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The path of nourishing life, such as burning stones to refine mercury, taking elixirs, or practicing the methods of "cai bu" (gathering and supplementing), seeks efficacy outside the human body. Anyone with a little knowledge knows this is an unorthodox path (Pangmen). However, they do not realize that this stems from inauthentic transmission.

Those who transmit falsehoods to others, creating further falsehoods, fall into four categories: One is being overly rash. For instance, failing to distinguish between clear and turbid Qi, forcing Qi through the meridians without understanding the principles of ascending and descending, and gathering medicinal substances (referring to Jing-Essence) that are not authentic. Such reckless actions belong to the category of fostering harmful forces. Another is engaging in empty talk on metaphysical theories. For example, attempting quiet cultivation before the blood vessels are harmonized, or striving for "Ji Ji" (the state of perfect balance between Yin and Yang) before the acupoints and orifices are unblocked. This belongs to the category of high-minded speculation and silent mental generation. Sitting in this manner leads to illness, yet one claims the illness arose from healing; forcing illusory states and falsely claiming supernatural powers—all these belong to the category of misleading oneself and others. Furthermore, practices such as drawing diagrams of the Five Animals, Deer, Crane, Turtle, and Snake, or performing the Eight Brocades (Ba Jin) in sitting, walking, and standing postures, as well as the Hai Zi Jin and Twelve Major Strengths, although extracted from the Yi Jin Jing (Muscle Change Classic), may be ineffective if the true transmission is not received. Uneven regulation of breathing can cause Kidney Water to fail to ascend and nourish Heart Fire, while Heart Fire fails to descend and warm Kidney Water. Although the underlying principle is correct, the method is inappropriate, resulting in no benefit and potential harm. Similarly, standing still in meditation, claiming divine transmission, and waiting for long periods until natural stillness generates movement and movement returns to stillness—this is stealing the essence of Xi Sui Jing (Marrow Washing Classic) without grasping its core. While it may not cause severe damage, it is difficult to achieve results. If thoughts wander and the spirit scatters, there is a risk of entering a demonic state. Such baseless and floating methods are ultimately not true principles. Thus, seeking outside the body is not the Way; seeking inside the body but acting against nature, yielding no effect over time, is also not the Way. The content recorded in this chapter emerges naturally, requiring no force, and follows fixed, unchangeable methods. It is explicit rather than obscure, becoming deeper the more it is explored, concise yet comprehensive, becoming more wondrous the more it is practiced. By utilizing fixed steps, the kung fu becomes all-encompassing. The miraculous power of enlightenment and liberation accumulates gradually through order. It can be practiced with benefit and no harm. Over time, its subtleties become indescribable. If one renews themselves daily, delving into the profound and mysterious, there are aspects that cannot be fully transmitted by words. Truly, even the wisdom of ordinary men and women can grasp the basics, but at the highest levels, even sages may not fully understand.

Generally, internal martial arts (Neigong) often rely on external assistance, extending from the interior to the exterior; when the interior is strong, the exterior inevitably becomes firm. External martial arts (Wai Gong) often borrow internal support, extending from the exterior to the interior; if the exterior becomes strong, the interior will eventually suffer injury. In general, alchemical texts describe practices where external circulation guides internal processes as Internal Arts. Conversely, practices where internal guidance drives external circulation are External Arts. Others that rely entirely on the exterior, ignoring the interior, are "External Arts among External Arts." Those that purely seek the interior, neglecting the exterior, are "Internal Arts among External Arts." When practice reaches a stage where joints are agile and connected, breath is regulated, appetite increases, and spirit multiplies, one must carefully distinguish between internal and external factors. The distinctions between the three vehicles (levels of attainment) and the boundary between immortals and mortals are determined here. How can practitioners of the Dao ignore this!