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Preface states: Human nature is not born with innate knowledge; those who seek the Dao must rely on earnest inquiry. The Dao is difficult to convey through words, so founders of teachings do not favor explicit texts. They conceal their insights and hide their meanings, fearing the careless leakage of sacred words; they use metaphors and implicit language to secretly transmit the teachings to enlightened scholars. In the world, there are those who read rapidly, grasping everything at a glance, gaining worldly fame, yet who truly knows the method of immortality? Those with outstanding talent and ambition, how can they comprehend the principles of Xiyi (the formless and subtle nature of the Dao)? One must visit masters to seek the Dao, find true teachers, and choose friends. Reading ten thousand volumes of immortal scriptures reveals that nothing lies beyond Yin and Yang; receiving a single word from a revered teacher allows one to discern truth from falsehood in oneself. Water, Fire, Wood, Metal, and Earth constitute the Five Phases (Wu Xing). Their mutual generation forms parent-child relationships, and their mutual restriction forms husband-wife relationships; this is known by all under heaven. However, few understand the method of "inversion" (Ni) or the principle of "extraction and addition" (Choutian). The Upper, Middle, and Lower Dantians, along with Jing (Essence), Qi (Energy), and Shen (Spirit), are referred to as the Three Fields. Essence generates Qi, and Qi generates Shen; this is also known by all. Yet, few grasp the meaning of "repetition" (Fanfu) or witness the power of transcendence. Only by understanding the inversion of the Five Phases can one enter the Dao; mastering extraction and addition makes one a person of the Dao. Achieving the repetition within the Three Fields constitutes attaining the Dao, while reaching transcendence marks becoming an accomplished Daoist. Ancient sages all achieved the Dao; yet among those who truly attained it, only one or two in a hundred exist. Today's students merely bear the name of Daoists; among those who truly enter the path, eight or nine out of ten fail. If we discuss those who attain the Dao and achieve transcendence, there are over ten figures associated with Xishan. Thus, following the ancient and later sages, we engage in secret mutual verification. This collection consists of five volumes, corresponding to the number of the Five Phases' proper form; each volume contains five chapters, reflecting the meaning of pure Yang Qi. It elucidates the supreme Dao and expounds upon profound mysteries. Through reciting short passages, it clarifies the supreme words of Zhongli Quan and Lü Dongbin (Zhong-Lü) and Taishang Laojun. May future readers gain enlightenment, practice diligently, and follow me to leave the mortal realm, becoming companions in Penglai and Yingzhou. Preface by Huayang Zhenren, Shi Jianwu (courtesy name Xisheng).

Ge Xianweng said: There is no second Dao in the world; paths differ but the destination is the same. Sages have no divided heart; diverse thoughts converge into one consistency. The Dao of past and present is one; the hearts of sages and worthies are united. Once the origin of the Dao is distinguished, the mind's awareness naturally separates. Those who discuss the Dao force distinctions, splitting into different schools from the same source, focusing on branches rather than roots, resulting in narrow views, and establishing independent sects. Since the principles of all things cannot be fully exhausted, how can one's own nature be completely understood? Just as Buddhists cling to "stubborn emptiness" (Wankong), seeking rewards in future lives based on this life; Confucians cling to the present, regarding youthful glory as the goal for old age. They do not realize that the practice of the ancient sages lies in preserving a single mind.

The *Xishan Ji* records: Master Lü said: Initially, I studied Confucianism; later, I favored the school of Nature (Xingzong). I cultivated Heavenly Nobility (Tianjue - inner moral virtue) and abandoned Human Nobility (Renjue - official rank); I despised stubborn emptiness and realized true emptiness (Zhenkong). Heavenly Nobility is limited to human affairs, whereas True Emptiness does not depart from conditions and causes (Yinyuan).

Ge Xianweng said: Using the Five Constants (Ren, Yi, Li, Zhi, Xin) to describe the Dao captures only its remnants; using the Three Vehicles (Shengwen, Yuanjue, Pusatsu) to perceive nature fails to reach its root. Thus, the Dao is not distant from Confucianism and Buddhism; rather, Confucianism and Buddhism are distant from the Great Dao. From ancient times to the present, wise and knowledgeable people have always focused on Qingxu (Clarity and Emptiness) and aimed for Xuanyuan (Profound Origin). They seek peace and longevity first, then immortality, secretly stealing the secrets of Heaven to benefit themselves. Ascending from humans to immortals and becoming celestial officials exceeds the vanity of Confucian scholars in their prime. Extending life from a century to ten thousand years differs significantly from Buddhists seeking retribution in future lives. In cultivation, distinguishing between orthodoxy and heterodoxy is difficult. To recognize the Great Dao, among the Three Teachings, Taishang (Laozi) comes first. Beyond cultivating oneself, what else is there to seek?