呂曰：“還丹既已知(zhi)矣，所謂煉形之理，可(ke)得聞乎？”
鐘(zhong)曰：“人之生(sheng)(sheng)(sheng)(sheng)也，形(xing)(xing)與(yu)神(shen)為(wei)(wei)表里(li)。神(shen)者(zhe)，形(xing)(xing)之主。形(xing)(xing)者(zhe)，神(shen)之舍。形(xing)(xing)中(zhong)(zhong)之精(jing)以(yi)(yi)生(sheng)(sheng)(sheng)(sheng)氣(qi)(qi)，氣(qi)(qi)以(yi)(yi)生(sheng)(sheng)(sheng)(sheng)神(shen)。液(ye)中(zhong)(zhong)生(sheng)(sheng)(sheng)(sheng)氣(qi)(qi)，氣(qi)(qi)中(zhong)(zhong)生(sheng)(sheng)(sheng)(sheng)液(ye)，乃形(xing)(xing)中(zhong)(zhong)之子母(mu)(mu)也。水以(yi)(yi)生(sheng)(sheng)(sheng)(sheng)木，木以(yi)(yi)生(sheng)(sheng)(sheng)(sheng)火，火以(yi)(yi)生(sheng)(sheng)(sheng)(sheng)土，土以(yi)(yi)生(sheng)(sheng)(sheng)(sheng)金，金以(yi)(yi)生(sheng)(sheng)(sheng)(sheng)水。氣(qi)(qi)傳(chuan)子母(mu)(mu)而(er)液(ye)行夫婦，乃形(xing)(xing)中(zhong)(zhong)之陰(yin)(yin)陽(yang)也。水化(hua)為(wei)(wei)液(ye)，液(ye)化(hua)為(wei)(wei)血(xue)，血(xue)化(hua)為(wei)(wei)津，以(yi)(yi)陰(yin)(yin)得陽(yang)而(er)生(sheng)(sheng)(sheng)(sheng)也。若(ruo)以(yi)(yi)陰(yin)(yin)陽(yang)失(shi)宜，則涕、淚、涎、汗橫出(chu)，而(er)陰(yin)(yin)失(shi)其(qi)生(sheng)(sheng)(sheng)(sheng)矣(yi)。氣(qi)(qi)化(hua)為(wei)(wei)精(jing)，精(jing)化(hua)為(wei)(wei)珠(zhu)，珠(zhu)化(hua)為(wei)(wei)汞，汞化(hua)為(wei)(wei)砂，以(yi)(yi)陽(yang)得陰(yin)(yin)而(er)成(cheng)也。若(ruo)以(yi)(yi)陰(yin)(yin)陽(yang)失(shi)宜，則病、老(lao)、死(si)、苦，而(er)陽(yang)不(bu)(bu)得成(cheng)矣(yi)。陰(yin)(yin)不(bu)(bu)得陽(yang)不(bu)(bu)生(sheng)(sheng)(sheng)(sheng)，陽(yang)不(bu)(bu)得陰(yin)(yin)不(bu)(bu)成(cheng)。奉道之士，修陽(yang)不(bu)(bu)修陰(yin)(yin)，煉己(ji)不(bu)(bu)煉物。以(yi)(yi)己(ji)身(shen)受氣(qi)(qi)之初，乃父母(mu)(mu)真氣(qi)(qi)兩停，而(er)即精(jing)血(xue)為(wei)(wei)胎胞，寄質在母(mu)(mu)純陰(yin)(yin)之宮。陰(yin)(yin)中(zhong)(zhong)生(sheng)(sheng)(sheng)(sheng)陰(yin)(yin)，因形(xing)(xing)造形(xing)(xing)。胎完(wan)氣(qi)(qi)足，而(er)堂(tang)堂(tang)六尺之軀皆屬(shu)陰(yin)(yin)也，所有一(yi)點(dian)元陽(yang)而(er)已。必欲長生(sheng)(sheng)(sheng)(sheng)不(bu)(bu)死(si)，以(yi)(yi)煉形(xing)(xing)住世而(er)劫(jie)劫(jie)長存。必欲超凡(fan)入圣(sheng)，以(yi)(yi)煉形(xing)(xing)化(hua)氣(qi)(qi)而(er)身(shen)外有身(shen)。”
呂曰(yue)：“形(xing)(xing)象，陰也(ye)，陰則(ze)(ze)有體(ti)。以有為(wei)無(wu)，使形(xing)(xing)化(hua)氣而(er)超凡軀，以入圣(sheng)品，乃煉之上法也(ye)。因形(xing)(xing)留氣，以氣養形(xing)(xing)，小則(ze)(ze)安樂延年(nian)，大則(ze)(ze)猶留住世。既(ji)老者，返老還重。未老者，定(ding)顏長壽。以三百六十年(nian)為(wei)一(yi)歲(sui)(sui)，二(er)萬六千(qian)歲(sui)(sui)為(wei)一(yi)劫，三萬六千(qian)劫為(wei)一(yi)浩劫。浩浩之劫，不知(zhi)歲(sui)(sui)月之為(wei)幾何，而(er)與(yu)天(tian)地長久，乃煉形(xing)(xing)驗(yan)證(zheng)也(ye)如此(ci)。然而(er)煉形(xing)(xing)之理、造(zao)化(hua)之機(ji)而(er)有如此(ci)之驗(yan)，可得聞(wen)乎？”
鐘曰：“人(ren)之(zhi)(zhi)(zhi)成(cheng)形(xing)，三(san)百(bai)日(ri)胎完(wan)。既生之(zhi)(zhi)(zhi)后，五(wu)(wu)(wu)(wu)(wu)千(qian)(qian)日(ri)氣(qi)(qi)(qi)(qi)(qi)(qi)足。五(wu)(wu)(wu)(wu)(wu)尺(chi)五(wu)(wu)(wu)(wu)(wu)寸(cun)(cun)為本軀，以(yi)(yi)(yi)應(ying)(ying)(ying)五(wu)(wu)(wu)(wu)(wu)行(xing)生成(cheng)之(zhi)(zhi)(zhi)數。或(huo)有大(da)小之(zhi)(zhi)(zhi)形(xing)而(er)(er)(er)不(bu)齊者，以(yi)(yi)(yi)寸(cun)(cun)定(ding)尺(chi)，長(chang)短合(he)宜(yi)。心(xin)(xin)之(zhi)(zhi)(zhi)上(shang)為九(jiu)天(tian)(tian)，心(xin)(xin)之(zhi)(zhi)(zhi)下為九(jiu)地。腎到(dao)心(xin)(xin)，八寸(cun)(cun)四(si)分。心(xin)(xin)到(dao)重樓第(di)一(yi)環，八寸(cun)(cun)四(si)分。重樓第(di)一(yi)環到(dao)頂(ding)。八寸(cun)(cun)四(si)分。自(zi)(zi)腎到(dao)頂(ding)，凡(fan)二(er)(er)(er)尺(chi)五(wu)(wu)(wu)(wu)(wu)寸(cun)(cun)二(er)(er)(er)分。而(er)(er)(er)元(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)一(yi)日(ri)一(yi)夜盈滿者，三(san)百(bai)二(er)(er)(er)十度。每度二(er)(er)(er)尺(chi)五(wu)(wu)(wu)(wu)(wu)寸(cun)(cun)二(er)(er)(er)分，計八十一(yi)丈。元(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)以(yi)(yi)(yi)應(ying)(ying)(ying)九(jiu)九(jiu)線性陽(yang)(yang)(yang)之(zhi)(zhi)(zhi)數，心(xin)(xin)腎相去以(yi)(yi)(yi)合(he)天(tian)(tian)地懸隔之(zhi)(zhi)(zhi)宜(yi)。自(zi)(zi)腎到(dao)頂(ding)，共二(er)(er)(er)尺(chi)五(wu)(wu)(wu)(wu)(wu)寸(cun)(cun)。又按(an)五(wu)(wu)(wu)(wu)(wu)行(xing)五(wu)(wu)(wu)(wu)(wu)五(wu)(wu)(wu)(wu)(wu)純陽(yang)(yang)(yang)之(zhi)(zhi)(zhi)數，故(gu)元(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)隨呼(hu)(hu)而(er)(er)(er)出。既出也，榮衛皆(jie)(jie)通，天(tian)(tian)地之(zhi)(zhi)(zhi)正(zheng)氣(qi)(qi)(qi)(qi)(qi)(qi)。應(ying)(ying)(ying)酬順節，或(huo)交或(huo)離，丈尺(chi)無(wu)窮。隨吸(xi)而(er)(er)(er)入(ru)，既入(ru)也，經絡皆(jie)(jie)辟。一(yi)呼(hu)(hu)一(yi)吸(xi)，天(tian)(tian)、地、人(ren)三(san)才之(zhi)(zhi)(zhi)真氣(qi)(qi)(qi)(qi)(qi)(qi)往來于十二(er)(er)(er)樓前。一(yi)往一(yi)來，是曰一(yi)息。晝夜之(zhi)(zhi)(zhi)間，人(ren)有一(yi)萬三(san)千(qian)(qian)五(wu)(wu)(wu)(wu)(wu)百(bai)息。分而(er)(er)(er)言(yan)之(zhi)(zhi)(zhi)：一(yi)萬三(san)千(qian)(qian)五(wu)(wu)(wu)(wu)(wu)百(bai)呼(hu)(hu)，所(suo)呼(hu)(hu)者，自(zi)(zi)己之(zhi)(zhi)(zhi)元(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)從中(zhong)而(er)(er)(er)出；一(yi)萬三(san)千(qian)(qian)五(wu)(wu)(wu)(wu)(wu)百(bai)吸(xi)，所(suo)吸(xi)者，天(tian)(tian)地之(zhi)(zhi)(zhi)正(zheng)氣(qi)(qi)(qi)(qi)(qi)(qi)自(zi)(zi)外而(er)(er)(er)入(ru)。根(gen)源牢(lao)固(gu)，元(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)不(bu)損，呼(hu)(hu)吸(xi)之(zhi)(zhi)(zhi)間，可以(yi)(yi)(yi)奪(duo)天(tian)(tian)地之(zhi)(zhi)(zhi)正(zheng)氣(qi)(qi)(qi)(qi)(qi)(qi)。以(yi)(yi)(yi)氣(qi)(qi)(qi)(qi)(qi)(qi)煉氣(qi)(qi)(qi)(qi)(qi)(qi)，散滿四(si)大(da)．清者榮而(er)(er)(er)濁(zhuo)者衛，悉(xi)皆(jie)(jie)流通。縱(zong)者經而(er)(er)(er)橫者絡，盡(jin)得舒暢。寒暑(shu)不(bu)能(neng)為害(hai)，勞苦不(bu)能(neng)為虞(yu)，體(ti)輕骨健，氣(qi)(qi)(qi)(qi)(qi)(qi)爽神清，永(yong)保無(wu)疆之(zhi)(zhi)(zhi)壽，長(chang)為不(bu)老(lao)之(zhi)(zhi)(zhi)人(ren)。茍或(huo)根(gen)源不(bu)固(gu)，精(jing)竭氣(qi)(qi)(qi)(qi)(qi)(qi)弱，上(shang)則(ze)無(wu)氣(qi)(qi)(qi)(qi)(qi)(qi)已泄，下則(ze)本宮無(wu)補。所(suo)吸(xi)天(tian)(tian)地之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)浩浩而(er)(er)(er)出，八十一(yi)丈元(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)九(jiu)九(jiu)而(er)(er)(er)損。不(bu)為己之(zhi)(zhi)(zhi)所(suo)有，反為天(tian)(tian)地所(suo)取，何能(neng)奪(duo)于天(tian)(tian)地之(zhi)(zhi)(zhi)正(zheng)氣(qi)(qi)(qi)(qi)(qi)(qi)？積而(er)(er)(er)陰盛陽(yang)(yang)(yang)衰，氣(qi)(qi)(qi)(qi)(qi)(qi)弱而(er)(er)(er)病，氣(qi)(qi)(qi)(qi)(qi)(qi)盡(jin)而(er)(er)(er)死，墮入(ru)輪回。”
呂曰：“元(yuan)氣如何不走(zou)失，以煉(lian)形質可奪天地之(zhi)正氣，而留浩劫(jie)長存者也(ye)？”
鐘曰：“欲(yu)戰(zhan)勝者(zhe)，在(zai)(zai)兵(bing)強。欲(yu)民安(an)者(zhe)，在(zai)(zai)國富。所(suo)謂兵(bing)者(zhe)，元氣也(ye)。其兵(bing)在(zai)(zai)內，消形質(zhi)(zhi)之(zhi)(zhi)陰；其兵(bing)在(zai)(zai)外，奪天(tian)地之(zhi)(zhi)氣。所(suo)謂國者(zhe)，本身(shen)也(ye)。其身(shen)之(zhi)(zhi)有象者(zhe)，豐足而(er)常(chang)有余。其身(shen)之(zhi)(zhi)無(wu)形者(zhe)，堅固而(er)無(wu)不足。萬戶常(chang)開，而(er)無(wu)一失之(zhi)(zhi)虞(yu)，一馬誤(wu)行，而(er)有多(duo)多(duo)之(zhi)(zhi)得。或(huo)(huo)前(qian)或(huo)(huo)后，乃所(suo)以煉質(zhi)(zhi)焚身(shen)。或(huo)(huo)上或(huo)(huo)下(xia)，乃所(suo)以養(yang)陽(yang)消陰。燒乾坤自有時辰(chen)，煅氣液(ye)能無(wu)日候？以玉液(ye)煉形，仗甲龍以升飛，而(er)白(bai)雪滿于塵(chen)肌。以金液(ye)煉形，逐(zhu)雷(lei)車而(er)下(xia)降，則金光盈(ying)于臥室。”
呂曰：“煉形之理(li)，亦粗(cu)知矣。金液(ye)(ye)、玉液(ye)(ye)者，何也？”
鐘曰：“今液練形．則骨體金色而體出金光，金花片片而空中自現，乃五氣朝元，三陽聚頂，欲超凡體之時，而金丹大就之日。若以玉液煉形，則肌泛陽酥而形如琪樹、瓊花、玉藻。更改凡體而光彩射人，乘風而飛騰自如，形將為氣者也。奉道之士，雖知還丹之法，而煉形之功亦不為小矣。當玉液還丹，而沐浴胎仙，而升之上行，以河車搬于四大。始于肝也，肝受之則光盈于目，而目如點漆。次于心也，心受之則口生靈液，而液為白雪。次于脾也，脾受之則肌若凝脂，而瘢痕盡除。次于肺也，肺受之則鼻聞天香，而顏復少年。次于腎也，腎受之則丹還本府。耳中常問弦管之音，鬢畔永絕斑白之色。此玉液之煉形也。及夫金液煉形，不得比此。始還丹而未還，與君火相見，而曰既濟。既還丹而復起，與真陰陽敵，而曰煉質。土本克水也，若金液在土，使黃帝回光，以(yi)合于(yu)(yu)(yu)(yu)(yu)(yu)太陰(yin)。火本克金(jin)也，若(ruo)金(jin)液在火，使赤子同爐，自生(sheng)于(yu)(yu)(yu)(yu)(yu)(yu)紫氣(qi)(qi)(qi)。于(yu)(yu)(yu)(yu)(yu)(yu)水中(zhong)起火，在陽(yang)(yang)(yang)(yang)里消陰(yin)。變金(jin)丹于(yu)(yu)(yu)(yu)(yu)(yu)黃庭(ting)(ting)之(zhi)內(nei)，煉陽(yang)(yang)(yang)(yang)神于(yu)(yu)(yu)(yu)(yu)(yu)五氣(qi)(qi)(qi)之(zhi)中(zhong)。于(yu)(yu)(yu)(yu)(yu)(yu)肝則(ze)(ze)(ze)青氣(qi)(qi)(qi)沖(chong)，于(yu)(yu)(yu)(yu)(yu)(yu)肺則(ze)(ze)(ze)白氣(qi)(qi)(qi)出，于(yu)(yu)(yu)(yu)(yu)(yu)心(xin)則(ze)(ze)(ze)赤光現，于(yu)(yu)(yu)(yu)(yu)(yu)腎則(ze)(ze)(ze)黑氣(qi)(qi)(qi)升(sheng)(sheng)、于(yu)(yu)(yu)(yu)(yu)(yu)脾則(ze)(ze)(ze)黃色起。五氣(qi)(qi)(qi)朝(chao)于(yu)(yu)(yu)(yu)(yu)(yu)中(zhong)元，從君火以(yi)超內(nei)院。下(xia)元陰(yin)中(zhong)之(zhi)陽(yang)(yang)(yang)(yang)，其陽(yang)(yang)(yang)(yang)無陰(yin)，升(sheng)(sheng)而(er)聚在神宮。中(zhong)元陽(yang)(yang)(yang)(yang)中(zhong)之(zhi)陽(yang)(yang)(yang)(yang)，其陽(yang)(yang)(yang)(yang)無生(sheng)，升(sheng)(sheng)而(er)聚在神宮。黃庭(ting)(ting)大藥，陰(yin)盡純(chun)陽(yang)(yang)(yang)(yang)，聚而(er)升(sheng)(sheng)在神宮。五液朝(chao)于(yu)(yu)(yu)(yu)(yu)(yu)下(xia)元，五氣(qi)(qi)(qi)前于(yu)(yu)(yu)(yu)(yu)(yu)中(zhong)元，三(san)陽(yang)(yang)(yang)(yang)朝(chao)于(yu)(yu)(yu)(yu)(yu)(yu)上元。朝(chao)元既畢(bi)，功滿(man)三(san)千(qian)，或(huo)而(er)鶴舞頂中(zhong)，或(huo)而(er)龍飛身內(nei)。但聞嘹(liao)亮樂(le)聲(sheng)，又睹仙花亂墜，紫庭(ting)(ting)盤桓，真香馥郁。三(san)千(qian)功滿(man)，不為(wei)塵世之(zhi)人；一炷香消，已作蓬瀛之(zhi)客，乃(nai)曰超凡(fan)入圣(sheng)而(er)脫質升(sheng)(sheng)仙也。”
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