序曰∶性非生知，学道者，必资于切问。道难言传，立教者不尚于明文，藏机隐意，恐轻泄于
圣言；比物嘱辞，乃密传于达士。世有读书而五行俱下，开卷则一览无遗，声名喧世，孰知不死之方；头
角摩天，岂悟希夷之理。必也访道寻真，求师择友，览仙经之万卷，不出阴阳；得尊师之一言，自知真
伪。水火木金土，五行也，相生而为子母，相克而为夫妇，举世皆知也。明颠倒之法，知抽添之理者，
鲜矣。上、中、下、精、气、神，三田也。精中生气，气中生神，举世皆知也；得反复之义，见超脱之
功者，鲜矣。知五行颠倒，方可入道；至于抽添，则为有道之人也。得三田反复，方为得道，至于超脱，
则为成道之人也。古先达士，无不道成；委成道者，百无一二。今来后学，徒有道名；委入道者，十无
八九。欲论得道而超脱者，西山十余人矣。遂同前圣后圣，秘密参同。一集五卷，取五行正体之数；每卷
五篇，应一气纯阳之义。开明至道，演说玄机，因诵短篇，发明钟吕、太上
至言。庶得将来有悟，勤而行之，继仆以出尘寰，为蓬瀛之侣。华阳真人施（肩吾希圣）序。
葛仙翁曰∶天下无二道，殊途而同归；圣人无两心，百虑而一致。古今一道，圣贤同心。逮夫道
原既判，心识自分。谈道者，强自分别，同流异派，摘叶寻枝，自为见鲜，以独立教门。万物之理，
既不能穷，一己之性，胡为而尽？如释子 于顽空，乃以今世求于后世；儒者执于见在，遂以少年荣为
老年。殊不知先圣之行道，存乎一心也。
《西山记》曰∶吕先生言∶初习儒业，长好性宗，修天爵而弃人爵，鄙顽空而悟真空。天爵止于人
事，真空不离因缘。
葛仙翁曰∶以五常言道，止得其绪余；用三乘见性，难穷其根蒂。是知道不疏于儒、释，儒、释
自疏于大道。历古及今，聪明有识之士，莫不留心清虚而志在玄元也。迨以安乐延年，次以长生不死，
默盗天机，当为己用。自人升仙而为天官，何止儒者之虚荣于当年？由百岁延而及万年，何同释子之因
报于后世？修真者邪正不可辨也。欲识大道，三教中太上为先，一身之外，更何求也？
序言说：人的本性并非生来就知晓一切，想要修道的人，必须依靠切实的提问和请教。大道难以用言语完全传达，因此建立教义的人不崇尚直白的文字，而是隐藏机锋、隐晦心意，唯恐轻率地泄露了圣人的真言；他们借助事物比喻、含蓄措辞，才秘密地传授给通达之士。世间有那种读书时五行（金木水火土）俱下、开卷就能一览无余的人，虽然声名显赫于世，但谁真正懂得长生不死的方法呢？那些才华出众、头角峥嵘的人，又怎能领悟希夷（指道体虚无微妙）的道理呢？
一定要去寻访大道、探求真理，寻求良师、结交益友，阅读万卷仙经，其核心不出阴阳二气的变化；得到尊师的一句指点，自然能分辨真伪。水、火、木、金、土，这就是五行，它们相生构成子母关系，相克构成夫妇关系，这是举世皆知的事情。但是，明白“颠倒”之法、知晓“抽添”之理的人，却很少见。上丹田、中丹田、下丹田，以及精、气、神，称为三田。精中生气，气中生神，这也是举世皆知的事情；然而，能够领会“反复”之义、见到超脱之功的人，却很少见。
只有知道五行的颠倒运用，才可以入门修道；至于掌握抽添的技巧，那就已经是得道的人了。获得三田反复修炼的成果，才算真正得道，至于达到超脱的境界，那就是成道的人了。古代的达官贵人、贤士，没有不成道的；但委实成就道果的，百人中难有一二人。如今后来的学者，徒有修道之名；但真正入门修道的人，十人中难有八九人。如果要谈论得道而超脱的人，西山（指吕洞宾隐居之地或相关流派）就有十几位。于是与前圣后圣一样，进行秘密参悟与印证。这一集共五卷，取法五行正体的数目；每卷五篇，对应一气纯阳的意义。阐明至高的大道，演说玄妙的机理，通过诵读短篇，阐发钟离权、吕洞宾（钟吕）以及太上老君的至理名言。希望将来有人能够感悟，勤奋地实行，从而跟随我跳出尘世，成为蓬莱、瀛洲（仙境）中的伴侣。华阳真人施肩吾（字希圣）作序。
葛仙翁说：天下没有两种道，途径不同但归宿相同；圣人没有两样心，思虑万千但最终一致。古今遵循同一道，圣贤拥有同一心。等到道的本源既已判别，心的识见也就自然分开。谈论道的人，强行自我分别，同一流派却分出异支，摘取枝叶寻找细枝末节，导致自己的见解狭隘，以此独立创立教门。万物的道理既然不能穷尽，一个人的本性又怎么能彻底明了呢？就像佛教徒执着于顽空，试图在今世追求后世的果报；儒家学者执着于现世，于是把少年的荣耀当作老年的归宿。殊不知先圣践行大道，关键在于存养一心。
《西山记》记载：吕先生曾说：起初修习儒业，长大后喜好性宗（心性之学），修养天爵（内在的道德品格）而抛弃人爵（外在的官职爵位），鄙弃顽空（死寂的空无）而领悟真空（灵明不昧的空性）。天爵仅局限于人事范畴，真空却不脱离因缘法则。
葛仙翁说：用五常（仁义礼智信）来阐述道，只能得到道的残余部分；用三乘（声闻、缘觉、菩萨）的见解来认识本性，很难穷尽其根本。因此知道道并不疏远儒、释两家，反而是儒、释两家疏远了大道。从古至今，聪明有见识的人士，无不留心清虚之境而志在玄元之道。进而以安乐延年为目标，其次以长生不死为追求，默默窃取天机，应当将其作为己用。从凡人升仙成为天官，何止是儒家学者当年的虚荣？由百岁延长乃至万年，又何同于佛教徒因因果报应而在后世求得解脱？修真之人，邪正难以辨别。若要认识大道，在三教之中以太上老君为先，除了修身之外，还求什么呢？
Preface states: Human nature is not born with innate knowledge; those who seek the Dao must rely on earnest inquiry. The Dao is difficult to convey through words, so founders of teachings do not favor explicit texts. They conceal their insights and hide their meanings, fearing the careless leakage of sacred words; they use metaphors and implicit language to secretly transmit the teachings to enlightened scholars. In the world, there are those who read rapidly, grasping everything at a glance, gaining worldly fame, yet who truly knows the method of immortality? Those with outstanding talent and ambition, how can they comprehend the principles of Xiyi (the formless and subtle nature of the Dao)? One must visit masters to seek the Dao, find true teachers, and choose friends. Reading ten thousand volumes of immortal scriptures reveals that nothing lies beyond Yin and Yang; receiving a single word from a revered teacher allows one to discern truth from falsehood in oneself. Water, Fire, Wood, Metal, and Earth constitute the Five Phases (Wu Xing). Their mutual generation forms parent-child relationships, and their mutual restriction forms husband-wife relationships; this is known by all under heaven. However, few understand the method of "inversion" (Ni) or the principle of "extraction and addition" (Choutian). The Upper, Middle, and Lower Dantians, along with Jing (Essence), Qi (Energy), and Shen (Spirit), are referred to as the Three Fields. Essence generates Qi, and Qi generates Shen; this is also known by all. Yet, few grasp the meaning of "repetition" (Fanfu) or witness the power of transcendence. Only by understanding the inversion of the Five Phases can one enter the Dao; mastering extraction and addition makes one a person of the Dao. Achieving the repetition within the Three Fields constitutes attaining the Dao, while reaching transcendence marks becoming an accomplished Daoist. Ancient sages all achieved the Dao; yet among those who truly attained it, only one or two in a hundred exist. Today's students merely bear the name of Daoists; among those who truly enter the path, eight or nine out of ten fail. If we discuss those who attain the Dao and achieve transcendence, there are over ten figures associated with Xishan. Thus, following the ancient and later sages, we engage in secret mutual verification. This collection consists of five volumes, corresponding to the number of the Five Phases' proper form; each volume contains five chapters, reflecting the meaning of pure Yang Qi. It elucidates the supreme Dao and expounds upon profound mysteries. Through reciting short passages, it clarifies the supreme words of Zhongli Quan and Lü Dongbin (Zhong-Lü) and Taishang Laojun. May future readers gain enlightenment, practice diligently, and follow me to leave the mortal realm, becoming companions in Penglai and Yingzhou. Preface by Huayang Zhenren, Shi Jianwu (courtesy name Xisheng).
Ge Xianweng said: There is no second Dao in the world; paths differ but the destination is the same. Sages have no divided heart; diverse thoughts converge into one consistency. The Dao of past and present is one; the hearts of sages and worthies are united. Once the origin of the Dao is distinguished, the mind's awareness naturally separates. Those who discuss the Dao force distinctions, splitting into different schools from the same source, focusing on branches rather than roots, resulting in narrow views, and establishing independent sects. Since the principles of all things cannot be fully exhausted, how can one's own nature be completely understood? Just as Buddhists cling to "stubborn emptiness" (Wankong), seeking rewards in future lives based on this life; Confucians cling to the present, regarding youthful glory as the goal for old age. They do not realize that the practice of the ancient sages lies in preserving a single mind.
The *Xishan Ji* records: Master Lü said: Initially, I studied Confucianism; later, I favored the school of Nature (Xingzong). I cultivated Heavenly Nobility (Tianjue - inner moral virtue) and abandoned Human Nobility (Renjue - official rank); I despised stubborn emptiness and realized true emptiness (Zhenkong). Heavenly Nobility is limited to human affairs, whereas True Emptiness does not depart from conditions and causes (Yinyuan).
Ge Xianweng said: Using the Five Constants (Ren, Yi, Li, Zhi, Xin) to describe the Dao captures only its remnants; using the Three Vehicles (Shengwen, Yuanjue, Pusatsu) to perceive nature fails to reach its root. Thus, the Dao is not distant from Confucianism and Buddhism; rather, Confucianism and Buddhism are distant from the Great Dao. From ancient times to the present, wise and knowledgeable people have always focused on Qingxu (Clarity and Emptiness) and aimed for Xuanyuan (Profound Origin). They seek peace and longevity first, then immortality, secretly stealing the secrets of Heaven to benefit themselves. Ascending from humans to immortals and becoming celestial officials exceeds the vanity of Confucian scholars in their prime. Extending life from a century to ten thousand years differs significantly from Buddhists seeking retribution in future lives. In cultivation, distinguishing between orthodoxy and heterodoxy is difficult. To recognize the Great Dao, among the Three Teachings, Taishang (Laozi) comes first. Beyond cultivating oneself, what else is there to seek?