Ngũ ngôn tuyệt cú (16) + thất ngôn tuyệt cú (32) + «đan tủy ca» của TAM TỔ Tiết Đạo Quang (原 tăng pháp hiệu tử hiền, sau ngộ 石泰 được kim đan khẩu quyết chuyển đạo). Tông thừa «ngộ chân thiên», luận thái dược-trừu thêm-hỏa hầu-cân lượng, «phiến thời kiến hiệu».
Ứng dụng: khẩu quyết hỏa hầu-trừu thêm · Nam tông tam tổ đích truyền
南宋南宗三祖薛道光（紫贤）撰，靖康丙午（1126）自序。含五言绝句、七言绝句、西江月等。自述学道多年未遇，宣和间得石泰口诀，乃注《悟真篇》并作此篇。宗承悟真，论内丹药物在身中，真功只在片时；赤龙藏宇宙、白虎隐丹田，灰心行水火、定息见真铅。强调心净如冰雪、识后自然真，复命归根。详及采药、抽添、火候斤两。命名“还丹复命”取《老子》“归根曰静，静曰复命”之义，以还丹为复归天命本真。上承杏林、下启翠虚，为南宗五祖诗诀链之关键一环。
⚡ Ứng dụng: 指导内丹复命归根、灰心定息以见真铅，作为悟真一系火候抽添的诗诀教材。
🔗 Liên quan: 悟真篇；还源篇；翠虚篇
Returning the elixir is restoring ming (life-mandate): destiny is not only astrological given but a vitality-order that can be repaired when yin-yang rejoin and the root is reclaimed. The text proves that neidan “return” has an explicit destiny-restorative function—复命 as ontological recovery.
1) Treat BaZi “weak ming” indicators (extreme imbalance, severe clashes in health palaces) as calls to vitality conservation first. 2) Align practice seasons with chart: replenish in resource seasons; refine in balanced seasons; protect in kill seasons. 3) Combine sitting with life-hygiene that literally restores mandate (circadian, breath, nutrition). 4) Re-read major luck pillars after sustained practice as “mandate revision,” not superstition of frozen fate. 5) Vow work: ethical purity prevents re-injury of ming after technical gain.
Closer to destiny language than purely mystical Huanyuan; more explicit than Si Bai Zi about 复命. Unlike Sanyuan juridical life-extension, it restores life via inner reconjunction. Distinctive hinge: elixir return = mandate restoration.