入内化内，行之三年，足乎粮泉。此时静中受用，静中
体认，于极乐无比处，见阴阳之根，于极乐无比浑忘处，入混沌之窍。周身是理，不战而胜，
三尸六贼，不杀自杀。不灭自灭矣。然采取时，一千八十是液之精华；烹炼时，一钱八厘为
丹之糟粕。其分头入五脏六腑九窍四肢，遍历毛孔，千变万化者，液也，即丹也。而非丹之
化而神，神而生，生而复化，化而复神者也，夫阴之气，至亥而极，一阳乃生，故曰活子。人
一身之气之神，由午历亥，阴浊不堪用，子时乃清。是时清神静坐，清也，活也，皆水也，
虑有道外之想，棼吾静念，故曰息棼。息棼之息即胎息之息。息棼饮泉，行三线之功，向者但
卷赤龙，今则舌至在线，略存一存，存而后搅，搅而复存。此时之液，即一千八十菁华所升，
其液较向时每一钱加重一分，是以当伸颈仰面，以力送下，向用吞，如日用饮食；今用咽，宜
然有声。已清之神，神之最灵动处为意，存诚神化之意，原非从心上起的，是为死心以后，去
妄存真之意。意即道水，水活意活，水清意清。以此意送所搅之水，由重楼规中，从容送入脐下丹
田，随于丹田中，略存一存，运诀⊙，自左至右 \r图\pt147a1.bmp\r 五数，觉有暖气发动，
然后以诀将 \r图\pt147a1.bmp\r 者拽横分开为两头，向后分入两肾，复合为一，穿入命门，略存一
存，然后以诀⊙作。 \r图\pt147a1.bmp\r 五数，引直而上，历辘轳、夹脊、玉枕上泥丸，
以诀⊙作 \r图\pt147a1.bmp\r 五数，觉有冷气旋转，意以为有水下至上 ，以舌顶上 ，迎入三线为一
转
，又照前行起。初行九转为率，后至二九三九至九九，其数以行功三日，乃如一九。初以意为有水
下至上 者，非真有也，诀也。行之九九，液中有菁华，菁华中有神化，入内化内之入丹田者，一千
八十灌满丹田，太极圈中不容空缺也，九九之入丹田者，一钱八厘犹嫌其多，损之又损，混沦圈中不
着一毫也。三年所积，自一毫至十至百至
千，而今九九功成，多者少之，少者微之，微者神之。去其千百十而复归于一毫，此一毫为
水中金，他处容不得，故仍归气海之母，乃丹田中，并此一毫容不得毛，犹有伦是也。又炼
之至于微，微而无，无而神，神而复生，生而复化，丹之中，实无有丹，而真丹成矣，是之谓
圣胎宝珠。其珠上升泥丸，有真水一点。香美不可名言，下于上 ，为真玉醴真金浆，即以
此一点入三线，又搅又炼，此时有自然而然之功，不复用意与诀，而自然有声，达至丹田。所
至之路，其路以水为路，小则五湖，大则四海；而百川细流无不具。其声以空为声，五音八
音，大块噫气，迦陵梵声无不具。行之九九，以丹之中为无物，而物外有物，以丹之中为有物，
而不物于物。无无有有，生生化化。神乎！神乎！言仙必加神，故曰神仙。人生甲子当去世，
成丹以后，多留数十年，谓龟身难得，从此当愈加修炼也。
进步之说，去凡步而仙步也。进则不复退转，无上之门也，前篇服活时之旨，原该浃死昼
在内，复申言之。六阳至巳而绝，至午则梏亡而化为烟。烟从火，午者，火尽炽，既炽不名为
火，名为烟。子之水不收拾而涸，午之火不收拾而烟，一也，其法亦照活时，清神静坐，搅三线
，水含于口中，未即行咽，而以意引起规中以上，至于心尽之天之火，其火之化而烟者，原是
死心以后未尽灭之根，其火之可不化为烟，而仍还于水者，即是化内以来所最真之息。此火引起
上重楼，而顿于中线，以一火而与三线之水交，水火济，阴阳生，渐至少阴少阳，复归老阴老阳
。三水亦化为火，而纯阳成，梏者浃之，死者生之，烟尽火明，是炼火之法也。火含口中，与三
线交，约用诀⊙五五之数，然后以意送下， 然有声，照前以意送所炼之火，由重楼规中，从容送
入丹田，略
存一存，运诀⊙自左至右 \r图\pt147a1.bmp\r 五数，觉有冷气发动，然后以诀将 \r图\pt147a1.bmp\r 者横分为两头，
向后分入两肾，
复合为一，穿入命门，略存一存，然后以诀⊙作 \r图\pt147a1.bmp\r 五数，引直而上至泥丸、以诀⊙作
\r图\pt147a1.bmp\r 五数，觉有暖气
旋转，意以为有火下至上 ，以舌顶上 ，迎入三线，水火相见为一转，至九九为率。
此法与服活时，子午每日兼行，俟其自然而然，不见为水，不见为火，并不必行活时死昼之
功，斯入圣矣。
玄门下手时，即搅华池，抵上 ，用子午功，鼻吸清气，咽下有声，以意会及心，送至脐
下，穿肾堂，过夹脊、陶道、天柱、风府、玉枕，透入泥丸，与服活时气亦用意相似。而今用意
何以在三年化境之后也？盖玄门家所以误人，在初下手即用意。意者火也，火动阻气，气郁生疾
，不开关犹可言也，若开关则夹脊一路，通道泥丸，天一之水，混沌已破，从此闭精，可得中法，
倘欲念一动，其水已不能自安，加之媾淫一泄，其脑髓即从夹脊直流，下至肾堂，一泄无余，为
患将不可言矣。无生仙师道妙，在三年化境以后，始用此意，是为死心来、去妄存之意。意即道水
，以诀⊙行之，诀不过引路，初犹有诀，水之既行，并从前诀一毫不用，存诚神化，可以了生死矣。
故不死者死者也，死者不死者也。可以在家，享用一切，而为不损其真之至人；可以出家，抱药飞
升，而成金身不坏之仙子。
进入体内并内化，坚持修炼三年，体内的精气粮泉便充足了。此时在静定中享受这种境界，在静定中体悟认知，在无比极乐之处，看见阴阳的根本；在无比极乐且浑然忘我的境界中，进入混沌的窍穴。周身都是理法，不战而胜，三尸神和六贼（指眼、耳、鼻、舌、身、意等感官欲望），不用杀它们自然消亡，不用灭它们自然熄灭了。然而采取精气时，一千八十是津液的精华；烹炼精气时，一钱八厘是丹药的糟粕。这些津液分头进入五脏六腑、九窍和四肢，遍历毛孔，千变万化的，就是津液，也就是丹药。但这并不是丹药化为神，神产生，产生后又化为气，气又化为神的过程。阴气运行到亥时达到极点，一阳便产生了，所以称为“活子时”。人一身之气的元神，从午时经过亥时，变得阴浊不堪使用，到了子时才清澈。这时保持清明的元神静坐，清和活，都属于水。要防止有道术之外的杂念，扰乱我的静念，所以称为“息棼”。“息棼”的“息”即胎息的呼吸。息棼饮用泉水，进行三线（任督二脉及中脉或特定经络路径）的功夫，以前只是卷起赤龙（舌头抵住上腭），现在则舌头到达在线位置，稍微存想片刻，存想后再搅动唾液，搅动后再存想。此时的津液，即由一千八十份菁华所升起，其津液比从前每一钱加重一分，因此应当伸颈仰面，用力送下，以前用吞，如同日常饮食；现在用咽，应该发出声音。已经清明的元神，元神最灵动的地方在于意念，存诚神化的意念，原本不是从心上生起的，这是在心死（断绝妄念）之后，去除妄想保存真意的意念。意念即是道水，水活则意活，水清则意清。以此意念送所搅动的津液，由重楼（气管/喉咙）、规中（膻中穴区域），从容送入脐下的丹田，随即在丹田中略作存想，运用诀法⊙，从左至右 [图] 五数，感觉到有暖气发动，然后用诀法将 [图] 横分为两头，向后分入两肾，再合为一股，穿入命门，略作存想，然后用诀法⊙作 [图] 五数，引直而上，经过辘轳（咽喉部）、夹脊、玉枕，上达泥丸宫，以诀法⊙作 [图] 五数，感觉到有冷气旋转，意念以为有水从上至下，用舌顶上颚，迎入三线为一转，又照之前的方法重新起功。起初以九转为限度，后来增加到二九、三九直至九九，其数以行功三日，才像一九那样轻松。起初意念以为有水从上至下，并非真有实物，而是诀法的作用。修炼九九之数后，津液中有菁华，菁华中有神化，进入体内内化的过程，进入丹田的一千八十份灌满丹田，太极圈中不容许有空缺；九九之数进入丹田的，一钱八厘还嫌多，损之又损，混沦圈中不着一毫。三年所积累的，自一毫至十、至百、至千，而今九九功成，多的变少，少的变微，微的变神。去掉千百十而复归于一毫，这一毫为水中金，别处容不得它，所以仍回归气海之母，即在丹田中，连这一毫都容不得毛发，犹有伦理秩序存在。又炼之至于微，微而无，无而神，神而复生，生而复化，丹之中，实际上没有丹，而真丹就形成了，这称为圣胎宝珠。这颗珠子上升泥丸，有一点真水，香美不可言说，下行至上，成为真玉醴、真金浆，就以这一点入三线，又搅又炼，此时有自然而然之功，不再用意与诀，而自然有声，直达丹田。所经过的路径，其路以水为路，小则五湖，大则四海；而百川细流无不具备。其声以空为声，五音八音，大块噫气，迦陵梵声无不具备。修炼九九之数，以丹之中为无物，而物外有物，以丹之中为有为物，而不被物所束缚。无和无有有有，生生化化。神奇啊！神奇啊！说仙必加神，所以叫神仙。人生甲子当去世，成丹以后，多留数十年，谓龟身难得，从此应当愈加修炼。
所谓进步，是去除凡人的步伐而进入仙人的步伐。进则不再退转，是无上的法门。前篇服用活子时之旨，本来就该贯穿死昼在内，再次申述说明。六阳之气运行到巳时断绝，到午时则枯竭灭亡而化为烟。烟从火来，午者，火尽炽烈，既炽烈就不名为火，名为烟。子时的水如果不收拾就会干涸，午时的火如果不收拾就会化为烟，这是一样的道理。其方法也照应活子时，清神静坐，搅动三线，水含于口中，不立即吞咽，而以意念引起至规中以上，至于心尽之天的火，那火化为烟的，原本是死心以后未尽灭的根，那火可以不化为烟，而仍还于水的，就是化内以来所最真的息。此火引起上重楼，而顿于中线，以一火而与三线之水交，水火济助，阴阳产生，渐至少阴少阳，复归老阴老阳。三水也化为火，而纯阳成就，枯竭的滋润它，死亡的使其复活，烟尽火明，这是炼火的方法。火含于口中，与三线交，约用诀法⊙五五之数，然后用意念送下，发出声音，照前以意念送所炼之火，由重楼规中，从容送入丹田，略作存想，运用诀法⊙自左至右 [图] 五数，感觉到有冷气发动，然后用诀法将 [图] 横分为两头，向后分入两肾，复合为一，穿入命门，略作存想，然后用诀法⊙作 [图] 五数，引直而上至泥丸，以诀法⊙作 [图] 五数，感觉到有暖气旋转，意念以为有火下至上，以舌顶上颚，迎入三线，水火相见为一转，至九九为限度。
此法与服活子时，子午每日兼行，等待其自然然，不见为水，不见为火，并不必行活子时死昼之功，这就进入圣境了。
玄门下手时，就是搅动华池（口腔生津），抵住上颚，用子午功，鼻吸清气，咽下有声，以意念会及心，送至脐下，穿肾堂，过夹脊、陶道、天柱、风府、玉枕，透入泥丸，与服活子时气亦用意相似。而今用意为什么在三年化境之后呢？大概玄门家之所以误人，在初下手就用意。意者火也，火动阻气，气郁生疾，不开关还可以说，若开关则夹脊一路，通道泥丸，天一之水，混沌已破，从此闭精，可得中法，倘欲念一动，其水已不能自安，加之媾淫一泄，其脑髓即从夹脊直流，下至肾堂，一泄无余，为患将不可言矣。无生仙师道妙，在三年化境以后，始用此意，是为死心来、去妄存之意。意即道水，以诀法⊙行之，诀不过引路，初犹有诀，水之既行，并从前诀一毫不用，存诚神化，可以了生死矣。故不死者死者也，死者不死者也。可以在家，享用一切，而为不损其真之至人；可以出家，抱药飞升，而成金身不坏之仙子。
Enter the inner landscape, practice for three years, and the grain and spring (vital fluids) will be sufficient. At this time, enjoy the benefits in stillness, perceive the truth in stillness, see the root of Yin and Yang at the place of supreme bliss, and enter the aperture of chaos at the state of supreme bliss where all distinctions are forgotten. The whole body is governed by principle; victory is achieved without fighting. The Three Corpses and Six Thieves (evil thoughts and pathological factors within the body) kill themselves without being killed, extinguish themselves without being extinguished. However, when collecting, one thousand eighty drops represent the essence of the fluid; when cooking and refining, one qian eight li represent the dregs of the elixir. These fluids enter the Five Zang and Six Fu organs, nine orifices, and four limbs separately, traverse the hair pores, and undergo thousands of transformations; this is fluid, which is also the elixir. It is not a cycle where the elixir transforms into spirit, spirit generates, generation transforms again, and transformation becomes spirit again. The Qi of Yin reaches its extremity at Hai hour, and then one Yang is born, hence it is called "Living Zi Hour" (the spontaneous emergence of Yang). The spirit of the Qi in the human body, passing from Wu hour through Hai hour, becomes turbid and unusable due to Yin; only at Zi hour does it become clear. At this time, sit quietly with a clear spirit. Clear, living, both are Water. One must worry that external thoughts might disturb the quiet mind, hence it is called "Xi Fen" (stopping confusion). The "Xi" in Xi Fen is the breath of the fetal breath. Drinking the spring water during Xi Fen involves practicing the Three Lines skill. Previously, one only rolled up the Red Dragon (tongue); now, the tongue touches the upper palate on the line, briefly maintaining focus, then stirring, then maintaining focus again. The fluid at this time is raised from the essence of one thousand eighty drops. Each qian of this fluid is heavier by one fen compared to before. Therefore, one should extend the neck and tilt the head back to send it down with force. Previously, swallowing was used like daily eating and drinking; now, gurgling (yawning/swallowing with sound) is used, and it should produce sound. The already purified spirit's most agile aspect is Yi (Intention/Mind). The intention of preserving sincerity and transforming spiritually does not originate from the heart-mind; it arises after the death of the ordinary mind (cessation of妄念), removing delusion and preserving truth. Yi is Dao Water; if Water is alive, Yi is alive; if Water is clear, Yi is clear. Using this Yi to send the stirred water, pass through Chonglou (trachea/larynx) and Guizhong, and gently send it to the Dantian below the navel. Briefly maintain focus in the Dantian, apply the mudra/guide ⊙, move from left to right [Image], five counts. Feel warmth arise. Then use the guide to split [Image] horizontally into two ends, send backward into the two Kidneys, merge them back into one, penetrate into Mingmen (Gate of Life), briefly maintain focus. Then use guide ⊙ to make [Image] five counts, draw straight upward, passing through Lulu (throat area), Jiaji (spine points), Yuzhen (occiput), reaching Niwan Palace (upper Dantian/cranial cavity). Use guide ⊙ to make [Image] five counts. Feel cold air rotating. Intend that there is water moving from top to bottom, press the tongue against the upper palate, welcome it into the Three Lines as one turn. Repeat according to previous methods. Initially, nine turns are the standard; later, increase to eighteen, twenty-seven, up to eighty-one. After practicing for three days, the count returns to nine. Initially, intending water moves from top to bottom is not real; it is a technique. After practicing eighty-one times, there is essence in the fluid, and spirit-transforming power in the essence. Entering the inner landscape to transform internally, entering the Dantian, one thousand eighty drops fill the Dantian completely; the Taiji circle allows no vacancy. For the ninety-nine turns entering the Dantian, one qian eight li is still considered too much; reduce it further and further until nothing remains in the Hunlun circle. Accumulated over three years, from one li to ten, to hundred, to thousand, now with the completion of eighty-one practices, the abundant becomes scarce, the scarce becomes subtle, the subtle becomes spiritual. Remove the thousand, hundred, and ten, and return to one li. This one li is Gold in Water, which cannot be accommodated elsewhere, so it returns to the mother of the Qi Sea, which is in the Dantian. Even this one li cannot accommodate a hair; there is still order. Refine further until subtle, subtle becomes non-existent, non-existent becomes spiritual, spiritual generates again, generation transforms again. In the elixir, there is truly no elixir, yet the True Elixir is formed. This is called the Sacred Fetus Precious Pearl. The pearl rises to Niwan Palace, containing a drop of True Water, fragrant and beautiful beyond words. Descending from above, it becomes True Jade Nectar and True Gold Elixir. Take this single drop into the Three Lines, stir and refine again. At this time, there is natural effort; no longer using intention or guide, but naturally producing sound, reaching the Dantian. The path taken uses water as the path; small like the Five Lakes, large like the Four Seas; all rivers and streams are included. The sound uses emptiness as the sound; the five tones and eight sounds, the sighing of the great earth, the voice of the Kalavinka bird and Sanskrit chants are all included. Practice eighty-one times. Consider the inside of the elixir as having nothing, yet something exists outside things. Consider the inside of the elixir as having something, yet not being bound by things. Non-existence and existence, generating and transforming. Divine! Divine! Speaking of Immortal adds Spirit, hence called Shenxian (Spirit Immortal). When a person's sixty-year cycle ends, they should leave the world. After forming the elixir, remain for several more decades, considering the Turtle Body rare. From then on, cultivate even more.
The theory of "Progress" means leaving mortal steps for immortal steps. Progress implies no regression; it is the Supreme Gate. The principle of consuming the Living Time mentioned in the previous chapter originally includes the Dead Day within it, stated again here. The six Yang energies cease at Si hour; at Wu hour, they are shackled and perish, transforming into smoke. Smoke comes from fire. Wu represents fire at its peak intensity. Once intensely burning, it is no longer called fire, but smoke. If Zi Water is not collected, it dries up; if Wu Fire is not collected, it becomes smoke. The principle is the same. The method follows the Living Time: sit quietly with a clear spirit, stir the Three Lines, hold water in the mouth, do not swallow immediately, but use intention to raise it from Guizhong upwards to the Heavenly Fire at the end of the Heart. The root of this fire, which transforms into smoke, is the unextinguished root remaining after the death of the ordinary mind. That this fire can avoid transforming into smoke and return to water is the truest Breath since internal transformation began. Raise this fire up Chonglou, pause at the central line. Let one Fire interact with the Three Lines of Water. Water and Fire assist each other, Yin and Yang generate, gradually moving to Shaoyin and Shaoyang, returning to Laoyin and Laoyang. The three Waters also transform into Fire, achieving Pure Yang. Shackled ones are liberated, dead ones are revived, smoke clears, fire brightens. This is the method of refining Fire. Hold Fire in the mouth, interact with the Three Lines, approximately use guide ⊙ five-five counts. Then use intention to send it down, making sound. According to previous methods, use intention to send the refined Fire from Chonglou and Guizhong, gently sending it into the Dantian. Briefly maintain focus. Apply guide ⊙ from left to right [Image] five counts. Feel cold air arise. Then use guide to split [Image] horizontally into two ends, send backward into the two Kidneys, merge into one, penetrate into Mingmen. Briefly maintain focus. Then use guide ⊙ to make [Image] five counts, draw straight upward to Niwan. Use guide ⊙ to make [Image] five counts. Feel warm air rotating. Intend that Fire moves from bottom to top, press tongue against upper palate, welcome into Three Lines. Water and Fire meeting is one turn, up to ninety-nine turns as the limit.
This method, combined with consuming Living Time, is practiced daily at Zi and Wu hours. Wait for it to become natural, seeing neither Water nor Fire. There is no need to practice the Dead Day work of Living Time; thus, one enters the Sage realm.
When beginners in the Mysterious Gate start, they stir Huachi (saliva), touch the upper palate, use Zi-Wu practices, inhale clear Qi through the nose, swallow with sound, intend it to reach the Heart, send it to below the navel, pass through the Kidney Hall, over Jiaji, Taodao, Tianzhu, Fengfu, Yuzhen, penetrating into Niwan. The intention is similar to the Qi in consuming Living Time. Why is intention used only after three years of transformation? Because those in the Mysterious Gate mislead people by using intention from the very beginning. Intention is Fire; Fire movement obstructs Qi; Qi stagnation causes disease. Not opening the gates might be excusable, but if the gates open, the path through Jiaji leads to Niwan. Tianyi Water, once chaos is broken, closing the essence can achieve the middle method. However, if a desire moves, the water can no longer remain stable. Coupled with sexual release, the brain marrow flows directly from Jiaji down to the Kidney Hall, emptied completely, causing disasters beyond words. The profound Dao of Wusheng Xianshi lies in using this intention only after three years of transformation. This is the intention arising from the death of the ordinary mind, removing delusion and preserving truth. Intention is Dao Water. Use guide ⊙ to practice it. The guide merely paves the way. Initially, there is a guide; once the water flows, not a bit of the former guide is used. Preserving sincerity and transforming spiritually allows one to resolve life and death. Thus, the undying is the dying, and the dying is the undying. One can stay at home, enjoy everything, and become a Perfect Person who does not damage their true nature; or one can leave home, embrace medicine and ascend, becoming an Immortal with an indestructible golden body.