《西山记》曰∶修真之士，志在玄元而甘寂寞。一日气满功盈，五气朝元，三花聚顶，血凝气聚，
万神朝真，并在上宫，富贵华盛，楼台车马，士女笙簧，殆非人世所有，勿得认为真境。是自身上宫未能超
脱内院，因循不出，是为困在昏衢，形神俱妙，不能超脱，止为陆地神仙，难以弃壳而返十洲三岛。
西山上圣，前功已满，而出壳之法不可不备录详记也。
昔海蟾公功满数足，阳神欲出，方在上宫，而静室孤坐，如鹤出天门，龙生旧穴，猛撞天门自
开，弃壳而去。钟离公功满数足，静坐内观，如登七级宝台，自下而上，一级至一级，上尽到时，勿
忽忽，则变壳不出，止为陆地神仙。登之既尽，闭目下跳，如梦中方寐，身外有身，如婴儿大莹洁可
爱。勿得远游，速须复入本躯。入而不出，与天地齐年；出而不入，与凡俗异处。吕公出法，七
层宝台，三级红楼，一如钟离之法。方当内观，紫河车搬神上入天宫，留恋紫华而不肯超出。故起真火而
于烟焰中化一火龙，跃出昏衢，乃弃壳之法，最妙者也。世祖禅师，虽无火候而阴灵亦不散。方
在内观，而于定中，以神磬声而去，此止可出而不见入法也。昔达摩六祖禅师，虽是阴神出壳，始以形如
枯木，心若死灰，集神既聚，一意不散。神识内守，从心地涌起。一升复一升，直过三十三天，化乐
天宫，如道家之在上宫也。当跪礼前进，从三门之中门而出，此亦出而不能入也。西山上圣功满数
足，其出也，虽不离内观，中起大歌乐过中门。故起火是搬神入顶，过门是调神出壳。方在内观，
起火之后，想闹华深处，有孤村寮舍三二间，始自彼中出。既远既近，而回望故园，根据根据寥落，欲
去不可。回视欲来，则不可错路。圣圣相传，皆得弃壳而无难易也。颂曰∶功成须是出神京，内境繁
华勿累身。回望故园风物好，闹华深处有孤村。嗟夫！少学无知之徒，止于定中而出阴神，一
日误出天门，不能回返本躯，名曰尸解坐化，迷惑世人，深为有识者之所笑也。
《西山记》记载：修真之士，志向在于玄妙本源而甘于寂寞。一旦气机充盈、功夫圆满，五气朝元（五脏之气汇聚于丹田），三花聚顶（精、气、神三宝凝结于头顶），血液凝练、气机聚合，万神朝拜真境，都集中在上宫（头部泥丸宫等部位），呈现出富贵繁华、楼台车马、士女奏乐的景象，这几乎不是人间所有，切勿将其认为是真实的境界。这是因为自身上宫未能超脱内院（体内精神居所），因循守旧不能出离，这就叫做困在昏暗的大道上，虽然形神俱妙，但不能超脱，只能成为陆地神仙，难以舍弃肉身返回十洲三岛（仙境）。西山上圣，前功已满，而出壳的方法不可不详细记录。
昔日海蟾公功夫圆满、气数充足，阳神想要出窍，正在上宫时，他在静室中孤独打坐，如同鹤飞出天门，龙从旧穴生出，猛烈撞击天门使其自开，从而舍弃肉身离去。钟离公功夫圆满、气数充足，静坐内观，如同登上七级宝台，从下往上，一级接一级，直到登尽之时，不要匆忙，否则就会变壳不出，只能成为陆地神仙。登尽之后，闭目向下跳跃，就像梦中刚入睡，身外有身，像婴儿一样晶莹洁白可爱。不要远游，必须迅速回归本躯。入而不出来，可与天地同寿；出而不回来，便与凡俗之人不同处。吕公出窍之法，也是七层宝台、三级红楼，完全如同钟离公的方法。正当内观时，紫河车（指精气搬运过程）将神搬入天宫，留恋紫华而不肯超出。于是升起真火，在烟焰中化出一条火龙，跃出昏衢，这是弃壳的方法中最妙的。世祖禅师，虽然没有火候修炼，但阴灵也不散失。正当内观时，在定境中，以神磬声而去，这种方法只可出而不能见入法。
昔日达摩六祖禅师，虽然是阴神出壳，起初形体如枯木，心如死灰，集神既聚，一意不散。神识内守，从心地涌起。一升再升，直过三十三天，到达化乐天宫，如同道家所说的在上宫。应当跪礼前进，从三门之中门而出，这也是出而不能入的方法。西山上圣功夫圆满、气数充足，其出窍，虽不离内观，中间响起大歌乐经过中门。所以起火是搬神入顶，过门是调神出壳。正当内观，起火之后，想象繁华深处，有孤村寮舍两三间，开始从那里出来。无论远近，回望故园，根据根据寥落（形容荒凉），想去却不可得。回视想回来，则不可走错路。圣圣相传，都能得到弃壳而无难易之分。颂曰：功成须是出神京，内境繁华勿累身。回望故园风物好，闹华深处有孤村。
The *Xishan Ji* (Record of the Western Mountain) states: Cultivators of truth aspire to the profound origin and are content with solitude. Once their qi is full and their merit complete, the Five Qi converge at the Yuan (Five viscera' qi gather in the Dantian), the Three Flowers gather at the top (the essence, qi, and spirit condense at the crown), blood congeals and qi gathers, ten thousand spirits pay homage to the true realm, all concentrating in the Upper Palace (regions such as the Niwan Palace in the head). They perceive scenes of wealth and prosperity, pavilions, carriages, horses, ladies and gentlemen playing music—scenes hardly found in the human world. One must not mistake these for real realms. This occurs because the Upper Palace has not yet transcended the Inner Courtyard (the spiritual residence within the body); by following routine without exiting, one is trapped on a dark path. Although form and spirit become wondrous, they cannot transcend, remaining merely as Earthly Immortals, unable to shed the shell and return to the Ten Continents and Three Isles (fairy realms). The Supreme Sages of the Western Mountain have completed their prior merits; therefore, the method of shedding the shell must be recorded in detail.
In the past, Master Haichan's merit was full and his numbers sufficient. When his Yang Spirit desired to exit, while still in the Upper Palace, he sat alone in a quiet room. Like a crane exiting the Heavenly Gate or a dragon emerging from its old den, he forcefully struck the Heavenly Gate until it opened spontaneously, thereby abandoning the shell and departing. Master Zhongli's merit was full and his numbers sufficient. He sat quietly and observed inwardly, ascending like climbing a seven-tiered precious terrace, level by level from bottom to top. When reaching the top, one must not act hastily; otherwise, the shell will not change/exit, resulting in becoming merely an Earthly Immortal. After completing the ascent, closing the eyes and jumping downward is like falling asleep in a dream, where there is a body outside the body, lovely and crystal-clear like an infant. One must not travel far but must quickly re-enter the original trunk. Entering and not exiting allows one to share the years of Heaven and Earth; exiting and not returning places one apart from the mundane world. Master Lü's method of exiting involves seven levels of precious terraces and three stories of red towers, exactly like Master Zhongli's method. During inner observation, the Purple River Cart (referring to the process of transporting essence and qi) moves the spirit up into the Heavenly Palace. Lusting after the purple radiance, the spirit refuses to exceed it. Thus, True Fire is raised, transforming into a fire dragon amidst the smoke and flames, leaping out of the dark thoroughfare. This is the most excellent method of shedding the shell. Patriarch Shizu, although lacking fire timing practices, did not let his Yin Spirit dissipate. While engaged in inner observation, within deep meditation, he departed via the sound of a spiritual chime. This method allows only for exiting, without a visible method for returning.
In the past, Patriarch Bodhidharma (Sixth Patriarch Chan Master), although his Yin Spirit exited the shell, initially had a form like dead wood and a mind like dead ashes. With spirits gathered and undivided attention maintained, the consciousness guarded inwardly, surging up from the heart ground. Rising level by level, it passed directly through the Thirty-Three Heavens to the Joyous Transformation Heavenly Palace, analogous to the Daoist concept of being in the Upper Palace. One should kneel and bow, advancing forward, and exit through the central gate of the Three Gates. This too is a method of exiting without returning. The Supreme Sages of the Western Mountain, with merit full and numbers sufficient, when exiting, do not depart from inner observation. Midway, great musical joy sounds as they pass the central gate. Therefore, raising fire refers to moving the spirit to the top; passing the gate refers to adjusting the spirit to exit the shell. While in inner observation, after raising fire, one visualizes that deep within the bustling splendor, there are two or three solitary village huts. One begins to emerge from there. Whether near or far, looking back at the homeland, seeing it desolate and lonely, one wishes to leave but cannot. Looking back with the desire to return, one must not take the wrong path. Passed down saint to saint, all achieve shedding the shell without difficulty or ease. A verse states: "When merit is achieved, one must exit the Divine Capital; internal繁华 (prosperity) must not burden the body. Looking back at the homeland, the scenery is fine; deep in the bustling splendor lies a solitary village." Alas! Ignorant youths who practice only to exit the Yin Spirit in meditation, once mistakenly exiting the Heavenly Gate for a day, cannot return to their original bodies. This is called Corpse Liberation (Shijie) sitting transformation, confusing the world, and is deeply ridiculed by those with insight.