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The principles of the Golden Elixir (Jindan) are most profound; one must diligently seek the skills of each stage.

If asked how to begin at the initial entry, it is to sweep away deluded thoughts and gather the mind.

The Great Way of the Golden Elixir is supreme, holy, divine, and wondrous; it has internal and external aspects, a beginning and an end. One must clearly understand its subtle details to proceed correctly. If one does not practice with diligence, one will know the internal but not the external, ultimately falling into emptiness; knowing the beginning but not the end results only in minor achievements.

The initial effort focuses on gathering the scattered mind. Mencius said: "The way of learning is nothing other than seeking the lost mind." If this mind wanders outward daily like a wild horse or mountain ape, never resting, it associates daily with emotional selfishness, and true nature is daily obscured by material desires. Once natural integrity is restrained, the night-time vital energy (Ye Qi) disappears. How difficult then to form the Fetal Immortal (Taixian)! Therefore, upon entry, one must first let go of all conditions, hanging onto nothing, stained by no dust, placing the scattered mind in the realm of non-existence. Clear and quiet, empty and serene, after long practice and familiarity, the mind naturally dies (ceases its restless activity). When the mind dies, spiritual powers emerge; even if one does not become an immortal, one is not far from it.

A Mani jewel resembles crystal; why expect dust and grime to obscure its essence?

Only through sitting quietly and reflecting light inward can one restore the brightness of the moon at the heart of the sky.

True nature is inherently luminous, but constrained and obscured by constitutional endowment and material desires, it may sometimes become dim. However, the brightness of the original substance never ceases. If one diligently wipes it clean and cultivates it with effort, it remains like the moon at the heart of the sky, illuminating ten thousand countries.

The method of cultivation: Sit quietly every day, first letting go of all conditions, reflecting light inward. The state should be like the moon reaching the heart of the sky or wind blowing across water—leisurely and graceful, lively and vivid, seeming to exist yet not, neither forgetting nor assisting. When events and objects arise, remain unmoving yet clearly aware; without awareness, one falls into the detriment of being like wood and stone.

When reflecting inward, one must always be comfortable and at ease. If not at ease, it is not in accordance with the method; do not continue reflecting, lest it cause Qi stagnation. The ancients said: initially, one must both release and gather; later, with familiarity, neither releasing nor gathering is needed. With proper gathering and releasing, and long-term nourishment, suddenly one sees flashes like sparks from flint or lightning—this is the scene of the initial appearance of true nature. Practicing from here, there will naturally come a time of perfect roundness and illumination.

However, the skill of reflecting inward should not be used for too long. The ancients said: before obtaining the Great Medicine (Da Yao), one must not reflect for long, lest Yin Spirit (Yin Shen) emerge and lead into demonic paths. Thus, among the twelve double-hours (24 hours), use one double-hour for reflection, and remain free and easy during the rest. This skill must never be interrupted. After becoming familiar, natural wisdom light will naturally appear, illuminating the nine provinces and touching the future. One must also know yet forget what is known, forgetting until there is nothing left to forget, naturally attaining the realm of transformation.