梳∶将两手之指 开梳，自眉际至眼下，九次。
擂∶屈两大指骨，自大眼角横搽至小眼角外，九次。
勒∶并手指，横勒眼皮，九次。
撮∶ 五指，撮眼皮上，如撮物之状，九次。一撮一摔，撮时闭目，摔时开目。
攀∶左手从项后攀右眼，右手从项后攀左眼，各九次。
揉∶屈两大指骨，蘸少津唾，揉大小眼角，各九次。
运∶搓热两手心，摩眼上，九次，如勒状。
转∶闭目转睛各九次。
闭∶闭目良久，忽大睁开。
诸真人说玄说妙，真个玄妙，然皆命宝凝性珠明，譬之秋成以后，谷谷咸熟，粒粒
有味，百千真人，玄门家诸书，言言道妙，如百谷不可缺一，其所以得成熟者，莫不由
春耕夏耨，及时培养得来。今学人不知真人入手一着，妄冀道妙，从半空而入，备极艰苦，
以为道在是，是何异不耕耨而求秋成者？所以初学道者，妄冀有神仙之事，才坐思
报，此理必不能深，未始有功□之修，虽得必失，此功□□能久。入手者先有善根，
后坚道念，何患不成？
凝神定气，闭目合口，盘足而坐，右足叠外，两手安两足曲处。从□伸腰背，用力
提两手起，平肩分开一字，掌仰上伸，至顶合掌，分开弯抱怀中，右手叠左手，掐纯阳
诀，叠脐下，则一阳生于阴，而阴阳互包。先旋左肩，次旋右肩，贵圆，转三十六数。
提撮前后道如忍大小便状，尾闾左右转亦如转左右肩数。然后叩齿，齿合定，舌向下搅中
线，自左至右，复至左为一转，开齿，舌向外唇，自下线卷至左，向上线，从右复下线，
为一转，津液满口，漱吞下。以上俱三十六数，是为身法。
有生以后，人身出孔皆有液，皆不可复归，惟舌下津液可饮，复归五脏，故曰道水也
。在人身曰气也、液也，气衰则液不起，液少则命不长。命之系在三线。舌下线为脏腑泉
脉，线两旁为阴之都，为百川四海之统汇，外唇上线为年寿，下线为疾病，三线左右无时不
湿。万物之生化，从阴入阳皆以湿生，则可知人生矣。真人以舌为赤龙，搅神水，吞精液
，液化为精，精化为气，气化为神，神复化为液，液复化为精，精复化为气，气复化为神
，轮转无穷，营运无极，天地不足为久寿矣。《九皇上经》曰∶始青之时月与日，两
半同升合成□，出彼玉池入金室，大如弹丸黄如橘，中有佳味甜如蜜。玉池者，舌下线两
旁之液。液与神气一合，谓两
半合也。玉醴金浆原是大药，而人身亦有之。假如习不唾法，有唾则咽之，令人精气常存，
面目光彩。又况液之涌为醴泉，液之聚为华池，液之降为甘露，液之灵为神水，随搅随服
，无时不然。养精源于脏腑，宣百脉以长春，玉醴金浆莫过是矣。
舌下津液为在天所以与我之粮，而搬运不穷，资饮不涸，故曰粮泉。每一日可搅得
十六两，一昼夜计二斤。服津液归脏腑，归而复出，散而复归。津液之菁华入丹田，每斤
得一毫。勤学之士除饮食游卧荒废六个时，计一昼夜只得六个时服液，是每日有一毫至
丹田。由外入内之功一年，计液入脏腑之数有三百六十斤，计液之菁华入丹田之数止三分
六厘。行之一年，溉脏润身；行之二年，化养万神；行之三年，与天地齐。其径又况抱药
飞身，昼夜咽升，得十二卣，全在于此。故曰∶神水不离身，华池日月亲，若能常得饮，
便是大罗人。
由外入内之功（此功行一年）
《易》曰∶一合一辟谓之变，往来不穷谓之通，合辟往来见之鼻息，故曰氤氲开辟，
其妙无穷。凡人胎中随母呼吸，气足受生，一点元阳聚于脐下，而上通于鼻，是云呼吸。
呼吸者，气之最先者也。气之在人身，有八百十丈，经络相缠，靡刻不运。朱紫阳曰∶天
地间只是一气。自今年冬至到明年冬至，只是一呼吸，大则为天地一岁之呼吸，小则为
人身一息之呼吸。天地人身万物、精气神合聚，去所不过呼吸两字，然则入道者安得不
于此处下手也？古真人多言服气，是以有闭息至十至百至千者，世人不知其窍，亦
效之。岂知闭息者，先吸多呼少，渐有吸无呼，后并呼吸俱无。故有一坐数日，一睡数年，
即千百年犹是也，此已至仙之化境也。初学人不可效，何也？盖闭息之功，妙在不动心，
若忍住不出则心气阻抑，神先嚣矣。已动之心而复阻其息，内气既乱，必招之疾。人心上
千头万绪便是千生万死。无生子仙师开示由外入内之功∶由外者，由鼻息入也。吞液以来，
将诀⊙顿在心上，数息一百以调和气息，然后将前所顿在心上之诀⊙取出，安在两鼻孔内，
每一吸有五诀⊙，绵绵而进，至于呼则听其自出。行之纯熟，此时之心但能领略惟是皈依道
诀，自无暇作别想，不收心而心自收。其妙在顿，初犹知有五进，已觉气脉和畅，及至融贯
，竟似不出，渐至不知有进，并不知有诀，乃是合外于内，而内之莹然者出焉。五数，且二
五，渐至三五、四五、五五，自然而进，毫无勉强。有从此得忘者，是云坐忘，静极则忘，
道根乃生；有从此得睡者，是云坐睡，精气不倒，魂魄乃灵。忽然有气自丹田起，涌至喉间
为橐，渐至泥丸，气冲下为龠。橐龠既见，其声如雷，是云内呼吸。内呼吸已至，便不用鼻
息，并无暇用诀。以由外入者，以外呼吸触取内呼吸，今内呼吸已至，则外者可废矣。世人
无一事不用心，自用诀顿心，此如炉中火焰正飞，忽以一物顿于其上，焰自不起，而火之力
皆为所顿之物之所用。顿心亦犹是，其以五数送入，如有声者，即以鼻为口；其以五数轮转
，悉能照者，即以鼻为心。心死而神生，譬之汞然。汞之体无刻不动，有法以死之，汞死
而宝成。此数在身为五官，在天为五行。儒体天之教，而以五伦治天下；佛出天之外，而空五
蕴见吾心。不观之易数乎？一三五七九，阳数也，天数五五二十有五；二四六八十，阴数也，
地数六五得三十。天地之数，合五十有五。盖以
干二五成十者，一九合也，坤二五成十者，四六合也；巽兑二五成十者，二八合也；震艮
二五成十者，三七合也；离单得五，坎二五成十，坎离无偶。总之五十有五，不离五数
也。呼接天根，吸接地根，大易衍五，天地之数，咸备人身。五官在父母胎中，官官皆⊙象。
今诀以一⊙还一⊙，每一吸还五官，原自⊙之数而还之，既久仍自归一，如大易五数之相生是为真
息。故曰∶息心明理儒之极，息气凝神道之玄，息玄达本禅之机。古诗曰∶谛观三教圣人书
，息之一字最简直，若于息上做工夫，为佛为仙不劳力。其归一者，一水也，道水一也。水
之数原是五数，观之土德一气，火德三气，金德七气，木德九气，而水德五气，其数皆以单
行，要不外二五成十之数。
寂兮寥兮，恍兮惚兮，杳兮冥兮，此何物也？⊙也。⊙内取真汞，⊙内采真阳。炉何在？太极
是也；丹母何在？清净是也∶龙虎鄞鄂何在？无所为而为，不期然而然是也。行住坐卧皆可见
此⊙。行之时，形动神凝，住之时，休静神照；坐之时，心死神生；卧之时，气精神一，是之谓
真息。
鼻气之入，止一寸二分而即出，出一尺二寸而未尽。人身之气，大抵入数少出数多，此
其验也。诀之妙，只取其入而非苦于入，其入也，悠焉长焉。五进，非真以五吸而进也，绵绵
耳；出，亦非听其出而不之照也，出乃所以入耳。曷为其然？假如入数止一寸二分而即出，则虽
有五入，而未能达于重楼，直至一出乃得下降，恍有一股暖气自喉引至脐下，此时之心，领略出
之妙胜于领略入之妙，是出非出也，出乃所以入也。
梳：将两手手指张开，像梳头一样，从眉毛边缘到眼下，做九次。
擂：弯曲两个大拇指的指骨，从大眼角横向擦拭至小眼角外侧，做九次。
勒：并拢手指，横向按压眼皮，做九次。
撮：五指捏合，撮起眼皮，如同抓取物体的样子，做九次。一撮一放，撮时闭眼，放时睁眼。
攀：左手从颈后攀向右眼，右手从颈后攀向左眼，各做九次。
揉：弯曲两个大拇指的指骨，蘸取少量唾液，揉搓大小眼角，各做九次。
运：搓热双手掌心，在眼睛上按摩，做九次，动作类似“勒”。
转：闭目转动眼球，各做九次。
闭：闭目良久，突然大大地睁开。
各位真人说得玄妙奥深，确实玄妙，但这都是性命之宝凝聚、本性之珠光明的境界，好比秋天收获之后，每一粒谷子都成熟了，每一颗都有滋味。百千位真人在玄门各家书籍中，言言道法精妙，就像百谷不可缺一，它们之所以能成熟，无不是经过春耕夏锄，及时培养得来的。如今学道的人不知道真人入门的关键一招，妄想追求道法精妙，从半空中入手，备尝艰苦，认为道就在这里，这何尝不是不耕种锄草却要求秋天丰收的人呢？所以初学道的人，妄想有神仙之事，刚坐下来思考报答（指修行回报），这种道理必然不能深入，没有开始进行修炼，虽然得到也会失去，这种功夫不能长久。入门者先要有善根，后来坚定道念，还担心什么不能成功？
凝神定气，闭目合口，盘腿而坐，右脚叠放在左脚外侧，双手安放在两膝弯曲处。从口中伸腰背，用力提起双手，平肩分开呈一字形，手掌向上伸展，至头顶合掌，分开弯抱于怀中，右手叠在左手上，掐纯阳诀，叠放在脐下，则一阳生于阴中，而阴阳互相包裹。先旋转左肩，再旋转右肩，贵在圆活，转三十六圈。提撮前后肛门如忍大小便状，尾闾左右转动也如同转左右肩的次数。然后叩齿，牙齿合定，舌头向下搅动中线，从左至右，再回到左为一转，张开牙齿，舌头向外唇，自下线卷至左，向上线，从右再回下线，为一转，津液满口，漱口吞下。以上全部三十六圈，这就是身法。
人出生后，人身上的孔窍流出的液体，都不能再回归体内，只有舌下的津液可以饮用，回归五脏，所以称为道水。在人体内称为气、称为液，气衰则液不起，液少则寿命不长。生命系于三线。舌下线为脏腑泉脉，线两旁为阴之都，是百川四海的统汇，外唇上线为年寿，下线为疾病，三线左右无时无刻不湿润。万物的生化，从阴入阳都以湿生，那么可知人生也是如此。真人以舌为赤龙，搅动神水，吞咽精液，液化为精，精化为气，气化为神，神复化为液，液复化为精，精复化为气，气复化为神，轮转无穷，营运无极，天地不足以相比其久寿。《九皇上经》说：“始青之时月与日，两半同升合成□，出彼玉池入金室，大如弹丸黄如橘，中有佳味甜如蜜。”玉池，是指舌下线两旁的液体。液与神气合一，称为两半合。玉醴金浆原本是大药，而人体也有。假如练习不吐唾法，有唾沫就咽下去，让人精气常存，面色目光光彩。更何况液涌为醴泉，液聚为华池，液降为甘露，液灵为神水，随搅随服，无时不然。养精源于脏腑，宣通百脉以长春，玉醴金浆莫过于此了。
舌下津液是在天给予我们的粮食，搬运无穷，资饮不竭，所以称为粮泉。每一天可搅得十六两，一昼夜计二斤。服用津液归脏腑，归而复出发散，发散后又回归。津液的精华进入丹田，每斤得一毫。勤学之士除去饮食游卧荒废六个时辰，计一昼夜只得六个时辰服液，是每日有一毫进入丹田。由外入内的功夫一年，计液入脏腑的数量有三百六十斤，计液之精华入丹田的数量止三分六厘。行之一年，灌溉脏腑滋润身体；行之二年，化养万神；行之三年，与天地齐寿。其径又何况抱药飞身，昼夜咽升，得十二卣，全在于此。所以说：“神水不离身，华池日月亲，若能常得饮，便是大罗人。”
由外入内的功夫（此功行一年）
《易经》说：“一合一辟谓之变，往来不穷谓之通”，合辟往来体现在鼻息上，所以称为氤氲开辟，其妙无穷。凡人胎中随母亲呼吸，气足受生，一点元阳聚于脐下，而上通于鼻，这叫呼吸。呼吸是气的最初表现。气在人身，有八百十丈，经络相缠，时刻不停运转。朱紫阳说：“天地间只是一气。从今年冬至到明年冬至，只是一呼吸，大则为天地一岁之呼吸，小则为人身一息之呼吸。”天地人身万物、精气神合聚，去所不过呼吸两字，然而入道的人怎么能不在这里下手呢？古真人多言服气，所以有闭息至十至百至千的，世人不知道其中的窍门，也效仿它。哪里知道闭息者，先吸多呼少，渐渐有吸无呼，后来连呼吸都没有。所以有一坐数日，一睡数年，即千百年还是这样，这已经到了仙人的化境。初学人不可效仿，为什么呢？因为闭息的功夫，妙在不心动，如果忍住不出则心气阻抑，神先嚣乱了。已动之心而又阻碍其息，内气既乱，必招致疾病。人心上千头万绪便是千生万死。无生子仙师开示由外入内的功夫：由外者，由鼻息入也。吞液以来，将诀⊙顿在心上，数息一百以调和气息，然后将前所顿在心上之诀⊙取出，安在两鼻孔内，每一吸有五诀⊙，绵绵而进，至于呼则听其自出。行之纯熟，此时之心但能领略惟是皈依道诀，自无暇作别想，不收心而心自收。其妙在顿，初犹知有五进，已觉气脉和畅，及至融贯，竟似不出，渐至不知有进，并不知有诀，乃是合外于内，而内之莹然者出焉。五数，且二五，渐至三五、四五、五五，自然而进，毫无勉强。有从此得忘者，是云坐忘，静极则忘，道根乃生；有从此得睡者，是云坐睡，精气不倒，魂魄乃灵。忽然有气自丹田起，涌至喉间为橐，渐至泥丸，气冲下为龠。橐龠既见，其声如雷，是云内呼吸。内呼吸已至，便不用鼻息，并无暇用诀。以由外入者，以外呼吸触取内呼吸，今内呼吸已至，则外者可废矣。世人无一事不用心，自用诀顿心，此如炉中火焰正飞，忽以一物顿于其上，焰自不起，而火之力皆为所顿之物之所用。顿心亦犹是，其以五数送入，如有声者，即以鼻为口；其以五数轮转，悉能照者，即以鼻为心。心死而神生，譬之汞然。汞之体无刻不动，有法以死之，汞死而宝成。此数在身为五官，在天为五行。儒体天之教，而以五伦治天下；佛出天之外，而空五蕴见吾心。不观之易数乎？一三五七九，阳数也，天数五五二十有五；二四六八十，阴数也，地数六五得三十。天地之数，合五十有五。盖以干二五成十者，一九合也，坤二五成十者，四六合也；巽兑二五成十者，二八合也；震艮二五成十者，三七合也；离单得五，坎二五成十，坎离无偶。总之五十有五，不离五数也。呼接天根，吸接地根，大易衍五，天地之数，咸备人身。五官在父母胎中，官官皆⊙象。今诀以一⊙还一⊙，每一吸还五官，原自⊙之数而还之，既久仍自归一，如大易五数之相生是为真息。故曰：“息心明理儒之极，息气凝神道之玄，息玄达本禅之机。”古诗曰：“谛观三教圣人书，息之一字最简直，若于息上做工夫，为佛为仙不劳力。”其归一者，一水也，道水一也。水之数原是五数，观之土德一气，火德三气，金德七气，木德九气，而水德五气，其数皆以单行，要不外二五成十之数。
寂兮寥兮，恍兮惚兮，杳兮冥兮，此何物也？⊙也。⊙内取真汞，⊙内采真阳。炉何在？太极是也；丹母何在？清净是也∶龙虎鄞鄂何在？无所为而为，不期然而然是也。行住坐卧皆可见此⊙。行之时，形动神凝，住之时，休静神照；坐之时，心死神生；卧之时，气精神一，是之谓真息。
鼻气之入，止一寸二分而即出，出一尺二寸而未尽。人身之气，大抵入数少出数多，此其验也。诀之妙，只取其入而非苦于入，其入也，悠焉长焉。五进，非真以五吸而进也，绵绵耳；出，亦非听其出而不之照也，出乃所以入耳。曷为其然？假如入数止一寸二分而即出，则虽有五入，而未能达于重楼，直至一出乃得下降，恍有一股暖气自喉引至脐下，此时之心，领略出之妙胜于领略入之妙，是出非出也，出乃所以入也。
Combing: Spread the fingers of both hands and comb from the eyebrow margin to below the eyes, nine times.
Beating: Bend the bones of the two thumbs, wipe horizontally from the inner canthus to the outer canthus, nine times.
Strangling: Press the eyelids horizontally with joined fingers, nine times.
Pinching: Pinch the eyelids with five fingers as if grasping an object, nine times. One pinch and one release; close eyes during pinching, open eyes during releasing.
Climbing: Left hand climbs from behind the neck to the right eye, right hand climbs from behind the neck to the left eye, each nine times.
Rubbing: Bend the bones of the two thumbs, dip in a little saliva, rub the inner and outer canthi, each nine times.
Moving: Rub palms until hot, massage the eyes, nine times, similar to the "strangling" motion.
Turning: Close eyes and rotate eyeballs, each nine times.
Closing: Keep eyes closed for a long time, then suddenly open them wide.
The various True Persons speak of profound and mysterious principles, truly profound and mysterious. However, these are all states where the treasure of life and nature are condensed and bright, like grains fully ripened after autumn harvest, each possessing flavor. The myriad True Persons in various Xuanmen (Mystic Gate) books describe the subtleties of the Dao, just as no grain is dispensable in the hundred crops. Their ripening comes not from nowhere but from spring plowing and summer weeding, timely cultivation. Today's practitioners do not know the crucial first step of the True Persons, vainly hoping for the subtleties of the Dao, entering from mid-air, enduring extreme hardship, believing the Dao lies here. Is this not akin to seeking autumn harvest without plowing or weeding? Thus, beginners who vainly hope for immortal deeds, merely sitting and contemplating rewards, cannot deeply understand this principle. Without beginning cultivation, what is gained will be lost, and such efforts cannot last. Those entering must first have good roots, then firmly establish their Daoian resolve; why worry about failure?
Concentrate the spirit and stabilize the qi, close eyes and mouth, sit cross-legged, placing the right foot over the left knee. Rest both hands on the knees. Extend the waist and back, lift both hands forcefully, spread shoulders flat in a straight line, palms facing up towards the head, join palms at the top, separate and bend arms to embrace the chest, place right hand over left, form the Pure Yang Mudra, and rest it below the navel. Thus, one Yang arises within Yin, and Yin and Yang mutually envelop. First rotate the left shoulder, then the right, keeping movements round, thirty-six rotations. Lift and contract the anus as if holding urine or feces; rotate the tailbone left and right the same number of times as the shoulders. Then click teeth together, keep teeth closed, move tongue along the midline downwards, from left to right, then back to left as one rotation. Open teeth, extend tongue to lower lip, curl from lower line to left, up to upper line, from right back down to lower line as one rotation. When saliva fills the mouth, rinse and swallow. All above constitute thirty-six rotations; this is the Body Method.
After birth, fluids exuding from body pores cannot return to the body, except saliva under the tongue, which can be swallowed and returned to the Five Zang organs, hence called Dao Water. In the human body, it is called Qi and Fluids. If Qi declines, Fluids do not rise; if Fluids are scant, life is short. Life depends on three lines. The line under the tongue is the spring vein of the Zang organs; areas beside it are the capitals of Yin, gathering all rivers and seas. The upper line of the outer lip relates to longevity; the lower line to disease. These three lines remain moist constantly. The generation and transformation of all things enter from Yin into Yang through moisture, thus revealing the nature of human life. True Persons regard the tongue as a Red Dragon, stirring Divine Water and swallowing Essence. Fluid transforms into Essence, Essence into Qi, Qi into Spirit, Spirit back into Fluid, Fluid back into Essence, Essence back into Qi, Qi back into Spirit, cycling infinitely, operating without limit, surpassing the longevity of Heaven and Earth. The *Jiuhuang Shangjing* says: "At the time of initial blue, moon and sun rise together... out of that Jade Pool into the Gold Chamber... sweet as honey." The Jade Pool refers to the fluid beside the line under the tongue. When fluid combines with Spirit and Qi, it is called the union of two halves. Jade Nectar and Golden Syrup are originally Great Medicine, present also in the human body. Practicing the method of not spitting, swallowing saliva preserves Essence and Qi, giving luster to face and eyes. Moreover, fluid surging becomes Sweet Spring, gathering becomes Hua Chi (Splendid Pool), descending becomes Sweet Dew, spiritualizing becomes Divine Water. Stir and consume anytime. Nourishing Essence originates in the Zang organs, disseminating through all vessels for eternal youth; nothing surpasses Jade Nectar and Golden Syrup.
Saliva under the tongue is the food given by Heaven, endlessly transported and inexhaustible, hence called Grain Spring. One can stir sixteen taels daily, two jin per day-night cycle. Swallowed saliva returns to Zang organs, goes out and returns again. The essence of saliva enters the Dantian; per jin, one hao is obtained. Diligent practitioners, excluding six hours for eating, traveling, lying, and sleeping, have only six hours to consume fluid daily, gaining one hao into the Dantian per day. Over one year of external-to-internal practice, fluid entering Zang organs totals 360 jin, while essence entering Dantian totals only 3.6 li. After one year, it irrigates organs and nourishes the body; after two years, it transforms and nurtures ten thousand spirits; after three years, it equals Heaven and Earth. Furthermore, embracing medicine and flying body, swallowing day and night, obtaining twelve you, relies entirely on this. Thus it is said: "Divine Water never leaves the body, Hua Chi embraces sun and moon; if one can drink it often, one becomes a Daluo Immortal."
External-to-Internal Practice (One Year):
The *I Ching* states: "Opening and closing constitute change; endless coming and going constitute penetration." Opening and closing manifest in nasal breathing, hence termed chaotic opening and closing, infinite in wonder. Fetuses breathe with mothers; when Qi is sufficient, life begins, with a spark of Primordial Yang gathering below the navel and connecting to the nose—this is breathing. Breathing is the primary manifestation of Qi. Qi in the body spans 810 zhang, entangled in meridians, moving constantly. Zhu Ziyang said: "Between Heaven and Earth, there is only one Qi. From this winter solstice to next, it is one breath. Macroscopically, it is the year-breath of Heaven and Earth; microscopically, it is the single breath of the human body." Heaven, Earth, humans, and all things, Jing-Qi-Shen combine, limited only by the concept of breath. Therefore, how can those entering the Dao not start here? Ancient True Persons spoke of consuming Qi, practicing breath retention up to ten, hundred, or thousand counts. Laypeople imitate this without knowing the secret. Breath retention involves inhaling more than exhaling, gradually inhaling without exhaling, eventually ceasing both breaths. Some sit for days or sleep for years, even centuries, reaching the realm of Immortals. Beginners should not imitate this. Why? The subtlety of breath retention lies in non-movement of mind. Forcing breath retention suppresses Heart-Qi, agitating Spirit. Agitated mind plus suppressed breath causes internal disorder and disease. Human thoughts are myriad, leading to myriad deaths. Wushengzi Immortal revealed the External-to-Internal method: Entering via nasal breath. After swallowing fluid, place the Mudra ⊙ on the heart, count 100 breaths to harmonize Qi, then remove the Mudra ⊙ from the heart and place it in both nostrils. With each inhalation, advance five Mudras ⊙ gently. Exhalation is natural. Upon mastery, the mind focuses solely on the Daoian Mudra, naturally collecting itself without effort. The subtlety lies in placement. Initially aware of five advances, feeling smooth Qi and vessels, eventually merging so it seems no exhalation occurs, forgetting advancement and Mudra, integrating external into internal, revealing inner clarity. Five numbers, doubling to ten, progressing to fifteen, twenty, twenty-five, advancing naturally without force. Some achieve Sitting-forgetting (Zuowang), where extreme stillness leads to forgetting, generating Dao roots. Some achieve Sitting-sleep (Zuoshui), where Essence and Qi do not leak, making Soul and Spirit spiritual. Suddenly, Qi rises from Dantian, surges to throat forming a bellows (Tuo), reaches Niwan, rushes down forming a pipe (Yue). Hearing thunderous sound indicates Internal Breathing. Once Internal Breathing arrives, nasal breathing and Mudras are unnecessary. External breath triggers internal breath; once internal arrives, external is discarded. People use mind for everything; using Mudra to settle the mind is like placing an object on a roaring furnace fire, extinguishing it and using its power. Settling the mind is similar. Sending five numbers with sound uses nose as mouth; rotating five numbers with awareness uses nose as heart. When Heart dies, Spirit is born, like mercury. Mercury moves constantly; fixing it makes it solid and valuable. These numbers correspond to Five Sense Organs in body and Five Elements in heaven. Confucianism governs world via Five Relationships reflecting Heaven's teaching; Buddhism empties Five Skandhas to see true mind. Observe I Ching numbers: 1,3,5,7,9 are Yang (Heavenly numbers sum to 25); 2,4,6,8,10 are Yin (Earthly numbers sum to 30). Total 55. Qian combines 2 and 5 to make 10 (1+9); Kun combines 2 and 5 to make 10 (4+6); Xun/Dui combine 2 and 5 to make 10 (2+8); Zhen/Gen combine 2 and 5 to make 10 (3+7); Li gets 5 alone, Kan combines 2 and 5 to make 10, Kan-Li have no pair. Total 55,不离 five numbers. Exhale connects to Heaven Root, Inhale connects to Earth Root. Great Evolution derives five; Heavenly and Earthly numbers prepare the human body. Five Sense Organs in womb mirror ⊙ symbols. Now Mudra returns one ⊙ to one ⊙, returning Five Organs with each inhalation, originally from ⊙ numbers, eventually returning to One, like Great Evolution five numbers generating each other—this is True Breath. Thus: "Quieting mind clarifies reason, peak of Confucianism; Quieting Qi concentrates Spirit, mystery of Dao; Quieting Mystery reaches root, mechanism of Chan." Ancient poem: "Studying Three Teachings' sages' books, 'Qi' character is most direct; working on Qi, becoming Buddha or Immortal requires no labor." Returning to One means One Water, Dao Water is One. Water's number is originally Five. Observing Earth Virtue (One Qi), Fire Virtue (Three Qi), Metal Virtue (Seven Qi), Wood Virtue (Nine Qi), Water Virtue (Five Qi), all numbers act singly, ultimately within 2+5=10.
Silent and vast, vague and indistinct, dark and obscure, what is this? It is ⊙. Inside ⊙ extract True Mercury, inside ⊙ gather True Yang. Where is the Furnace? Taiji. Where is the Elixir Mother? Purity. Where are Dragon, Tiger, Yin, and Yang boundaries? Doing without doing, being without intending. Walking, standing, sitting, lying all reveal this ⊙. Walking: form moves, spirit condenses. Standing: rest and stillness, spirit illuminates. Sitting: heart dies, spirit is born. Lying: Qi, Spirit, and Mind unite. This is True Breath.
Nasal air enters only 1.2 cun before exiting, exits 12 cun but not exhausted. Human Qi generally has less intake than output, verifying this. The subtlety of the Mudra lies in taking the entry, not suffering through it; entry is slow and long. Five advances are not literally five inhalations, but continuous. Exiting is not passive listening, but exiting is for entering. Why? If entry stops at 1.2 cun and exits immediately, even with five entries, it fails to reach Chonglou (Larynx). Only upon one exit does it descend, feeling warm Qi flowing from throat to navel. At this moment, appreciating the subtlety of exiting surpasses appreciating entering. Exiting is not exiting; exiting is for entering.