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Combing: Spread the fingers of both hands and comb from the eyebrow margin to below the eyes, nine times.
Beating: Bend the bones of the two thumbs, wipe horizontally from the inner canthus to the outer canthus, nine times.
Strangling: Press the eyelids horizontally with joined fingers, nine times.
Pinching: Pinch the eyelids with five fingers as if grasping an object, nine times. One pinch and one release; close eyes during pinching, open eyes during releasing.
Climbing: Left hand climbs from behind the neck to the right eye, right hand climbs from behind the neck to the left eye, each nine times.
Rubbing: Bend the bones of the two thumbs, dip in a little saliva, rub the inner and outer canthi, each nine times.
Moving: Rub palms until hot, massage the eyes, nine times, similar to the "strangling" motion.
Turning: Close eyes and rotate eyeballs, each nine times.
Closing: Keep eyes closed for a long time, then suddenly open them wide.

The various True Persons speak of profound and mysterious principles, truly profound and mysterious. However, these are all states where the treasure of life and nature are condensed and bright, like grains fully ripened after autumn harvest, each possessing flavor. The myriad True Persons in various Xuanmen (Mystic Gate) books describe the subtleties of the Dao, just as no grain is dispensable in the hundred crops. Their ripening comes not from nowhere but from spring plowing and summer weeding, timely cultivation. Today's practitioners do not know the crucial first step of the True Persons, vainly hoping for the subtleties of the Dao, entering from mid-air, enduring extreme hardship, believing the Dao lies here. Is this not akin to seeking autumn harvest without plowing or weeding? Thus, beginners who vainly hope for immortal deeds, merely sitting and contemplating rewards, cannot deeply understand this principle. Without beginning cultivation, what is gained will be lost, and such efforts cannot last. Those entering must first have good roots, then firmly establish their Daoian resolve; why worry about failure?

Concentrate the spirit and stabilize the qi, close eyes and mouth, sit cross-legged, placing the right foot over the left knee. Rest both hands on the knees. Extend the waist and back, lift both hands forcefully, spread shoulders flat in a straight line, palms facing up towards the head, join palms at the top, separate and bend arms to embrace the chest, place right hand over left, form the Pure Yang Mudra, and rest it below the navel. Thus, one Yang arises within Yin, and Yin and Yang mutually envelop. First rotate the left shoulder, then the right, keeping movements round, thirty-six rotations. Lift and contract the anus as if holding urine or feces; rotate the tailbone left and right the same number of times as the shoulders. Then click teeth together, keep teeth closed, move tongue along the midline downwards, from left to right, then back to left as one rotation. Open teeth, extend tongue to lower lip, curl from lower line to left, up to upper line, from right back down to lower line as one rotation. When saliva fills the mouth, rinse and swallow. All above constitute thirty-six rotations; this is the Body Method.

After birth, fluids exuding from body pores cannot return to the body, except saliva under the tongue, which can be swallowed and returned to the Five Zang organs, hence called Dao Water. In the human body, it is called Qi and Fluids. If Qi declines, Fluids do not rise; if Fluids are scant, life is short. Life depends on three lines. The line under the tongue is the spring vein of the Zang organs; areas beside it are the capitals of Yin, gathering all rivers and seas. The upper line of the outer lip relates to longevity; the lower line to disease. These three lines remain moist constantly. The generation and transformation of all things enter from Yin into Yang through moisture, thus revealing the nature of human life. True Persons regard the tongue as a Red Dragon, stirring Divine Water and swallowing Essence. Fluid transforms into Essence, Essence into Qi, Qi into Spirit, Spirit back into Fluid, Fluid back into Essence, Essence back into Qi, Qi back into Spirit, cycling infinitely, operating without limit, surpassing the longevity of Heaven and Earth. The *Jiuhuang Shangjing* says: "At the time of initial blue, moon and sun rise together... out of that Jade Pool into the Gold Chamber... sweet as honey." The Jade Pool refers to the fluid beside the line under the tongue. When fluid combines with Spirit and Qi, it is called the union of two halves. Jade Nectar and Golden Syrup are originally Great Medicine, present also in the human body. Practicing the method of not spitting, swallowing saliva preserves Essence and Qi, giving luster to face and eyes. Moreover, fluid surging becomes Sweet Spring, gathering becomes Hua Chi (Splendid Pool), descending becomes Sweet Dew, spiritualizing becomes Divine Water. Stir and consume anytime. Nourishing Essence originates in the Zang organs, disseminating through all vessels for eternal youth; nothing surpasses Jade Nectar and Golden Syrup.

Saliva under the tongue is the food given by Heaven, endlessly transported and inexhaustible, hence called Grain Spring. One can stir sixteen taels daily, two jin per day-night cycle. Swallowed saliva returns to Zang organs, goes out and returns again. The essence of saliva enters the Dantian; per jin, one hao is obtained. Diligent practitioners, excluding six hours for eating, traveling, lying, and sleeping, have only six hours to consume fluid daily, gaining one hao into the Dantian per day. Over one year of external-to-internal practice, fluid entering Zang organs totals 360 jin, while essence entering Dantian totals only 3.6 li. After one year, it irrigates organs and nourishes the body; after two years, it transforms and nurtures ten thousand spirits; after three years, it equals Heaven and Earth. Furthermore, embracing medicine and flying body, swallowing day and night, obtaining twelve you, relies entirely on this. Thus it is said: "Divine Water never leaves the body, Hua Chi embraces sun and moon; if one can drink it often, one becomes a Daluo Immortal."

External-to-Internal Practice (One Year):
The *I Ching* states: "Opening and closing constitute change; endless coming and going constitute penetration." Opening and closing manifest in nasal breathing, hence termed chaotic opening and closing, infinite in wonder. Fetuses breathe with mothers; when Qi is sufficient, life begins, with a spark of Primordial Yang gathering below the navel and connecting to the nose—this is breathing. Breathing is the primary manifestation of Qi. Qi in the body spans 810 zhang, entangled in meridians, moving constantly. Zhu Ziyang said: "Between Heaven and Earth, there is only one Qi. From this winter solstice to next, it is one breath. Macroscopically, it is the year-breath of Heaven and Earth; microscopically, it is the single breath of the human body." Heaven, Earth, humans, and all things, Jing-Qi-Shen combine, limited only by the concept of breath. Therefore, how can those entering the Dao not start here? Ancient True Persons spoke of consuming Qi, practicing breath retention up to ten, hundred, or thousand counts. Laypeople imitate this without knowing the secret. Breath retention involves inhaling more than exhaling, gradually inhaling without exhaling, eventually ceasing both breaths. Some sit for days or sleep for years, even centuries, reaching the realm of Immortals. Beginners should not imitate this. Why? The subtlety of breath retention lies in non-movement of mind. Forcing breath retention suppresses Heart-Qi, agitating Spirit. Agitated mind plus suppressed breath causes internal disorder and disease. Human thoughts are myriad, leading to myriad deaths. Wushengzi Immortal revealed the External-to-Internal method: Entering via nasal breath. After swallowing fluid, place the Mudra ⊙ on the heart, count 100 breaths to harmonize Qi, then remove the Mudra ⊙ from the heart and place it in both nostrils. With each inhalation, advance five Mudras ⊙ gently. Exhalation is natural. Upon mastery, the mind focuses solely on the Daoian Mudra, naturally collecting itself without effort. The subtlety lies in placement. Initially aware of five advances, feeling smooth Qi and vessels, eventually merging so it seems no exhalation occurs, forgetting advancement and Mudra, integrating external into internal, revealing inner clarity. Five numbers, doubling to ten, progressing to fifteen, twenty, twenty-five, advancing naturally without force. Some achieve Sitting-forgetting (Zuowang), where extreme stillness leads to forgetting, generating Dao roots. Some achieve Sitting-sleep (Zuoshui), where Essence and Qi do not leak, making Soul and Spirit spiritual. Suddenly, Qi rises from Dantian, surges to throat forming a bellows (Tuo), reaches Niwan, rushes down forming a pipe (Yue). Hearing thunderous sound indicates Internal Breathing. Once Internal Breathing arrives, nasal breathing and Mudras are unnecessary. External breath triggers internal breath; once internal arrives, external is discarded. People use mind for everything; using Mudra to settle the mind is like placing an object on a roaring furnace fire, extinguishing it and using its power. Settling the mind is similar. Sending five numbers with sound uses nose as mouth; rotating five numbers with awareness uses nose as heart. When Heart dies, Spirit is born, like mercury. Mercury moves constantly; fixing it makes it solid and valuable. These numbers correspond to Five Sense Organs in body and Five Elements in heaven. Confucianism governs world via Five Relationships reflecting Heaven's teaching; Buddhism empties Five Skandhas to see true mind. Observe I Ching numbers: 1,3,5,7,9 are Yang (Heavenly numbers sum to 25); 2,4,6,8,10 are Yin (Earthly numbers sum to 30). Total 55. Qian combines 2 and 5 to make 10 (1+9); Kun combines 2 and 5 to make 10 (4+6); Xun/Dui combine 2 and 5 to make 10 (2+8); Zhen/Gen combine 2 and 5 to make 10 (3+7); Li gets 5 alone, Kan combines 2 and 5 to make 10, Kan-Li have no pair. Total 55,不离 five numbers. Exhale connects to Heaven Root, Inhale connects to Earth Root. Great Evolution derives five; Heavenly and Earthly numbers prepare the human body. Five Sense Organs in womb mirror ⊙ symbols. Now Mudra returns one ⊙ to one ⊙, returning Five Organs with each inhalation, originally from ⊙ numbers, eventually returning to One, like Great Evolution five numbers generating each other—this is True Breath. Thus: "Quieting mind clarifies reason, peak of Confucianism; Quieting Qi concentrates Spirit, mystery of Dao; Quieting Mystery reaches root, mechanism of Chan." Ancient poem: "Studying Three Teachings' sages' books, 'Qi' character is most direct; working on Qi, becoming Buddha or Immortal requires no labor." Returning to One means One Water, Dao Water is One. Water's number is originally Five. Observing Earth Virtue (One Qi), Fire Virtue (Three Qi), Metal Virtue (Seven Qi), Wood Virtue (Nine Qi), Water Virtue (Five Qi), all numbers act singly, ultimately within 2+5=10.

Silent and vast, vague and indistinct, dark and obscure, what is this? It is ⊙. Inside ⊙ extract True Mercury, inside ⊙ gather True Yang. Where is the Furnace? Taiji. Where is the Elixir Mother? Purity. Where are Dragon, Tiger, Yin, and Yang boundaries? Doing without doing, being without intending. Walking, standing, sitting, lying all reveal this ⊙. Walking: form moves, spirit condenses. Standing: rest and stillness, spirit illuminates. Sitting: heart dies, spirit is born. Lying: Qi, Spirit, and Mind unite. This is True Breath.

Nasal air enters only 1.2 cun before exiting, exits 12 cun but not exhausted. Human Qi generally has less intake than output, verifying this. The subtlety of the Mudra lies in taking the entry, not suffering through it; entry is slow and long. Five advances are not literally five inhalations, but continuous. Exiting is not passive listening, but exiting is for entering. Why? If entry stops at 1.2 cun and exits immediately, even with five entries, it fails to reach Chonglou (Larynx). Only upon one exit does it descend, feeling warm Qi flowing from throat to navel. At this moment, appreciating the subtlety of exiting surpasses appreciating entering. Exiting is not exiting; exiting is for entering.