辯偽錄 2.21

2.21

第二十三化云。老子以周昭王二十三年七月十二日至函關。尹喜既見邀歸本第。說道德經二篇五千餘言。尹喜扣頭曰。願授其要。老君曰。善乃為解道德之要曰。道者為泥丸。泥丸者天德也。理在人頭中。紫氣下降。下至丹田。名堵謂脾也。脾者中黃太一也。黃氣徘徊理中宮。萬物之母者。謂丹田也。丹田玄牝也。居下元中。半夜之時一氣下降。周旋三宮。同出而異名者謂精也。一曰精。二曰汗。三曰血。四曰液。故曰異名。玄之又玄者。謂左右腎也。眾妙之門道可道者謂朝食美也。非常道者謂暮為屎（此依張道陵解道陵如此說也）有無相生。謂口與腹也。難易相成。謂精與氣也。此老子授尹喜節要也。又授尹喜神丹經金液經。及八煉九還丹伏火之訣。其方云。金液還丹仙華流高飛雲翔登天丘赤黃之氣成。須臾當得雌雄分亂。珠可以騰變。致行厨靈童玉女。我為夫出入無間。天同符真精凝霜善沈浮。汝其珍敬必來游。又授九丹之名及歌曰。

The twenty-third transformation states: On the twelfth day of the seventh month in the twenty-third year of King Zhao of Zhou, Laozi reached the Hangu Pass. Yin Xi, upon seeing him, invited him back to his private residence, where Laozi expounded the Daodejing in two fascicles of more than five thousand words. Yin Xi kowtowed and said: 'I wish to be transmitted its essentials.' Laozi said: 'Excellent!' He then explained the essentials of the Daodejing to him, saying: 'The Dao is the Niwan (mud ball); the Niwan is heavenly virtue. Its principle resides in the human head. The purple pneuma descends, going down to the cinnabar field. What is called du refers to the spleen. The spleen is the Central Yellow Great One. The yellow pneuma wanders and manages the central palace. The mother of the myriad things refers to the cinnabar field. The cinnabar field is the mysterious female. It resides in the lower origin. At midnight, one stream of pneuma descends, circulating through the three palaces. "Issued together but having different names" refers to essence. The first is called essence; the second is called sweat; the third is called blood; the fourth is called fluid. Hence it is said they have different names. "Darker than dark" refers to the left and right kidneys. In "the gate of the many wonders, the Dao that can be spoken of," this refers to the morning meal being delicious. "Not the constant Dao" refers to it becoming feces in the evening. (This follows Zhang Daoling's explanation; Daoling spoke thus.) "Being and non-being produce each other" refers to the mouth and the belly. "Difficult and easy complement each other" refers to essence and pneuma.' These are the abridged essentials Laozi transmitted to Yin Xi. He also transmitted to Yin Xi the Shendan jing (Divine Elixir Scripture), the Jinye jing (Golden Liquid Scripture), and the formula for subduing fire through eight-fold refinement and nine-fold cycling of the elixir. His recipe states: 'The cycling elixir of the golden liquid, the immortal blossom flows; / Soaring high like clouds in flight, ascending the heavenly mound. / The red and yellow pneuma forms; / In an instant, the male and female must separate in confusion. / The pearl can transmute; / It summons the traveling kitchen, the numinous youths, and jade maidens. / I am the husband, passing in and out without obstruction. / In accordance with heaven's tally, the true essence congeals like frost, gracefully sinking and floating. / You should treasure and respect it, and you will surely come to roam.' He also transmitted the names of the nine elixirs and a song, which states: