈虚喻之。其中更有言不尽底者。参同契已详载之。故曰。
神仙不作参同。契火
候工夫。那得知此。所以为万古丹经王也。总而言之。通篇所论之理。虽觉明白。要知皆是
象言。幸勿自
作聪明而自误也。故紫阳云。本立言以明象。既得象以忘言。犹设象以指意悟其意则象捐众
仙垂语。虽不一
律。然有一寓言必有一实义。务要得象。忘言得意忘象切不可泥象而执文也。噫愿我同好必
要坚志
将心钻入理窟苦读数年。一遇师时真伪自分。邪正自别。何至当面错过。如不悟丹书不明象
言朝王暮李。
无怪乎指鹿为马。以羊易牛不是置女鼎。便是买童男不责自己糊涂。反云仙佛教我咄有是理
乎。余心不忍特补此篇以救之也。
两者（指先天与后天，或阴阳）同出一源，因此有不同的名称；两者又回归同一根本，共享同一个根源。
汪东亭说：上德之人顺应自然无为，不通过刻意探求来修行。所谓“上德”，是指童真之体（未破身的状态），不需要寻求师父传授。而有为的学问，只是施行无为的功效。下德之人刻意作为，其功用永不停歇。所谓“下德”，是指已经破身之体，必须要求师传授。有为的学问，要尽早实行栽接之功（修补亏损的方法）。大概身体破损者，必然有亏损。如果没有栽接的基础，怎么能筑起根基呢？所以说：“气败血衰，应当采用补接之道。”经典说：“按照年龄进行接命，以成为长生不老的人。”佛经说：“老僧会接无根树，能续无油海底灯。”吕祖说：“吝啬精气宜及早接命，不要教人迟到。”《圭旨》说：“果然接之则长生，不接则夭死矣。”现在的人不明白这个比喻，一听到“栽接”二字，就相信伪师，置办女鼎，离形交气，以为是正道。《契》云：“杂性不同类，安肯合体居。”我的意思是，栽接是从自己身中，由后天返出先天的真阴、真阳这两味药物。丹书所说的“九还七返金液大丹”。所以三丰祖师说：“万般渣质皆非类，真阴真阳正栽接。”又说：“阴阳交铅汞接，要知是用本身铅汞栽接，切莫猜到女人身上。”夫铅汞者，就是水火。必须要明白水火的根源，就知道栽接的意义了。《道德经》说：“此两者同出而异名。”所以三教经书异名同出，故有铅汞之分，水火之别。巧喻设象，万号千名，然而都不越出阴阳之外，总在自己身中。所以说：“愚昧小人得而行之，立超圣地。”紫清翁说：“性之根，命之蒂，同出异名，分两类合归一处结成丹，还为元始先天气。”夫元始先天者，即身中水火的根源，是白虎首经这一至宝。老子说：“有物混成，先天地生，寂兮寥兮，独立而不改。”周子说：“无极之真，二五之精，妙合而凝。”什么叫二五？二者是六二，居内，卦中代表女阴也。五者是九五，居外，卦中代表男阳也。内外男女阴阳和合，化为真一之阳。所谓“吾善养吾浩然之气也”。吞入腹中，所谓“刀圭一入口，白日生羽翰也”。大概天地间没有雨，不化来。《周易》说：“对待者数噫，乾坤交而万物泰，坎离交而一身泰。”双修秘旨尽泄于此。谓非儒教可乎？更进而论之，颠倒圣功之水火者，即《易》所云：“以男下女，是以亨”之义也。盖火非寻常之火，其火由坎水生，足以开通脉络，是为真阳。水非寻常之水，其水由离火生，足以降伏熏蒸，是为真阴。崔公说：“水真，火真火。”又说：“铅龙升，汞虎降。”吕祖说：“干铅坤汞金丹祖，龙铅虎汞最通灵。”三丰祖师说：“真水火配阴阳，世人莫要乱思量。饶尔无为空打坐，不免亡身葬北邙。”水火尚不能知，从何栽接乎？所谓真水火者，盖水中之火，水不能熄，名曰真火。火中之水，火不能消，名曰真水。即是真阴真阳也。如再不明，试看前《西游》，红孩儿之火，四海龙王之水不能救熄。后《西游》火云楼之火，四海龙王之水，亦不能救。必要南海观音之水方能了事。夫南者，离也，火也。海者，水也。火中之水乃身中之真水也。红孩儿之火与火云楼之火，乃身中之真火也。观音者，观内之音信也。音信一至，水火自然既济。吕祖说：“此中有真信，信至君必惊。”泥丸翁说：“精生有时，时至神知。”朱元育说：“时节一到，药物自产。”余见《西游记》人参果树，是这一味药物。栽接女鼎无用，愈无疑矣。但识药物而不知采取火候也，是徒然。丹书最秘是此三者，非是真秘。其中有分合，内外实难言也。试申论之：分，则采者采外也，取者取内也。火者神火也，候者真息也。合，则采取即是火候，火候即是采取。故云：火候不在采取之外，采取即在火候之中。一到临炉，自家不能作主，必要黄婆登坛。分合内外，皆听黄婆号令。经云：“黄婆乃中宫主帅。”又云：“婴儿姹女齐齐出，却被黄婆牵入室。”噫！婴儿能骑白虎，姹女能跨青龙。黄婆只要一牵，这个神通何等广大。四象五行全藉土，信不诬也。愈知黄婆能降龙伏虎，黄婆能匹配团圆。不特此也，不刻时中黄婆，能分子午；无卦爻内黄婆，能定乾坤。丹道始终全伏黄婆。盖黄者中之色，婆者和之意。来子易云：“主宰者理此，所以须臾不可离也。”及至脱胎，紫清翁说：“泥丸宫里有黄婆。”又《西游记》孙悟空每到交战时起，在空中自称曰：“认得孙外公么？”只有黄婆认得清白，识得老嫩。夫黄婆在人为真意。尹真人说：“真意者，干元也。”自得吴师口诀，即知黄婆是父母未生身以前面目。三丰祖师说：“本来面目常发现，是教人认识黄婆也。”或问：发现可以见乎？曰：易无思也，无为也，寂然不动，感而遂通。于此时，始得见黄婆矣。至于下手调药之法，分则采真阳真火戊土也，取真阴真水己土也。合则阴阳和水火交，戊己叠而成刀圭也。以药产言之，分则要明白如何是壬水是癸水。壬水阳，癸水阴。壬水清，癸水浊。壬水是真铅，是外药，是自外而来，故云“铅还向外求”。癸水是真汞，是内药，是自身所有，故云“汞在家中取”。合则归炉烹之，炼之也。以火言之，文火者，封固、沐浴、止火、温养是也。武火者，采先天之气，取真一之铅，采坎中之爻，取水中之虎，采黑中之白，取阴中之阳是也。以周天言之，《阴符》云：“天地之道，浸来于云，流行者气。”盖气到，即子时至矣。随用文人浸，浸变成武火，比喻冬至复卦一阳从地底渐渐升到天顶，故谓之进阳火，又名乾用九九者阳也。再从武火浸浸化成文火，比喻夏至坤卦一阴从天顶降到地底，故谓之退阴符，又名坤用六六者阴也。这就是复卦。自兹能运用金丹，谁道不成功。诀曰：“念不起，意不散，含光默真息绵长，文武转换调匀，自然暗合天度，方可谓之周天火候。”故《参同契》以六十卦消长喻之，以一年节候喻之，以一月盈虚喻之。其中更有言不尽底者，《参同契》已详载之。故曰：“神仙不作《参同契》，火候工夫那得知。”此所以为万古丹经王也。总而言之，通篇所论之理，虽觉明白，要知皆是象言。幸勿自作聪明而自误也。故紫阳说：“本立言以明象，既得象以忘言。犹设象以指意，悟其意则象捐。”众仙垂语，虽不一律，然有一寓言必有一实义。务要得象，忘言得意，忘象切不可泥象而执文也。噫！愿我同好，必要坚志将心钻入理窟，苦读数年，一遇师时，真伪自分，邪正自别。何至当面错过？如不悟丹书，不明象言，朝王暮李，无怪乎指鹿为马，以羊易牛。不是置女鼎，便是买童男。不责自己糊涂，反云仙佛教我。咄！有是理乎？余心不忍，特补此篇以救之也。
These two (referring to the pre-heaven and post-heaven, or Yin and Yang) originate from the same source, hence having different names; they also return to the same root, sharing a common foundation.
Wang Dongting said: The person of Superior Virtue (Shang De) follows non-action (Wu Wei) and does not seek through deliberate investigation. "Superior Virtue" refers to the state of virginity (intact body), requiring no master's transmission. The study of action (You Wei) merely implements the efficacy of non-action. The person of Inferior Virtue (Xia De) acts deliberately, with their functions never ceasing. "Inferior Virtue" refers to the broken body (post-virgin state), which must require a master's transmission. In the study of action, one must early on practice the merit of grafting and connecting (Zai Jie Gong Neng - methods to repair deficiencies). Generally, those with damaged bodies inevitably have deficiencies. Without the foundation of grafting and connecting, how can the base be built? Thus it is said: "When Qi declines and Blood weakens, one should adopt the Way of supplementation and connection." Classics state: "According to age, perform life-connection to become a guest of longevity." Buddhist scriptures say: "The old monk knows how to connect the rootless tree, able to续续 the bottom-of-sea lamp without oil." Patriarch Lü said: "Be sparing of Essence and early connect life, do not let it be late." *Guizhi* states: "If indeed connected, then longevity; if not connected, then premature death." People today do not understand this metaphor. Upon hearing "grafting," they believe false masters, procure female cauldrons, separate forms and exchange Qi, thinking it is the Dao. The *Qie* says: "Mixed natures are not of the same kind, how could they dwell together?" My meaning is that grafting comes from within oneself, returning from post-heaven to pre-heaven True Yin and True Yang, these two medicinal substances. This is what alchemical books call the "Nine Returns and Seven Revolutions Golden Fluid Great Elixir." Therefore, Patriarch Sanfeng said: "All kinds of dross are not of the same kind; True Yin and True Yang are for true grafting." He also said: "Yin and Yang intersect, Lead and Mercury connect; know that this uses one's own Lead and Mercury for grafting, do not guess at women." Lead and Mercury refer to Water and Fire. One must understand the roots of Water and Fire to know the meaning of grafting. The *Daodejing* says: "These two emerge from the same source but have different names." Thus, the scriptures of the Three Teachings emerge from the same source with different names, hence the distinction between Lead and Mercury, and Water and Fire. Clever metaphors and images, myriad names, yet none exceed Yin and Yang, all residing within oneself. Thus it is said: "Ignorant petty people obtain and practice it, immediately transcending to the sacred realm." Ziqing Weng said: "The root of Nature (Xing), the stem of Life (Ming), emerge from the same source with different names. Divided into two categories, they merge in one place to form the Elixir, returning to the Primordial Pre-heaven Qi." The Primordial Pre-heaven refers to the root of Water and Fire within the body, the supreme treasure known as the "First Scripture of the White Tiger." Laozi said: "There is something混沌 (undifferentiated) that existed before Heaven and Earth, silent and empty, standing alone and unchanging." Master Zhou said: "The truth of the Ultimate Non-being, the essence of the Two Fives, subtly combine and condense." What are the Two Fives? The number Two refers to Six-Two, residing inside, representing Female Yin in the hexagram. The number Five refers to Nine-Five, residing outside, representing Male Yang in the hexagram. Internal and external, male and female, Yin and Yang harmonize and combine to transform into True One Yang. As stated: "I am good at nurturing my Haoran Qi." Swallowing it into the abdomen, as stated: "One mouthful of Dao Gui, white feathers grow by day." Generally, without rain in the world, transformation does not come. The *I Ching* says: "Numbers of opposition... Qian and Kun intersect, and all things are prosperous; Kan and Li intersect, and the whole body is prosperous." The secrets of dual cultivation are fully revealed here. Is this not Confucianism? Further discussing, the Water and Fire that invert the holy work refer to the meaning in the *I Ching*: "By placing the man below the woman, there is prosperity." Fire is not ordinary fire; its fire arises from Kan Water, sufficient to open meridians, thus called True Yang. Water is not ordinary water; its water arises from Li Fire, sufficient to subdue steaming, thus called True Yin. Cui Gong said: "Water is True, Fire is True Fire." He also said: "Lead Dragon ascends, Mercury Tiger descends." Patriarch Lü said: "Dry Lead and Kun Mercury are the ancestors of the Golden Elixir; Lead Dragon and Mercury Tiger are most spiritual." Patriarch Sanfeng said: "True Water and True Fire match Yin and Yang; worldly people must not think wildly. Even if you sit in vain doing non-action, you will inevitably die and be buried in Beimang." If one cannot even know True Water and True Fire, from where does one graft? What is meant by True Water and True Fire? Fire within Water, which water cannot extinguish, is named True Fire. Water within Fire, which fire cannot eliminate, is named True Water. These are True Yin and True Yang. If still unclear, look at the earlier *Journey to the West*: Red Boy's fire could not be extinguished by the waters of the Four Seas Dragon Kings. In the later *Journey*, the fire of Huoyun Tower could not be saved by the waters of the Four Seas Dragon Kings either. Only the water of Guanyin of the South Sea could resolve it. South represents Li, which is Fire. Sea represents Water. Water within Fire is the True Water within the body. Red Boy's fire and Huoyun Tower's fire are the True Fire within the body. Guanyin refers to observing internal messages/signals. When the signal arrives, Water and Fire naturally achieve balance (Ji Ji). Patriarch Lü said: "There is true faith herein; when faith arrives, the Lord will surely be startled." Niwan Weng said: "Essence generates at a certain time; when the time arrives, Spirit knows." Zhu Yuanyu said: "When the season arrives, the medicinal substance produces itself." I see the Ginseng Fruit Tree in *Journey to the West* as this medicinal substance. Grafting via female cauldrons is useless, leaving no doubt. But knowing the medicinal substance without knowing the timing and fire control is futile. The most secret parts of alchemical books are these three, but it is not truly secret. There are divisions and unions, internal and external, which are hard to explain. Let me elaborate: Division means gathering externally and taking internally. Fire refers to Divine Fire; Hou (timing/phase) refers to True Breath. Union means gathering-taking is fire-control, and fire-control is gathering-taking. Thus it is said: Fire-control is not outside gathering-taking; gathering-taking is within fire-control. Once approaching the furnace, one cannot take charge oneself; one must rely on Huang Po (Yellow Matron) to ascend the altar. Internal and external divisions follow Huang Po's commands. Scriptures say: "Huang Po is the commander of the Central Palace." It also says: "Infant and Maiden emerge together, but are led into the room by Huang Po." Alas! The Infant can ride the White Tiger, the Maiden can cross the Green Dragon. Huang Po only needs to lead them; how vast is this power? The Four Symbols and Five Elements all rely on Earth; this is not false. We know more that Huang Po can subdue Dragons and tigers, and Huang Po can match and unite. Not only that, at every moment Huang Po can distinguish Zi and Wu; within hexagrams, Huang Po can determine Heaven and Earth. The entire Daoist path relies on Huang Po. Huang represents the color of the center; Po represents the meaning of harmony. Master Lai said in the *I Ching*: "The ruler is principle, so it cannot be separated for an instant." Regarding shedding the embryo, Ziqing Weng said: "Inside the Niwan Palace resides Huang Po." Also, in *Journey to the West*, when Sun Wukong rises during battle, he calls out in the air: "Do you recognize Grandpa Sun?" Only Huang Po recognizes clearly, knowing what is tender and what is old. Huang Po in humans is True Intention (Zhen Yi). Master Yin said: "True Intention is Qian Yuan." Knowing the secret formula from Master Wu, one knows Huang Po is the face before parents gave birth. Patriarch Sanfeng said: "The original face often appears, teaching people to recognize Huang Po." Someone asked: Can the appearance be seen? I replied: The *I Ching* says, "Without thought, without action, silent and unmoving, responding and penetrating." At this time, one can finally see Huang Po. Regarding the method of adjusting medicine at the start: Division means gathering True Yang and True Fire (Wu Earth), and taking True Yin and True Water (Ji Earth). Union means Yin and Yang harmonize, Water and Fire intersect, Wu and Ji overlap to form Dao Gui. Speaking of medicinal production, division requires understanding Ren Water and Gui Water. Ren Water is Yang, Gui Water is Yin. Ren Water is clear, Gui Water is turbid. Ren Water is True Lead, external medicine, coming from outside, hence "Lead returns seeking outward." Gui Water is True Mercury, internal medicine, belonging to oneself, hence "Mercury is taken at home." Union means returning to the furnace to cook and refine. Speaking of fire: Wen Fire (Civil Fire) refers to sealing, bathing, stopping fire, and nourishing. Wu Fire (Martial Fire) refers to gathering Pre-heaven Qi, taking True One Lead, gathering the line in Kan, taking the Tiger in Water, gathering White in Black, taking Yang in Yin. Speaking of the Microcosmic Orbit: The *Yinfu Jing* says: "The way of Heaven and Earth infiltrates like clouds, circulating Qi." When Qi arrives, it is the time of Zi. Gradually using Civil Fire transforms into Martial Fire, resembling the Fu Hexagram at Winter Solstice where one Yang slowly rises from the bottom of the earth to the top of the sky, thus called Advancing Yang Fire, also known as Qian using nine-nine (Yang). Then gradually transforming from Martial Fire back to Civil Fire, resembling the Kun Hexagram at Summer Solstice where one Yin descends from the top of the sky to the bottom of the earth, thus called Retreating Yin Symbol, also known as Kun using six-six (Yin). This is the Fu Hexagram. From here, if one can operate the Golden Elixir, who would say success is not achieved? The mantra says: "No thoughts arise, intention does not scatter, containing light and silently maintaining long True Breath, civil and martial conversion balanced, naturally conforming to heavenly degrees, only then can it be called Microcosmic Orbit Fire Control." Thus the *Cantong Qi* uses the waxing and waning of sixty hexagrams to illustrate it, seasonal changes of a year to illustrate it, and the waxing and waning of a month to illustrate it. There are more details beyond words, which the *Cantong Qi* has detailed. Hence it is said: "If immortals did not write the *Cantong Qi*, how would one know the work of fire control?" This is why it is the King of Alchemical Scriptures for eternity. In summary, although the principles discussed in the whole text seem clear, know that they are all symbolic language. Fortunately, do not be clever and mislead yourself. Thus Ziyang said: "Originally established words to clarify images; having obtained images, forget words. Still setting images to point to meaning; realizing the meaning, discard images." The words of various immortals vary, but every allegory has a real meaning. Strive to obtain the image, forget words to realize meaning, forget images; do not stick to images and hold onto texts. Alas! I wish my fellow enthusiasts to firmly resolve to drill into the cave of principles, bitterly reading for years. When meeting a master, truth and falsehood will separate themselves, right and wrong will distinguish themselves. How could one miss it face-to-face? If one does not understand alchemical books, does not understand symbolic language, worships Wang in the morning and Li in the evening, no wonder pointing at a deer calling it a horse, replacing a sheep with an ox. Either procuring female cauldrons or buying young boys, blaming oneself for confusion, instead saying the Immortal and Buddha taught me. Hmph! Is there such logic? My heart cannot bear it, specially supplementing this chapter to save them.