阴丹多见赚时人
得者全少，失者至多。
都是传来托误文
得者少，托误文者，多见夭逝。不体真元，故非真谛。且凡心既发，如猛火投焰。事既炽然，
卒何固济。故道之玄妙，起自心法，既忽荡动，气亦奔腾。岂谓初机之道，返为害命。
未晓重玄篇内旨
未晓重玄之旨，徒枉阴丹之功。
味于无味亦徒云
既若无味，则何用行持？故云亦徒云也。《黄庭经》云∶长生至慎房中急，何谓死作令神泣。
盖王屋真人、罗真人、狐刚子、元阳诸仙人，不可一一举备。所说阴丹，皆得重玄之妙用，道体交合
神凝之法。若初学，强自行持而至中夭，与
道愈失。与道愈失，与道愈彰，生自何存也？故阴丹之法，本为绝尘之事。古圣人恐真者未遂了
达，且居常道，故示之阴丹之妙。其理法天象地、升阴降阳，所忌者，以淫心难制。以女子交感而男子先
脱其精，如此行之而疾病俱生，以运夭逝。其外晦朔、弦望、风雨、饥饱、喜怒、劳佚，次而忌
之。凡女人有经后六日，三阳数，与女人交合者生男；三阴数，与女交合者生女。凡一月此六日，若
是须二情齐降，方获成就。自此阴阳 数，还知贫富贵贱，其理昭然矣。
无关善闭岂能开
老于曰∶善闭无关键而不可开。玄关者，不独称乎心也。若明善闭之法，以通玄妙，始得玄
关之称。盖善闭之道，即心地之法也。
妙使灵童出得来
灵童者，得道之称也。若契玄关之理，即达善闭之道，或出或处，得妙便法要，至乎轻安也。
已绝六尘玄路启
六尘者，谓眼、耳、鼻、舌、身、意。六根各有法识，所染是六尘。故云玄关善闭，以求泯灭其
尘妄。若志之所至，即玄之又玄也。
自兹生死不相该
无染尘识，安系去留，心法两忘，取损同泯。栖真子云∶百邪不能干其正，群动不能挠其清，故
生死不该属也。
阴丹（一种通过男女交合进行养生的方法）多见于世俗之人中流传，但真正得其真谛者极少，失其真义者极多。
这些流传的文本多是托名伪作，误导世人。
那些得到伪法的人，多见早逝。
因为他们不体悟真正的元气（人体生命活动的根本动力），所以这不是真正的道谛。
况且一旦淫欲之心发动，就像猛火投入火焰之中。
事情既然已经炽盛猛烈，最终如何能够固摄精气？
所以道的玄妙之处，起自于心法，如果心意忽而动荡不定，气机也会随之奔腾失控。
这难道不是初学修道之人，反而因此害了性命吗？
未能通晓《重玄篇》中的深意，
只是白白浪费了修习阴丹的功效。
对于“无味”的境界若不能体味，也只是空谈罢了。
既然说是无味，那又何必去实行持守呢？所以说也是徒劳之言。
《黄庭经》说：追求长生要极度谨慎于房中之事，为何要采取错误的做法令神灵哭泣？
像王屋真人、罗真人、狐刚子、元阳真人等仙人，不可一一列举备述。
他们所说的阴丹，都是得到了重玄之道的妙用，是道体交合、神气凝定的方法。
如果是初学者，强行自行修持而导致中途夭折，
那就与道越来越疏远。
与道越来越疏远，与道越来越背离，生命自然无法存留？
所以阴丹之法，本是用来断绝尘世欲望的事情。
古代圣人担心真正修道的人未能完全通达领悟，暂时还停留在常人的道路上，所以向他们展示阴丹的奥妙。
其中的道理效法天地形象，提升阴气、下降阳气，所忌讳的是淫欲之心难以控制。
因为女子在交感时，男子往往先泄精，如此行房则疾病丛生，导致短命早逝。
此外，晦朔（农历每月初一和十五）、弦望（农历初七初八和二十二二十三）、风雨、饥饱、喜怒、劳逸等，也都依次需要忌讳。
凡是女人月经结束后的六天，属于三阳之数，与女人交合会生男孩；属于三阴之数，与女人交合会生女孩。
一个月中只有这六天，若是双方情感都降伏平和，才能获得成就。
从此阴阳之数，就能知晓贫富贵贱，其中的道理是很明显的。
如果不善于关闭感官欲望，怎么能开启玄关（道家指修炼的关键门户或部位）？
老子说：善于关闭的人，没有钥匙却让人无法打开。
玄关，不仅仅指称心脏。
如果明白善于关闭的方法，以通向玄妙之境，才配得上称为玄关。
所谓善于关闭之道，就是心地修养的法门。
巧妙地使灵童（指元神或真气）出来。
灵童，是得道者的称呼。
如果能契合玄关的道理，就达到了善于关闭的道境，无论出定还是入定，都能得到微妙的法要，达到身心轻安的状态。
已经断绝了六尘（色、声、香、味、触、法六种外境干扰），玄路开启。
六尘，指的是眼、耳、鼻、舌、身、意。
六根各有法识，被染污的就是六尘。
所以说玄关善于关闭，以求泯灭尘世的妄念。
如果志向所至，就是玄之又玄的境界。
从此生死不再相关联。
没有沾染尘世的识心，安心于去留，心法两忘，损之又损直至同归于尽。
栖真子说：百邪不能干扰他的正气，群动不能扰乱他的清静，所以生死不再归属于他。
Yin Dan (a health preservation method involving sexual intercourse) is often circulated among worldly people, but those who truly grasp its essence are very few, while those who lose its true meaning are extremely numerous.
These transmitted texts are mostly forged works that mislead the public.
Those who obtain these false methods often suffer premature death.
Because they do not comprehend the true Yuan Qi (the fundamental driving force of human life activities), this is not the true Dao truth.
Moreover, once the desire for lust arises, it is like throwing a fierce fire into flames.
When the matter becomes intense and blazing, how can one eventually retain and consolidate the Jing (essence)?
Therefore, the profound mystery of the Dao originates from mind methods; if the mind fluctuates and moves restlessly, the Qi (vital energy) will also surge out of control.
Is this not the case where beginners in Dao practice end up harming their own lives?
Failing to understand the deep meaning within the *Chongxuan Pian* (Chapter on Double Mystery),
one vainly wastes the efforts of practicing Yin Dan.
If one fails to savor the state of "flavorlessness," it is merely empty talk.
Since it is said to be flavorless, why is there any need for practice and holding fast? Thus, it is said to be futile.
The *Huangting Jing* (Yellow Court Classic) states: To pursue longevity, one must be extremely cautious regarding bedroom arts; why adopt wrong practices that make the divine spirit weep?
Immortals such as Wangwu Zhenren, Luo Zhenren, Hu Gangzi, and Yuanyang Zhenren cannot be listed one by one.
What they said about Yin Dan all obtained the wondrous application of the Chongxuan Dao, which is the method of Dao body union and Shen (spirit) condensation.
If a beginner forces themselves to practice and suffers premature death,
they become increasingly distant from the Dao.
Becoming increasingly distant from the Dao means becoming increasingly alienated from it; how can life be preserved?
Therefore, the method of Yin Dan was originally intended for severing worldly desires.
Ancient sages, fearing that true practitioners had not yet fully comprehended and reached understanding, and were still residing in ordinary ways, thus revealed the subtlety of Yin Dan to them.
Its principles emulate heaven and earth, raising Yin and lowering Yang. The taboo is that lustful hearts are difficult to control.
Because during sexual interaction with women, men often release their Jing first; practicing in this manner leads to the onset of diseases and premature death.
Furthermore, Hui Shuo (new moon and full moon), Xian Wang (first quarter and last quarter), wind and rain, hunger and satiety, joy and anger, labor and rest, etc., are all sequentially things to avoid.
For women, the six days after menstruation belong to the number of Three Yang; having intercourse with a woman during this time results in a male child; belonging to the number of Three Yin, having intercourse results in a female child.
Within a month, only these six days, if both parties' emotions are subdued and peaceful, can success be achieved.
From this point on, based on Yin and Yang numbers, one can know poverty, wealth, nobility, and baseness; the principle is clear.
If one does not know how to skillfully close off sensory desires, how can one open the Xuan Guan (mysterious pass, referring to a key gate or area in cultivation)?
Laozi said: One who is skilled at closing has no lock or key and cannot be opened.
Xuan Guan is not solely referred to the heart.
If one understands the method of skillful closing to access the mysterious and subtle, then one deserves the title of Xuan Guan.
The way of skillful closing is precisely the method of cultivating the mind-heart.
Skillfully causing the Ling Tong (Spiritual Child, referring to Yuan Shen or true Qi) to emerge.
Ling Tong is the title for one who has attained the Dao.
If one conforms to the principle of Xuan Guan, one reaches the Dao of skillful closing; whether emerging from meditation or dwelling within, one obtains the subtle Dharma essentials, reaching a state of physical and mental lightness and ease.
Having severed the Six Dusts (the six external environmental interferences: form, sound, smell, taste, touch, and dharmas), the Mysterious Path opens.
Six Dusts refer to the eyes, ears, nose, tongue, body, and mind.
Each of the Six Roots has its respective consciousness, which is stained by the Six Dusts.
Thus, it is said that Xuan Guan skillfully closes itself to seek the obliteration of worldly delusions.
Wherever the will reaches, it is the mysterious and again mysterious state.
From then on, life and death are no longer connected.
Without dust-stained consciousness, one remains calm regarding coming and going; mind and method are both forgotten, reduction reduces until merging into nothingness.
Qizhenzi said: A hundred evils cannot interfere with his righteousness, and myriad movements cannot disturb his clarity; therefore, life and death do not belong to him.