由外者，取天地之气也，外呼吸也，以外取内，橐龠已到，喜怒哀乐见未发矣，风火雷电云
见已发矣。橐龠升降，肢体动荡，无为而为，不期然而然。此时鼻内竟无呼吸，所谓内呼吸也。
人既得此，其乐无比，其喜无极，其变百出，一年来亦尽受用矣。然得手以后，大通原无可喜
，虽已得手，有未得者，有得之更无穷者，喜乐之念亦隔碍念也。
由内入内之功（此功第二年）
得手所喜，在内呼吸，然犹有出入，在由内者，无出入而有上下。盖天地之所以长久，惟中
气不息。人秉中气以生，因有官骸魂魄是为命。有生以后，能不失中气，以合于天地之中气，是
为理。在开关时，此理入于脏腑肢窍而得极乐。为理与欲战，欲不能胜理，久之而理着，又久之
而理融。虽曰心死神生，然死者妄也，妄死而真生，真即为理。理即为神，既得真心，则万化从
心，心忘其心，惟有神行，而存于中，此“中”非中外之“中”，四维六合之“中”，中央之“
中”，两肾中间之“中”，心下肾上肺左肝右之“中”。静中观照，内呼吸渐生渐长，渐融渐细
，上至泥丸，下入海源，而以心领略其妙，无弗会于中宫。尘心杂念一毫不起谓之中，四大五行
一毫不着谓之中。吾神吾气有持行之道，不可太过；有补亏之道，不可不及。故曰∶寂然不动者
，中之体；感而遂通者，中之用。就形以求之，心之上尽处为天，脐之下尽处为地，上尽处至下尽
处计八寸四分。
自上下四寸二分，自下上四寸二分之中为中，即玄门所谓规中也，规者尺也。地之去天
八万四千里，而以规合之，人处其中，为三才，人一身咸备之，天地之中气在人身也。无呼吸
而有上下者，益融益细，每一气从中而上，有五⊙送上，每一气从中而下，有五⊙送下，上至于
心尽之天，下至于脐尽之地。行之既久，自觉忘气合神，欲尽理见。始也精神魂魄意各安其位，
既也精神魂魄意各安其居。中之两头，上下皆|，或以上|作头，或以下|作头，分道而行，油然融然。
其以上作头者，|贯上泥丸，从重楼直达而不由夹脊。其以下作头者，|贯下涌泉，从气海直达而不
由胫骨。|所到之处便是玄关，至此不复用诀⊙上下，只以诀⊙安中处，如玄门存想法。是时受用，又
非复开关时景象矣。其所以致此|者，大道犹大路也，由内之路，不以路为路而以水为路，水路既
足，任其上下，当在一年之后，粮泉足乎一千八十时也，若初入手开关即思行此，则未有水路，
舟安从行？故曰∶经营鄞鄂体虚无，便把元神里面居，息往息来无间断，全胎成就合元初。天地之
中气在此，人体天地之中气以为气在此，生天、生地。生人、生万物之中气靡不在此。
由内化内之功（此功第三年）
入道之妙，至无呼吸，天身、地身、人身，三身浑然一片，莹然在中矣。犹有上下，则是有中
间，而后有两头。两则不一，上头多|，下头亦多|，未还于太极之⊙象，原未有上下之至一处也。无
天无地无人则一矣，有天有地有人，历不一而无不一则化矣。一从何生？生于无，自无生育，太极
中一画是也。上一画天，下一画地，中一画人，画三为干。
三身露矣，六画成坤，三身之配，生二生三生万，身愈多配愈多，不可复归于一矣
。然而无处非一何也？动静一交而两仪生，阴阳一交而四象生。一之见于老阳
者，干一兑二；一之见于老阴者，艮七坤八；一之见于少阴者，离三震四；一之见于
少阳者，巽五坎六。卦之化生无非一之分现，故曰∶一者天地之根，阴阳之祖，
万物之首，乃生神也。天地以一之根，生人而为神，人复以神之灵，生天生地生万
而归于一，得一毕万，确有其验也。由内入内后，亦既得一而未化也。化者即从前之“中”，
今去其上|、下|、并去其○，竖者作横，以一顿于中，而用诀⊙五数，自左之一头，以诀运
转，自左下转至为上，四五诀，五 \r图\pt147a1.bmp\r 也。运转行诀，微微绵绵，纯一不已，此其时也。一者
刚也，阳也。五诀运动，而柔之，而阴之，忽焉五 \r图\pt147a1.bmp\r 初如豆，渐如日如月，久得天左旋之体
，自然而然，运转如车轮，分头入五脏六腑九窍四肢，遍历毛孔，迨其止也，忽然不见，而
不知何所去。千变万化，其妙不可言，又非复由内入内时快活矣。和合三家，混一三元，攒簇
五行，凿开七窍，调和五脏，返气三田，周流六虚，一得永来，与玄门家到头化境，总之一
理。道家三乘，禅家五派，儒家五教，见为分别，实无分别。譬之灯然，处处光照，千灯万灯
，共成一火，是为历不一而无不一，则化一之说也，故曰道一生，盖水藏也。由外由内，两
年足乎七百二十斤之数，然后 \r图\pt147a1.bmp\r 者，可得运转，其化如龙，龙不得水，何以神其变化耶？
由外而修的方法，是摄取天地之气，即外呼吸。通过外在的摄取来影响内在，当橐龠（指人体内的气机升降运动）到位时，喜怒哀乐等情绪处于尚未发作的状态；而当风火雷电云（比喻体内气机的剧烈变化）显现时，则是情绪已发作的状态。橐龠的升降导致肢体动荡，这是一种无为而为、自然而然的过程。此时鼻内竟然感觉不到呼吸，这称为内呼吸。人一旦获得这种境界，快乐无比，喜悦无穷，变化层出不穷，一年的功夫便足以受用不尽了。然而，在“得手”之后，大通之境原本没有什么可欢喜的。虽然已经得手，但仍有未得之处，有得到后更无穷尽的境界，连对喜乐的执着念头也是一种障碍。
由内入内的功夫（此功在第二年进行）
所谓“得手”的喜悦，在于内呼吸，但这仍然有出入之分。而在“由内者”的境界中，没有出入，只有上下之分。天地之所以长久，只因为中气不息。人秉承中气而生，因此有了形体、魂魄，这就构成了“命”。有生以后，若能不失中气，以契合天地的中气，这就叫作“理”。在开关展窍时，这个“理”进入脏腑肢窍而获得极乐。这是“理”与“欲”的斗争，欲望不能战胜理，久而久之理就确立了，再久一点理就融化了。虽然说“心死神生”，但死的是妄念，妄念死了真性就生了，真性就是理。理就是神，既然得到了真心，那么万般变化都随心而行，心忘记了心的存在，只有神在运行，并存在于“中”。这个“中”不是中外之“中”，也不是四维六合之“中”、中央之“中”或两肾中间之“中”，而是心下肾上、肺左肝右之间的“中”。在静定中观照，内呼吸逐渐产生、增长、融合、细微，上至泥丸宫，下入海源，用心领略其妙处，无不汇聚于中宫。尘世的杂念丝毫不起叫做“中”，身体四大元素和五行属性丝毫不沾染叫做“中”。我的神和气有持行的法则，不可太过分；有补亏的法则，不可不及格。所以说：寂然不动，是中体的表现；感而遂通，是中用的表现。从形体上来求索，心的最上面是天，脐的最下面是地，从上尽处到下尽处共计八寸四分。
从上面往下四寸二分，从下面往上四寸二分的中点就是“中”，也就是玄门所说的“规中”，“规”就是尺子。大地距离天空八万四千里，用尺子去度量它，人处在其中，成为三才之一，人身具备了一切，天地的中气就在人身之中。没有呼吸而有上下之分，越融合越细微，每一股气从中向上，有五⊙（符号，指气机运行的节点或意象）送上；每一股气从中向下，有五⊙送下。上至于心的尽头天，下至于脐的尽头地。练习久了，自觉忘掉气而合于神，欲望穷尽而真理显现。起初精神魂魄意各自安守其位，后来精神魂魄意各自安居其位。“中”的两头，上下都是|（符号，指气脉），或者以上面的|为头，或者以下的|为头，分道而行，油然融合。那些以“上”为头的，气脉贯穿上行至泥丸宫，从重楼直达而不经过夹脊。那些以“下”为头的，气脉贯穿下行至涌泉穴，从气海直达而不经过胫骨。气脉所到达的地方就是玄关，到了这里不再使用诀⊙上下运转的方法，只用诀⊙安住于中处，如同玄门的存想方法。此时的受用，又不再是开关时的景象了。之所以能达到这种气脉贯通（|）的状态，大道就像大路一样，由内之路，不把路当作路，而把水路当作路。水路既已充足，任其上下运行，这应当在一年之后，粮泉充足达到一千零八十次的时候。如果初入手开关时就想着行此法，那么还没有水路，船从哪里行驶呢？所以说：“经营鄞鄂体虚无，便把元神里面居，息往息来无间断，全胎成就合元初。”天地的中气在这里，人体效法天地的中气作为自己的气也在这里，生天、生地、生人、生万物，其中的中气无不都在这里。
由内化内的功夫（此功在第三年进行）
入道的奥妙，达到没有呼吸的境界，天身、地身、人身，三身浑然一体，晶莹明亮地存在于中宫。如果还有上下之分，那就是有中间，而后有两头。有两就不统一，上头多气脉，下头也多气脉，未能回归到太极的⊙象，原本就没有上下汇至一处的情况。没有天、没有地、没有人，就合一了；有天、有地、有人，经历不统一而达到不统一，就转化了。“一”从何而生？生于“无”，从无中生发，太极中的一画就是。上一画为天，下一画为地，中一画为人，画三构成乾卦。
三身显露，六画构成坤卦，三身的配合，一生二，二生三，三生万物，身体配合越多，就不能再回归于一了。然而为何无处不是“一”呢？动静相交而产生两仪，阴阳相交而产生四象。“一”见于老阳，是乾一兑二；“一”见于老阴，是艮七坤八；“一”见于少阴，是离三震四；“一”见于少阳，是巽五坎六。卦象的化生无非是“一”的分现，所以说：“一是天地的根本，阴阳的祖先，万物的首领，乃生成神灵之物。”天地以“一”为根本，生人而为神，人再以神的灵性，生天生地生万物而回归于一，得到“一”便终结了万物，确实有其验证。由内入内之后，也已经得到“一”但未转化。所谓的“化”，就是去掉从前“中”的上|、下|，并去掉其○，将竖着的改为横着的，并在中间停顿一下，使用诀⊙五数，从左边的一个头开始，运用诀运转，自左下转至上，这是四五诀，即五图。运转行诀，微微绵绵，纯一不已，这就是那个时刻。“一”是刚，是阳。五诀运动，使之柔，使之阴，忽然间五图初如豆粒，渐渐如日如月，久而久之得天左旋的体态，自然而然，运转如车轮，分头进入五脏六腑九窍四肢，遍历毛孔，等到停止时，忽然不见，不知道去了哪里。千变万化，其妙不可言，又不再是由内入内时的快活了。和合三家，混一三元，攒簇五行，凿开七窍，调和五脏，返气三田，周流六虚，一得永来，与玄门家到头化的境界，总归是一个道理。道家三乘，禅家五派，儒家五教，看似分别，实则无分别。譬如灯燃烧，处处光照，千灯万灯，共成一火，这就是经历不统一而达到不统一，即“化一”的说法，所以说“道一生”，盖因水藏于此。由外由内，两年足乎七百二十斤之数，然后五图可得运转，其变化如龙，龙不得水，何以显其神异变化耶？
The method of cultivation "from the outside" involves absorbing the Qi of Heaven and Earth, which is external respiration. By taking from the outside to influence the inside, when the Tuoyue (the mechanism of Qi ascent and descent in the body) is in place, emotions such as joy, anger, sorrow, and happiness are in a state of non-arising; whereas when phenomena like wind, fire, lightning, thunder, clouds, and rain (metaphors for intense internal Qi movements) appear, it signifies that emotions have arisen. The ascent and descent of the Tuoyue cause bodily agitation; this is acting through non-action, occurring naturally without expectation. At this time, there seems to be no breathing in the nose, which is called internal respiration. Once a person attains this state, the joy is incomparable, the delight boundless, and changes emerge endlessly; one year of practice is sufficient for full utilization. However, after "attaining proficiency," the great通达 (penetration) originally has nothing to be joyful about. Although proficiency is attained, there remain areas not yet attained, and even upon attainment, there are infinitely deeper levels. Even the thought of joy becomes an obstacle.
The skill of "entering the inside from the inside" (This skill is practiced in the second year):
The joy of "attaining proficiency" lies in internal respiration, yet this still involves entering and exiting. In the state of "entering from the inside," there is no entering or exiting, only ascending and descending. The reason Heaven and Earth endure forever is solely because the Central Qi does not cease. Humans are born inheriting the Central Qi, thereby possessing physical forms, organs, and souls, which constitute "Life" (Ming). After birth, if one can preserve the Central Qi and align with the Central Qi of Heaven and Earth, this is called "Principle" (Li). During the opening of the gates (Kai Guan), this Principle enters the Zang-Fu organs, limbs, orifices, and yields supreme bliss. This is the battle between Principle and Desire; desire cannot overcome Principle. Over time, Principle becomes established, and eventually, it merges. Although it is said that "when the mind dies, the Spirit lives," what dies is delusion; when delusion dies, truth is born. Truth is Principle. Principle is Spirit. Having obtained the true mind, all transformations follow the mind; the mind forgets itself, leaving only the Spirit moving and residing in the "Middle." This "Middle" is not the middle of inside and outside, nor the middle of the four dimensions and six directions, nor the central point, nor the space between the two kidneys, but the "Middle" located below the heart, above the kidneys, left of the lungs, and right of the liver. Observing within stillness, internal respiration gradually arises, grows, merges, and refines. It ascends to the Niwan Palace and descends to the Haiyuan, with the mind appreciating its subtleties, all converging in the Middle Palace. The complete absence of worldly thoughts and distractions is called "Middle"; the total detachment from the Four Elements and Five Phases is also called "Middle." My Spirit and Qi have a path of maintenance, which must not be excessive; they have a path of replenishing deficiency, which must not be insufficient. Thus it is said: That which is silent and unmoving is the substance of the Middle; that which responds and penetrates is the function of the Middle. Seeking it in the form, the topmost part of the heart is Heaven, and the bottommost part of the navel is Earth. The distance from the upper extreme to the lower extreme is eight cun and four fen.
From the top down four cun and two fen, and from the bottom up four cun and two fen, the midpoint is the "Middle," which is what the Xuanmen (Mysterious Gate) school calls the "Regulated Center" (Gui Zhong). "Gui" refers to a compass or ruler. The distance from Earth to Heaven is eighty-four thousand li, measured by this ruler. Humans stand in the middle, constituting the Three Powers (San Cai), containing everything within their bodies. The Central Qi of Heaven and Earth resides in the human body. Without breathing, there is still ascending and descending; the more it merges, the finer it becomes. For every breath ascending from the center, five ⊙ (symbols representing nodes or images of Qi movement) send it upward; for every breath descending from the center, five ⊙ send it downward. It ascends to the Heaven at the end of the heart and descends to the Earth at the end of the navel. With prolonged practice, one naturally forgets Qi and merges with Spirit, desires exhaust, and Principle manifests. Initially, Spirit, Essence, Hun, Po, and Yi each occupy their proper positions; subsequently, they each dwell securely. The two ends of the "Middle," both above and below, are | (symbol), either using the upper | as the head or the lower | as the head, traveling separate paths, naturally merging. Those using the upper | as the head, the Qi channel penetrates upward to the Niwan Palace, going directly from Chonglou (Throat) without passing through the Jiaji points. Those using the lower | as the head, the Qi channel penetrates downward to Yongquan, going directly from Qihai without passing through the tibia. Wherever the Qi channel reaches is the Xuan Guan (Mysterious Portal). At this stage, one no longer uses techniques to move ⊙ up and down, but instead uses techniques to settle ⊙ in the center, similar to visualization methods in the Xuanmen school. The enjoyment at this time is far different from the scenes during the gate-opening phase. The reason for achieving this Qi channel penetration (|) is that the Great Dao is like a great road. The path from the inside does not treat the road as a road, but treats water as the road. Only when the water path is sufficiently filled can one allow free movement up and down. This should occur after one year, when the grain and spring sources are sufficient for 1,080 cycles. If one attempts this immediately upon starting the gate-opening practice, there is no water path, so how can the boat travel? Therefore it is said: "Managing the Yin and Ebu, embodying emptiness and void, then dwelling the Primordial Spirit within; breaths coming and going without interruption, completing the fetal state to merge with the primordial beginning." The Central Qi of Heaven and Earth is here; the human body adopts the Central Qi of Heaven and Earth as its own Qi, which is here. It generates Heaven, generates Earth, generates humans, generates all things; the Central Qi therein is none other than here.
The skill of "transforming the inside into the inside" (This skill is practiced in the third year):
The wonder of entering the Dao reaches the state of no respiration. The Heavenly Body, Earthly Body, and Human Body become a浑然一片 (homogeneous whole), bright and clear, residing in the Middle Palace. If there is still distinction between upper and lower, there is a middle, and thus two ends. Two implies duality, not unity. If the upper end has many | and the lower end has many |, it has not returned to the ⊙ image of Taiji. Originally, there was no convergence of upper and lower into one. Without Heaven, without Earth, without Human, there is unity. With Heaven, Earth, and Human, experiencing diversity to achieve non-diversity leads to transformation. How does "One" arise? It arises from "Nothingness." From Nothingness comes generation; the single stroke of Taiji is this. The upper stroke is Heaven, the lower stroke is Earth, the middle stroke is Human. Drawing three lines creates the Qian Trigram.
The Three Bodies are revealed; six lines form the Kun Trigram. The pairing of the Three Bodies generates Two, Two generates Three, Three generates Ten Thousand Things. The more the bodies pair, the more numerous they become, making it impossible to return to One. Yet why is everywhere "One"? When motion and stillness intersect, the Two Modes (Liangyi) are born. When Yin and Yang intersect, the Four Symbols (Sixiang) are born. "One" appearing in Old Yang is Qian One, Dui Two. "One" appearing in Old Yin is Gen Seven, Kun Eight. "One" appearing in Young Yin is Li Three, Zhen Four. "One" appearing in Young Yang is Xun Five, Kan Six. The generation of hexagrams is merely the manifestation of "One." Thus it is said: "One is the root of Heaven and Earth, the ancestor of Yin and Yang, the head of all things, generating the Spirit." Heaven and Earth use "One" as the root to generate humans as Spirit; humans, using the spirituality of Spirit, generate Heaven, Earth, and all things, returning to One. Attaining "One" completes the myriad things, and this has verifiable proof. After "entering the inside from the inside," one has attained "One" but not yet transformed. Transformation means removing the upper | and lower | of the previous "Middle," and removing the ○. Changing vertical strokes to horizontal ones, pausing once in the center, and using the technique number Five. Starting from one end on the left, rotate using the technique, turning from the lower left to the upper position. This is the Four-Five Technique, represented by the Five Diagrams. Rotating and executing the technique, slightly and continuously, purely and unceasingly, this is the moment. "One" is剛 (firm), Yang. The movement of the Five Techniques softens it, makes it Yin. Suddenly, the Five Diagrams begin like a bean, gradually becoming like the sun and moon. Eventually, one acquires the left-rotating structure of Heaven, naturally and spontaneously, rotating like a wheel. It splits into heads entering the Five Zang and Six Fu organs, nine orifices, four limbs, traversing every pore. When it stops, it suddenly disappears, unknown where it went. Thousands of changes and ten thousand transformations, its wonder is indescribable, and it is no longer the pleasure of "entering the inside from the inside." Harmonizing the Three Families, blending the Three Primordials, gathering the Five Phases, opening the Seven Orifices, harmonizing the Five Zang, returning Qi to the Three Fields, circulating through the Six Voids. One attainment brings eternal presence. This is the same principle as the ultimate transformative realm of the Xuanmen practitioners. The Three Vehicles of Daoism, Five Schools of Chan Buddhism, and Five Teachings of Confucianism appear distinct but are essentially undifferentiated. Like a lamp burning, light shines everywhere; thousands of lamps together form one fire. This is experiencing diversity to achieve non-diversity, the theory of "Transforming into One." Thus it is said "Dao generates One," because Water is stored here. Through the outside and through the inside, two years suffice for the count of seven hundred and twenty jin. Then the Five Diagrams can be rotated, transforming like a dragon. Without water, how can the dragon manifest its divine transformations?