静功不生怒。世界两种人，善与恶而已。善人宜敬不宜怒。人恶犹身疾，身有疾，见者重加悲悯，人而恶
，其疾尤甚，何必怒焉？怒，于气为戾，于德为凶。蜂缘怒螫物，物止于痛，而伤自身。
静功不生傲。炭在炉，不蒙以灰，转瞬红且灭。方修德而不知处谦，是亦不终日之计也。故静功如贫益富
，如贱益贵，如愚益智，刚蓄于巽，明养于晦，静中作用。戒人知，尤戒自知；贵能藏，尤贵能忘。
静功不好诞。语云∶嗜异味者必得异病，挟怪性者必得怪症，习阴谋者必得阴祸，作奇态者必得奇穷。世
间千能百巧都不济事，惟平平常常，绝无异于人，而人自勿及，斯免异端之害也。
静功必寡欲。玄门家采战之说，此为大谬。肾为精之府，凡男女交媾必摇其肾，肾动则精血随之而流，外
虽不泄，精已离宫，未能坚忍者，亦必有真精数点，随阳之萎而溢出，此即病根，是故寡欲为药之最妙者。
静功必节劳。不独房室之事能损吾精，凡劳于视，精以视耗，劳于听，精以听耗；劳于思，精以思耗。夫
惟物冥于外，神鉴于中，不求静而愈静，毁誉善恶不入于心，心静则虚，虚则道来属矣。
静功必慎言。酒戒多入口，酒入舌出；言戒多退场门，言出祸入。人自嚣然议论，而吾静中观看人物，即不
得已有言，亦天地间不可少之至理也。故惟静功，在寂能惺，在境不乱，可以处心，可以处世。
静功必戒杀。形殊而性命同，凡物皆然。但人能操生杀之权，物遂听之，莫可谁何。其有声即是怨詈，不
则以目相视，无限痛切。静中参透一体，活烹生割之事，闻声知苦，触眼心割，是其为众生之系命也，宜福且寿。
静功必及物。见人饥寒，思拯之；见人疾病，思疗之。随力为人方便，力有不及常劝人为方便。其入手时
，天地万物同在腔子里，政恐一陴之瑕，万坚无益；一恶之形，万善有缺。既云妙药，必将天下人共尝此味也。
Jinggong (Quiet Meditation) eliminates anger. There are only two types of people in the world: the good and the evil. The good should be respected, not angered. The wickedness of others is like one's own illness; when seeing oneself ill, others feel deep compassion. When others are wicked, their condition is even more severe, so why be angry? Anger manifests as perversity in Qi (vital energy) and as凶险 (malevolence) in virtue. A bee stings out of anger; the victim feels pain, but the bee harms itself.
Jinggong eliminates arrogance. Charcoal in a furnace, if not covered with ash, turns red and extinguishes in an instant. Cultivating virtue without knowing how to remain humble is also a plan that cannot last. Therefore, Jinggong is like becoming rich from poverty, noble from lowliness, and wise from foolishness; strength is stored within gentleness (Xun), and brightness is nurtured within obscurity, functioning through stillness. One must warn others to know, but especially warn oneself to know; it is valuable to conceal, but even more valuable to forget.
Jinggong does not favor absurdity or strangeness. As the saying goes: those who crave strange flavors will inevitably contract strange diseases; those harboring eccentric natures will inevitably suffer strange symptoms; those accustomed to conspiracy will inevitably incur hidden disasters; those adopting bizarre behaviors will inevitably face bizarre destitution. All kinds of skills and tricks in the world are useless. Only by being ordinary and completely unlike others, such that others naturally cannot catch up, can one avoid the harm of heterodox teachings.
Jinggong requires reducing desires. The theory of "harvesting and fighting" (Caizhan) in Daoist circles is a great fallacy. The Kidney (Shen) is the mansion of Essence (Jing). Any sexual intercourse necessarily shakes the Kidneys; when the Kidneys move, Essence and Blood flow accordingly. Although externally no emission occurs, the Essence has already left its palace. If one cannot endure restraint, a few drops of true Essence will inevitably overflow along with the flaccidity of Yang. This is the root of disease. Therefore, reducing desire is the most wonderful medicine.
Jinggong requires moderating labor. It is not only sexual activity that damages my Essence. Overuse of vision consumes Essence through looking; overuse of hearing consumes Essence through listening; overuse of thought consumes Essence through thinking. Only when external objects are ignored and internal Spirit (Shen) is clearly observed, seeking stillness yet becoming even more still, allowing praise, blame, good, and evil not to enter the heart, can the heart become empty. When empty, the Dao arrives.
Jinggong requires caution in speech. Wine warns against entering too much; once wine enters, the tongue slips out. Speech warns against leaving the gate of retreat too often; once words exit, disaster enters. People clamor and discuss loudly, while I quietly observe beings. Even if I must speak, it is the supreme truth indispensable to heaven and earth. Thus, only through Jinggong can one be awake in silence and undisturbed by circumstances, enabling one to settle the mind and conduct oneself in the world.
Jinggong requires abstaining from killing. Forms differ, but life and nature are the same for all things. Humans hold the power of life and death, so creatures submit helplessly. Those with voices express怨詈 (resentment and cursing); those without voices gaze with eyes, filled with infinite pain. In stillness, comprehending the unity of all things, the acts of boiling alive or cutting flesh cause one to hear suffering and see pain, recognizing that they are tied to the lives of sentient beings. They deserve blessings and longevity.
Jinggong must extend to all things. Seeing others hungry and cold, think of saving them; seeing others ill, think of healing them. Provide convenience for others according to one's ability; if unable, advise others to do so. At the beginning, heaven, earth, and all things reside within the chest. Fear that a single flaw in a wall renders ten thousand strengths useless; a single form of evil makes ten thousand virtues deficient. Since it is called wonderful medicine, it must allow all people under heaven to share this taste.