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Enter the inner landscape, practice for three years, and the grain and spring (vital fluids) will be sufficient. At this time, enjoy the benefits in stillness, perceive the truth in stillness, see the root of Yin and Yang at the place of supreme bliss, and enter the aperture of chaos at the state of supreme bliss where all distinctions are forgotten. The whole body is governed by principle; victory is achieved without fighting. The Three Corpses and Six Thieves (evil thoughts and pathological factors within the body) kill themselves without being killed, extinguish themselves without being extinguished. However, when collecting, one thousand eighty drops represent the essence of the fluid; when cooking and refining, one qian eight li represent the dregs of the elixir. These fluids enter the Five Zang and Six Fu organs, nine orifices, and four limbs separately, traverse the hair pores, and undergo thousands of transformations; this is fluid, which is also the elixir. It is not a cycle where the elixir transforms into spirit, spirit generates, generation transforms again, and transformation becomes spirit again. The Qi of Yin reaches its extremity at Hai hour, and then one Yang is born, hence it is called "Living Zi Hour" (the spontaneous emergence of Yang). The spirit of the Qi in the human body, passing from Wu hour through Hai hour, becomes turbid and unusable due to Yin; only at Zi hour does it become clear. At this time, sit quietly with a clear spirit. Clear, living, both are Water. One must worry that external thoughts might disturb the quiet mind, hence it is called "Xi Fen" (stopping confusion). The "Xi" in Xi Fen is the breath of the fetal breath. Drinking the spring water during Xi Fen involves practicing the Three Lines skill. Previously, one only rolled up the Red Dragon (tongue); now, the tongue touches the upper palate on the line, briefly maintaining focus, then stirring, then maintaining focus again. The fluid at this time is raised from the essence of one thousand eighty drops. Each qian of this fluid is heavier by one fen compared to before. Therefore, one should extend the neck and tilt the head back to send it down with force. Previously, swallowing was used like daily eating and drinking; now, gurgling (yawning/swallowing with sound) is used, and it should produce sound. The already purified spirit's most agile aspect is Yi (Intention/Mind). The intention of preserving sincerity and transforming spiritually does not originate from the heart-mind; it arises after the death of the ordinary mind (cessation of妄念), removing delusion and preserving truth. Yi is Dao Water; if Water is alive, Yi is alive; if Water is clear, Yi is clear. Using this Yi to send the stirred water, pass through Chonglou (trachea/larynx) and Guizhong, and gently send it to the Dantian below the navel. Briefly maintain focus in the Dantian, apply the mudra/guide ⊙, move from left to right [Image], five counts. Feel warmth arise. Then use the guide to split [Image] horizontally into two ends, send backward into the two Kidneys, merge them back into one, penetrate into Mingmen (Gate of Life), briefly maintain focus. Then use guide ⊙ to make [Image] five counts, draw straight upward, passing through Lulu (throat area), Jiaji (spine points), Yuzhen (occiput), reaching Niwan Palace (upper Dantian/cranial cavity). Use guide ⊙ to make [Image] five counts. Feel cold air rotating. Intend that there is water moving from top to bottom, press the tongue against the upper palate, welcome it into the Three Lines as one turn. Repeat according to previous methods. Initially, nine turns are the standard; later, increase to eighteen, twenty-seven, up to eighty-one. After practicing for three days, the count returns to nine. Initially, intending water moves from top to bottom is not real; it is a technique. After practicing eighty-one times, there is essence in the fluid, and spirit-transforming power in the essence. Entering the inner landscape to transform internally, entering the Dantian, one thousand eighty drops fill the Dantian completely; the Taiji circle allows no vacancy. For the ninety-nine turns entering the Dantian, one qian eight li is still considered too much; reduce it further and further until nothing remains in the Hunlun circle. Accumulated over three years, from one li to ten, to hundred, to thousand, now with the completion of eighty-one practices, the abundant becomes scarce, the scarce becomes subtle, the subtle becomes spiritual. Remove the thousand, hundred, and ten, and return to one li. This one li is Gold in Water, which cannot be accommodated elsewhere, so it returns to the mother of the Qi Sea, which is in the Dantian. Even this one li cannot accommodate a hair; there is still order. Refine further until subtle, subtle becomes non-existent, non-existent becomes spiritual, spiritual generates again, generation transforms again. In the elixir, there is truly no elixir, yet the True Elixir is formed. This is called the Sacred Fetus Precious Pearl. The pearl rises to Niwan Palace, containing a drop of True Water, fragrant and beautiful beyond words. Descending from above, it becomes True Jade Nectar and True Gold Elixir. Take this single drop into the Three Lines, stir and refine again. At this time, there is natural effort; no longer using intention or guide, but naturally producing sound, reaching the Dantian. The path taken uses water as the path; small like the Five Lakes, large like the Four Seas; all rivers and streams are included. The sound uses emptiness as the sound; the five tones and eight sounds, the sighing of the great earth, the voice of the Kalavinka bird and Sanskrit chants are all included. Practice eighty-one times. Consider the inside of the elixir as having nothing, yet something exists outside things. Consider the inside of the elixir as having something, yet not being bound by things. Non-existence and existence, generating and transforming. Divine! Divine! Speaking of Immortal adds Spirit, hence called Shenxian (Spirit Immortal). When a person's sixty-year cycle ends, they should leave the world. After forming the elixir, remain for several more decades, considering the Turtle Body rare. From then on, cultivate even more.

The theory of "Progress" means leaving mortal steps for immortal steps. Progress implies no regression; it is the Supreme Gate. The principle of consuming the Living Time mentioned in the previous chapter originally includes the Dead Day within it, stated again here. The six Yang energies cease at Si hour; at Wu hour, they are shackled and perish, transforming into smoke. Smoke comes from fire. Wu represents fire at its peak intensity. Once intensely burning, it is no longer called fire, but smoke. If Zi Water is not collected, it dries up; if Wu Fire is not collected, it becomes smoke. The principle is the same. The method follows the Living Time: sit quietly with a clear spirit, stir the Three Lines, hold water in the mouth, do not swallow immediately, but use intention to raise it from Guizhong upwards to the Heavenly Fire at the end of the Heart. The root of this fire, which transforms into smoke, is the unextinguished root remaining after the death of the ordinary mind. That this fire can avoid transforming into smoke and return to water is the truest Breath since internal transformation began. Raise this fire up Chonglou, pause at the central line. Let one Fire interact with the Three Lines of Water. Water and Fire assist each other, Yin and Yang generate, gradually moving to Shaoyin and Shaoyang, returning to Laoyin and Laoyang. The three Waters also transform into Fire, achieving Pure Yang. Shackled ones are liberated, dead ones are revived, smoke clears, fire brightens. This is the method of refining Fire. Hold Fire in the mouth, interact with the Three Lines, approximately use guide ⊙ five-five counts. Then use intention to send it down, making sound. According to previous methods, use intention to send the refined Fire from Chonglou and Guizhong, gently sending it into the Dantian. Briefly maintain focus. Apply guide ⊙ from left to right [Image] five counts. Feel cold air arise. Then use guide to split [Image] horizontally into two ends, send backward into the two Kidneys, merge into one, penetrate into Mingmen. Briefly maintain focus. Then use guide ⊙ to make [Image] five counts, draw straight upward to Niwan. Use guide ⊙ to make [Image] five counts. Feel warm air rotating. Intend that Fire moves from bottom to top, press tongue against upper palate, welcome into Three Lines. Water and Fire meeting is one turn, up to ninety-nine turns as the limit.

This method, combined with consuming Living Time, is practiced daily at Zi and Wu hours. Wait for it to become natural, seeing neither Water nor Fire. There is no need to practice the Dead Day work of Living Time; thus, one enters the Sage realm.

When beginners in the Mysterious Gate start, they stir Huachi (saliva), touch the upper palate, use Zi-Wu practices, inhale clear Qi through the nose, swallow with sound, intend it to reach the Heart, send it to below the navel, pass through the Kidney Hall, over Jiaji, Taodao, Tianzhu, Fengfu, Yuzhen, penetrating into Niwan. The intention is similar to the Qi in consuming Living Time. Why is intention used only after three years of transformation? Because those in the Mysterious Gate mislead people by using intention from the very beginning. Intention is Fire; Fire movement obstructs Qi; Qi stagnation causes disease. Not opening the gates might be excusable, but if the gates open, the path through Jiaji leads to Niwan. Tianyi Water, once chaos is broken, closing the essence can achieve the middle method. However, if a desire moves, the water can no longer remain stable. Coupled with sexual release, the brain marrow flows directly from Jiaji down to the Kidney Hall, emptied completely, causing disasters beyond words. The profound Dao of Wusheng Xianshi lies in using this intention only after three years of transformation. This is the intention arising from the death of the ordinary mind, removing delusion and preserving truth. Intention is Dao Water. Use guide ⊙ to practice it. The guide merely paves the way. Initially, there is a guide; once the water flows, not a bit of the former guide is used. Preserving sincerity and transforming spiritually allows one to resolve life and death. Thus, the undying is the dying, and the dying is the undying. One can stay at home, enjoy everything, and become a Perfect Person who does not damage their true nature; or one can leave home, embrace medicine and ascend, becoming an Immortal with an indestructible golden body.