金丹道理最幽深，逐节功夫着意寻。
若问入门初下手，扫除妄念以收心。
金丹大道，至圣至神，至玄至妙，有内有外，有始有终。其中细微节目，须知之清，方行得到。若
不着意行之，则知内不知外，终落空亡；知始不知终，仅成小果。
而其下手用功，以收放心为首。孟子曰∶“学问之道无他，求其放心而已。”倘此心日放于外，
如野马山猿，刻不宁息，此心日与情私为缘，真性即日为物欲所蔽。秉夷既牿，则夜气不存，欲望结成
胎仙，不亦难乎。故入门先把万缘放下，一丝不挂，一尘不染，放心于无何有乡中，清清静静，
空空寂寂，久久纯熟，其心自死。心死则神话，虽不得仙，去仙不远矣。
一颗牟尼似水晶，何期尘垢蔽精英。
但能静坐回光照，依旧天心夜月明。
真性本自灵明，但为气禀物欲所拘蔽，则有时而昏，然本体之明，未尝息也。如能勤加拂拭，
用力涵养，依旧如天心之月，明照万国。
涵养之法∶每日静坐，先将万缘放下，回光返照，如月到天心，风来水面一样情景，悠悠扬扬，活
活泼泼，似有似无，勿忘勿助。事至物来，虽如如不动，却又了了常知，不知则流于木石之弊。
返照时总要安舒自在，不自在则未合法，不可再照，恐成气郁。古云先时要放又要收，自后熟来，
不放亦不收。收放得宜，久久调养，忽见石火电光，此真性初现景象也。由此用功，自有圆明时候。
但返照之功，不可久用。古人云未得大药不可久照，恐出阴神，入于魔道。故十二时中以一时返照，
余时则潇潇自在。其功夫总要不可闲断，纯熟之后，自有天然
慧光发现，明照九州，慧触未来。又要知而忘其所知，忘到忘无可忘，自臻化境。
金丹大道，至高至圣，至神至妙，有内修也有外炼，有开始也有终结。其中细微的环节，必须清楚知晓，才能行得通。如果不用心实行，就会只知内修不知外炼，最终落得一场空；只知开始不知终结，只能成就小果位。
而入门用功，以收摄放逸之心为首要任务。孟子说：“学问之道没有别的，只是找回那放逸的心罢了。”如果这颗心每天向外放纵，像野马和山猿一样，片刻不得安宁，这颗心就每天与情欲私念为伴，真性就每天被物欲所遮蔽。本性既受拘束，那么夜气（夜间清静之气）就不复存在，想要结成胎仙，不也很难吗？所以入门首先要放下万缘，一丝不挂，一尘不染，将放逸的心置于虚无之境，清清静静，空空寂寂，久而久之纯熟自然，其心自能归于寂静。心若归于寂静则神通显现，即使不能成仙，距离成仙也不远了。
一颗牟尼珠如同水晶，为何期望尘垢遮蔽其精华。
真性本来灵明，但因为气质禀赋和物欲的拘束遮蔽，有时会出现昏昧，然而本体的光明，从未熄灭。如果能够勤于拂拭，用力涵养，依旧像天心之月，光明照耀万国。
涵养的方法：每天静坐，先将万缘放下，回光返照，就像月亮升到天心，风吹拂水面一样的情景，悠悠扬扬，活泼泼地，似有似无，不忘失也不助长。事情到来时，虽然如如不动，却又了了常知，如果无知觉就会流于木石般的弊病。
返照时总要安舒自在，不自在就不合规矩，不可继续返照，恐怕形成气郁。古话说起初时要放又要收，后来熟练了，不放也不收。收放得当，久久调养，忽然见到石火电光般的景象，这是真性初现的景象。由此用功，自然会有圆明的时候。
但是返照的功夫，不可久用。古人说未得到大药之前不可久照，恐怕生出阴神，陷入魔道。所以十二个时辰中用一个时辰返照，其余时间则潇潇洒洒自由自在。这功夫总要不间断，纯熟之后，自然有天然慧光发现，光明照耀九州，智慧触及未来。又要知道却忘记所知，忘到无可再忘，自然达到化境。
The principles of the Golden Elixir (Jindan) are most profound; one must diligently seek the skills of each stage.
If asked how to begin at the initial entry, it is to sweep away deluded thoughts and gather the mind.
The Great Way of the Golden Elixir is supreme, holy, divine, and wondrous; it has internal and external aspects, a beginning and an end. One must clearly understand its subtle details to proceed correctly. If one does not practice with diligence, one will know the internal but not the external, ultimately falling into emptiness; knowing the beginning but not the end results only in minor achievements.
The initial effort focuses on gathering the scattered mind. Mencius said: "The way of learning is nothing other than seeking the lost mind." If this mind wanders outward daily like a wild horse or mountain ape, never resting, it associates daily with emotional selfishness, and true nature is daily obscured by material desires. Once natural integrity is restrained, the night-time vital energy (Ye Qi) disappears. How difficult then to form the Fetal Immortal (Taixian)! Therefore, upon entry, one must first let go of all conditions, hanging onto nothing, stained by no dust, placing the scattered mind in the realm of non-existence. Clear and quiet, empty and serene, after long practice and familiarity, the mind naturally dies (ceases its restless activity). When the mind dies, spiritual powers emerge; even if one does not become an immortal, one is not far from it.
A Mani jewel resembles crystal; why expect dust and grime to obscure its essence?
Only through sitting quietly and reflecting light inward can one restore the brightness of the moon at the heart of the sky.
True nature is inherently luminous, but constrained and obscured by constitutional endowment and material desires, it may sometimes become dim. However, the brightness of the original substance never ceases. If one diligently wipes it clean and cultivates it with effort, it remains like the moon at the heart of the sky, illuminating ten thousand countries.
The method of cultivation: Sit quietly every day, first letting go of all conditions, reflecting light inward. The state should be like the moon reaching the heart of the sky or wind blowing across water—leisurely and graceful, lively and vivid, seeming to exist yet not, neither forgetting nor assisting. When events and objects arise, remain unmoving yet clearly aware; without awareness, one falls into the detriment of being like wood and stone.
When reflecting inward, one must always be comfortable and at ease. If not at ease, it is not in accordance with the method; do not continue reflecting, lest it cause Qi stagnation. The ancients said: initially, one must both release and gather; later, with familiarity, neither releasing nor gathering is needed. With proper gathering and releasing, and long-term nourishment, suddenly one sees flashes like sparks from flint or lightning—this is the scene of the initial appearance of true nature. Practicing from here, there will naturally come a time of perfect roundness and illumination.
However, the skill of reflecting inward should not be used for too long. The ancients said: before obtaining the Great Medicine (Da Yao), one must not reflect for long, lest Yin Spirit (Yin Shen) emerge and lead into demonic paths. Thus, among the twelve double-hours (24 hours), use one double-hour for reflection, and remain free and easy during the rest. This skill must never be interrupted. After becoming familiar, natural wisdom light will naturally appear, illuminating the nine provinces and touching the future. One must also know yet forget what is known, forgetting until there is nothing left to forget, naturally attaining the realm of transformation.