生光，乃其象也。从此 蒸润，铅气自腾，皆由天然真火自生自育，冲而徐盈，非关意识下交上
达，转运以致之。只要闲闲静住，委心虚无，听其熏蒸，如雷雨之动，满盈三宫
，自然生阴化液，铅汞自合，如《契》言∶太阳流珠得金华而化白液，喉中觉有
甘津，是其验也。又《契》言∶方诸非星月，安能得水浆。此月亦非他，即《悟真篇》
禅光终日照西川之月耳。可见通一身全体大用，皆其消息相因，先天不离后天，
坤垆便是干鼎。特于刚柔表里、阴阳动静之际，气液交养，伏蒸变化，以陶真炼形。
若可求之呼吸，而不尽系于呼吸，故曰黄中渐通理，此阴中炼至阳之下手元基。二液还丹，
亦莫不由之始矣，曾何有于危殆？而《悟真》言∶受气之初容易得，抽添运火要防危。
何谓哉？谓阴，阳之升降，自右转子而讫卯，自东旋午而至酉，此时最易昏
散，防有阴阳小变之虞，若用意观照，防有浮沉溢度之患，忘与助皆害也，岂
徒不作丹而已乎？《太上》云∶形动德散，气越道叛。陈虚白云∶念起则息粗
，意散则火冷。正为卯酉中刑德相负，刑即死户，德即生门。其机如此，其危如此，其最玄
最妙又如此。玄修之士，夫亦肃括元枢，而握机无极乎？
陈白也曰∶道家诸法，自是不可少的，予所秘传，有更直捷更神妙者，不用闭气，
不用导引，不用咽下 然有
声，并不用夹脊、规中、泥丸等相照应，只一“窍”字妙不可言，机全在目。人目外视能
见物，内视能见神，见物则昏，见神则明。每昼夜得闲便坐，不拘屈坐，不拘椅坐，先
用手搓热摩眼毕，随闭，手交脐下，叩齿七十二，漱舌下泉七十二，搅上 七十二，
多寡津液任其自吞，然后以目视窍。此窍不在心上，不在境上，但觉目神所至有一圆圈，
视之不已，其光渐大，充塞吾身，遍大世界皆不出此窍内。视久神化，不知有吾身，不知
有天地，并不知有窍，而身内藏窍，毛窍、骨节窍，一气周流，百体从令。行之一年，觉
有内阳一点从脐下动荡，如妇人有孕然；行之二年，此一点透上顶门；三年而成混沌，而成
交媾，而成婴儿，遂圣而不可知矣。祝茹穹曰∶谨闻命。
“生光”，这是其外在征象。从此开始蒸腾滋润，铅气自然升腾，这都是由天然的“真火”自行产生、自行培育，充盈而缓慢地充满，并不关涉意识层面的上下交感、转运来达到这一目的。只要闲适安静地住持，将心托付于虚无之中，听任其熏蒸，如同雷雨发动，满盈三宫（上、中、下丹田），自然会产生阴精并化为津液，铅与汞自然结合，正如《周易参同契》所言：“太阳流珠得金华而化白液”，喉中感觉到有甘甜的津液，这就是验证。又《参同契》说：“方诸非星月，安能得水浆。”这月亮也不是别的，就是《悟真篇》中所说的“禅光终日照西川”的那轮明月。由此可见，贯通一身的全局大用，都是依靠这种消长变化的相互依存关系，先天之炁不离后天之形，坤炉（下丹田）便是乾鼎（上丹田）。特别在于刚柔、表里、阴阳、动静之间，气与液相互滋养，伏藏蒸腾变化，以陶冶真性、锻炼形体。如果可以从呼吸上寻求，但又不完全依赖于呼吸，所以说“黄中渐通理”，这是在阴中修炼至阳的下手基础。二液还丹的功夫，也无不由此开始，哪里会有什么危险呢？然而《悟真篇》说：“受气之初容易得，抽添运火要防危。”这是什么意思呢？是说在阴阳升降的过程中，从子时到卯时，从午时到酉时，这个时候最容易精神昏散，要防备阴阳发生微小变化的忧虑；如果用意念去观照，又要防备气息浮沉过度产生的祸患，遗忘和助长都会造成伤害，岂止是不能结成金丹而已呢？《太上老君说常清静经》说：“形动德散，气越道叛。”陈虚白云：“念起则息粗，意散则火冷。”正是因为卯酉之时刑德相负，刑即是死户，德即是生门。其机理如此，其危险如此，其最玄妙之处也如此。修道之士，难道不是应该严肃地括束元枢，把握无极之机吗？
陈抟（号希夷先生，文中称陈白）说：道家的各种方法，自然是不可缺少的，我所秘密传授的，有更直接、更神妙的办法，不需要闭气，不需要导引，不需要吞咽时有声音，也不需要使用夹脊、规中、泥丸等穴位相互照应，只在一个“窍”字上，妙不可言，关键全在于眼睛。人的眼睛向外看能见物，向内视能见神，见物则昏昧，见神则光明。每天白天黑夜有空闲时就坐下，不拘泥于盘腿坐，也不拘泥于椅子坐，先用手搓热摩擦眼睛完毕，随即闭上眼睛，双手交叉放在脐下，叩齿七十二次，搅动舌下生津七十二次，搅拌上腭生津七十二次，多少津液任由自己吞咽，然后用眼睛注视这个“窍”。这个窍不在心上，也不在境上，只觉得目光所到之处有一个圆圈，不停地注视它，那光芒逐渐变大，充塞我的身体，遍大世界都不出这个窍的范围。注视久了，神气发生变化，不知道有自己的身体，不知道有天地，甚至不知道有窍，而身体内的藏腑之窍、毛孔之窍、骨节之窍，一气周流全身，百骸听从号令。实行一年，觉得有一点内阳从脐下动荡，像妇人怀孕一样；实行两年，这一点透达头顶；三年而成混沌，而成交媾，而成婴儿，于是达到圣人的境界，不可测度了。祝茹穹说：我恭敬地听从您的教诲。
"Generating light" is its external manifestation. From this point, steaming and moistening begin; the Qi of Lead naturally ascends. This all arises from the natural "True Fire" generating and nurturing itself, filling slowly and steadily. It has nothing to do with conscious intention causing upper and lower interaction or transport to achieve this. One need only remain leisurely and still, entrusting the mind to emptiness and non-being, allowing the steaming process to occur naturally. Like the movement of thunder and rain, it fills the Three Palaces (Upper, Middle, and Lower Dantians), naturally generating Yin essence and transforming it into fluids. The Lead and Mercury naturally combine. As stated in the *Cantong Qi* (The Seal of the Unity): "The Sun-like flowing pearl, obtaining the Golden Flower, transforms into white fluid." The sensation of sweet saliva in the throat is the verification. Furthermore, the *Cantong Qi* states: "Fangzhu is not a star or moon, how can it obtain water and syrup?" This moon refers to none other than the moon described in the *Wuzhen Pian* (Awakening to Reality) as "Zen light shining all day on the Western River." Thus, it can be seen that the great function permeating the entire body relies on these mutual dependencies of waxing and waning. The Pre-Heaven does not depart from the Post-Heaven; the Kun Furnace (Lower Dantian) is indeed the Qian Cauldron (Upper Dantian). Specifically, between rigidity and flexibility, exterior and interior, Yin and Yang, motion and stillness, Qi and fluids nourish each other. Through hidden steaming and transformation, one refines the True Nature and tempers the Form. Although one may seek it through respiration, it is not entirely dependent on respiration. Hence it is said: "Gradually, the principles of the Yellow Center are understood." This is the foundational starting point for refining Supreme Yang within Yin. The practice of returning elixirs through two fluids also begins here; where could there be danger? Yet the *Wuzhen Pian* says: "Receiving Qi at the beginning is easy; adding and subtracting while moving fire requires guarding against peril." What does this mean? It refers to the ascent and descent of Yin and Yang. From Zi hour to Mao hour, and from Wu hour to You hour, the spirit is most prone to confusion and scattering. One must guard against the risk of minor changes in Yin and Yang. If one uses intention to observe, one risks the harm of floating and sinking beyond measure. Both neglect and forcing are harmful; it is not merely that the elixir will not form. The *Taishang Laojun Shuo Chang Qingjing Jing* (Scripture of Purity and Stillness) states: "When the form moves, virtue scatters; when Qi escapes, the Dao rebels." Chen Xubai said: "When thoughts arise, breath becomes coarse; when intention scatters, fire grows cold." This is precisely because during Mao and You hours, Punishment and Virtue oppose each other. Punishment is the Door of Death; Virtue is the Door of Life. Its mechanism is thus, its danger is thus, and its most profound and wonderful aspect is thus. Cultivators of the Mysterious, should they not solemnly gather the primal pivot and grasp the machine of Non-Being?
Chen Baitai (Chen Xubai) said: Various methods of the Daoist school are indeed indispensable. However, what I secretly transmit is more direct and miraculous. It does not require holding the breath, nor guiding and leading (Dao Yin), nor swallowing audibly. It does not rely on coordinating acupoints such as Jiaji, Guizhong, or Niwan. It centers solely on the character "Qiao" (Aperture/Orifice), which is ineffably subtle, with the key lying entirely in the eyes. The human eye, looking outward, sees objects; looking inward, sees the Spirit. Seeing objects leads to darkness; seeing the Spirit leads to clarity. Whenever free during the day or night, sit down, whether cross-legged or on a chair. First, rub hands together until warm and massage the eyes. Then close the eyes, cross hands below the navel, click the teeth seventy-two times, stir the tongue to generate saliva seventy-two times, and stir the upper palate seventy-two times. Swallow whatever amount of saliva is generated naturally. Then, use the eyes to gaze at the Aperture. This Aperture is not in the heart, nor in external objects. One simply feels that where the divine vision reaches, there is a circle. Gazing at it continuously, the light gradually expands, filling one's body, encompassing the entire world without exceeding this Aperture. After gazing for a long time, the Spirit transforms. One no longer perceives the body, no longer perceives Heaven and Earth, and no longer perceives the Aperture. Yet, inside the body, the apertures of the Zang-Fu organs, hair follicles, and bone joints circulate Qi in a continuous cycle, with all limbs obeying. Practicing for one year, one feels a point of Inner Yang stirring below the navel, like a woman pregnant. Practicing for two years, this point penetrates to the crown of the head. By the third year, Chaos is formed, then Union, then the Infant. Thus, one becomes Sage and enters the realm of the unknowable. Zhu Ruqiong said: I respectfully receive your instructions.