《吾真篇》云∶要得俗人常不死，须凭元牝立根基，真精既返黄金室，一颗明珠永
不离。夫身中一窍，名曰元牝，受气以生，实为府神，三元所聚，精神魂魄会于此穴，
乃金丹还返之根，神仙凝结圣胎之地也，古人谓之太极之蒂，造化之源，混饨之根，归
根窍，复命开灵台绦宫，皆一处也。然在身中束之，非心，非肾，非肝，非肺，非脾，
非胃，非脐轮，非尾闾，非膀胱，非谷道，非两肾中间一穴，非脐下一寸三分，非明堂
泥丸，非关元、气海。然则果何处也？曰我得妙决，名曰规中，一意不散，结成胎仙。
《参同契》云∶真人潜深渊，浮游守规中，此其所也。《老子》曰∶多言数穷，不如守
中正，在干之下，坤之上，震之西，兑之东，坎离交媾之乡，一身之正中，不根据形而
立，惟体道而生，似有似无，若亡若存，在允执厥中而已。纯阳曰∶穷取生身，受气
初。半叔曰∶劝君穷取生身处，元气之所由生，真息之所由起。自王蟾又谓∶修丹之
士，真息不住，则神化无基矣。此窍先天而生，后天相接，先后二气，总为混饨。天得
之以清，地得之以宁，人得之以灵。谭真人曰∶开灏气之门，所以收其根，知元神之
囊，所以鞘其光。若蚌内守，若石内藏，所以为珠玉之房，皆直指也。然此一窍，亦无
边旁，更无内外，若以形体色相求之，则又错谬，故曰∶不可执于无为，不可形于有
作，不可泥于存想，不可着于持守。《丹经》或谓之圆高中起，状如蓬壶，或谓之状如鸡
子，或谓之其白如棉，其运如环，此固明示玄关之要，显露造化之机，学人苟不探其
玄，便守之以为蓬壶，存之以为鸡子，想之以为连环，执着为有，存无入妄，岂不大可
笑耶？要知玄关一窍，玄牝之门，乃神仙聊指造化之机耳，如以乾坤法天地，坎离比日
月是也。玄牝之旨，备于斯矣。杳林曰∶一空玄关窍，三关要路头，忽然轻运动，神水
自周流。在脐下之上，约以三指仿佛，其内谓之玄关，不可以有心守，不可以无心求。
有心守之，终莫之有，无心求之，愈见其无。若何可也？盖用志不分，乃可凝神，澄
心绝虑，调息令匀，寂然常照，勿使昏散，候气安和，凝神入定，于此定中，观照内
景，才若意到，其兆即萌，便觉一息，从规中起，不闭不数，任其自然，静坐而嘘，如
春留鱼，动极而返，如百虫蛰，氤氲开合，其妙无穷。如此少时，便须忘气，合神一归
混饨，心不动念，无去无来，不出不入，湛然常住，是谓真人之息，神气交感，是其候
也。前所谓元气之所由生，真息之所由起，此意到处，便见造化，此息起处，便见玄
关，非高非下，非左非右，不前不后，不偏不倚，将取在此，交媾在此，烹炼在此，沐
浴在此，温养在此，结胎在此，脱体在此，黄帝三月内视，即此道也。
大抵玄牝为阴阳之源，神气之宅，神气为性命之药，胎息之根，胎息为呼吸之主，
深根周蒂之道。胎者，为藏神之府，息者，化胎之源，胎因息生，息因胎住，胎不得
息，胎不成，息不得胎神无主。原夫人之未生，漠然太虚，当父母媾精，其兆始见，混
沌三月，玄牝立焉，玄牝即立，系如瓜蒂，婴儿在胎，暗注母气，母呼亦呼，母吸亦
吸，凡百动荡，内外相感，何识何知？但有一息焉。及期而育，天翻地覆，人惊胞破，
如行大巅，失足之状，头悬足撑而出之，大叫一声，其息即忘，故随性随情，不可拘
也。况乳以沃其心，乃以玩其目，爱以牵其情，欲以化其性，浑然天真散之于物，胎之
一息，无复再守也。一仙教人修炼，必欲返其本，而复其初，重生五脏，再立形体，无
质生质，结成圣胎，静心守一，外想不入，内想不出，终日混饨，如在母腹，神定以会
乎气，气和以合乎神，神即气而凝，气炼神而住，于寂然大休歇之场，恍惚无何有之
乡，灰心冥冥，注意一窍，如鸡抱卵，似鱼在渊，呼至于根，吸至于蒂，绵绵若存，再
守胎中之一息也。守无所守，其息自住，得此息住，泯然若无，离心于心，无所存注，
杳冥之内，但觉虚空之中，灵为造化之主宰，时节若至，妙理自彰，药贵生矣，火斯
出焉。故采药之时，谓之坎离合，火出之际，谓之乾坤交，其坎离之合也，则万象内
攒于丹鼎，在乎立基百日之间见之。其乾坤之父也，则一点下降于黄庭，在乎立基百日
之后见之，当此之时，身心混融与虚空等，不知神之为气，气之为神，亦不知天地何
如，亦不知我为恁物，如太虚之未分，三才之未露，浑沦凝结之未凿，动静阴阳之未
形，忽然一点灵光，朗如虚空，生日之状似此奇妙，非之想非，作为自然而然，亦不
知其所以然而然，还返之理，于斯尽矣。若舍玄牝自然之胎息，而外求药物惑矣。
神者，一身之主也。究竟反因乎精气，何也？盖神本无体，以气为体，精无定形，
以气而形，体物有三，根本则一，主虽惟神，养其精气，神必附物，精能凝神，三百
互用，不可相离。
古曰∶圣人传药不传火，从来火候少人知。夫所谓不传者，非秘而不传也。盖采时
为之药，药之中有火焉。炼时为之火，火之中有药焉。能知药而取火，则定里见丹成，
自有不待传而知者矣。故曰∶药物阳内阴，火候阴内阳，会得阴阳理，火药一处详，此
其义也。火，本南方离卦，离属心，心者，神也，神即火也，气即药也。神不乱，气归
神，以火炼药而成丹者，即以神驭气而成道也。然火候尸诀之要，尤当于真息中求之，
盖息从心起，心静息调，息息归根，金丹之母，必以神驭气，以气定息，橐龠之开合，
阴阳之升降，呼吸出入，任其自然。专气致柔，含光默默，行住坐卧，绵绵若存，如妇
人之怀孕。如小龙之养珠，渐采渐炼，渐凝渐结，工夫纯粹，打成一片，动静之间，更
宜消息，念不可起，念起则火炎，意不可散，意散则火冷，但使操舍得中，神气相
抱，一意冲和，包裹混沌，斯谓之人，种种相续，丹鼎常温，无一息之间断，无毫发之
差，如是炼之一刻，有一刻之周天也。如是炼之百日，谓之立基；如是炼之十月，谓之
胎仙，以至元海阳生，水中火起，天地循环，造化反复，皆不离乎一息也。所谓淋浴
温养，进退抽添，其中皆密合天机，潜符造化，初不容我力焉。平叔云∶慢守药炉看火
候，但安神息任天然，噫圣人传药不传火之旨，尽于斯矣。
张庄简公云∶夏至节嗜欲，冬至禁嗜欲，四时皆损人，但二至为阴阳消长之际，
尤损人耳。
人从欲中生死，谁能无欲？但始则浓浓，渐则淡泊，渐则念头初起，过而不留，
又渐则虽有念，如嚼蜡无味，又渐则并无念，斯为真工夫耳。古箴云∶不怕念起，只
怕觉迟。
四月属已，五月属午，火太旺则金衰∶六月属未，土太旺则水衰，古人于夏独宿淡
味，保养金水二脏，正嫌火土旺耳。《内经》曰∶冬不藏精者，春必病瘟。十月属亥，十
一月属子，火气潜伏，当养其真而为来春发生之本，此时，若恣欲戕贼、至春阳气轻
浮，必有瘟疫。此五个月为一年之虚，若上弦前，下弦后，月廓月空，为一月之虚，风
雾大雷虹电，暴寒暴热，日月薄蚀，愁怒惊悲，醉饱劳倦，谋虑勤勤，为一日之虚。若
病患初退，疮痍正作，尤不止一日之虚，值此四者，可不养天和，远房室哉！
昔有行道人，陌上见三叟，年各百余岁，相与锄禾莠，往拜问三叟，何以得此
寿？上叟前致词，室内姬粗丑；二叟前致词，量腹接所受；下叟前致词，暮卧不覆
首。要哉！三叟言所以寿长久。洞阳真人曰∶饮食有节，脾土不泄，调息寡言，肺金
自全，动静以敬，心火自定，宠辱不惊，肝木以宁，恬澹无欲，肾水自足。
伊芳川先生曰∶吾受气甚薄，三十而浸盛，四十五而后完，今生七十二年矣。较其
筋骨，于盛年无损也。若待老而保生，犹贫而后蓄，虽勤亦无及矣。
《杂志》曰∶流水之声，可以养耳；青禾绿草，可以养目；观书绎理，可以养心；
弹琴学字，可以养指；逍遥杖履，可以养足；静坐调息，可以养筋骸。
《要记》曰∶一日之忌，暮无饱食；一月之忌，暮无大醉。大饱伤肺，大饥伤气，
久视伤血，久卧伤气；久立伤骨，久行伤筋，久尘伤肉。暴喜伤阳，暴怒伤肝，穷思
伤脾，极忧伤心，过悲伤肺，多恐伤肾，善惊伤胆，多食伤胃。醉饱入房伤精，竭力劳
作伤中，夜寝语言大伤元气。早起不在鸡鸣前，晏起不在日出后。冬则朝勿饥，夏则夜
勿饱，此皆却病之要诀，而长生者之一助也。
《长生秘典》曰，内劳神明，外劳形质，俱足夭折，惟房劳较甚，为其形与神交，用
精与气均伤也。至于大饥大饱劳役病后，大
寒大暑、节令气交、雷电风雨、四离四绝、朔望日期及女人经行未净、产后未满百日，
均忌入房，犯之轻则致病，重则夭枉，故交合多，则沥枯杀人；产乳众，则血枯杀人。
然寡欲固佳，清心尤要，或童男室女，积念郁滞，则心脾受伤，气血日亏，变成痨瘵。
劳心过度，心火上炎，不能下交于肾，则丹田阳气渐衰，且心血耗损，由是肝无以藏，
脾无以统，五内枯涸，久亦成劳。尊生者，可不慎欤！
《吾真篇》说：想要让普通人常保不死，必须依靠“玄牝”来确立根基。当真正的精气返还到黄金室（指丹田）后，一颗明珠（指元神或金丹）将永远不离身。身体中有一个窍穴，名叫“玄牝”，它接受元气以生成生命，实际上是府神所在之处，是精、气、神三元汇聚之地，精神魂魄都聚会在这个穴位上，这是金丹返还的根源，也是神仙凝结圣胎的地方。古人称它为太极的蒂柄、造化的源头、混沌的根本；所谓的“归根窍”、“复命开灵台绦宫”，都是指同一个地方。然而这个窍穴在身体内部束缚着，它不是心，不是肾，不是肝，不是肺，不是脾，不是胃，不是肚脐轮，不是尾闾，不是膀胱，不是肛门，不是两肾中间的一个穴位，也不是脐下一寸三分处，不是明堂泥丸宫，也不是关元穴、气海穴。那么究竟在哪里呢？回答说：我得到了奥妙的决断，名叫“规中”。只要意念专一不散乱，就能结成胎仙。《参同契》说：“真人潜藏于深渊，浮游守护于规中”，说的就是这个地方。《老子》说：“多言数穷，不如守中正”，位于乾卦之下，坤卦之上，震卦之西，兑卦之东，是坎离交媾之乡，是一身的正中位置。它不依据形体而设立，只随体悟大道而生，似有似无，若亡若存，关键在于秉持执守中道。纯阳子说：“穷尽探寻生身之处，即受气之初。”半紫阳子说：“劝君穷尽探寻生身之处，那是元气产生的地方，真息起始的地方。”自王蟾又认为：修炼丹道的人，如果真息不能安住，那么神化就没有基础了。这个窍穴先天而生，后天相接，先天气和后天气，总归为混沌状态。天得到它而清明，地得到它而安宁，人得到它而灵动。谭真人说：“开启浩气之门，是为了收摄根本；知晓元神的囊橐，是为了收敛光芒。”就像蚌壳内守，像石头内藏，以此作为珠玉的房舍，这都是直指本心的说法。然而这个窍穴，也没有边旁，更没有内外之分。如果用形体色相去寻求它，那就错了。所以说：不可执着于无为，不可有形于有为，不可拘泥于存想，不可着意于持守。《丹经》有时称它为“圆高中起”，形状像蓬壶；有时称它形状像鸡蛋；有时称它白如棉絮，运行如环。这固然明示了玄关的要旨，显露了造化的机理。学道之人如果不探究其玄妙，就把它当作蓬壶去坚守，当作鸡蛋去存想，当作连环去想象，执着于有，存想于无而入于妄念，岂不大笑话吗？要知道，“玄关一窍”和“玄牝之门”，不过是神仙们借指造化机理罢了，就像用乾坤比喻天地，用坎离比喻日月一样。“玄牝”的宗旨，在这里已经完备了。杳林说：“一空玄关窍，三关要路头，忽然轻运动，神水自然周流。”它在脐下之上，大约以三指宽度的地方仿佛可见，其内部称为玄关。不可以有心去守，也不可以无心去求。有心去守，终究得不到；无心去求，越觉得没有。那该怎么办呢？大概用心专一不分神，才可以凝聚精神；澄清心思断绝杂念，调节呼吸使之均匀，寂静常照，不让昏沉散乱，等待气息安和，凝聚精神进入定境，在这个定境中，观照内在景象。才意一到，征兆即刻萌发，便感觉一息从“规中”升起，不闭气不计数，任凭其自然，静坐呼气，如同春天留鱼在水中，动极而返，如同百虫冬眠蛰伏，氤氲开合，其妙无穷。如此过一会儿，就必须忘记气息，让神与气合一回归混沌，心中不动念头，无去无来，不出不入，清澈常住，这叫做真人的呼吸，神气交感，就是它的征候。前面所说的元气产生的地方，真息起始的地方，意念到达之处，便见到造化；气息兴起之处，便见到玄关。它不高不低，不左不右，不前不后，不偏不倚，取药在此，交媾在此，烹炼在此，沐浴在此，温养在此，结胎在此，脱体在此。黄帝三个月的内视功夫，就是此道。
大体来说，玄牝是阴阳的源头，神气的宅邸；神气是性命的药物，胎息的根源；胎息是呼吸的主宰，深根固蒂的大道。胎，是藏神的府库；息，是化育胎元的源泉。胎因息而生，息因胎而住。胎得不到息，胎就不能形成；息得不到胎神，就没有主宰。原来人在未出生时，漠然处于太虚之中。当父母交合精气时，生命的征兆才开始显现。经过三个月的混沌，玄牝确立下来。玄牝既立，系连如同瓜蒂，婴儿在胎中，暗中注入母气，母亲呼气他也呼气，母亲吸气他也吸气。凡百动荡，内外相互感应，有什么认识知解呢？只不过有一口呼吸罢了。等到期满孕育成熟，天翻地覆，人惊胞破，如同行走在陡峭的山巅失足坠落的样子，头向下脚向上生出，大叫一声，那口先天之气就忘记了。所以随着本性情感发展，不可拘束。况且乳汁滋润他的心，玩物娱乐他的眼，爱欲牵绊他的情，欲望变化他的性，浑然天真的气质分散于外物，胎中的一息，不再被守护了。一位仙人教导人修炼，一定要返回本源，恢复初始，重生五脏，再立形体，从无质中生出质，结成圣胎。静心守一，外想不入，内想不出，终日处于混沌状态，如同在母腹中。神安定以会合气，气和顺以合乎神，神依附气而凝结，气炼化神而驻留。在寂然大休歇的场所，恍惚无何有的乡间，灰心冥冥，注意一个窍穴，像母鸡抱卵，像鱼儿在深渊，呼至于根，吸至于蒂，绵绵若有若无，再次守护胎中的一息。守无所守，气息自然停住，得到气息停住，泯然若无，离心于心，无所存注，在杳冥之内，只觉虚空之中，灵性成为造化的主宰。时节若至，妙理自然彰显，药物珍贵产生，火候由此发出。所以在采药的时候，叫做“坎离合”；在火候发出的时候，叫做“乾坤交”。其坎离之合，则万象内聚于丹鼎，在于筑基百日之间见到。其乾坤之父，则一点下降于黄庭，在于筑基百日之后见到。当这个时候，身心混融与虚空等同，不知道神是气，气是神，也不知道天地如何，也不知道我是何物，如同太虚未分，三才未露，浑沦凝结未凿，动静阴阳未形。忽然一点灵光，朗照如虚空，生日的状态似乎如此奇妙，非想非作，自然而然，也不知道为什么这样而这样，返还的道理，于此穷尽了。如果舍弃玄牝自然的胎息，而向外寻求药物，那就迷惑了。
神，是一身的主人。究竟反归于精气，为什么呢？因为神本来没有形体，以气为形体；精没有固定的形态，以气而显形。体物有三者，根本则是一个。主虽然只是神，但滋养其精气，神必然依附于物；精能凝聚神，三者互相作用，不可分离。
古话说：“圣人传药不传火，从来火候少人知。”所谓不传的，并不是秘而不宣。大概在采药之时称之为药，药之中有火；在炼丹之时称之为火，火之中有药。能知道药而采取火，那么在定境中见到丹成，自然有不待传授而知道的道理。所以说：“药物阳内阴，火候阴内阳，会得阴阳理，火药一处详”，这就是其中的义理。火，本是南方离卦，离属于心，心就是神，神就是火，气就是药。神不乱，气归顺神，以火炼药而成丹，就是以神驾驭气而成道。然而火候尸诀的要领，尤其应当在真息中寻求。因为息从心起，心静息调，息息归根，这是金丹之母。必须以神驭气，以气定息，橐龠的开合，阴阳的升降，呼吸出入，任凭其自然。专气致柔，含光默默，行住坐卧，绵绵若有若无，如同妇人怀孕。如同小龙养育珍珠，渐渐采炼，渐渐凝结，工夫纯粹，打成一片，动静之间，更应仔细斟酌，念头不可起，念起则火炎；意念不可散，意散则火冷。只要使操持舍得适中，神气相抱，一意冲和，包裹混沌，这就叫作“人”。种种相续，丹鼎常温，没有一息的间断，没有毫发的差错，这样炼制一刻，就有一刻的周天。这样炼制一百天，叫做筑基；这样炼制十个月，叫做胎仙，以至于元海阳生，水中火起，天地循环，造化反复，都不离开这一息。所谓淋浴温养，进退抽添，其中都密合天机，潜符造化，起初不容许我用力。平叔说：“慢守药炉看火候，但安神息任天然”，唉！圣人传药不传火的宗旨，全都在这里了。
张庄简公说：“夏至节气嗜欲，冬至禁止嗜欲，四季都损害人，但二至是阴阳消长的关键时期，尤其损害人。”
人从欲望中生死，谁能没有欲望？但开始时浓厚，逐渐淡泊，逐渐念头初起，经过而不留下，又逐渐即使有念头，也如嚼蜡无味，又逐渐根本没有念头，这才是真正的功夫。古箴言说：“不怕念头起，只怕觉悟迟。”
四月属巳，五月属午，火太旺则金衰；六月属未，土太旺则水衰。古人在夏天独居淡味，保养金水二脏，正是嫌弃火土旺盛。《内经》说：“冬天不藏精，春天必病瘟。”十月属亥，十一月属子，火气潜伏，应当养护真气作为来年春天发生的根本。此时，如果放纵欲望戕害身体，到了春天阳气轻浮，必定会有瘟疫。这五个月是一年中的虚弱期；如果在弦月前，弦月后，月廓月空，是一个月中的虚弱期；风雾大雷虹电，暴寒暴热，日月薄蚀，愁怒惊悲，醉饱劳倦，谋虑勤勤，是一日中的虚弱期。如果病患刚刚退去，疮痍正在发作，尤其不止是一日的虚弱。值此四种情况，能不养护天和，远离房事吗！
从前有个过路人，在路上看见三位老人，年龄各百余岁，一起锄草除秽。前去拜问三位老人，凭什么得到这样的长寿？上座的老翁上前致辞，家中妻妾粗丑；二座的老翁上前致辞，量力而行接受所受；下座的老翁上前致辞，晚上睡觉不蒙头。重要啊！三位老人的话之所以长寿长久。洞阳真人说：“饮食有节制，脾土不泄，调息寡言，肺金自全，动静恭敬，心火自定，宠辱不惊，肝木以宁，恬淡无欲，肾水自足。”
伊芳川先生说：“我禀受的气很薄弱，三十岁时逐渐旺盛，四十五岁后才完善，现在我已经七十二岁了。比较我的筋骨，在盛年时没有损伤。如果等到老了才保养生命，就像贫穷了才积蓄财富，虽然勤奋也无济于事了。”
《杂志》说：“流水的声音，可以养耳；青禾绿草，可以养目；观书绎理，可以养心；弹琴学字，可以养指；逍遥杖履，可以养足；静坐调息，可以养筋骸。”
《要记》说：“一天的忌讳，晚上不要吃饱；一个月的忌讳，晚上不要大醉。大饱伤肺，大饥伤气，久视伤血，久卧伤气；久立伤骨，久行伤筋，久尘伤肉。暴喜伤阳，暴怒伤肝，穷思伤脾，极忧伤心，过悲伤肺，多恐伤肾，善惊伤胆，多食伤胃。醉饱入房伤精，竭力劳作伤中，夜寝语言大伤元气。早起不在鸡鸣前，晚起不在日出后。冬天早晨不要饥饿，夏天晚上不要吃饱，这些都是祛病的关键秘诀，也是长生者的帮助之一。”
《长生秘典》说，内耗神明，外劳形质，都足以导致夭折，只有房劳更为严重，因为形与神同时受损，用精与气均受伤。至于大饥大饱、劳役病后，大寒大暑、节令气交、雷电风雨、四离四绝、朔望日期以及女人经期未净、产后未满百日，都忌讳行房，犯之轻则致病，重则夭折。所以性交频繁，会沥枯杀人；产乳众多，会血枯杀人。然而寡欲固然好，清心尤为重要。如果是童男室女，积念郁滞，则心脾受伤，气血日亏，变成痨瘵。劳心过度，心火上炎，不能下交于肾，则丹田阳气渐衰，且心血耗损，由此肝无以藏，脾无以统，五内枯涸，久了也成劳损。尊重生命的人，能不谨慎吗！
According to the *Wu Zhen Pian* (Chapter of True Truth): To enable ordinary people to remain alive and healthy, one must rely on the Xuanpin (Mysterious Female) to establish the foundation. Once the true essence (Jing) returns to the Golden Chamber (referring to the Dantian), a bright pearl (referring to the Yuan Shen or Golden Elixir) will never leave the body. Within the body exists an aperture known as the "Xuanpin," which receives Qi to generate life. It is truly the residence of the Fu Shen, the gathering place of the Three Yuan (Jing, Qi, Shen), where Spirit, Essence, Hun, Po, and Shen converge. This aperture is the root for the return of the Golden Elixir and the place where immortals condense the Sacred Fetus. The ancients called it the stem of the Supreme Ultimate (Taiji), the source of creation, and the root of Chaos. Terms such as "Guigen Qiao" (Aperture of Returning to the Root), "Fuming Kaitai Taigong" (Opening the Lingtai and Taigong to Restore Life) all refer to this same location. However, this aperture within the body is bound; it is not the Heart, not the Kidney, not the Liver, not the Lung, not the Spleen, not the Stomach, not the Umbilical Wheel, not the Weilu (Tailbone area), not the Bladder, not the Anus, not the single aperture between the two Kidneys, not the point 1.3 cun below the umbilicus, not the Mingtang Niwan Palace, nor the Guanyuan or Qihai acupoints. So where exactly is it? The answer is: I have obtained the wondrous key, named "Guizhong" (Center of Regulation). As long as the Yi (Intent) does not scatter, the Tai Xian (Sacred Fetus) will be formed. The *Cantong Qi* states: "The True Person hides in the deep abyss, wandering and guarding the Guizhong." This refers to that place. The *Laozi* says: "Much speech leads to exhaustion; it is better to guard the Center." It is located below the Qian Trigram and above the Kun Trigram, west of the Zhen Trigram and east of the Dui Trigram, in the region where Kan and Li interact. It is the exact center of the body. It is not established based on physical form but arises from embodying the Dao. It seems to exist yet not exist, appears to vanish yet remains present; it lies solely in holding fast to the Mean (Zhong). Chunyang Zi said: "Exhaustively seek the place of birth, the initial reception of Qi." Ban Shu Zi said: "I advise you to exhaustively seek the place of birth, where Yuan Qi originates and Zhen Xi (True Breath) begins." Wang Chan further stated: "For those cultivating the Elixir, if the Zhen Xi does not reside, there is no basis for spiritual transformation." This aperture is born in the Pre-Heaven state and connects with the Post-Heaven state; both Pre-Heaven and Post-Heaven Qi merge into Chaos. Heaven obtains clarity through it, Earth obtains tranquility through it, and Humanity obtains spirituality through it. Tan Zhenren said: "Opening the gate of Hao Qi serves to gather the root; knowing the sac of Yuan Shen serves to sheath its light." Like a clam keeping inward, like a stone hiding within, serving as the house for pearls and jade, these are all direct pointers. However, this aperture has no sides and no inside or outside. If one seeks it through physical form or appearance, one errs. Therefore, it is said: Do not cling to Wuwei (Non-action); do not manifest it in Youwei (Action); do not stick to mental visualization; do not fixate on holding onto it. The *Dan Jing* sometimes calls it "Yuangao Zhongqi" (Rising High in the Circle), shaped like Penghu (a mythical island); sometimes it is described as shaped like a chicken egg; sometimes it is white as cotton and moves in a ring. These indeed clearly reveal the essentials of the Xuan Guan (Mysterious Gate) and expose the mechanisms of creation. If practitioners do not explore its mystery and instead guard it as Penghu, visualize it as a chicken egg, imagine it as a linked ring, clinging to existence and storing non-existence leading to delusion, would this not be laughable? One must know that the "Xuan Guan One Aperture" and the "Gate of Xuanpin" are merely immortals' metaphors for the mechanisms of creation, just as Qian and Kun are used to compare Heaven and Earth, and Kan and Li to compare the Sun and Moon. The purport of Xuanpin is fully contained here. Yaolin said: "Empty the Xuan Guan aperture, the three passes are the key routes; suddenly moving lightly, Divine Water flows freely." It is located above the umbilicus, approximately three fingers' width away; its interior is called the Xuan Guan. It cannot be guarded with conscious intent, nor can it be sought without intent. Guarding it with intent yields nothing; seeking it without intent makes it seem even more absent. What then should be done? Generally, when the mind's focus is undivided, Shen (Spirit) can be condensed. Clarify the heart and cut off distracting thoughts, regulate breath to make it even, remain silently aware, avoid drowsiness and scattering, wait for Qi to become harmonious, condense Shen into Samadhi (meditative absorption), and observe internal scenery within this stillness. As soon as Yi (Intent) arrives, signs immediately emerge, and one feels a breath rising from the Guizhong. Do not hold the breath or count it; let nature take its course. Sit quietly and exhale, like fish remaining in spring water; returning from extreme movement, like hibernating insects. The misty opening and closing are infinitely wonderful. After a short while, one must forget the breath, merging Shen and Qi back into Chaos. With no thoughts arising, no coming or going, no entering or exiting, clear and abiding constantly, this is called the breath of a True Person. The interaction of Shen and Qi is the sign. As mentioned earlier, where Yuan Qi originates and Zhen Xi begins, where Yi reaches, Creation is seen; where breath rises, the Xuan Guan is seen. It is neither high nor low, left nor right, front nor back, biased nor centered. Gathering medicine happens here, interaction happens here, cooking and refining happen here, bathing happens here, warming and nourishing happen here, forming the fetus happens here, and shedding the body happens here. The Yellow Emperor's three-month inner vision practice is precisely this Way.
Generally speaking, Xuanpin is the source of Yin and Yang, the residence of Shen and Qi. Shen and Qi are the medicine of Nature and Life, and the root of Tai Xi (Fetal Breathing). Tai Xi is the master of respiration, the great Way of deep roots and firm stems. The "Tai" (Fetus) is the mansion storing Shen; the "Xi" (Breath) is the source transforming the Fetus. The Fetus is born from Breath, and Breath resides because of the Fetus. Without Breath, the Fetus cannot form; without the Fetus, Shen has no master. Originally, before human birth, one exists indifferently in the Great Void. When parents combine essence, the sign of life first appears. After three months of chaos, Xuanpin is established. Once Xuanpin is established, it hangs like a melon stem. The infant in the womb secretly draws maternal Qi; when the mother exhales, he exhales; when she inhales, he inhales. Amidst all movements and external-inner interactions, what knowledge or awareness is there? Only one breath exists. When maturity is reached, heaven turns and earth overturns; the membrane breaks amidst alarm, resembling falling from a steep cliff, head down and feet up, crying out loudly, at which point the innate breath is forgotten. Thus, following nature and emotion, one cannot be constrained. Moreover, milk nourishes the heart, playthings entertain the eyes, love tethers emotions, and desires transform nature. The pristine innocence scatters into external objects, and the fetal breath is no longer guarded. An immortal taught that cultivation requires returning to the origin and restoring the beginning, reviving the five Zang organs, re-establishing the physical form, generating substance from non-substance, and condensing the Sacred Fetus. Calmly guard the One, keep external thoughts out and internal thoughts in, remain in chaos all day as if in the maternal womb. Shen settles to meet Qi, and Qi harmonizes to unite with Shen. Shen condenses with Qi, and Qi refines Shen to stay. In the field of great silence and rest, in the vague land of non-being, with a deadened heart in darkness, focusing on one aperture like a hen brooding eggs or a fish in the abyss, exhaling to the root, inhaling to the stem, continuously existing yet barely perceptible, once again guarding the fetal breath. Guarding without guarding, the breath rests itself. Obtaining this resting breath, one becomes indistinguishable from nothingness, leaving the heart for the heart, with no specific focus. Within the profound darkness, only feeling the void, spirit becomes the master of creation. When the time arrives, subtle principles naturally reveal themselves, the medicine becomes precious, and the fire emerges. Thus, during the gathering of medicine, it is called "Kan-Li Union"; when the fire emerges, it is called "Qian-Kun Interaction." The union of Kan and Li gathers all phenomena within the Elixir Cauldron, visible within the hundred days of establishing the foundation. The father of Qian-Kun descends a point into the Huangting, visible after the hundred days of foundation. At this time, body and mind blend into emptiness, unaware that Shen is Qi and Qi is Shen, unaware of Heaven and Earth, unaware of self, like the undifferentiated Great Void, unmanifested Three Powers, unchiseled wholeness, unformed Yin-Yang and motion-stillness. Suddenly, a spark of spiritual light shines brightly like the void. The state of birth is thus wondrous, neither imagined nor acted upon, purely natural, unknowingly so. The principle of return is exhausted here. If one abandons the natural fetal breath of Xuanpin and seeks medicine externally, one is lost.
Shen is the master of the body. Ultimately, it returns to Jing and Qi. Why? Because Shen originally has no form, taking Qi as its form; Jing has no fixed shape, manifesting through Qi. There are three aspects of embodiment, but the root is one. Although the master is only Shen, nourishing Jing and Qi allows Shen to attach to matter; Jing can condense Shen. The three use each other mutually and cannot be separated.
The ancients said: "Sages transmit the medicine but not the fire; rarely do people know the fire timing." The "not transmitted" does not mean secrecy. During gathering, it is called medicine, but within the medicine is fire. During refining, it is called fire, but within the fire is medicine. Knowing the medicine and extracting the fire leads to seeing the Elixir formed in stillness, naturally knowing without needing transmission. Thus it is said: "Medicine is Yin within Yang, Fire is Yang within Yin; understanding Yin-Yang principles details the fire and medicine together." This is the meaning. Fire belongs to the Li Trigram of the South, associated with the Heart. The Heart is Shen; Shen is Fire; Qi is Medicine. If Shen is not chaotic, Qi returns to Shen. Refining medicine with fire to form the Elixir is equivalent to mastering Qi with Shen to achieve the Dao. However, the key to fire timing lies in seeking it within the Zhen Xi (True Breath). Breath arises from the Heart; a quiet heart regulates breath. Every breath returns to the root, becoming the mother of the Golden Elixir. One must use Shen to drive Qi, and Qi to stabilize breath. The opening and closing of the bellows, the ascending and descending of Yin and Yang, inhalation and exhalation, should follow nature. Concentrate Qi to achieve softness, hide light in silence, whether walking, standing, sitting, or lying, continuously existing yet barely perceptible, like a pregnant woman or a little dragon nurturing a pearl. Gradually gather, gradually refine, gradually condense, gradually knot. When effort is pure, everything merges into one. In motion and stillness, one must carefully consider; do not let thoughts arise, for rising thoughts cause fiery heat; do not let intent scatter, for scattering intent causes cold fire. Maintain proper control, let Shen and Qi embrace, keep one intent harmonious, wrapping around chaos. This is called "Ren" (Human). Continuous succession keeps the cauldron warm, with no interval of breath and no hair's breadth of error. Refining for one moment equals one cycle of the Microcosmic Orbit. Refining for one hundred days is called "Establishing Foundation"; refining for ten months is called "Sacred Fetus," until Yuan Sea generates Yang, fire rises from water, heaven and earth cycle, and creation reverses, all inseparable from this one breath. So-called bathing, warming, nourishing, advancing, retreating, drawing, and adding all closely match heavenly secrets and tacitly conform to creation, initially allowing no personal force. Pingshu said: "Slowly guard the medicine stove watching the fire timing, simply calm Shen and breath, letting nature prevail." Alas, the purport of sages transmitting medicine but not fire is fully expressed here.
Zhuangjian Gong said: "Indulge desires at Summer Solstice, forbid desires at Winter Solstice; four seasons harm humans, but the two solstices, being times of Yin-Yang waxing and waning, harm humans especially."
Humans live and die from desires; who can be without desire? But initially strong, they gradually become bland; gradually, thoughts arise but pass without staying; gradually, even with thoughts, it is tasteless like chewing wax; gradually, there are no thoughts at all. This is true effort. Ancient maxims say: "Do not fear thoughts arising, only fear late awakening."
April corresponds to Si, May to Wu; excessive Fire weakens Metal. June corresponds to Wei; excessive Earth weakens Water. Ancients lived alone and ate bland food in summer to protect Metal and Water organs, precisely disliking excessive Fire and Earth. The *Neijing* states: "Those who do not store essence in winter will suffer pestilence in spring." October corresponds to Hai, November to Zi; Fire Qi is latent. One should nurture true Qi as the root for spring's generation. At this time, indulging desires harms the body; in spring, when Yang Qi floats lightly, pestilence will surely occur. These five months constitute the year's deficiency. The period before the first quarter moon and after the last quarter moon, when the moon is empty, constitutes the month's deficiency. Wind, fog, thunder, rainbows, lightning, sudden cold or heat, solar/lunar eclipses, sorrow, anger, fright, grief, drunkenness, fullness, fatigue, and anxious planning constitute the day's deficiency. If illness has just receded or wounds are active, it is more than a day's deficiency. Facing these four conditions, how can one fail to nurture Heavenly Harmony and avoid sexual intercourse!
Once, a traveler saw three elders on a path, each over a hundred years old, weeding together. He bowed and asked how they achieved such longevity. The eldest elder spoke first: "My household women are plain." The second elder spoke: "I eat according to my capacity." The third elder spoke: "I sleep uncovered." Important! The words of the three elders explain their long life. Dongyang Zhenren said: "Diet in moderation protects Spleen Earth; regulating breath and speaking little preserves Lung Metal; reverence in motion and stillness stabilizes Heart Fire; unperturbed by favor or disgrace calms Liver Wood; tranquil and desireless fulfills Kidney Water."
Mr. Yifangchuan said: "My constitution was thin; it strengthened gradually until thirty and completed until forty-five. Now I am seventy-two. Comparing my bones and sinews, I have suffered no loss compared to my prime. Waiting until old age to preserve life is like saving wealth after poverty; diligence comes too late."
The *Zazhi* states: "Flowing water sounds nourish the ears; green grass nourishes the eyes; studying books and reasoning nourishes the heart; playing zither and learning calligraphy nourish the fingers; leisurely walking with a staff nourishes the feet; sitting quietly regulating breath nourishes sinews and bones."
The *Yaoji* states: "Daily taboos: do not eat heavily at night; monthly taboos: do not get drunk at night. Heavy eating injures Lungs; heavy hunger injures Qi; prolonged viewing injures Blood; prolonged lying injures Qi; prolonged standing injures bones; prolonged walking injures sinews; prolonged exposure to dust injures flesh. Sudden joy injures Yang; sudden anger injures Liver; excessive thinking injures Spleen; extreme worry injures Heart; excessive sadness injures Lungs; much fear injures Kidneys; frequent fright injures Gallbladder; overeating injures Stomach. Sexual intercourse after drunkenness/fullness injures Essence; exhausting labor injures the Middle Jiao; talking in bed severely injures Yuan Qi. Rise early but not before cockcrow; rise late but not after sunrise. In winter, do not go hungry in the morning; in summer, do not eat heavily at night. These are key secrets to dispelling disease and aids to longevity."
The *Changsheng Midian* states: Internal depletion of Shen and external exhaustion of the form both lead to premature death, but sexual exertion is the most severe, as both form and Shen are damaged, and both Essence and Qi are injured. Furthermore, after extreme hunger/fullness, labor, or illness; during extreme cold/heat; seasonal transitions; thunderstorms; the Four Separations and Four Extremes; new and full moons; during menstruation; and within 100 days postpartum, sexual intercourse is taboo. Violating this causes mild disease or severe premature death. Frequent intercourse drains and kills; multiple births deplete blood and kill. While restraining desires is good, clearing the mind is crucial. For celibates, accumulated stagnant thoughts injure Heart and Spleen, daily depleting Qi and Blood, turning into consumption. Overworking the mind causes Heart Fire to flare upward, failing to descend to Kidneys, gradually weakening Dantian Yang Qi and consuming Heart Blood. Consequently, the Liver cannot store, and the Spleen cannot control, leading to dryness of the five viscera and eventual chronic wasting. Those who respect life must be cautious!