Tám đồ hình + thuyết minh tóm tắt cương lĩnh kim đan: từ vô cực tiên thiên đến dược vật–hỏa hầu. Lục Tây Tinh tự nói ‘cử cương thuyết ước’, dùng đồ thay văn dài.
Ứng dụng: Sơ đồ tổng quan Đông phái / giảng cương
陆西星图说金丹次第：先天无极→太极未分→太极分阴阳→阴阳互藏→坎离交媾→成丹→周天符火→还原。以「观天之道，执天之行」为总纲；鼎器用乾坤，药材用乌兔（离中乌精、坎中兔髓）；火候准消息盈虚、「月出初庚，铅生癸后，子南午北」。强调盗机逆用、阴中用阳阳中用阴、静为躁君；成丹后「乾坤交媾后，一点落黄庭」；金液还丹乃既失复得、采取水中之金合己汞。辟安排布置之邪伪，主至易至简自然。
⚡ Ứng dụng: 以图象贯通东派阴阳丹法纲要，作采药、火候、还丹温养的可视化次第。
🔗 Liên quan: 《七破论》《悟真篇》《参同契》
The work proves that the golden elixir is isomorphic with the cosmological process of Taiji dividing into yin–yang and recombining: if the body is a microcosm, then the macrocosmic sequence is already a complete operational map. Diagrams are not ornaments but compressed proofs—structure shows necessity. Therefore cultivation is lawful reenactment of cosmogenesis in reverse (from two back to one, from one back to void).
1. Map a nativity onto Taiji logic: Day Master as present center; yin–yang stems as two; seasonal qi as the “opened” cosmos to reverse. 2. Use diagram order as practice order: first distinguish yin/yang in breath and emotion, then couple, then return. 3. When BaZi shows extreme imbalance, design “recombination” months (supportive luck) as gathering phases, not as mere good/bad luck. 4. Draw a personal elixir map: seal/resource as pre-heaven mother, officer as fire governor, wealth as post-heaven object—track leaks. 5. Teach with images before jargon so the isomorphism body–cosmos stays explicit.
Unlike purely verbal 道德经注, this text argues by spatial necessity of figures—logic is geometric. It differs from 周易阐真 by focusing on elixir diagrams rather than hexagram transformation as the primary proof medium. Its edge is visual-structural: the diagram is the argument.