对镜无好恶之心，亦不可落空心，而识执之心尽无也。知识之心，又生分别，执着之心
可有也。志公和尚无心有心，此心乃合天地，夫无心法，有事无事，常要无心，静处喧处，
其念无二。又曰∶莫谓无心即是道，无心即膈一重关，如明镜照一切物也。元不染着，是谓
上心肾之下，肝西肺在东，非肠非胃腑，一气自流通。
春嘘明目本扶肝，夏至呵心火自间，秋 定知金肺润，冬吹肾要坎中安。三焦嘻却除烦
热，四季长呼脾化餐。切忌出声闻两耳，其功尤甚保神丹。
（举手则呵反手则妄）
呵则通于心，去心家一切热气。或上攻眼目，或面色红，舌上疮，或口疮，故心为一身
官之主，发号施令之时，能使五官不同。故孟子曰∶收其放心者，为浩然之主。故心不动，
而动谓之妄，妄则神散，而使浩然之气不清也。秋冬时常暖其涌泉，不伤于心君。素书云∶
足寒伤心是也。澄其心则神自清，养其心则火下降，故心火降，则心无不正，心通舌，为舌
之官，舌乃心之苗，为神之舍，又为血之海，故血少则心神恍惚，梦寐不宁也。冬面红受克
，故盐多伤心血，冬七十二日省咸增苦，以养其心气也。
嘘则通肝，去肝经一切热聚之气，故胆生于肝，而胆气不清，因肝之积热，故上攻眼目
嘘三十次，一补一泻，则眼增光，不生眼屎，故目通肝。肝乃魂之宅，夜睡眼闭，则魂归宅
。肝为目之官，秋面青受克，辛多伤肝，秋七十二日省辛增酸，以养肝气。
Facing the mirror, one should have no mind of preference or aversion, nor should one fall into a state of emptiness, so that the mind of cognitive attachment is completely eliminated. The mind of knowledge generates differentiation, and the mind of attachment can exist. Master Zhigong spoke of "no-mind" and "having-mind"; this mind merges with heaven and earth. In practicing the method of no-mind, whether engaged in affairs or not, one must always maintain no-mind; in quiet or noisy places, the thoughts should remain undivided. It is also said: Do not claim that no-mind is the Dao; if one only dwells on no-mind, it becomes a barrier, like a bright mirror reflecting all things, originally unstained, which is called the Upper Mind.
Below are the Kidney (Shen), to the west is the Liver (Gan), and to the east is the Lung (Fei); they are not the intestines or stomach organs, but rely on the free flow of Qi (vital energy).
In spring, reciting "Xu" clarifies the eyes and supports the Liver; at Summer Solstice, reciting "He" allows Heart Fire (Xin Huo) to subside naturally; in autumn, reciting "Si" ensures Metal Qi nourishes the Lungs; in winter, reciting "Chui" stabilizes Kidney Qi in the Kan position. Reciting "Xi" eliminates irritability and heat from the Triple Burner (San Jiao); throughout the four seasons, long exhalation via "Hu" aids the Spleen (Pi) in transforming food. One must avoid making sound audible to the ears; its efficacy surpasses that of Baoshen Dan.
(Raising hands corresponds to "He", turning hands back corresponds to "Wang").
"He" unblocks the Heart, removing all heat from the Heart area. This heat may attack upward to the eyes, cause facial redness, ulcers on the tongue or mouth. Since the Heart is the master of the body's organs, issuing commands that differentiate the functions of the five sense organs, Mencius stated: "One who retracts the wandering mind becomes the master of Hao Ran Zhi Qi (Noble Spirit)." Thus, when the Heart is still, it is calm; movement is called "Wang" (delusion/errancy), which scatters the spirit and clouds the Noble Spirit. In autumn and winter, keep Yongquan (KI-1) warm to avoid injuring the Heart Monarch. *Su Shu* states: Cold feet injure the Heart. Clarifying the mind makes the spirit clear; nurturing the mind causes Heart Fire to descend. When Heart Fire descends, the Heart remains upright. The Heart opens into the tongue; the tongue is the organ of the Heart, the sprout of the Heart, the residence of the Spirit, and the sea of Blood. Therefore, blood deficiency leads to mental restlessness and unsettled sleep. Facial redness in winter indicates being overcome by Water; excessive salt damages Heart Blood. During the 72 days of winter, reduce salty flavors and increase bitter flavors to nourish Heart Qi.
"Xu" unblocks the Liver, removing accumulated heat from the Liver Meridian. The Gallbladder (Dan) grows from the Liver; if Gallbladder Qi is unclear, it is due to Liver heat attacking upward to the eyes. Reciting "Xu" thirty times, alternating tonification and sedation, brightens the eyes and prevents eye discharge, as the Eyes connect to the Liver. The Liver is the residence of the Hun (Ethereal Soul); when sleeping at night with eyes closed, the Hun returns home. The Liver is the organ of the Eyes. In autumn, facial blueness indicates being overcome; excessive pungent flavors damage the Liver. During the 72 days of autumn, reduce pungent flavors and increase sour flavors to nourish Liver Qi.