一吸便提，气气归脐，一提便咽，水火相见。此十六字，仙家名十六锭金，至易至简妙诀也
。口中漱津三五次，舌搅华池，仍以舌抵上 ，满口生津咽下 然有声。随于鼻中吸清
气一口，以意会及心，寂地送至脐下一寸三分丹田之中，略存一存，谓之一吸。随用下部轻轻
如忍大小便状，以意力提起使归脐，穿肾堂，过夹脊、陶道、天柱、风府、玉枕、透入泥丸，其升而
上，如云如露，生津满口，氤氲气冲，谓之一呼。一呼一吸，谓之一息。气既上升，随又前
然有声咽下，鼻吸清气送至丹田，稍存一存，又收缩下部，如前轻轻提上，与脐相接而止，而后觉冲和
之气徐徐上生，升引如前，所谓气归脐，寿与天齐矣。凡咽下口中有液为妙，无
液亦要 然有声，积气亦能生液也。如是一咽一提，或三五口，或五七、或十二、
或二十四，要行即行，止即止，只要不忘，久久行之，长生可期。又云在一阳动时
，尤宜急行。然行鼻息而不得下部提缩之法，与知提缩而不得鼻息往来之法，皆非真传也。
先以两足盘坐，双手齐向头顶托天，随放下，叠在腹前。叩齿三十六，漱舌下泉，以津满为
度，咽下。神气安闲，出入息微微，于非心非口间，持一“静”字，将静暗念
数千遍，换一“忘”字，暗念比静字加倍，又换一“空”字，暗念比忘字又加倍。
自觉气转三车，不可遏抑，其动荡形状各出不穷，此亦坐功最捷最简法。又有语予
者云，系“静”、“忘”、“灭”三字，及质之陈白也，乃知“空”字为妙。此
。法即仙家皈依禅定时候也，盖于闹热场中，讨出静中消息，然知有静非静也，
贵能忘，至忘到神化地位矣；有忘便有不忘时，不若一切皆空，空中无所不变、无
所不化，是为大乘。
一吸气时便提起（会阴部），使每一次呼吸的气都回归脐部；一提起（会阴）便吞咽津液，使心火与肾水相交。这十六个字，是道家称为“十六锭金”的、极其简易精妙的口诀。
在口中漱津液三到五次，用舌头搅动华池（舌下），然后用舌尖抵住上颚，待满口生津后咽下，并要发出明显的吞咽声。随即从鼻中吸入一口清气，意念引导至心脏，寂静地送至脐下一寸三分的丹田之中，稍作停留，这叫做“一吸”。接着用下部（会阴）轻轻收缩，就像忍大小便时的样子，用意念和力量将其提起使其回归脐部，穿过肾堂，经过夹脊、陶道、天柱、风府、玉枕等穴位，透入泥丸宫（脑部），其气上升，如同云雾露水一般，使津液充满口腔，氤氲之气冲涌，这叫做“一呼”。一次呼气一次吸气，合称为“一息”。当气既已上升，随即又发出声音咽下津液，鼻吸清气送至丹田，稍作停留，再次收缩下部，像刚才一样轻轻提上，与脐部相接而止，随后感觉到冲和之气徐徐向上生发，引导方式如前所述，这就是所谓的“气归脐”，寿命便可与天齐长。凡是咽下口中的津液为妙，如果没有津液也要发出吞咽声，积聚的气也能产生津液。像这样一咽一提，或者三五次，或者五七次、十二次、二十四次，想练就练，想停就停，只要不忘记，长久坚持练习，长生是可以期待的。又说在一阳初动之时，尤其应当紧急练习。然而，只练习鼻息而不懂得下部提缩的方法，或者知道提缩却不懂得鼻息往来的方法，都不是真正的传承。
首先双脚盘坐，双手同时向头顶托举如托天状，然后放下，叠放在腹前。叩齿三十六次，漱口并搅动舌下的泉穴，以津液充满为限度，然后咽下。神气安闲，呼吸微微，在心与口之间，持守一个“静”字，暗中默念数千遍，换成一个“忘”字，暗中默念的次数比“静”字加倍，又换成一个“空”字，暗中默念的次数比“忘”字又加倍。自觉气机转动于三车（指脊柱上的通道），不可遏制抑制，其动荡的形状层出不穷，这也是坐功中最快捷最简便的方法。又有告诉我说的人，说是“静”、“忘”、“灭”三个字，等到向陈白请教后，才知道“空”字更为精妙。这种方法就是道家皈依禅定时候的境界，大概是在热闹场所中，探求出静中的消息，然而知道有静并非真正的静，可贵在于能忘，直到达到神化的境界；有忘就有不忘的时候，不如一切皆空，空中无所不变、无所不化，这才是大乘境界。
Upon inhalation, lift (the perineum); with every breath, the Qi returns to the navel. Upon lifting (the perineum), swallow; thus Heart Fire and Kidney Water meet. These sixteen characters are known by Daoists as the "Sixteen Ingot Gold," an extremely simple and subtle secret method.
Rinse the saliva in the mouth three to five times, stir the Huachi (sublingual area) with the tongue, then press the tip of the tongue against the upper palate. When the mouth is full of saliva, swallow it while making a distinct swallowing sound. Subsequently, inhale one mouthful of clear Qi through the nose, guide the intention to the heart, and silently send it down to the Dantian (Elixir Field), located one inch and three fen below the navel, pausing briefly. This is called "one inhalation." Then, gently contract the lower part (perineum), as if holding back urine or feces, using intention and force to lift it so that it returns to the navel, passing through the Kidney Hall, and traversing the Jiaji, Taodao, Tianzhu, Fengfu, Yuzhen acupoints, penetrating into the Niwan Palace (brain). The Qi rises like clouds and dew, generating saliva in the mouth and surging with misty Qi. This is called "one exhalation." One exhalation and one inhalation constitute "one breath cycle." Once the Qi has risen, swallow the saliva again with a sound, inhale clear Qi through the nose to send it to the Dantian, pause briefly, and once again contract the lower part, lifting it gently as before until it connects with the navel. Afterwards, feel the harmonious Qi slowly rising upward, guided as before. This is what is meant by "Qi returns to the navel," and longevity can equal that of heaven. It is auspicious to swallow the fluid in the mouth; even if there is no fluid, one must make the swallowing sound, as accumulated Qi can generate fluid. Perform this swallowing and lifting for three to five cycles, or five to seven, twelve, or twenty-four cycles. Practice when desired, stop when desired, as long as one does not forget. Practicing consistently over time, immortality can be expected. It is also said that when the "One Yang" begins to move, it is especially urgent to practice. However, practicing nasal breathing without mastering the lower lifting and contracting method, or knowing the lifting and contracting method but not the nasal breathing rhythm, are both not true transmissions.
First, sit cross-legged with feet, raise both hands simultaneously overhead as if supporting the sky, then lower them and stack them in front of the abdomen. Clap the teeth thirty-six times, rinse the mouth and stir the Quan acupoint under the tongue, stopping when saliva is abundant, then swallow. Keep the spirit and Qi at ease, breathe softly, and between the heart and mouth, hold onto the character "Stillness" (Jing), silently reciting it thousands of times. Switch to the character "Forgetfulness" (Wang), silently reciting it twice as many times as for Stillness. Then switch to the character "Emptiness" (Kong), silently reciting it twice as many times as for Forgetfulness. You will feel the Qi turning through the Three Chariots (channels along the spine), uncontrollable and unrestrainable, with its dynamic forms emerging endlessly. This is also the most swift and simple method of sitting meditation. Someone told me that the characters were "Stillness," "Forgetfulness," and "Extinction." After consulting Chen Bai, I learned that "Emptiness" is superior. This method corresponds to the state of Daoist refuge and Zen meditation. It involves seeking the news of stillness amidst noise and bustle. However, knowing that there is stillness is not true stillness; the value lies in being able to forget. Until one reaches the stage of spiritual transformation: where forgetting occurs, there is also non-forgetting. It is better if all is empty. In emptiness, nothing remains unchanged, nothing cannot transform; this is the Great Vehicle (Mahayana).