心凝曰神，凝神归气以炼丹。情复乎性，复性归根以养命。还丹之本，铅汞而已。元精为命
之根，宝元精而真铅自生。元神乃性之宗，啬元精而真汞自产。是知固精以养气，固气以养神。铅汞
有时而相投，驻息绵绵而成火候。真气无刻不相聚，忘念久久而成金丹。若真铅走而真汞枯，元神散而
元精竭。欲求返还，不亦难乎？非遇志人，勿轻传授。保而重之，秘之。
口诀
外阴阳往来，则外药也。内坎离辐辏，则内药也。外有作用，内则自然。精、气、神之用有二，
其体则一。以外药言之，交合之精，先要不漏；呼吸之气，更要细细，至于无息。思虑之神，贵在
乎安静。以内药言之，炼精，炼元精，抽坎中之元阳也。元精固则交合之精自不泄矣。炼气，炼元气，
补离中之元阴也。元气住则呼吸之气自不出入。炼神，炼元神也。坎离合，体成干也。元神凝则
思虑之神泰定。其上更
有炼虚一者，非易轻言，贵在默会，心通可也。勉旃勉旃。
三千六百法，养命数千家。率皆旁门小法，无非曲径。仆阅历《参同》，仅三十载，作规中图十二字
诀，用传学道。君子以正心诚意为中心柱子，处中以制外。以熙和、中和、敛静、敛肃八字为辅，调御
四时，由外以应中。上合天心，中稽人事。默符造化，顺轨阴阳。外法五行，内理五脏，以为日月循环无
端。不施为，不存想，晏然大定，以总元机。但要绝嗜欲，定心气，省思虑，节饮食，调鼻息，警昏睡，悭
视听。养天和于四威仪、四聪，合自然之妙，别无繁难也。已立鄞鄂者，以是契符火，养圣胎。未
立鄞鄂者，以是益元气，养精神。为立鄞鄂之渐至于虚耗损失，疾病交攻，则以是驱疾固元为补益、
延年养命之术，可谓简易法门矣。宋咸淳己巳岁下元节，宜春玉溪子李公明序。
规中图
规中者，如居一规之中，如大圆镜之一我。但正心诚意为主，为中心柱子。当万虑具泯之时，
真人出现，如鱼跃深渊，游泳自乐而不离方寸是也。喜怒哀乐未发，当此时，可以居规中，游泳而潜。
御四时以正造化，四威仪中，不可失节焉。物来则应，应过复归于中，绝不可动着中心柱子。于中
常令空虚，一尘不立，久之不纵不拘，自得受用其妙也。六阴归坤，万物 ；元复赴建，始萌长。
子绝父体。一阳潜动
处，万物未生时，从这里起，便是作用处。当斯时也，跏趺大坐，凝神内照，调息绵绵，默而守之。
则一气从虚无中来，杳杳冥冥，无色无形，非子玄冥坤癸之地，生于肾中，以育元精，日益月强，始之去
，次之返婴，积而为内丹之基本矣。袁真人云∶元气补元气，岂是凡砂石，此补益之上法也。朝屯者，
君子经论之始，是万物萌芽之初，仁之端也。夫子时始生之气在肾，是不召而自来，宜保而养之。调
息无令耳闻，但听有悠悠绵绵，合乎自然，则与天地橐龠相应。久之，则肾气合心气，二气之交感，
以降甘露而产玄珠焉。暮蒙者，以养正圣功也。使不失赤子之初心，义之端也。午时其始生之气在心，是
亦不召而自来，无思无虑，冥心内照以合之。静坐而照，久而则心合肾气而成既济之功焉。人居三
才之一，一身之造化，与天地等耳。故日月常行，天地之气相应，真一之精相符。人之元气，八百一
十丈，与二气橐龠相合。所以元气大运随天，小运随日也。但人生不能体天地造化之大，以至作丧伤
败，精神迷乱，自与之违，天地岂违者哉。知道之士，若能顺理握机，则可以符化工而为修丹内炼长生
久视之道也。舍人之外总皆禀混淆，而在元气中均为化物耳，又安能驭之气也。《参同契》云∶春
夏据内体，从子到辰巳；秋冬当外用，自午从戌亥。又云∶赏罚应春秋，昏明应寒暑，爻辞有仁义，随
时发喜怒，如是应四时，五行得其理。
心志凝聚称为神，凝聚心神回归气以修炼内丹。情感回复本性，恢复本性回归根源以保养生命。还丹的根本，不过是铅和汞罢了。元精是生命的根本，珍护元精则真铅自然产生。元神是本性的宗主，吝惜元精（注：此处原文逻辑似有倒置或特指，通常理解为固摄精气）则真汞自然产出。由此可知，固守精液以养气，固守气以养神。铅与汞在适当时候相互投合，通过绵长细微的呼吸停顿形成火候。真气无时无刻不聚集，长久忘却杂念便结成金丹。如果真铅流失而真汞枯竭，元神涣散而元精耗尽，想要寻求返还大道，难道不难吗？如果不是遇到有志向的人，不要轻易传授。要保重并重视它，秘密保存。
口诀
外部的阴阳往来，就是外药。内部的坎离汇聚，就是内药。外部有作为作用，内部则是自然状态。精、气、神的作用有两种表现，但其本体是一致的。从外药来说，交合之精，首先必须不泄漏；呼吸之气，更要细细调节，直到似乎没有呼吸。思虑之神，贵在安静。从内药来说，炼精，即炼化元精，抽取坎卦中的元阳。元精固守则交合之精自然不泄。炼气，即炼化元气，补充离卦中的元阴。元气驻留则呼吸之气自然不出入。炼神，即炼化元神。坎离合并，本体成为乾卦。元神凝聚则思虑之神安定泰然。其上还有“炼虚”这一层功夫，不容易轻易谈论，贵在默默领会，心意相通即可。努力吧，努力吧。
三千六百种方法，保养生命的流派数千家。大都是旁门小法，无非是曲折的小路。我研读《周易参同契》，仅仅三十年，制定了规中图十二字诀，用来传授给学道之人。君子以正心诚意为中心支柱，居中处中以控制外部。以熙和、中和、敛静、敛肃八个字为辅助，调和驾驭四季，由外部来响应内部。上合天心，中稽人事。默默契合造化，顺应阴阳规律。外部效法五行，内部调理五脏，以此模拟日月循环无端。不施加作为，不存想意念，安然然大定，以总揽元气之机枢。只要断绝嗜好欲望，安定心气，减少思虑，节制饮食，调节鼻息，警惕昏睡，吝啬视听（少看少听）。在行住坐卧四种威仪中涵养天和，符合自然的奥妙，并没有其他繁难之处。已经确立鄞鄂（指内丹初成之象）的人，用此法契合符火，养育圣胎。尚未确立鄞鄂的人，用此法增益元气，养育精神。如果是为了逐步确立鄞鄂，以至于出现虚耗损失、疾病交加攻击的情况，就用此法驱除疾病、固守元气，作为补益、延年养命的手段，可以说是简易的法门了。宋咸淳己巳年下元节，宜春玉溪子李公明作序。
规中图
规中，就像居住在一个圆规之中，像大圆镜中的一个自我。但以正心诚意为主，作为中心支柱。当万种思虑全部泯灭之时，真人出现，就像鱼跃入深渊，游泳自得快乐而不离开方寸之地。喜怒哀乐尚未发作的时候，在这个时刻，可以居于规中，潜游其中。驾驭四季以端正造化，在四威仪中，不可失去节度。事物来了就应对，应对过后又回归于中，绝对不可动摇中心支柱。在心中常令其空虚，一尘不染，久而久之不放纵也不拘束，自然得到受用其中的奥妙。六阴归于坤卦，万物...（原文此处可能有缺漏或特殊符号，意指万物归藏）；元复赴建，开始萌芽生长。子绝父体。一阳潜动之处，万物未生之时，从这里开始，便是作用之处。在这个时候，盘腿大坐，凝神向内观照，调节呼吸绵绵不断，默默守住它。那么一气从虚无中来，深远昏暗，没有颜色没有形状，这不是玄冥坤癸之地，生于肾中，以培育元精，日益强大，起初返回婴儿状态，积累成为内丹的基本。袁真人说：“元气补元气，难道是普通的砂石吗？”这是补益的最高法则。朝屯卦，是君子经论的开始，是万物萌芽之初，仁的开端。夫子时始生之气在肾，是不召唤而自然到来，应该保护并养育它。调节呼吸不要让耳朵听到声音，只听到悠悠绵绵的声音，合乎自然，则与天地橐龠相应。久而久之，肾气与心气相合，二气交互感应，以降甘露而产生玄珠。暮蒙卦，是以培养正气成就圣功。使不失赤子的初心，义的开端。午时其始生之气在心，也是不召唤而自然到来，无思无虑，冥心内照以与之相合。静坐观照，久而久之则心与肾气相合而成既济之功。人处于三才之一，一身之造化，与天地相等。所以日月常行，天地之气相应，真一之精相符。人的元气有八百一十丈，与二气橐龠相合。所以元气的大运随天运行，小运随日运行。只是人生不能体会天地造化的宏大，以至于造成丧败损伤，精神迷乱，自己违背了它，天地岂会违背呢？懂道的人，如果能顺应理势把握机枢，就可以契合化工而为修丹内炼长生久视之道。舍人之外都禀受混淆之气，而在元气中均为化育之物罢了，又怎能驾驭气呢？《参同契》说：“春夏据内体，从子到辰巳；秋冬当外用，自午从戌亥。”又说：“赏罚应春秋，昏明应寒暑，爻辞有仁义，随时发喜怒，如是应四时，五行得其理。”
The concentration of the mind is called Shen (Spirit). Concentrating the spirit to return to Qi (Vital Energy) is for refining the Elixir. When emotions return to nature, restoring nature to its root is for nourishing life. The foundation of the Returning Elixir lies only in Lead and Mercury. Yuan Jing (Primordial Essence) is the root of life; treasuring Yuan Jing causes True Lead to arise naturally. Yuan Shen (Primordial Spirit) is the master of nature; conserving essence causes True Mercury to be produced naturally. Thus it is known that consolidating Jing (Essence) nourishes Qi, and consolidating Qi nourishes Shen. When Lead and Mercury meet at the appropriate time, through continuous and fine breath retention, the Fire Timing is established. True Qi gathers without pause; long-term forgetting of thoughts forms the Golden Elixir. If True Lead flows away and True Mercury withers, if Yuan Shen scatters and Yuan Jing exhausts, seeking the path of Return would indeed be difficult. Do not lightly transmit this to those without determination. Cherish and value it, keep it secret.
The Mantra:
External interactions of Yin and Yang constitute External Medicine. Internal convergence of Kan (Water/Abysmal) and Li (Fire/Clinging) constitutes Internal Medicine. External practice involves active effort, while internal practice follows natural spontaneity. The application of Jing, Qi, and Shen has two aspects, but their substance is one. Regarding External Medicine: regarding seminal fluid from sexual union, the primary requirement is no leakage; regarding respiratory Qi, it must be regulated finely until breathing seems to cease; regarding the spirit of thought, the key is tranquility. Regarding Internal Medicine: Refining Jing refers to refining Yuan Jing, extracting the Primordial Yang within Kan. Once Yuan Jing is consolidated, seminal fluid will not leak naturally. Refining Qi refers to refining Yuan Qi, supplementing the Primordial Yin within Li. Once Yuan Qi resides, respiratory Qi will naturally neither enter nor exit. Refining Shen refers to refining Yuan Shen. When Kan and Li merge, the substance becomes Qian (Heaven). When Yuan Shen concentrates, the spirit of thought becomes stable and peaceful. Above this lies the stage of "Refining Emptiness," which is not easy to discuss lightly; it relies on silent comprehension and mental resonance. Strive diligently.
There are 3,600 methods and thousands of schools for nourishing life. Most are minor off-path techniques, merely crooked shortcuts. Having studied the *Cantong Qi* (The Seal of the Unity of the Three) for thirty years, I formulated the Twelve-Character Mantra of the Guizhong Diagram to transmit to Dao learners. A gentleman takes Right Mind and Sincere Intention as the central pillar, dwelling in the center to control the exterior. Using the eight characters of Xihe (Harmonious Peace), Zhonghe (Central Harmony), Lianjing (Gathered Tranquility), and Liansu (Gathered Solemnity) as auxiliaries, one regulates and drives the four seasons, responding internally from the external. Aligning with the Heavenly Heart above, and examining human affairs in the middle, one silently accords with Creation, following the laws of Yin and Yang. Externally mirroring the Five Elements, internally regulating the Zang Organs, one simulates the endless cycle of the sun and moon. Without artificial action or visualization, one rests in great stillness to command the primordial mechanism. One must simply cut off desires, stabilize heart-mind Qi, reduce thinking, regulate diet, adjust nasal breathing, guard against drowsiness, and conserve sensory input. Nourish Heavenly Harmony within the Four Postures (walking, standing, sitting, lying), conforming to the wonder of Nature, with no other complexities. For those who have already established the "Yin'e" (the initial formation of the Elixir body), use this to match the Talismanic Fire and nourish the Sacred Fetus. For those who have not yet established the Yin'e, use this to augment Yuan Qi and nourish Spirit and Essence. In cases where gradual establishment leads to depletion, loss, or disease attacks, use this method to expel illness and consolidate Yuan Qi as a technique for tonification, longevity, and life-nourishment. It can be considered a simple and easy Dharma gate. Preface by Li Gongming, Yixi Yuchizi of Yichun, on the Lower Yuan Festival of the Jisi Year of Xianchun, Song Dynasty.
Guizhong Diagram:
Guizhong means residing within a circle, like a self within a great round mirror. Taking Right Mind and Sincere Intention as the main principle serves as the central pillar. When all thoughts are extinguished, the True Person appears, like a fish leaping into a deep abyss, swimming freely and joyfully without leaving the square inch of the heart. When emotions such as joy, anger, sorrow, and happiness have not yet arisen, during this moment, one can dwell in Guizhong and swim within. Governing the four seasons to rectify creation, within the Four Postures, one must not lose moderation. When things come, respond; after responding, return to the center. One must absolutely not disturb the central pillar. Keep the center empty, allowing not a speck of dust to settle. Over time, neither indulgent nor constrained, one naturally enjoys its wonders. When Six Yin returns to Kun (Earth), all things... [text fragment]; when Yuan returns to Jian, beginnings sprout and grow. Zi cuts off the father's form. Where Primordial Yang moves secretly, before all things are born, is where operation begins. At this time, sit in full lotus posture, concentrate spirit for inner illumination, regulate breath continuously, and guard it silently. Then, one Qi comes from emptiness, profound and dark, colorless and shapeless. This is not the place of Xuanming Kun Gui, but arises from the Kidneys to nurture Yuan Jing, growing stronger day by day, returning initially to an infant state, accumulating as the foundation of the Inner Elixir. Yuan Zhenren said: "Nourishing Yuan Qi with Yuan Qi—is this ordinary stone and sand? This is the supreme method of tonification." Chou Tun represents the beginning of the gentleman's discourse, the initial sprouting of all things, the start of Ren (Benevolence). The Qi generated at this time resides in the Kidneys; it comes unsummoned and should be protected and nourished. Regulate breath so it is not audible to the ear; hear only the gentle, continuous sound, aligning with Nature, thus resonating with the bellows of Heaven and Earth. Over time, Kidney Qi merges with Heart Qi; the interaction of these two Qi descends Sweet Dew and produces the Mysterious Pearl. Mu Meng represents the achievement of sagehood through nurturing correctness. Maintain the original heart of the newborn, the start of Yi (Righteousness). At Wu hour, the newly generated Qi resides in the Heart; it also comes unsummoned. With no thoughts or worries, illuminate inwardly with a冥心 (darkened/calm mind) to unite with it. Sitting quietly and illuminating, over time the Heart merges with Kidney Qi to achieve the work of Ji Ji (After Completion). Humans occupy one position in the Three Powers; the creation of the body is equal to Heaven and Earth. Therefore, the sun and moon move constantly, Heaven and Earth Qi correspond, and the True One Essence matches. Human Yuan Qi measures 810 zhang, combining with the two Qi bellows. Thus, the great movement of Yuan Qi follows Heaven, and the small movement follows the Sun. However, humans cannot comprehend the grandeur of Heaven and Earth's creation, leading to damage and ruin, confusing their spirit, and violating themselves. How could Heaven and Earth violate them? Those who understand the Dao, if they can follow principles and grasp opportunities, can accord with Creative Transformation and become the Way of refining the Elixir, internal cultivation, longevity, and enduring vision. Others are born of confused Qi and are merely transformed matters within Yuan Qi; how can they govern Qi? The *Cantong Qi* states: "In Spring and Summer, rely on the inner body, from Zi to Chen-Si; in Autumn and Winter, utilize the outer application, from Wu to Xu-Hai." It also says: "Rewards and punishments correspond to Spring and Autumn, darkness and brightness correspond to Cold and Heat; the Line Statements contain Ren and Yi, expressing joy and anger according to time. Thus responding to the Four Seasons, the Five Elements find their principle."