药物火候。大小周天。根据法 炼。九转成仙。东亭曰。炼到玄窍充溢。炉内自有药物发
生。
则谓之真一之气。又为先天真铅。张三丰云。只在家中取。何劳向外寻。悟真篇云。此般至
宝家家有。自是愚人识不全。陆子野云。家家有个家家有。几个能知几个还。白玉蟾云。原
来家里有真金。修真诗云。随时药料家中取。又云。认取家园真种子。好收海底白莲花。以上所
云家中家。家家里。家园即自家之谓。切勿听伪师之谬解也。夫药物欲生。俄顷痒生毫窍。肢
体如绵。心觉恍惚。壶中药气外驰。玉茎挺硬。丹经所谓药产之子时也。华阳祖云。此乃药
产之法象。不可惊怪。一起惊疑之念。则神驰气散矣。务须思虑顿息。以虚待之。不可妄起
刻漏之武火。亦不可迷失真候。静听气之动旺。冲虚子云。觉而不觉。复觉真元。觉而不觉者
阳气未旺。不宜急进武火。复觉真元者。阳气已旺。斯时速当下手采取矣。采取药物。怎知
不老不嫩耶。即张三丰云。月之圆存乎口诀。时之子妙在心传。白玉蟾云。月圆口诀明明语
时子心传果不讹。是也。而药物采入炉。乃一候武火封固停息。乃一候文火。达摩祖云。
候采牟尼者。即此也。张三丰云。只于二候金丹就。亦即此也。又云。尚余四候有神功乃小
周天。升降沐浴之四候也。寂无禅师谓采取。从督脉上升泥丸。烹炼。从任脉降下丹田。为
一周天。许旌阳谓干用九。积得阳爻。二百十六。乃抽铅度数。坤用六积得阴爻。一百四
十四乃添汞限规。为一周天。柳华阳谓十二规
。为一周天。伍冲虚谓子进阳火三十六。歇火于卯谓之沐浴。午退阴符二十四。停符于酉谓
之沐浴。为一周天。陈泥丸谓天上十二
辰。行至卯位则刑杀。运至酉地则德生。为一周天。参同契谓十二个月。逢春分而榆叶落。
遇秋分而麦芽生。为一周天。其小周天。功法甚多。姑不具论。有行几十周天。而满足。有
行百余周天而满足。甚有行数百周天。而满足者亦有之。总之凡一动即一炼。炼而复炼。周而复
周。又云。积之不过百日。则精不漏而返气矣。张三丰云。照此进功。筑基可翘。足而至。不
必百日也。柳华阳云。百日是炼精之名。若少年功勤者。得丹速。则百日可期。若中年年迈
之人未可定期。恐有外阳不生者。务要炼到外阳生。而外阳生者。又要炼到外阳不生。而外
阳不生。何也。兹因铅气飞尽。炼就一块干水银。方得龟缩不举。佛经云。成就如来马阴藏
相。黄庭经云。闭子精路可长活。李虚庵云。阳关一闭个个长生。圭旨云。逐日如此交媾。如
此抽添。汞渐多。铅渐少。久则铅将尽。汞亦干。结成一颗摩尼。是为金液大还丹也。悟真
篇云。用铅不得用凡铅。用了真铅也。弃捐。此是用铅真妙诀。用铅不用是诚言。朝元子云。
汞干铅自捐。紫贤真人云。学人问道至此。则知师恩难报。当盟心于天日之下誓当成道。以
答师恩。若负师恩。如负天日也。子野真人云。用
铅之法。如捕鱼兔之筌蹄。鱼兔赖筌蹄而得之。既得鱼兔。则筌蹄无用矣。张紫阳云。始于
有
作人难见。及至无为众始知。但信无为为要妙。岂知有作是根基。有作若交媾也。筑基也。
命功也。命者也。调药。采药炼药。以补其亏损。则固其命蒂也。无为者。炼已也。性功也
。
性也者。去三心。灭四相。绝六欲。断七情。一切俗虑俱忘。则养其性根也。白玉蟾云。性
之
根。命之蒂。同出异名分。两类。合归一处结成丹。还为元始先天气。诚哉是言也。炼丹到
阳纯阴尽之际。自有阳光发现于眉端。已到阳光三现。速当止火。倘不知止足。必倾危矣。
紫阳真人云。若也持盈未已心。不免一朝遭殆辱。所云止火。止其后天武火。遂用天然文火
。悟真篇云。自有天然真火候。不须柴炭及吹嘘。于是真气尽凝于鼎中。必匿而不出。前文
言小药先生而后采。此却言大药先采而后生。须用七日采工。其采法。以双眸之光。返视于
鼎中。以两耳之聪。返听于鼎中。以心中之灵。注定于鼎中。一昼夜或两三次。或四五次。
余时浑浑沦沦。如此行持。到七日之间。悬胎鼎中。则大药始萌矣。黄庭经云。昼夜七日思勿眠。
易云。七日来复。又云。复其见天地之心乎。丹经云。天女献花。龙女献珠。即此也。前小
周天。以元
两肾汤煎。眼吐金光。耳闻风声。脑后鹫鸣。身有涌动。鼻有搐气。经此效验。当采大药出
炉。行大周天之功。以静而照。以柔而用。待动而引。护持而行。切防蹊路危险之患。则过
关之法得矣。伍冲虚云。五龙捧圣。丹经云。转神入定。是也。药当此际。自然流动。活泼
。必上冲于心。心宫不能透。自转向下田。前至阳关。阳关已闭。自转于后。而冲夫尾闾。
尾
闾不通。由尾闾而奔谷道。如谷道开而未防。大药泄去。前功废矣。此名下鹊桥之危险也
。
须以真意度过。则无患矣。而大药冲尾闾不透。自上升夹脊。而穿玉枕。直贯顶门。佛云。
一箭射透九重铁鼓。即此义也。遂向前下至印堂。印堂髓阻不通。恐妄驰鼻下虚窍而泄。泄
则前功
废矣。此名上鹊桥之危险也。学人。不可不预防也。须以真意引过印堂。降下十二重楼。古人
谓
之服食。又云。一粒金丹吞入腹。始知我命不由天。而丹至于神室之中。点化阴神。谓之取
坎填离复成乾坤定位。此大周天之功法也。大药既归于中宫。须用抱元守一之法。其法如龙
养珠。如鸡抱卵。古人谓之养道胎。中庸曰。道也者。不可须臾离也。书云。允执厥中是也。
元神寂照于中下二田。相与浑融。化一虚空境界。使元神静养道胎。守至二三月。则元气动
机甚微。识性渐渐消磨。真性渐渐灵觉矣。守至四五月。则元气因元神寂照。以绝饮食。斯
为胎仙矣。更守至六七月。昏睡全无。头目爽快。守至八九月。百脉住停。口鼻绝无呼吸。
更守至十月之期。元神大定。已足纯阳。华阳曰。十月道胎火。一年沐浴功。正谓此也。于
是功到此际。则能生智能。自有六通之验矣。六通者。漏尽通。天眼通。天耳通。宿命通。
他心通。神境通。是也。前炼精之时。精不走泄。则成漏尽通。此后方得五通。盖天眼通。
能
观天上之事。天耳通。能闻天上之言。宿命通。能晓前世之因。他心通。能知过去未来之事
。惟有神境一通。若以识神用事。专喜言人间祸福。而不能保扶心君。则入于魔道矣。岂不
叹哉。须慧而不用。则能转识成智。始得性固而胎圆也。胎已满足。神以纯全。斯时只知。有
神。而不知有气。则识性死而真性灵。其胎不可久留。恐有滞胎之患。再用徙法。自中下二
田。徙至上田。尹真人云。五气俱朝于上元。三华皆聚于干顶。静养百日。直至功纯。垂帘
偶见。六出纷纷。遍弥六合。则出神之景至矣。猛然霹雳一声。元神自天门而出。慎勿惊恐
。惊恐则金光比散矣。如有奇怪之物。不可着认。俟金光如车轮之态。即收归于上田。养至七
日。再出又旋收焉。一出一入。由近而远。切勿躐等。婴儿幼小恐迷失忘归。或有天魔来试
。乱我心君。出入必须谨慎。方可成太虚之体。古人云。道高一尺魔高一丈。倘炼已未纯之
士。多由此境而坏也。若乳哺三载阳神老成。自可达地通天。入水不溺。入火不焚。入金石
无碍历遍此验。方行炼神还虚一着。九年面壁功夫。及臻形神俱妙。以待丹书下诏。方证天
仙之果。永享无疆之福。古云。天地坏有时。仙翁寿无极。柯怀经云。万物归原只一圈。是
也
。然言虽浅陋。法自仙传。后学若潜阅是书。下手功勤。靡不见验。如能离尘脱俗。九转丹
成。指日可与钟吕并驾矣。
药物与火候。大小周天。依据法则进行炼制。经过九转修炼而成仙。汪东亭说：修炼到玄窍充满充盈时，炉内自然会产生药物发生，这就称为真一之气，又称为先天真铅。张三丰说：只需在家中获取，何必劳神向外寻找。《悟真篇》说：这种至宝家家都有，只是愚人认识不全。陆子野说：家家都有，几个人能知道，几个人能归还。白玉蟾说：原来家里就有真金。《修真诗》说：随时从家中取用药料。又说：认取家园中的真种子，好好收取海底的白莲花。以上所说的“家中”、“家家里”、“家园”，就是指自家之意。千万不要听信伪师的谬误解释。
当药物想要产生时，片刻间毛孔发痒，肢体像棉花一样柔软，心中感觉恍惚，壶中药气外驰，阳具挺硬。丹经称之为药产于子时。华阳祖师说：这是药物产生的法象，不必惊慌怪异。一旦起惊疑之念，就会神驰气散。务必使思虑顿时停止，以虚空的状态等待它。不可妄起刻漏之武火，也不可迷失真正的火候。静静聆听气的动旺。冲虚子说：觉而又不觉，是阳气未旺，不宜急于进用武火；复觉真元，是阳气已旺，此时应立即下手采取。采取药物，如何知道不老不嫩呢？正如张三丰所说：月之圆存乎口诀，时之子妙在心传。白玉蟾说：月圆口诀明明语，时子心传果不讹。这就是正确的。
将药物采入炉中，先是一候武火封固停息，然后是一候文火。达摩祖师说：候采牟尼者，即此也。张三丰说：只于二候金丹就，亦即此也。又说：尚余四候有神功，乃小周天升降沐浴之四候。寂无禅师谓采取从督脉上升泥丸，烹炼从任脉降下丹田，为一周天。许旌阳谓干用九，积得阳爻二百十六，乃抽铅度数；坤用六，积得阴爻一百四十四，乃添汞限规，为一周天。柳华阳谓十二规为一周天。伍冲虚谓子进阳火三十六，歇火于卯谓之沐浴；午退阴符二十四，停符于酉谓之沐浴，为一周天。陈泥丸谓天上十二辰，行至卯位则刑杀，运至酉地则德生，为一周天。《参同契》谓十二个月，逢春分而榆叶落，遇秋分而麦芽生，为一周天。其小周天的功法很多，暂且不详细论述。有的行几十周天而满足，有的行百余周天而满足，甚至有的行数百周天而满足的也有。总之凡一动即一炼，炼而复炼，周而复始。又说：积累不过百日，则精不漏而返气矣。张三丰说：照此进功，筑基可翘足而至，不必百日。柳华阳说：百日是炼精之名。若少年功勤者，得丹速，则百日可期。若中年年迈之人未可定期，恐有外阳不生者。务要炼到外阳生，而外阳生者，又要炼到外阳不生。为何如此？这是因为铅气飞尽，炼就一块干水银，方得龟缩不举。佛经云：成就如来马阴藏相。《黄庭经》云：闭子精路可长活。李虚庵云：阳关一闭个个长生。《圭旨》云：逐日如此交媾，如此抽添，汞渐多，铅渐少，久则铅将尽，汞亦干，结成一颗摩尼，是为金液大还丹也。《悟真篇》说：用铅不得用凡铅，用了真铅也弃捐。这是用铅的真妙诀，“用铅不用”是诚言。朝元子说：汞干铅自捐。紫贤真人说：学人问道至此，则知师恩难报，当盟心于天日之下誓当成道，以答师恩。若负师恩，如负天日也。子野真人说：用铅之法，如捕鱼兔之筌蹄。鱼兔赖筌蹄而得之，既得鱼兔，则筌蹄无用矣。张紫阳说：始于有作人难见，及至无为众始知。但信无为为要妙，岂知有作是根基。
有作是指交媾、筑基、命功、命者也、调药、采药、炼药，以补其亏损，则固其命蒂也。无为者是炼己、性功、性也者，去三心、灭四相、绝六欲、断七情，一切俗虑俱忘，则养其性根也。白玉蟾说：性之根，命之蒂，同出异名分两类，合归一处结成丹，还为元始先天气。诚哉是言也。
炼丹到阳纯阴尽之际，自有阳光发现于眉端。已到阳光三现，速当止火。倘不知止足，必倾危矣。紫阳真人说：若也持盈未已心，不免一朝遭殆辱。所云止火，止其后天武火，遂用天然文火。《悟真篇》说：自有天然真火候，不须柴炭及吹嘘。于是真气尽凝于鼎中，必匿而不出。前文讲小药先生而后采，此处却讲大药先采而后生。须用七日采工。其采法，以双眸之光，返视于鼎中；以两耳之聪，返听于鼎中；以心中之灵，注定于鼎中。一昼夜或两三次，或四五次，余时浑浑沦沦。如此行持，到七日之间，悬胎鼎中，则大药始萌矣。《黄庭经》说：昼夜七日思勿眠。《易》说：七日来复。又说：复其见天地之心乎。丹经说：天女献花，龙女献珠，即此也。
前小周天，以元两肾汤煎，眼吐金光，耳闻风声，脑后鹫鸣，身有涌动，鼻有搐气。经此效验，当采大药出炉，行大周天之功。以静而照，以柔而用，待动而引，护持而行。切防蹊路危险之患，则过关之法得矣。伍冲虚说：五龙捧圣。丹经说：转神入定，是也。药当此际，自然流动活泼，必上冲于心，心宫不能透，自转向下田，前至阳关。阳关已闭，自转于后，而冲夫尾闾。尾闾不通，由尾闾而奔谷道。如谷道开而未防，大药泄去，前功废矣。此名下鹊桥之危险也。须以真意度过，则无患矣。而大药冲尾闾不透，自上升夹脊，而穿玉枕，直贯顶门。佛说：一箭射透九重铁鼓，即此义也。遂向前下至印堂。印堂髓阻不通，恐妄驰鼻下虚窍而泄，泄则前功废矣。此名上鹊桥之危险也。学人，不可不预防也。须以真意引过印堂，降下十二重楼。古人谓之服食。又说：一粒金丹吞入腹，始知我命不由天。
而丹至于神室之中，点化阴神，谓之取坎填离，复成乾坤定位。此大周天之功法也。大药既归于中宫，须用抱元守一之法。其法如龙养珠，如鸡抱卵。古人谓之养道胎。《中庸》曰：道也者，不可须臾离也。《书》云：允执厥中是也。元神寂照于中下二田，相与浑融，化一虚空境界。使元神静养道胎，守至二三月，则元气动机甚微，识性渐渐消磨，真性渐渐灵觉矣。守至四五月，则元气因元神寂照，以绝饮食，斯为胎仙矣。更守至六七月，昏睡全无，头目爽快。守至八九月，百脉住停，口鼻绝无呼吸。更守至十月之期，元神大定，已足纯阳。华阳曰：十月道胎火，一年沐浴功，正谓此也。
于是功到此际，则能生智能，自有六通之验矣。六通者：漏尽通、天眼通、天耳通、宿命通、他心通、神境通，是也。前炼精之时，精不走泄，则成漏尽通。此后方得五通。盖天眼通，能观天上之事；天耳通，能闻天上之言；宿命通，能晓前世之因；他心通，能知过去未来之事。惟有神境一通，若以识神用事，专喜言人间祸福，而不能保扶心君，则入于魔道矣。岂不叹哉。须慧而不用，则能转识成智，始得性固而胎圆也。
胎已满足，神以纯全。斯时只知有神，而不知有气，则识性死而真性灵。其胎不可久留，恐有滞胎之患。再用徙法，自中下二田，徙至上田。尹真人说：五气俱朝于上元，三华皆聚于干顶。静养百日，直至功纯，垂帘偶见，六出纷纷，遍弥六合，则出神之景至矣。猛然霹雳一声，元神自天门而出。慎勿惊恐，惊恐则金光比散矣。如有奇怪之物，不可着认。俟金光如车轮之态，即收归于上田。养至七日，再出又旋收焉。一出一入，由近而远，切勿躐等。婴儿幼小恐迷失忘归。或有天魔来试，乱我心君。出入必须谨慎，方可成太虚之体。古人云：道高一尺魔高一丈。倘炼已未纯之士，多由此境而坏也。若乳哺三载阳神老成，自可达地通天，入水不溺，入火不焚，入金石无碍。历遍此验，方行炼神还虚一着，九年面壁功夫，及臻形神俱妙，以待丹书下诏，方证天仙之果，永享无疆之福。古云：天地坏有时，仙翁寿无极。柯怀经说：万物归原只一圈，是也。然言虽浅陋，法自仙传。后学若潜阅是书，下手功勤，靡不见验。如能离尘脱俗，九转丹成，指日可与钟吕并驾矣。
Medicine and fire timing. Small and large microcosmic orbits. According to the method, refine. Nine transformations lead to immortality. Wang Dongting said: When refining reaches the point where the mysterious aperture is full, medicine will naturally generate within the furnace. This is called the True One Qi (Zhenyi Zhiqi), also known as the Innate True Lead (Xiantian Zhenqian). Zhang Sanfeng said: Take it only from home; why labor to seek outside? The *Wuzhen Pian* (Awakening to Reality) says: This supreme treasure exists in every household, yet fools fail to recognize it fully. Lu Ziye said: Every household has it, but how few know it, how few return to it? Bai Yuchan said: Originally, true gold resides within the home. The *Xiushen Shi* (Poems on Cultivating Nature) says: Take medicinal materials from home as needed. It also says: Recognize the true seed of your homeland, and carefully harvest the white lotus at the bottom of the sea. The "home," "within the home," and "homeland" mentioned above all refer to oneself. Do not listen to the erroneous interpretations of false masters.
When the medicine is about to arise, after a moment, itching arises in the hair pores, the limbs become soft like cotton, and the mind feels trance-like. The qi of the medicine in the pot rushes outward, and the yang organ becomes erect. The alchemical classics call this the time of the Rat (Zi hour) when the medicine is produced. Huayang Ancestor said: This is the manifestation of the medicine's production; do not be startled or strange. If one raises thoughts of surprise or doubt, the spirit will scatter and the qi will dissipate. One must instantly cease thinking and wait with emptiness. Do not recklessly apply the vigorous fire of the clepsydra (water clock), nor lose track of the true timing. Quietly listen to the movement and flourishing of the qi. Chongxu Zi said: "Feeling yet not feeling" indicates that yang qi is not yet vigorous, and one should not urgently advance the vigorous fire. "Regaining awareness of the true yuan" indicates that yang qi is already vigorous; at this speed, one must immediately begin to collect and adopt the medicine. How does one know if the medicine is neither too old nor too tender? As Zhang Sanfeng said: The fullness of the moon lies in the oral transmission; the subtlety of the Rat hour is passed down through the heart. Bai Yuchan said: The clear words of the full moon oral transmission; the heart-to-heart transmission of the Rat hour is indeed not false. This is correct.
Once the medicine is collected into the furnace, there is one phase of vigorous fire to seal and solidify, followed by one phase of gentle fire. Bodhidharma said: To await the collection of the Mani pearl is precisely this. Zhang Sanfeng said: Only in two phases is the golden elixir achieved, which is also this. He also said: The remaining four phases possess divine power, constituting the small microcosmic orbit, the four phases of ascending, descending, and bathing. Jiwu Chanist stated that collection ascends via the Du vessel to the Niwan palace, and cooking/refining descends via the Ren vessel to the Dantian, forming one orbit. Xu Jingyang stated that using nine (Yang) accumulates 216 Yang lines, representing the degree of extracting lead; using six (Yin) accumulates 144 Yin lines, representing the limit of adding mercury, forming one orbit. Liu Hanyang stated that twelve regulations constitute one orbit. Wu Chongxu stated that advancing yang fire for thirty-six units at Zi, resting fire at Mao is called bathing; retreating yin tally for twenty-four units at Wu, stopping tally at You is called bathing, forming one orbit. Chen Niwan stated that in the twelve earthly branches of heaven, reaching Mao brings punishment and killing, while reaching You brings virtue and life, forming one orbit. The *Cantong Qi* states that in twelve months, when spring equinox arrives, elm leaves fall; when autumn equinox arrives, malt sprouts, forming one orbit. There are many methods for the small microcosmic orbit, which I will not discuss in detail here. Some complete the process after dozens of orbits, some after over a hundred, and even some after hundreds of orbits. In short, every movement is a refinement, refining again and again, orbit after orbit. It is also said: Accumulating for no more than one hundred days, essence will not leak and qi will return. Zhang Sanfeng said: Proceeding with effort in this manner, the foundation can be completed swiftly, without needing a hundred days. Liu Hanyang said: One hundred days is the name for refining essence. For those who are young and diligent, obtaining the elixir quickly makes one hundred days achievable. For middle-aged or elderly people, a fixed period cannot be set, as there may be cases where external yang does not arise. One must refine until external yang arises; once external yang arises, one must refine until external yang does not arise. Why? Because when the lead qi flies away completely, it refines into a piece of dry quicksilver, resulting in retraction and non-erection. The Buddhist sutras say: Achieving the Tathagata's horse-hidden characteristic. The *Huangting Jing* (Yellow Court Classic) says: Closing the path of semen allows for long life. Li Xuan'an said: Once the Yang Pass is closed, everyone attains longevity. The *Guizhi* says: Daily practicing such coupling and addition/subtraction, mercury gradually increases, lead gradually decreases; over time, lead will be exhausted, mercury will also dry up, forming a single Mani pearl, which is the Golden Liquid Great Return Elixir. The *Wuzhen Pian* says: Use lead, but do not use ordinary lead; having used true lead, discard it. This is the true secret of using lead; "using lead without using [it]" is an honest statement. Chaoyuanzi said: When mercury dries, lead discards itself. Zixian Zhenren said: A student asking the Way to this point knows that the teacher's grace is hard to repay; one should swear under the sun and sky to achieve the Dao to repay the teacher's grace. Betraying the teacher's grace is like betraying the sun and sky. Ziye Zhenren said: The method of using lead is like the fish trap and rabbit snare. Fish and rabbits rely on traps and snares to be caught; once caught, the traps and snares are useless. Zhang Ziyang said: Beginning with action, few see it; when reaching non-action, the masses finally understand. But believing non-action is the mystery, how can one know that action is the foundation?
Action refers to coupling, building the foundation, destiny work, destiny itself, adjusting medicine, collecting medicine, and refining medicine to supplement deficiencies, thereby solidifying the root of destiny. Non-action refers to refining the self, nature work, and nature itself: eliminating the three minds, extinguishing the four appearances, cutting off the six desires, severing the seven emotions, forgetting all worldly concerns, thereby nourishing the root of nature. Bai Yuchan said: The root of nature and the tip of destiny originate from the same source but have different names; combining them in one place forms the elixir, returning to the primordial qi of Yuanshi. Truly spoken.
When refining the elixir reaches the point of pure yang and complete yin, sunlight naturally appears at the eyebrows. Upon the third appearance of sunlight, one must quickly stop the fire. If one does not know when to stop and be content, danger will surely ensue. Ziyang Zhenren said: If one holds onto fullness without end, one inevitably suffers disaster one day. Stopping fire means stopping the post-heaven vigorous fire, thus using natural gentle fire. The *Wuzhen Pian* says: There is a natural true fire timing; no need for firewood, charcoal, or blowing. Thus, true qi condenses completely in the cauldron and remains hidden, not emerging. Previously, it was said that small medicine arises first and is then collected; here, it is said that large medicine is collected first and then arises. One must use seven days of collection work. The method involves using the light of both eyes to look back into the cauldron, the hearing of both ears to listen back into the cauldron, and the spirituality of the mind to focus firmly in the cauldron. Two or three times, or four or five times a day, and during the rest of the time, remain chaotic and undifferentiated. Practicing in this way, after seven days, when the suspended fetus is in the cauldron, the large medicine begins to sprout. The *Huangting Jing* says: Thinking without sleep for seven days day and night. The *I Ching* says: Seven days to return. It also says: Returning to see the heart of heaven and earth. Alchemical classics say: Heavenly maiden offering flowers, dragon girl offering pearls, is precisely this.
The previous small microcosmic orbit involved boiling the two kidneys with yuan, eyes emitting golden light, ears hearing wind sounds, owls crying behind the head, body surging, and nose twitching. After experiencing these effects, one should collect the large medicine and exit the furnace, performing the great microcosmic orbit. Use stillness to illuminate, gentleness to apply, wait for movement to guide, and protect while proceeding. Carefully prevent dangers on the path, and the method of passing the passes will be obtained. Wu Chongxu said: Five dragons carrying the sage. Alchemical classics say: Transforming spirit entering meditation, is this. At this moment, the medicine naturally flows and is lively, rushing upward to the heart. The heart palace cannot penetrate it, so it turns downward to the lower field, forward to the Yang Pass. Since the Yang Pass is closed, it turns backward and rushes to the Weilu (tailbone). If Weilu is blocked, it runs from Weilu to the Gudao (anus). If Gudao opens without prevention, the large medicine leaks, and previous efforts are wasted. This is called the danger of the Lower Magpie Bridge. One must pass it with true intention to avoid disaster. If the large medicine rushes against Weilu and cannot penetrate, it rises upward to Jiaji, pierces through Yuzhen, and goes straight through the top of the head. The Buddha said: Shooting an arrow through nine layers of iron drums, is the meaning of this. Then it moves forward and down to Yintang. If Yintang marrow blocks and does not flow, fear it will randomly rush out through the empty apertures below the nose and leak; leaking wastes previous efforts. This is called the danger of the Upper Magpie Bridge. Students must prevent this. One must guide it past Yintang with true intention and descend it down the Twelve-story Tower (throat). The ancients called this taking food. It is also said: Swallowing one grain of golden elixir into the abdomen, one then knows my fate is not determined by heaven.
When the elixir reaches the Spirit Chamber, it transforms the yin spirit, called filling Kan to restore Li, re-establishing the positions of Qian and Kun. This is the method of the great microcosmic orbit. Once the large medicine returns to the central palace, one must use the method of embracing the origin and guarding the one. This method is like a dragon nurturing a pearl, or a hen brooding eggs. The ancients called this nurturing the Dao Fetus. The *Zhongyong* (Doctrine of the Mean) says: The Dao cannot be separated from for a moment. The *Book of Documents* says: Sincerely hold the center. Yuan Shen (primordial spirit) quietly illuminates the middle and lower fields, blending together to form a void realm. Let Yuan Shen quietly nurture the Dao Fetus. Guarding for two or three months, the motive force of yuan qi becomes very subtle, consciousness gradually wears away, and true nature gradually becomes spiritual and aware. Guarding for four or five months, due to Yuan Shen's quiet illumination, yuan qi cuts off food and drink, becoming a fetal immortal. Further guarding for six or seven months, drowsiness disappears completely, head and eyes feel refreshed. Guarding for eight or nine months, all pulses stop, and mouth and nose have absolutely no breathing. Further guarding until the tenth month, Yuan Shen enters great stillness, becoming sufficient pure yang. Huayang said: Ten months of Dao Fetus fire, one year of bathing work, precisely refers to this.
Thus, when practice reaches this stage, intelligence and wisdom arise, and the signs of the Six Powers naturally appear. The Six Powers are: Power of Exhaustion (Loujin Tong), Heavenly Eye Power (Tianyan Tong), Heavenly Ear Power (Tian'er Tong), Past Life Power (Suming Tong), Mind-Reading Power (Taxin Tong), and Divine Realm Power (Shijing Tong). During the previous refining of essence, since essence did not leak, the Power of Exhaustion was achieved. Only then can the other five powers be obtained. Heavenly Eye Power can observe events in heaven; Heavenly Ear Power can hear words in heaven; Past Life Power can understand causes of past lives; Mind-Reading Power can know past and future events. Only the Divine Realm Power, if used by conscious spirit (Shi Shen) to speak of human fortune and misfortune, failing to protect the Heart Monarch, leads to the demonic path. Is this not lamentable? One must possess wisdom but not use it, transforming consciousness into wisdom, thereby stabilizing nature and perfecting the fetus.
Once the fetus is full and spirit is complete, at this time one only knows spirit and does not know qi; consciousness dies and true nature becomes spiritual. The fetus cannot remain long, fearing stagnation. Use the migration method to move from the middle and lower fields to the upper field. Yin Zhenren said: Five qi gather at the Upper Origin, three flowers converge at the Dry Top. Quietly nurture for one hundred days until practice is pure; lowering eyelids occasionally seeing snowflakes falling, filling the six directions, the scene of spirit exiting arrives. Suddenly, with a clap of thunder, Yuan Shen exits through the Heavenly Gate. Do not be frightened; fright scatters the golden light. If strange objects appear, do not fixate on them. Wait until the golden light resembles a chariot wheel, then collect it back into the upper field. Nurture for seven days, exit again, and collect immediately. Exiting and entering, moving from near to far, do not skip steps. The infant is young and fears getting lost and forgetting the way. Or heavenly demons may come to test, disturbing the Heart Monarch. Exiting and entering must be cautious to form the Tai Xu body. The ancients said: The Dao rises one foot, the demon rises one zhang. Scholars whose self-refinement is not pure often fail in this state. If nurturing for three years until the Yang Spirit matures, one can naturally reach the earth and connect to heaven, enter water without drowning, enter fire without burning, enter metal and stone without obstruction. Having experienced all these tests, one proceeds to the step of refining spirit returning to emptiness, nine years of facing the wall, achieving the wonder of form and spirit together, waiting for the edict of the elixir book, finally proving the fruit of Heavenly Immortal, enjoying boundless blessings forever. The ancients said: Heaven and earth have their destruction, but the Immortal Elder's寿命 is infinite. Ke Huaijing said: All things return to the origin in only one circle, is this. Although the words are humble, the method is transmitted from immortals. Later students who secretly read this book and practice diligently will certainly see results. If one can leave dust and escape vulgarity, completing the nine transformations of the elixir, soon one can drive alongside Zhong and Lü.