一开臂，二开胸，三搅车，四挽弓。青霞翁《丹经直指》∶
仆自幼学道，弱冠弃家，遍历江湖，求师问友。得先师张悟真以来，诸前烈丹经、诗词、传记，
熟读精思，寻友求义。又尝遍参道友术士，访名山洞天，祷求石碑壁记，得海琼仙指迷大道之要。后
遇率然居士于朱陵洞天，作诗章以相赠，始得证海琼之妙旨。乃知年少所学、所求、所见，已是
屋上架屋，枝上接枝，殊不知屋便是屋，枝便是枝，道在迩而求诸远也。一但顿悟，切恐湮没无传；且
念后之学人，未必如此肯心留意。因录数语，以贻后人。得之者可因文解意，猛省用功，虽不求师，而
在其中矣。夫男子四大，一身皆阴。惟先天一气真阳，此气非吹、嘘、呼、吸之气，亦无形影气象可见。
故悟真先生以为可见不可用，可用不可见也。然此气未受形之先，在父母胎中，先受此气，然后生二肾，
便生二眼，由此生心、生肝、生脾、生肺、生九窍四肢而后人象俱足也。此气只在两肾中间，名为玄牝
之门。先师玄牝歌言之详，世间人莫能悟之。今人宰牲杀猪，但见两肾中间、腰脊去处有一空，膜中有此，
呼吸膨动，直至肉冷方息是也。此气未死之先，气血全盛，魂魄相属，内含五采，受气如汤。人一死则
如牲畜，气血一散而气馁矣。只此一气，便是金丹大药。故先师以肝、心、脾、肺、胆、肾、肠、精、津
液、涕唾、气血为非道，又以精神、魂魄意似是非者，此也。人之一身，右足大阴，左足太阳。而
足为涌泉，发水火二气，自双足入尾闾，上合于二肾。左为
肾堂，右为精府，一水一火，一龟一蛇，互相囊龠。二肾之间，虚生一窍，是为玄牝。二肾之气，贯
通玄牝之间，由此发黄赤二道。上夹脊双开，贯二十四椎，中通心腹入膏肓之下，会于风府，上朝泥丸。
由泥丸而下明堂，散灌五宫，下入重楼玉阙，直注于绛宫，复流入于本府。日夜循环，周流不息。皆
是自然而然，即不是动手脚做成的。今人流入旁门者，不知虚无自然默默运用之理，却乃妄行屈伸、
呵咽、摩擦、引导、存思、注视，妄想妄作，反致成疾。如白莲道人多黄肿，运气道人多气蛊，皆其验
也。夫此一气，人人一般，即无多少，但有涵养的做得成，无涵养的做不成。其流行出入，自有定数。
如海中潮候，弦朔必应天上，斗柄子午自移。又若女子月经，因时而至，确然不差。此气遇阳时为火，阴
时为水。火即木液，水即金精。又左肾为坎，右肾为离，离中有己，坎中有戊。以戊己二土合为圭字。
又名水中金，金者，刀也，故名刀圭。又火即木，水即金。为金木无间，水火同乡。其实金木水火只是
一土，一土为总五行尔。先师以为五脏无气，六腑无精，故谓此也。此气自然时时运转，不假人力。
凡言辘轳、三车、黄河、曹溪，取象如此，非以人力强为也。此气常以子时而至，为阳火。午时而至，
为阴水。以卯时而至，为木液。酉时而至，为金精。卯中有甲，酉中有庚。故须采取用甲庚。子中有戊，
午中有己，故运中土。自非洞晓乾坤升降、阴阳盛衰、药材老嫩、水火潜亢之理，不足以语此。然先师言
之甚详，而后人甚惑；言之愈多，而后人愈疑者，何也？皆缘终于虚无，无则不知下手功夫，是以
胎息不成而归于顽空。忽于自然，溺于妄想强作，是以心神枉费而返致疾。夫虚无者，言其不可见闻。
自然者，言其不
可以迎取。今之采取火候等逐节工夫，深浅之言，句句分明，节节谨切。谨守奉行，无不应验。凡未入
室以前，且理会，得安鼎采药。每日夜，且习打坐，坐一定然，则骨节关开，脉通自膀胱至夹脊，便如车
轮运动。先天一气，自然由三关朝泥丸，下重楼，入绛宫。然其来有时而采亦有时，须得甲庚金木旺
相之时，默默端坐，不须用摩动。须臾觉顶中火热，喉中甘露垂垂滴而下，便以目内视，一意以内送纳
之绛宫玄牝而止。凡一日之间，以甲应上弦，庚应下弦。自子至卯为上弦，得汞半斤；自午至酉为
下弦，得铅半斤。采甲汞庚铅各半斤，自然定数。所谓铅见癸生须急采者，言木汞金铅以甲庚二时采取
也。如此采取之法。然初采之时，不计年月，久久积之，方成鼎炉。夫一身，炉也。绛宫，鼎也。今
人以脾中黄庭、顶中泥丸为鼎，皆非也。年月既久，炉鼎方成。然后种药，药物一生，且采且炼。
采而积之为药，炼而成之为火。采之一日有一斤数，炼之一日有铢之得。采药之时，须采甲庚旺气。行
火之法则，忌甲庚沐浴，有此不同云。采之法，亦如鼎，然不过目，其自然之来.迎之以意，送之以目。
故丹书有黄婆、青女之说。黄婆，意也。青女，眼也。以意迎逢，谓之黄婆媒合；以目内送，谓
之青女传言。人身之气，随意而动。意行即行，意止即止。故送入鼎中，随意即止。不复下流矣。谓
之种药。药既入鼎，然后有火候焉。圣人传药不传火，以火与药同归殊途，同情异功故尔。子为一阳，至
巳为六阳。自子至巳，火得六数，而六阳成干。当其子至巳，以意迎之，谓之进火，谓之添。午为
一阴，至亥为六阴。自午至亥，水得六数，而六阴成坤。当其午至亥，以意送之，谓之退火，谓之抽。
故子巳为火，午亥为水。言火不言水者，
添进为火，抽退为水耳。自然而然，不假人为。丹经言河图洛书之有数者，言其火候自然，与此生
成之数合也，非必待用力而合此数也。言朝屯暮蒙，昼 夜复。亦言与卦默合，非必用力而方合此卦
爻也。如运用之说，则言此气营运流灌五脏百脉。如亥子旺肾，寅卯旺肝，巳午旺心，申酉旺肺，辰
戌丑未旺脾。自然此气营运，由旺宫而出。亦不必妄想此时此脏有气出入流运。然采取造鼎之初，则
无禁忌。时至即为，既了即了。至如入药行火，则须择日入室。一毫俗事，不可妄干。使耳目鼻口，
四象相忘，胸中淡然，虚室生白，一有所着便是封固不密，药物走漏，便非道也。既居室内，惟半
饥半饱，不可求睡。每使胸次惺然，常常提醒。见药即采，遇火即行。一年之内，止除卯酉二月不行水
火。以其卯则木旺，酉则金旺，木旺则火旺，金旺则水旺故耳。凡此二月不行水火者，盖行则返过而
伤也。一年十二月内，除卯酉二月外，止存十月。故十月而胎成，过十月又不须行火，则又谓之伤丹，
此谓火候。十月胎成，移入泥丸，谓之换鼎。此胎气既足，如人已生，但须乳哺。故换鼎入泥丸，乳
哺之谓。此时不须工夫火候，亦无沐浴，但只常常温养之。如此三年九载，则天门自开，婴儿自然出
矣，往来无碍而位登仙翁矣。此首尾用工之说，皆出自然，不假人力强为妄想，不过及时以意迎之
而已。此是积日累月，造鼎安炉。一年十月，结胎行火，先师以为一日金丹赫赫红是也。又谓顷刻可
成者，何也？言一时半日之工夫，可夺一年半纪之造化。当其药生之时，不过顷刻迎逢，谓之顷刻
金丹。即非终日终夜，劳神苦思，强为之也。夫药、炉鼎、火候、沐浴、胎息、婴儿、运用、抽添、
主宾、浮沉、升降、铅汞、水火、真土、金精、木液，一切
言说，皆是假名换姓，其实只为一物。钩锁连环，自可熟论见义。其有用工下手虚无自然之说，
先师许多丹经词诀尽矣。参同吻合，一以贯之，不过如此而已。然言之非艰，行之为艰，行之亦
非艰，守之为艰。何以守之为艰？大抵旁门小法，具无报应。惟金丹一件，便有报应。今人采药，
年少者，须半年功夫，守斋戒、沐浴、绝欲、忘念、静坐，默取采之。候时节到来，耳目手足轻
健，百病具无。自然两肾火起，夹脊如车轮，泥丸如汤浇，口中常有甘露滴滴而来。若能不睡，存
神不绝，不过两月余，得目生神光，此心明了也，若有慧性，此之验也。得之者，不可便以为至
道，否则狂念一生，遂成颠风。至若三月，行火之余，时刻工夫不差，则九窍光明，头有金轮，
洞视内外，远接鬼神。当此之时，婴儿已成形象，不可便纵其运动，出入须加紧护牢收，否则火
漏丹散。十月既满，婴儿受气已足，自然如瓜果之熟，脱蒂而去，然后出入往来，可以移身丈尺。
远则不可远出，一出便还须收回，否则神一夺而迷途遂至，投胎托化，不复顾屋庐矣。直须三年
九载，日子满足，骨格老成。如人生十数载，知人事深浅轻重，方可纵其自然往来出入，此则飞
升变化登真仙位矣。然犹有魔障焉，当其入定坐忘之时，而聪明倍生，神异百出。凡天下奇奇怪
怪之事，生前死后神仙希遇之事，鬼怪警怖之状，并集于前，直如慧眼神见，又若神明根据附。此
魔障之来，不可便以为道，须要定见把握。一念凝坚，所谓太玄之一守其真形是也。切不可见妄
为真，从情为性，如此守一，方能成道。今人多如此时无定力定见，故为外邪所附。不为学道无
成，及致坠堕，以为神仙有无何渺茫？惜哉！仆平生读书结友，参师问道，躬行力践，所见功
验如此，并以告之未来学
者。有志之士得而诵之，寻文求义，参之先师丹经遗论，求之道藏玄文秘旨，一一皆合。但能根据此修
行之，十月胎成。移鼎温养之后，又参向上一着，方可看悟真下编求精进法。又当自然有希有之遇，
有不言传者。若不如此次第行之，则身中无主，婴儿不育，妄参禅学，如水之无源，木之无根，觉成顽
空，顽空之下，不思工字用工。丹田合一，方是贯通之理，一有走漏，到老无成，终归轮回恶趣，
皆思平日空下工夫。修炼成丹，合一成真，方是贯通，诚实也。再用丹田修炼成珍，则脱体化神，方是
宝也。修得实宝在身，丹成之后，修成深浅，把握定否。如何有报应，却是用功处。一时不可怠忽，
一步不可放纵。就中飞升为上，尸解为次，夺舍又次之，投胎为下矣。至如飞升、长生久观一也，
尸解二也。二者尤须功圆行满，有代天宣化、济物、利人之功，方能及此。若无功行，但足以增年益寿，
亦不能为仙矣，何以言之，神一去而不回，则气一绝而不苏。上则夺舍，下则投胎。又下为无着之魂。
仆痛惜愚惑之徒，谈道者千万，功成者一二。故并述为来者之戒。不揆轻泄，冒成此书。后之作者，得
玩味披研，如对师资，如见君父，珍藏什袭，永为身宝。非人勿示，非人勿传。有违此语，先祸其身，
后及九祖。坠沉无间，永无出期。时咸淳甲子秋望日，书于朱陵洞天。
一、开臂；二、开胸；三、搅车（指体内气机运转如车轮）；四、挽弓。青霞翁在《丹经直指》中说：
我自幼学习道法，二十岁离家，游历江湖，寻求师父和朋友。得到先师张悟真（张伯端）的指引后，研读前代炼丹家的丹经、诗词和传记，熟读深思，寻访朋友探究义理。又曾广泛参访道友术士，探访名山仙境，祈祷寻找石碑壁记，得到了海琼仙（白玉蟾）指点大道的要领。后来在朱陵洞天遇到率然居士，他赠予诗章，我才得以印证海琼仙的奥妙宗旨。于是知道年少时所学、所求、所见，已是屋上架屋、枝上接枝（比喻多余且偏离根本），却不知道屋子就是屋子，树枝就是树枝，大道就在近处却向远处去寻求。一旦顿悟，切恐此道湮没失传；并且考虑到后来的学道人，未必像这样用心留意。因此记录几句话，留给后人。得到的人可以因文解意，猛然醒悟并用功修炼，即使不求师，道理也包含在其中了。男子的四大（地水火风）构成一身，全身皆属阴。只有先天一气真阳，这气不是吹、嘘、呼、吸的口鼻之气，也没有形影气象可见。所以悟真先生认为可见的不可用，可用的不可见。然而这气在未受形体之前，在父母胎中，先接受这气，然后生出两肾，便生出双眼，由此生出心、肝、脾、肺，生出九窍四肢，然后人象才具备。这气只在两肾中间，名为玄牝之门。先师的《玄牝歌》讲得很详细，世间人不能领悟。现在的人宰杀牲畜猪只，只见两肾中间、腰脊去处有一个空窍，膜中有此气，呼吸膨胀跳动，直到肉冷才停止。这气在死之前，气血全盛，魂魄相属，内含五色，受气如汤水般流动。人一死就像牲畜，气血一散而气馁了。只这一气，便是金丹大药。所以先师以肝、心、脾、肺、胆、肾、肠、精、津液、涕唾、气血为非道，又以精神、魂魄意似是非者，就是这个原因。人的一身，右足为太阴，左足为太阳。涌泉穴发水火二气，从双足入尾闾穴，上行合于两肾。左为肾堂，右为精府，一水一火，一龟一蛇，互相囊龠（比喻阴阳互藏）。两肾之间，虚生一窍，是为玄牝。两肾之气，贯通玄牝之间，由此发黄赤二道。上夹脊双开，贯通二十四椎，中通心腹入膏肓之下，会于风府穴，上朝泥丸宫。由泥丸而下明堂，散灌五宫，下入重楼玉阙，直注于绛宫，复流入于本府。日夜循环，周流不息。都是自然而然，并不是动手脚做成的。现在流入旁门的人，不知道虚无自然默默运用的道理，却妄行屈伸、呵咽、摩擦、引导、存思、注视，妄想妄作，反而导致疾病。如白莲道人多患黄肿病，运气道人多患气蛊病，都是验证。这气人人一般，没有多少之分，但有涵养的做得成，无涵养的做不成。其流行出入，自有定数。如海中潮候，弦朔必应天上，斗柄子午自移。又像女子月经，因时而至，确然不差。这气遇阳时为火，阴时为水。火即木液，水即金精。又左肾为坎卦，右肾为离卦，离中有己土，坎中有戊土。以戊己二土合为圭字。又名水中金，金者，刀也，故名刀圭。又火即木，水即金。为金木无间，水火同乡。其实金木水火只是一土，一土为总五行尔。先师以为五脏无气，六腑无精，故谓此也。这气自然时时运转，不假人力。凡言辘轳、三车、黄河、曹溪，取象如此，非以人力强为也。这气常以子时而至，为阳火。午时而至，为阴水。卯时而至，为木液。酉时而至，为金精。卯中有甲木，酉中有庚金。故须采取用甲庚。子中有戊土，午中有己土，故运中土。如果不是洞晓乾坤升降、阴阳盛衰、药材老嫩、水火潜亢的道理，不足以谈论这个。然而先师讲得很详细，而后人很困惑；讲得越多，后人越怀疑，为什么呢？都是因为终于归于虚无，无则不知道下手功夫，是以胎息不成而归于顽空。忽视自然，溺于妄想强作，是以心神枉费而反致疾病。所谓虚无，是说它不可见闻。所谓自然，是说它不可以迎取。现在的采取火候等逐节工夫，深浅之言，句句分明，节节谨切。谨守奉行，无不应验。凡是未入室以前，暂且理会，懂得安鼎采药。每日夜，暂且习打坐，坐一定然，则骨节关开，脉通自膀胱至夹脊，便如车轮运动。先天一气，自然由三关朝泥丸，下重楼，入绛宫。然而其来有时而采亦有时，须得甲庚金木旺相之时，默默端坐，不须用摩动。须臾觉顶中火热，喉中甘露垂垂滴而下，便以目内视，一意以内送纳之绛宫玄牝而止。凡一日之间，以甲应上弦，庚应下弦。自子至卯为上弦，得汞半斤；自午至酉为下弦，得铅半斤。采甲汞庚铅各半斤，自然定数。所谓铅见癸生须急采者，言木汞金铅以甲庚二时采取也。如此采取之法。然而初采之时，不计年月，久久积之，方成鼎炉。夫一身，炉也。绛宫，鼎也。现在人以脾中黄庭、顶中泥丸为鼎，都不对。年月既久，炉鼎方成。然后种药，药物一生，且采且炼。采而积之为药，炼而成之为火。采之一日有一斤数，炼之一日有铢之得。采药之时，须采甲庚旺气。行火之法则，忌甲庚沐浴，有此不同云。采之法，亦如鼎，然不过目，其自然之来.迎之以意，送之以目。故丹书有黄婆、青女之说。黄婆，意也。青女，眼也。以意迎逢，谓之黄婆媒合；以目内送，谓之青女传言。人身之气，随意而动。意行即行，意止即止。故送入鼎中，随意即止。不复下流矣。谓之种药。药既入鼎，然后有火候焉。圣人传药不传火，以火与药同归殊途，同情异功故尔。子为一阳，至巳为六阳。自子至巳，火得六数，而六阳成干。当其子至巳，以意迎之，谓之进火，谓之添。午为一阴，至亥为六阴。自午至亥，水得六数，而六阴成坤。当其午至亥，以意送之，谓之退火，谓之抽。故子巳为火，午亥为水。言火不言水者，添进为火，抽退为水耳。自然而然，不假人为。丹经言河图洛书之有数者，言其火候自然，与此生成之数合也，非必待用力而合此数也。言朝屯暮蒙，昼夜复。亦言与卦默合，非必用力而方合此卦爻也。如运用之说，则言此气营运流灌五脏百脉。如亥子旺肾，寅卯旺肝，巳午旺心，申酉旺肺，辰戌丑未旺脾。自然此气营运，由旺宫而出。亦不必妄想此时此脏有气出入流运。然而采取造鼎之初，则无禁忌。时至即为，既了即了。至如入药行火，则须择日入室。一毫俗事，不可妄干。使耳目鼻口，四象相忘，胸中淡然，虚室生白，一有所着便是封固不密，药物走漏，便非道也。既居室内，惟半饥半饱，不可求睡。每使胸次惺然，常常提醒。见药即采，遇火即行。一年之内，止除卯酉二月不行水火。以其卯则木旺，酉则金旺，木旺则火旺，金旺则水旺故耳。凡此二月不行水火者，盖行则返过而伤也。一年十二月内，除卯酉二月外，止存十月。故十月而胎成，过十月又不须行火，则又谓之伤丹，此谓火候。十月胎成，移入泥丸，谓之换鼎。此胎气既足，如人已生，但须乳哺。故换鼎入泥丸，乳哺之谓。此时不须工夫火候，亦无沐浴，但只常常温养之。如此三年九载，则天门自开，婴儿自然出矣，往来无碍而位登仙翁矣。此首尾用工之说，皆出自然，不假人力强为妄想，不过及时以意迎之而已。这是积日累月，造鼎安炉。一年十月，结胎行火，先师以为一日金丹赫赫红是也。又谓顷刻可成者，何也？言一时半日之工夫，可夺一年半纪之造化。当其药生之时，不过顷刻迎逢，谓之顷刻金丹。即非终日终夜，劳神苦思，强为之也。夫药、炉鼎、火候、沐浴、胎息、婴儿、运用、抽添、主宾、浮沉、升降、铅汞、水火、真土、金精、木液，一切言说，皆是假名换姓，其实只为一物。钩锁连环，自可熟论见义。其有用工下手虚无自然之说，先师许多丹经词诀尽矣。参同吻合，一以贯之，不过如此而已。然而言之非艰，行之为艰，行之亦非艰，守之为艰。何以守之为艰？大抵旁门小法，具无报应。惟金丹一件，便有报应。今人采药，年少者，须半年功夫，守斋戒、沐浴、绝欲、忘念、静坐，默取采之。候时节到来，耳目手足轻健，百病具无。自然两肾火起，夹脊如车轮，泥丸如汤浇，口中常有甘露滴滴而来。若能不睡，存神不绝，不过两月余，得目生神光，此心明了也，若有慧性，此之验也。得之者，不可便以为至道，否则狂念一生，遂成颠风。至若三月，行火之余，时刻工夫不差，则九窍光明，头有金轮，洞视内外，远接鬼神。当此之时，婴儿已成形象，不可便纵其运动，出入须加紧护牢收，否则火漏丹散。十月既满，婴儿受气已足，自然如瓜果之熟，脱蒂而去，然后出入往来，可以移身丈尺。远则不可远出，一出便还须收回，否则神一夺而迷途遂至，投胎托化，不复顾屋庐矣。直须三年九载，日子满足，骨格老成。如人生十数载，知人事深浅轻重，方可纵其自然往来出入，此则飞升变化登真仙位矣。然而犹有魔障焉，当其入定坐忘之时，而聪明倍生，神异百出。凡天下奇奇怪怪之事，生前死后神仙希遇之事，鬼怪警怖之状，并集于前，直如慧眼神见，又若神明根据附。此魔障之来，不可便以为道，须要定见把握。一念凝坚，所谓太玄之一守其真形是也。切不可见妄为真，从情为性，如此守一，方能成道。今人多如此时无定力定见，故为外邪所附。不为学道无成，及致坠堕，以为神仙有无何渺茫？惜哉！仆平生读书结友，参师问道，躬行力践，所见功验如此，并以告之未来学者。有志之士得而诵之，寻文求义，参之先师丹经遗论，求之道藏玄文秘旨，一一皆合。但能根据此修行之，十月胎成。移鼎温养之后，又参向上一着，方可看悟真下编求精进法。又当自然有希有之遇，有不言传者。若不如此次第行之，则身中无主，婴儿不育，妄参禅学，如水之无源，木之无根，觉成顽空，顽空之下，不思工字用工。丹田合一，方是贯通之理，一有走漏，到老无成，终归轮回恶趣，皆思平日空下工夫。修炼成丹，合一成真，方是贯通，诚实也。再用丹田修炼成珍，则脱体化神，方是宝也。修得实宝在身，丹成之后，修成深浅，把握定否。如何有报应，却是用功处。一时不可怠忽，一步不可放纵。就中飞升为上，尸解为次，夺舍又次之，投胎为下矣。至如飞升、长生久观一也，尸解二也。二者尤须功圆行满，有代天宣化、济物、利人之功，方能及此。若无功行，但足以增年益寿，亦不能为仙矣，何以言之，神一去而不回，则气一绝而不苏。上则夺舍，下则投胎。又下为无着之魂。仆痛惜愚惑之徒，谈道者千万，功成者一二。故并述为来者之戒。不揆轻泄，冒成此书。后之作者，得玩味披研，如对师资，如见君父，珍藏什袭，永为身宝。非人勿示，非人勿传。有违此语，先祸其身，后及九祖。坠沉无间，永无出期。时咸淳甲子秋望日，书于朱陵洞天。
One, open the arms; two, open the chest; three, stir the cart (referring to the internal circulation of Qi like a wheel); four, draw the bow. Qingxia Weng in *Dan Jing Zhi Zhi* (Direct Guidance to Alchemical Classics) says:
I learned the Dao since childhood, left home at twenty, traveled the rivers and lakes, seeking masters and friends. After receiving guidance from my former master Zhang Wuzhen (Zhang Boduan), I studied the alchemical classics, poems, and biographies of previous alchemists, reading them thoroughly and thinking deeply, seeking friends to explore their meanings. I also widely visited fellow practitioners and scholars, explored famous mountains and grotto-heavens, prayed for stone inscriptions and wall records, and received the essential guidance of the Great Dao from Haiqiong Immortal (Bai Yuchan). Later, meeting Ranyan Jushi in Zhuling Grotto-Heaven, who gifted me poems, I was able to verify the profound principles of Haiqiong. Thus, I realized that what I had learned, sought, and seen in my youth was merely "a house built upon a house, branches attached to branches" (metaphorically redundant and deviating from the root), not knowing that the house is the house, the branch is the branch, and the Dao is near yet sought far away. Upon sudden enlightenment, I feared this Dao would be lost and forgotten; considering future students might not be so diligent, I recorded these few words to leave for posterity. Those who receive it can understand the meaning through the text, awaken suddenly, and practice diligently; even without a master, the principle is contained within. The four great elements (Earth, Water, Fire, Wind) constitute the male body, which is entirely Yin. Only the Primordial One Qi, True Yang, exists. This Qi is not the breath of blowing, sighing, calling, or inhaling/exhaling, nor does it have form, shadow, or visible phenomena. Therefore, Master Wuzhen believed that what is visible cannot be used, and what can be used is invisible. However, before receiving form, in the parents' womb, this Qi is received first, then the two kidneys are born, followed by the two eyes, then the heart, liver, spleen, lungs, nine orifices, and four limbs, until the human form is complete. This Qi resides only between the two kidneys, named the Gate of Xuanpin (Mysterious Female). My former master detailed this in *Xuanpin Ge*, but worldly people fail to comprehend it. When slaughtering animals today, one sees an empty cavity between the two kidneys and the spine; within the membrane, this Qi breathes, expands, and pulses until the meat cools. Before death, with full Qi and blood, soul and spirit united, containing five colors, the Qi flows like hot water. Upon death, like livestock, once Qi and blood scatter, the Qi dissipates. This single Qi is the Great Medicine of the Golden Elixir. Thus, my former master considered the liver, heart, spleen, lungs, gallbladder, kidneys, intestines, essence, fluids, tears, saliva, Qi, and blood as non-Dao, and similarly regarded spirit, soul, and intention as questionable, due to this reason. In the human body, the right foot is Taiyin, the left foot is Taiyang. Yongquan acupoint generates Water and Fire Qi, entering the Tailbone (Weilu) from both feet, ascending to unite with the two kidneys. The left is the Kidney Hall, the right is the Essence Mansion, one Water and one Fire, one Turtle and one Snake, mutually enclosing like bellows. Between the two kidneys, a void aperture is generated, which is Xuanpin. The Qi of the two kidneys penetrates through Xuanpin, giving rise to yellow and red pathways. Opening on both sides of the spine, they penetrate the twenty-four vertebrae, pass through the heart and abdomen into the lower Gaohuang, converge at Fengfu acupoint, and ascend to the Niwan Palace. From Niwan, descending to Mingtang, scattering and irrigating the Five Palaces, descending into the Chonglou Jade Gate, directly pouring into the Jianggong, and flowing back to the original mansion. Circulating day and night, unceasingly. This is all natural, not achieved by moving hands and feet. Those who stray into heterodox schools do not understand the principle of silent application in emptiness and nature; instead, they perform forced flexion and extension, hissing and swallowing, rubbing, guiding, visualization, and staring, leading to delusion and illness, resulting in diseases such as jaundice in White Lotus practitioners or abdominal distension in Qi-moving practitioners, which are verifications. This Qi is the same in everyone, with no difference in quantity; those with cultivation succeed, those without fail. Its flow and exit have fixed numbers. Like tides in the sea, responding to the moon's phases, or the Big Dipper shifting positions. Like a woman's menstruation, arriving on time without error. This Qi becomes Fire when encountering Yang, and Water when encountering Yin. Fire is Wood Liquid, Water is Metal Essence. The left kidney is Kan trigram, the right kidney is Li trigram; Li contains Ji Earth, Kan contains Wu Earth. Combining Wu and Ji Earth forms the character Gui. Also called Metal in Water; Metal means knife, hence named Dao Gui (Knife Measure). Fire is Wood, Water is Metal. Metal and Wood are inseparable, Water and Fire share the same home. Actually, Metal, Wood, Water, and Fire are just one Earth; Earth encompasses the Five Elements. My former master said the Five Zang organs lack Qi, and the Six Fu organs lack Essence, referring to this. This Qi naturally rotates constantly, without human effort. Terms like Lulu, Three Carts, Yellow River, and Caoxi use such imagery, not forced by human effort. This Qi arrives at Zi hour as Yang Fire, at Wu hour as Yin Water, at Mao hour as Wood Liquid, and at You hour as Metal Essence. Mao contains Jia Wood, You contains Geng Metal. Thus, one must collect using Jia and Geng. Zi contains Wu Earth, Wu contains Ji Earth, thus operating Central Earth. Without thoroughly understanding the principles of Heaven and Earth's ascent and descent, Yin and Yang's waxing and waning, the maturity of medicinal materials, and the hidden states of Water and Fire, one cannot discuss this. Although my former master explained it in detail, later generations are confused; the more he spoke, the more they doubted. Why? Because they ultimately return to Emptiness, lacking knowledge of where to begin, causing Fetal Breathing to fail and falling into Stubborn Emptiness. Neglecting nature, indulging in delusional forcing, wastes mental energy and causes disease. "Emptiness" means it cannot be seen or heard. "Nature" means it cannot be grasped or welcomed. Current step-by-step practices of collection and fire timing are clear and precise. Observing and practicing them yields results. Before entering the room, one should understand how to set up the cauldron and collect medicine. Daily, practice sitting meditation; once settled, bone joints open, meridians connect from Bladder to夾脊 (Jiaji), moving like a wheel. Primordial One Qi naturally ascends through the Three Passes to Niwan, descends through Chonglou to Jianggong. However, its arrival and collection have specific times, requiring the auspicious moments of Jia and Geng Metal/Wood. Sit silently, without movement. Soon, heat arises in the crown, sweet dew drips from the throat. Look inward with the eyes, directing intent to send it down to Jianggong and Xuanpin, then stop. In a day, Jia corresponds to the First Quarter, Geng to the Last Quarter. From Zi to Mao is First Quarter, obtaining half a jin of Mercury; from Wu to You is Last Quarter, obtaining half a jin of Lead. Collecting half a jin each of Jia-Mercury and Geng-Lead is the natural constant. "When Lead appears and Gui is born, collect quickly" refers to collecting Wood-Mercury and Metal-Lead during Jia and Geng hours. This method of collection. Initially, time and months do not matter; accumulating over time forms the Cauldron and Furnace. The whole body is the Furnace; Jianggong is the Cauldron. Today, people mistakenly consider Huangting in the Spleen or Niwan at the crown as the Cauldron, which is incorrect. After many years, the Furnace and Cauldron are formed. Then plant the medicine; once generated, collect and refine. Accumulated collection becomes medicine, refined heat becomes Fire. Collection yields a daily measure of Jin, refinement yields Zhu. During collection, gather the vigorous Qi of Jia and Geng. In applying Fire, avoid Jia and Geng Bathing periods, noting this difference. The method of collection is like the Cauldron, relying on the eyes; welcoming with intent, sending with sight. Hence, alchemical texts mention Huangpo (Yellow Matron) and Qingnü (Blue Maiden). Huangpo is Intent; Qingnü is Eye. Welcoming with intent is Huangpo matchmaking; sending inward with sight is Qingnü conveying messages. Body Qi moves with intent. Where intent goes, Qi goes; where intent stops, Qi stops. Thus, sent into the Cauldron, it stops according to intent, no longer flowing downward. This is called planting medicine. Once medicine enters the Cauldron, Fire Timing applies. Sages transmit Medicine but not Fire, because Fire and Medicine share the same origin but different paths, similar feelings but different functions. Zi is one Yang, reaching Si is six Yangs. From Zi to Si, Fire gains six numbers, forming the Qian trigram of six Yangs. During Zi to Si, welcome with intent, called Advancing Fire, or Adding. Wu is one Yin, reaching Hai is six Yins. From Wu to Hai, Water gains six numbers, forming the Kun trigram of six Yins. During Wu to Hai, send with intent, called Retreating Fire, or Drawing. Thus, Zi-Si is Fire, Wu-Hai is Water. Speaking of Fire but not Water implies Adding is Fire, Drawing is Water. All natural, not artificial. Alchemical texts mentioning numbers in Hetu and Luoshu refer to natural Fire Timing matching generative numbers, not forcing alignment. Mentioning Morning Tun and Evening Meng, Day Ye Fu, implies silent harmony with hexagrams, not forcing alignment with lines. Regarding circulation, this Qi nourishes the Five Zang and Hundred Vessels. Hai-Zi strengthens Kidneys, Yin-Mao strengthens Liver, Si-Wu strengthens Heart, Shen-You strengthens Lungs, Chen-Xu-Chou-Wei strengthen Spleen. Naturally, this Qi circulates from the prosperous palace. No need to delusionally imagine Qi entering/leaving specific organs at specific times. However, initially establishing the Cauldron has no taboos. Act when the time comes, finish when done. For taking medicine and applying fire, choose an auspicious day to enter the room. Avoid mundane matters. Forget the four senses (eyes, ears, nose, mouth), keep the chest calm, let the empty room generate white light. Any attachment leads to loose sealing, medicine leakage, and deviation from the Dao. Inside the room, eat half-hungry, half-full, do not seek sleep. Keep the mind alert and awake. See medicine, collect it; encounter fire, apply it. Within a year, except for Mao and You months, do not apply Water and Fire. Because Mao is Wood prosperous, You is Metal prosperous; Wood prosperity leads to Fire prosperity, Metal prosperity leads to Water prosperity. Not applying Water/Fire in these two months prevents excess injury. Of twelve months, excluding Mao and You, ten remain. Thus, after ten months, the Fetus is formed. Beyond ten months, stopping Fire is called injuring the Elixir; this is Fire Timing. Ten-month Fetus formation, moved to Niwan, is called Changing Cauldrons. With sufficient fetal Qi, like a born child, nursing is needed. Thus, changing to Niwan is nursing. At this stage, no work or Fire Timing is needed, no bathing, only constant warming and nurturing. After three years and nine cycles, the Heavenly Gate opens naturally, the Infant emerges freely, ascending to Immortal status. This entire process of effort is natural, not forced, simply welcoming with intent at the right time. This is accumulating days and months to build the Cauldron and Furnace. Ten months of year, forming fetus and applying fire; my former master said the Golden Elixir shines red in one day. Others say it can be accomplished in an instant. Why? Because half a day's effort can seize one and a half years of creation. When medicine arises, welcoming in an instant is called Instant Golden Elixir, not laboring day and night. Terms like Medicine, Furnace/Cauldron, Fire Timing, Bathing, Fetal Breathing, Infant, Circulation, Adding/Drawing, Host/Guest, Floating/Sinking, Ascending/Descending, Lead/Mercury, Water/Fire, True Earth, Metal Essence, Wood Liquid—all are pseudonyms for one thing. Linked like hooks, one can discuss the meaning thoroughly. The theory of beginning in Emptiness and Nature is fully covered in my former master's alchemical verses. Consistent with *Cantong Qi*, unified in principle. Speaking is not hard, doing is hard; doing is not hard, guarding is hard. Why is guarding hard? Heterodox methods have no karmic retribution. Only the Golden Elixir has retribution. Young practitioners today require half a year of fasting, bathing, abstaining from desire, forgetting thoughts, and silent sitting to collect. When the time comes, senses and limbs become light, hundred diseases vanish. Naturally, Fire rises in kidneys, spine feels like a wheel, Niwan feels like hot water, sweet dew drips in mouth. If staying awake and preserving spirit continuously, within two months, divine light appears in eyes, mind becomes clear; if possessing wisdom, this is verification. Those who achieve this must not think it is the Ultimate Dao, otherwise madness may arise, leading to insanity. By three months, beyond applying fire, if every moment's effort is accurate, nine orifices shine, golden halo on head, seeing inside and out, connecting with spirits. At this time, the Infant has form. Do not let it move freely; guard entry and exit strictly, otherwise Fire leaks and Elixir scatters. After ten months, Infant is fully formed, naturally dropping off like ripe fruit. Entry and exit allow body movement by inches. Do not go far; if leaving, must return immediately, otherwise Spirit is stolen, path lost, reincarnation occurs, abandoning the body. Only after three years and nine cycles, bones mature, like a person knowing life's depths, can one allow natural free movement, achieving Ascension and Transformation to True Immortal status. Yet there are demonic obstacles. During deep meditation, intelligence doubles, miracles emerge. Strange events, pre/post-death immortals, ghosts and fears gather before you, seeming like clairvoyance or possession. These demonic obstacles must not be taken as Dao; firm resolve is needed. Concentrate one thought firmly, guarding true form as in *Tai Xuan*. Do not mistake illusion for truth, follow emotion as nature. Only guarding One achieves Dao. Many lack stability and insight, possessed by external evils. Not failing in study, but falling, doubting immortals' existence. Regrettable! I studied, made friends, sought masters, practiced personally, witnessing such results, telling future scholars. Aspirants who read and seek meaning, referencing former masters' works and Daoist Canon secrets, will find consistency. Practicing this, Fetus forms in ten months. After moving Cauldron and nurturing, consult higher steps, then read Zhang Wuzhen's lower volume for advancement. Rare encounters and wordless transmission will occur naturally. Without this sequence, the body lacks a master, Infant is not nurtured, Zen study is futile like water without source, wood without root, becoming Stubborn Emptiness. Below Stubborn Emptiness, no effort is made. Dantian unity is the principle of connection; any leakage leads to failure in old age, returning to evil realms of Samsara, regretting wasted effort. Refining into Elixir, uniting to become True, is connection and honesty. Further refining Dantian into Treasure is liberation and transformation, truly precious. Having real treasure, after Elixir completion, depth of cultivation and control determine retribution, which lies in effort. Never slack, never indulge. Ascension is best, Corpse Liberation second, Possession third, Reincarnation lowest. Ascension and Longevity are one; Corpse Liberation is two. Both require perfect merit and action, benefiting heaven and humanity, to achieve this. Without merit, only extending life, not becoming Immortal. Why? Spirit gone returns not, Qi cut revives not. Upper is Possession, lower is Reincarnation, lowest is wandering soul. I pity foolish talkers; thousands speak Dao, one or two succeed. Thus recording as warning for successors. Presuming to publish lightly, completing this book. Future readers, savor and study, as if facing teacher or parent, cherish deeply, keep as lifelong treasure. Show not to unworthy, transmit not to unworthy. Violating this brings disaster to self and ancestors, sinking into无间 (Avici Hell), no end. Written on Mid-Autumn Day of Jiazi Year, Xianchun Era, at Zhuling Grotto-Heaven.