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The *Xishan Ji* (Record of the Western Mountain) states: Cultivators of truth aspire to the profound origin and are content with solitude. Once their qi is full and their merit complete, the Five Qi converge at the Yuan (Five viscera' qi gather in the Dantian), the Three Flowers gather at the top (the essence, qi, and spirit condense at the crown), blood congeals and qi gathers, ten thousand spirits pay homage to the true realm, all concentrating in the Upper Palace (regions such as the Niwan Palace in the head). They perceive scenes of wealth and prosperity, pavilions, carriages, horses, ladies and gentlemen playing music—scenes hardly found in the human world. One must not mistake these for real realms. This occurs because the Upper Palace has not yet transcended the Inner Courtyard (the spiritual residence within the body); by following routine without exiting, one is trapped on a dark path. Although form and spirit become wondrous, they cannot transcend, remaining merely as Earthly Immortals, unable to shed the shell and return to the Ten Continents and Three Isles (fairy realms). The Supreme Sages of the Western Mountain have completed their prior merits; therefore, the method of shedding the shell must be recorded in detail.

In the past, Master Haichan's merit was full and his numbers sufficient. When his Yang Spirit desired to exit, while still in the Upper Palace, he sat alone in a quiet room. Like a crane exiting the Heavenly Gate or a dragon emerging from its old den, he forcefully struck the Heavenly Gate until it opened spontaneously, thereby abandoning the shell and departing. Master Zhongli's merit was full and his numbers sufficient. He sat quietly and observed inwardly, ascending like climbing a seven-tiered precious terrace, level by level from bottom to top. When reaching the top, one must not act hastily; otherwise, the shell will not change/exit, resulting in becoming merely an Earthly Immortal. After completing the ascent, closing the eyes and jumping downward is like falling asleep in a dream, where there is a body outside the body, lovely and crystal-clear like an infant. One must not travel far but must quickly re-enter the original trunk. Entering and not exiting allows one to share the years of Heaven and Earth; exiting and not returning places one apart from the mundane world. Master Lü's method of exiting involves seven levels of precious terraces and three stories of red towers, exactly like Master Zhongli's method. During inner observation, the Purple River Cart (referring to the process of transporting essence and qi) moves the spirit up into the Heavenly Palace. Lusting after the purple radiance, the spirit refuses to exceed it. Thus, True Fire is raised, transforming into a fire dragon amidst the smoke and flames, leaping out of the dark thoroughfare. This is the most excellent method of shedding the shell. Patriarch Shizu, although lacking fire timing practices, did not let his Yin Spirit dissipate. While engaged in inner observation, within deep meditation, he departed via the sound of a spiritual chime. This method allows only for exiting, without a visible method for returning.

In the past, Patriarch Bodhidharma (Sixth Patriarch Chan Master), although his Yin Spirit exited the shell, initially had a form like dead wood and a mind like dead ashes. With spirits gathered and undivided attention maintained, the consciousness guarded inwardly, surging up from the heart ground. Rising level by level, it passed directly through the Thirty-Three Heavens to the Joyous Transformation Heavenly Palace, analogous to the Daoist concept of being in the Upper Palace. One should kneel and bow, advancing forward, and exit through the central gate of the Three Gates. This too is a method of exiting without returning. The Supreme Sages of the Western Mountain, with merit full and numbers sufficient, when exiting, do not depart from inner observation. Midway, great musical joy sounds as they pass the central gate. Therefore, raising fire refers to moving the spirit to the top; passing the gate refers to adjusting the spirit to exit the shell. While in inner observation, after raising fire, one visualizes that deep within the bustling splendor, there are two or three solitary village huts. One begins to emerge from there. Whether near or far, looking back at the homeland, seeing it desolate and lonely, one wishes to leave but cannot. Looking back with the desire to return, one must not take the wrong path. Passed down saint to saint, all achieve shedding the shell without difficulty or ease. A verse states: "When merit is achieved, one must exit the Divine Capital; internal繁华 (prosperity) must not burden the body. Looking back at the homeland, the scenery is fine; deep in the bustling splendor lies a solitary village." Alas! Ignorant youths who practice only to exit the Yin Spirit in meditation, once mistakenly exiting the Heavenly Gate for a day, cannot return to their original bodies. This is called Corpse Liberation (Shijie) sitting transformation, confusing the world, and is deeply ridiculed by those with insight.