每日饭后，面东暝坐，叩齿三十六通，以集身神。舌搅口中三十六回，双目随舌转运以行血气，津满徐徐咽
下，以意送至丹田。微嘬口念呵字，呵出心中浊气，即闭口，鼻吸清气以补之。凡呵出须短，吸入须长，如此六
遍，再根据法念呵字以治脾， 字以治肺，噫、嘘、吹字以治肝、肾、膻中，延年却病，谓之小周天六字诀云。
上诀医书重载之，不知创自谁何，修炼家妆门面赚钱可也，乌能治病。切念瞽目之永朝伊芳夕无所事事，未免
忆花恋酒，有以治渠消遣，或可镇压其邪心，不致欲火上淫，施针进药易于收效耳。向读易妙峰禅室僧晓霞有菩
提子念珠，黑小而圆，精采夺目，以家藏博山古炉易得，爱不释手，或以佞
佛讥，因吟四语刻于头。曰∶秋入西园气整肃，眼中人去不胜情，一庭凉月无眠夜，用计松山子落声。录此入集，
其犹易珠之始意也夫。
余平生见释、道等书，恨不并板焚尽。王右军书法卓冠群伦，独《黄庭经》圣教序帖，阅其题签便不展视，
盖辟之深，恶之至，固结而不可解者也。或谓冥心之学，中有至言，炼性之功，不无妙用，但不免虚无寂灭耳。
呜呼！虚无格何如物，寂灭作恁么事，徒劝人安于无用，与土木相偶而已，虽寿且慧，于世何补。今之僧、道，
胸无墨香，口尚乳臭，袭以真人之封，建以上人之院，彼无父无君，鼠雀班辈，高堂端坐，侍从满前，公然一真
人、上人耳，无论愚民互相瞻仰，即大知大勇，常以不得谒后尘为恨，是亦固结而不可解者也。近有一种勿药诀
云∶不拘内外甚症，只病患对面嘿坐，术者代为运气，七日全愈。是盖化日之下鬼魅现形，连释、道亦哄不信。
每日饭后，面向东方闭目静坐，叩击牙齿三十六次，以凝聚身形之神。舌头在口中搅动三十六回，双眼跟随舌头的转动来运行气血，待津液充满口腔后缓缓咽下，用意念将其送至丹田。微微缩口念“呵”字，呼出心中的浊气，随即闭口，用鼻子吸入清气以补充身体。凡是呼出的气息要短，吸入的气息要长，如此重复六遍。再根据方法念“嘘”字以调理脾脏（注：原文此处缺字，通常六字诀中嘘治肝，呵治心，呼治脾，呬治肺，吹治肾，嘻治三焦/膻中。原文表述为“念呵字...再根据法念呵字以治脾”，结合后文“字以治肺”，推测原文可能有脱漏或排版错误，但依原文直译），念“呬”字以调理肺脏，念“噫、嘘、吹”字以调理肝脏、肾脏和膻中穴。这能延年益寿、祛除疾病，被称为小周天六字诀。
上述口诀在医书中被大量记载，但不知是谁首创的。修炼之人或许是为了装点门面赚钱罢了，怎么能用来治病呢？深切考虑到盲人早晚无所事事，难免会思念花草美酒，因此用这种方法来让他们消遣，或许可以压制其邪念，不至于让欲火上行淫逸，这样施针用药就容易见效了。
以前读《易妙峰禅室》，僧人晓霞有一串菩提子念珠，黑色小而圆，光彩夺目，我用家中收藏的博山古炉交换得来，爱不释手。有人因此讥讽我谄媚佛教，于是我在念珠头部刻了四句诗：“秋入西园气整肃，眼中人去不胜情，一庭凉月无眠夜，用计松山子落声。”将此录入文集，大概也是当初交换念珠的本意吧。
我平生见到佛、道等书籍，恨不得把它们的刻板全部烧毁。王羲之的书法卓越超群，唯独《黄庭经》和《圣教序》帖，我看了一下题签就不展开阅览了，这是因为排斥它们很深，厌恶至极，已经固结而不可解开了。有人说冥心静坐的学问中有至理名言，炼性修身之功不无妙用，但不免陷入虚无寂灭的境界。唉！虚无是什么样的东西，寂灭又是什么事，只是徒然劝人安于无用，与泥土木头相伴而已，即使长寿且聪慧，对世间又有什么补益呢？现在的僧人、道士，胸中没有墨香（指学识），嘴里还带着奶臭（指幼稚），却披着真人的封号，建有上人的寺院。他们无视父君伦理，如同鼠雀之辈，却在高堂之上端正端坐，侍从遍布面前，公然自称为真人、上人。不仅愚民互相瞻仰崇拜，就连那些大智大勇的人，也常以不能追随其后为恨事，这也是固结而不可解开的情形。近来有一种“勿药诀”说：不管内外什么病症，只要病患对面默坐，术者代为运气，七天就能痊愈。这简直是光天化日之下鬼魅现形，连佛道两家的人哄骗都不信。
After every meal, face east, sit with eyes closed in stillness, and tap the teeth thirty-six times to gather the spirit of the body. Circulate the tongue within the mouth thirty-six times; let the eyes follow the movement of the tongue to promote the circulation of Qi and Blood (气机与血液). When saliva fills the mouth, swallow it slowly, using intention to guide it down to the Dantian (Lower Elixir Field). Slightly purse the lips and recite the character "He" (呵) to exhale turbid Qi from the Heart. Then close the mouth and inhale clear Qi through the nose to replenish the body. The exhalation must be short, and the inhalation long. Repeat this six times. Subsequently, according to the method, recite the character "Xu" (嘘) to regulate the Spleen (Note: Textual anomaly in source; standard Six Healing Sounds assigns 'He' to Heart, 'Xu' to Liver, 'Hu' to Spleen. Source text says "recite He... then according to method recite He to treat Spleen", likely a typo in original for 'Hu'. Translating as per context of treating organs), recite the character "Si" (呬) to regulate the Lungs, and recite "Yi", "Xu", and "Chui" (噫、嘘、吹) to regulate the Liver, Kidneys, and Danzhong (Chest Center). This extends life and eliminates disease, known as the Small Heavenly Cycle Six-Character Formula (小周天六字诀).
This formula is heavily recorded in medical texts, but its originator is unknown. It may merely be used by practitioners to embellish their facade and make money; how can it cure diseases? I deeply consider that blind people have nothing to do day and night, inevitably leading them to yearn for flowers and wine. Using this method for their diversion might suppress their evil thoughts, preventing desire-fire from rising excessively, thereby making acupuncture and herbal administration more effective.
Previously, while reading *Yi Miaofeng Chan Shi*, the monk Xiaoxia possessed a rosary of Bodhi seeds—black, small, round, and dazzlingly bright. I exchanged it for an ancient Boshan incense burner from my family collection. I could not bear to part with it. Some mocked me for being superstitious towards Buddhism, so I inscribed four lines on its head: "Autumn enters the West Garden, the atmosphere becomes solemn; Those seen off by the eyes cannot bear the emotion; A courtyard full of cool moon, sleepless nights; Using strategy, the pine mountain's seed falls sound." Recording this in the collection reflects perhaps the original intent of exchanging for the beads.
Throughout my life, seeing Buddhist and Daoist books, I hated them so much that I wished all printing blocks were burned. Wang Xizhi's calligraphy was unparalleled among his peers, yet for the *Huangting Jing* (Yellow Court Classic) and the *Shengjiao Xu Tie* (Preface to the Sacred Teaching), upon seeing the title label, I would not unroll them. My rejection was profound, my disgust extreme, firmly knotted and insoluble. Some argue that the study of quieting the mind contains supreme truths, and the work of refining nature has subtle uses, but it inevitably leads to emptiness and extinction (Nirvana/Void). Alas! What is this "emptiness"? What is this "extinction"? It merely advises people to remain content with uselessness, associating only with earth and wood. Even if one lives long and is wise, what benefit does it bring to the world? Today's monks and Daoists lack literary cultivation and retain childishness, yet they wear titles of "True Person" (Zhenren) and build temples for "Superior Persons" (Shangren). They disregard father and ruler, acting like rats and sparrows, yet sit upright in high halls with attendants before them, openly claiming to be True Persons or Superior Persons. Not only do ignorant people gaze at them with admiration, but even those of great wisdom and courage regret not being able to follow in their dust. This too is a firm knot that cannot be untied. Recently, there appeared a "Medicine-Free Formula" stating: Regardless of internal or external severe conditions, if the patient sits silently facing each other, and the practitioner transfers Qi on their behalf, recovery occurs in seven days. This is essentially ghosts revealing themselves under the broad daylight; even Buddhists and Daoists would not believe such deception.