青天莫起浮云障，云起青天遮万象，万象森罗镇百邪。光明不显邪魔旺。我初开廓天地清
，万户千门歌太平，有时一片黑云起，九窍百骸俱不宁。是以长教慧风烈，三界十方飘荡彻，
云散虚空体自真，自然现出家家月。月下方堪把笛吹，一声响亮振华夷，惊起东方玉童子，倒骑
白鹿如星驰。逡巡别转一般乐，也非笙兮也非角，三尺云墩十二徽，历劫年中混元斫。玉韵琅
琅绝郑音，轻清偏贯达人心，我从一得鬼神辅，入地上天超古今。纵横自在无拘束，心不贪荣身不
辱，闲唱壶中白雪歌，静调世外阳春曲。我家此曲皆自然，管无孔兮琴无弦，得来惊觉浮
生梦，昼夜清音漏洞天。
怒甚偏伤气，思多太损神。神疲心易役，气弱病来侵。勿使悲欢极，常令饮食均。再三
防夜醉，第一戒晨嗔。亥寝鸣云鼓∶晨兴漱玉津，妖神难犯己，精气自全身。若要无诸病，常
当节五辛。安神宜悦乐，惜气保和纯。寿夭休论命，修行在本人。若能遵此理，平地可朝真。
静坐观空，觉四大原从假合，一也。烦恼现前，以死譬之，二也。常将不如吾者强自宽解
，三也。造物劳我以形，遇病稍闲反生庆幸，四也。宿业现逢不可逃避，欢喜领受，五也。家室
和睦，无交谪之言，六也。众生各有病根，常自观察克治，七也。风露谨防，嗜欲淡泊，八也。
饮食宁节毋多，起居务适毋强，九也，觅高明亲友，讲开怀出世之谈，十也。
青天之上不要升起浮云遮蔽，一旦乌云升起，青天的光辉就会遮蔽世间万物；而万象森罗（宇宙间各种事物）能够镇守百邪。如果光明不显现，邪魔就会猖獗。
我初开廓天地清朗，千家万户歌颂太平盛世；有时一片黑云升起，人的九窍（眼、耳、口、鼻等孔穴）和百骸（全身骨骼肢体）都不得安宁。因此要长久地让智慧之风猛烈吹拂，使三界十方（泛指整个宇宙空间）飘荡透彻；云散之后虚空本体自然呈现真实面目，月亮自然会从各家各户显现出来。
只有在月光之下才适合吹笛，一声响亮震动华夏与夷狄；惊起东方的玉童子，他倒骑白鹿如流星般飞驰。片刻后又转变为另一种乐趣，既不是笙声也不是角声；三尺高的云墩上有十二个徽位，历经劫数年份由混元（指道或本源）斫刻而成。玉般的韵律琅琅上口，断绝了郑卫之音（淫靡的音乐），轻清之气贯通人心；我从这一曲中得到了鬼神的辅佐，超越古今，出入天地之间。纵横自在没有拘束，心不贪图荣耀，身不受辱；闲暇时唱起壶中的《白雪歌》，静静地调弄世外的《阳春曲》。我家这首曲子皆出于自然，笛子没有孔洞，琴没有琴弦；得来之后惊醒浮生大梦，昼夜的清音穿透漏天（指天空）。
愤怒过甚会偏伤气机，思虑过多太损精神。精神疲惫则心神容易被役使，气弱则疾病来侵袭。不要让悲喜达到极端，常保持饮食均衡。再三防止夜间醉酒，第一要戒除早晨发怒。亥时（晚上9-11点）就寝如同鸣响云鼓（比喻入睡休息）；清晨起床漱口如同漱取玉津（唾液，中医认为有益健康）；妖邪之神难以侵犯自身，精气自然保全全身。如果想要没有各种疾病，应当经常节制食用五种辛味食物（葱、蒜、韭、薤、兴渠）。安神适宜喜悦快乐，爱惜气机保持平和纯正。寿命长短不要谈论命运，修行在于本人。如果能遵循这个道理，在平地上就可以朝见真仙。
静坐观空，觉得四大（地、水、火、风）原本是从假合而来，这是第一条。烦恼现前时，用死亡来比喻看待它，这是第二条。常常拿不如自己的人来自我宽解，这是第三条。造物主以形体劳苦我，遇到生病稍微空闲反而产生庆幸之心，这是第四条。宿世的业力现在遭遇不可逃避，欢喜领受，这是第五条。家庭和睦，没有互相指责的话，这是第六条。众生各有病根，经常自我观察并克制治疗，这是第七条。风露要谨防，嗜好欲望要淡泊，这是第八条。饮食宁可节制不要多吃，起居务必舒适不要勉强，这是第九条。寻找高明亲友，讲开怀出世之谈，这是第十条。
Do not let floating clouds rise to obstruct the clear blue sky; when clouds arise, they obscure all phenomena from the azure sky. The myriad manifestations (the various things in the universe) guard against a hundred evils. If brightness does not appear, evil spirits will flourish.
When I first opened up the world, heaven and earth were clear, and thousands of households sang of peace. But when a patch of dark cloud rises, the nine orifices (eyes, ears, mouth, nose, etc.) and hundred bones (skeletal system and limbs) become restless. Therefore, one must long employ the fierce wind of wisdom to sweep through the three realms and ten directions (referring to the entire universe). When the clouds scatter, the true nature of the void reveals itself, and naturally, the moon appears in every home.
Only beneath the moon is it appropriate to play the flute; a single loud sound shakes China and the barbarians. It startles the Jade Boy of the East, who rides a white deer backwards like a galloping star. Soon after, another kind of joy turns; it is neither Sheng nor Jue (types of ancient musical instruments/pitches). On a three-foot cloud pedestal are twelve hui (markers on a guqin), carved by Hunyuan (the primordial origin) over kalpas (eons). The jade-like resonance is crisp, cutting off Zheng sounds (licentious music); its light and pure quality penetrates the human heart. From this one tune, I gain the assistance of ghosts and gods, transcending past and present, entering earth and ascending to heaven. Free and unrestrained, the heart does not crave glory, nor does the body suffer humiliation. In leisure, I sing the "Snow Song" within the pot, quietly tuning the "Spring Melody" outside the world. This song of my family is all natural; the pipe has no holes, and the qin has no strings. Upon receiving it, I awaken from the dream of floating life; day and night, the clear sounds pierce the leaking sky.
Excessive anger disproportionately damages Qi (vital energy); excessive thinking severely injures Shen (spirit). When Shen is fatigued, the heart is easily dominated; when Qi is weak, illness invades. Do not allow sorrow and joy to reach extremes; always keep diet balanced. Repeatedly guard against drunkenness at night; above all,戒 (abstain from) morning anger. Retire at Hai hour (9-11 PM) as if beating the cloud drum; rise in the morning and rinse with jade saliva (saliva, considered beneficial in TCM). Demonic spirits cannot invade oneself; Jing (essence) and Qi naturally preserve the whole body. If one wishes to have no illnesses, one should constantly restrain the consumption of the Five Pungents (garlic, chives, leeks, scallions, and asafoetida). To calm the Shen, one should seek joy and pleasure; to cherish Qi, one should preserve harmony and purity. Do not discuss fate regarding longevity or shortness of life; cultivation depends on the individual. If one can follow this principle, one can visit the True Immortal even on flat ground.
Sit quietly and contemplate emptiness, realizing that the Four Elements (Earth, Water, Fire, Wind) are originally a false combination; this is the first point. When troubles arise, regard them as akin to death; this is the second point. Often compare yourself with those inferior to you to comfort yourself; this is the third point. The Creator labors my form; encountering illness brings slight leisure, which instead generates gratitude; this is the fourth point. Past karma manifests now and cannot be avoided; accept it with joy; this is the fifth point. The household is harmonious, without words of mutual blame; this is the sixth point. All beings have roots of disease; constantly observe and subdue them; this is the seventh point. Carefully guard against wind and dew; keep desires and appetites bland; this is the eighth point. Diet should be restrained rather than abundant; daily routine should be comfortable rather than forced; this is the ninth point. Seek high-minded friends and relatives, and engage in open-hearted discussions about transcending the worldly realm; this is the tenth point.