The following important verse is taken from Wuzhen pian:
黄芽白雪不难寻，达者须凭德行深。
四象五行全藉土，三元八卦岂离壬。
炼成灵宝大难识，消尽阴魔鬼莫侵。
欲向人间留秘诀，未逢一个是知音。
My translation and comments:
The sprout essence and snow fruit are not difficult to find
Paul's comment: the technique involves mind (心）/body （身) combination under the guidance of one's enlightened self (意), according to the author, the technique is not too difficult. Sprout signifies the initial stage of chi-generation, while snow signifies the final stage of at one with Tao.
The highest level of moral cultivation(德) and practice (行) need to be in mind
Paul's comment: Why should one care about the mythical practice of Neidan? It is for a personality overhaul that, as promised, can change a devoted person into a saint. Taoist terminology will be Immortal, and a personality overhaul in Taoist terminology is change the essence of a person to all Yang 純陽 (i.e. free from Yin （陰)) or a total dissolution of one's after-birth consciousness (識神) that, no matter how one determines cognitively, will be tempted by outside attractions. Like all psychological changes, the very first prerequisite is to have the practitioner willing and eager to change. And, according to the author, a demonstration of such willingness will be the successful cultivation of the highest level of morality (德) and the ability to put such enlightenment into actions, like by selflessly helping others (行).
One simply needs to gather all elements to the Center
Paul's comment: All elements here refer to Metal, Water, Wood, Fire, and Earth. And the author says the starting place is Earth (signifying the first element developed or evolved from Tao) which is situated at the center of everything. By going backward, the first step is back to Earth and then to Tao eventually. Centering is an important practice concept. Here, the author says it is a simple concept everybody can understand.
The initiating point at every step cannot escape the ninth
Paul's comment: There are three major components: (1) the original essence 元精 (2) the original chi 元氣 (3) the original mind 元神。 The practice is to cultivate the three components in that order. And the steps are signified by 12 hexagrams (taking from 64) that in each of its turn changes step by step: from all broken lines (坤)[at the abdomen] to all solid lines (乾)[at the head] along the spinal cord and down in the reverse order of changing (logically or mathematically minded readers can certainly understand what I'm talking about). Anyway, the author says the above is very easy to understand, all must start from the ninth heavenly stem (壬) which is just another symbol for Water or lower Dantian. The only reason the author use the ninth heavenly stem is because he wants to make his verse rhyme! In short, the author's view is that the techniques themselves are not difficult to understand at all.
When the spiritual treasure is cultivated, the restless mind can finally be transformed
Paul's comment: The spiritual treasure refers to the final attainment of Tao through the creation of the Golden Elixir. When that stage is come, a practitioner's restless and easily tempted heart and mind will be transformed to one that is at one with Tao and will not be influenced or tempted by worldly attractions. Again, the author views it as a natural step of one's Neidan practice. But of course, as previously explained, one must first have the morality prerequisite plus the determination to go into the practice in earnest.
Having cleared all dark elements from within, evil spirits cannot invade your mind
Paul's comment: Dark elements are generally named as Yin-elements or after-birth elements (后天), and as explained previously, the objective of Neidan is to clear all dark elements and to replace them with bright elements (yang-elements or before-birth/Tao elements (先天). Our dark elements will be attracted to evil spirits whereas our bright elements will be immune to evil spirits. Again, the prerequisite is for someone vows to the highest level of morality, and such vows shall be physically strengthened through Neidan practice. Needless to say, those who are selfish or less than having the highest morality, cannot achieve the ultimate Tao which is the ultimate objective of Neidan practice.
I wish to teach and preserve this profound practice
Paul's comment: Contrary to some saying that Neidan masters wanted to hide their practice, this author says he is more than willing to teach this practice so that it can be preserved.
But I can hardly find anyone who can read my lines
Paul's comment: There are two hindrance of learning the practice. Firstly, those who have high morality standard and are selfless in helping others. They don't find practices like Neidan will be needed. They think that they have strong cognitive control and can suppress their inner evil impulse (Freud and Jung would have said such conscious control might eventually lead to a revolt from one's unconscious, leading to bad dreams at best and neurosis at worst). Secondly, those who only care about the well-being of their physical bodies. They are willing to do chi-related practice. The best of them will get excellent health benefits. They however can never understand the nature of Neidan.
The verse in English again:
The sprout essence and snow fruit are not difficult to find
The highest level of moral cultivation and practice need to be in mind
One simply needs to gather all elements to the Center
The initiating point at every step cannot escape the ninth
When the spiritual treasure is cultivated, the restless mind can finally be transformed
Having cleared all dark elements from within, evil spirits cannot invade your mind
I wish to teach and preserve this profound practice
But I can hardly find anyone who can read my lines!
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