Da Dan Zhi Zhi 大丹直指 The Direct Pointing to the Great Elixir

Da Dan Zhi Zhi was written by Qiu Chuji (1148–1227), styled Tongmi, known by the literary name Changchunzi, and honored as Real Person Changchun. A Taoist priest of the late Jin and early Yuan dynasties, he was the founder of the Quanzhen Longmen School of Taoism.

The theories and methods of internal alchemy (neidan) expounded in Da Dan Zhi Zhi are largely inherited from Lingbao Bifa (The Complete Methods of the Numinous Treasure) and Zhonglu Chuan Dao Ji (Records of Zhongli and Lü Transmitting the Dao), with further developments. The text frequently cites the ideas of Shi Jianwu, a Taoist priest of the Northern Song Dynasty, asserting that the secret of the Golden Elixir lies in the unity of "nature" (xing) and "life" (ming).

Before birth, when the nine orifices remain unopened, one exists in a state of undivided purity and turbid unity—this is called the "innate nature and life" (xiantian xingming). After birth, however, nature lies hidden in the crown of the head, and life is stored in the navel. Thus, the acquired (houtian) becomes separated from the innate, like metal and wood set apart. Losing one’s original essence, this separation leads to gradual dissipation over time, resulting in illness and premature death.

Practitioners of the Dao first cause the yuan yang zhenqi (primordial yang true qi)—referred to as lead, metal, or tiger—hidden in the kidney water to interact with the zhenyang zhi shen (true yang spirit)—called mercury, wood, or dragon—generated in the heart fire, causing them to intersect and unite through ascent and descent. Guided by intention, they extract the true essence and true qi, blending them in the lower dantian (elixir field), located 1.3 inches (approximately 4.3 centimeters) below the navel. Using the "divine fire" to refine these energies, they circulate the primordial qi throughout the body. When qi is abundant and spirit is fortified, the Great Elixir is formed. This practice not only confers longevity but, when combined with the cultivation of merits, can elevate one to the rank of sage.

There exists another manuscript version titled Qiu Zu Mi Chuan Da Dan Zhi Zhi. According to a preface note by Chen Yingning, this text was originally a hand-copied secret manuscript within Taoist circles. During the Republic of China era, it was brought to Shanghai by a Taoist master from Qingdao and submitted to Chen Yingning for authentication. Chen affirmed that "the alchemical formulas and instructions in this text are the authentic transmissions of the Northern School."

The manuscript was later passed by Chen Yingning to his disciple Hu Haiya, who in turn transmitted it to Tian Chengyang. In 1992, Hu and Tian collated the text, added over 30 annotations, and published it for the public.

This version differs entirely in content from the widely circulated edition of Da Dan Zhi Zhi attributed to Qiu Chuji. Its language, however, directly articulates alchemical formulas without embellishment—far from the work of deliberate fabrication. Since internal alchemy formulas have long been kept secret, this manuscript is deemed invaluable, "worth more than a jade disc."

While it remains unclear which version of Da Dan Zhi Zhi represents Qiu Chuji’s authentic transmission, the alchemical teachings contained in Da Dan Zhi Zhi are widely regarded as superior in value to ordinary alchemical texts.