동의보감- 내경편 권1-18 還丹內煉法 환단내련법

還丹內煉法 환단내련법
[동의보감 원문 링크]

《금단문답》에, 
"금액(金液)이란 금수(金水)이다. 
금(金)은 수(水)의 어미가 되는데,
어미가 자식의 태(胎)에 숨어들기 때문에 환단(還丹)이라고 부른다. 
선현(先賢)들이, '단(丹)이란 단전(丹田)을 가리키고 액(液)이란 폐액(肺液)을 가리킨다'고 하였다. 
폐액을 단전으로 돌리기 때문에 금액환단(金液還丹)이라고 한다"고 하였다.

심고사(諶高士)에게 드리는 노래에, 
"그대여, 나의 말을 들으시오. 
간단한 말이지만 참으로 묘결(妙訣)이라네. 
깊은 밤 용(龍)이 울고 호랑이(虎)가 포효할 때 
잠시도 쉬지 않고 급히 하거(河車)를 몰아 
순식간에 니환(泥丸)의 정상으로 들어가 
옥화로에 불을 피워 흰 눈같이 삶아 
화지(華池)의 신수(神水) 맑디맑게 고이거든 
때 맞추어 누런 새싹에 물을 주듯 보배로운 장수와 옥액(玉液)을 자주 삼키면 
온몸이 따뜻해지고 안색이 달라진다네. 
방문(傍門)의 작은 법이 몇 천이나 되지만 오직 이 방법만이 제일 확실하네"라고 하였다.

아래 회음에서 미려관을 거쳐 녹로관, 옥침관을 지나 정수리 니환궁으로 가서 입천장에서 금액이 생성

《역진론》에, 
"큰 수행을 하는 사람은 단약을 먹은 뒤에 진화(眞火)를 움직여 몸을 봉양한다. 
불덩이를 움직일 때는 갑자기 미려관에 무언가 있음을 느끼게 되고 
척추 옆 녹로관과 옥침관을 치받으며 물방울 떨어지는 소리가 나면서 이환궁으로 거슬러 올라간다. 
다시 이환궁에서 입천장으로 부딪치다가 알알이 입 속으로 내려가는데 
그 맛은 차가운 연유와 같이 향기롭고 달며 연하다. 
이와 같이 느끼면 금액(金液)이 단전으로 돌아가는 것이다. 
이것을 서서히 삼켜서 단전(丹田)으로 내려보낸다. 
멈추지 않고 이와 같이 하면 오장이 청허해진다. 
눈을 감고 자신의 내면을 보면 장부가 불로 비추듯 자세히 보이며 점차 금빛이 몸을 덮는데, 
이것이 진경(眞景)의 모습이다"라 하였다.

《문답》에, 
"환단의 요체는 신수(神水)와 화지(華池)에 있다. 
신수는 액(液)이고 그 수(水)가 입에 고인 것을 화지(華池)라고 한다"고 하였다.

소자(邵子)가, 
"하늘의 신(神)은 해에서 나오고 사람의 신(神)은 눈[目]으로 나온다. 
그래서 나는 눈이 가는 곳에 마음도 간다고 말하였다. 
그러므로 몸 안을 단련하는 방법은 눈으로는 코를 보면서 코를 배꼽에 대응시키고, 
심화(心火)를 내려 단전으로 들어가게 하는 것이다. 
이것은 잠깐만 노력하면 할 수 있다"고 하였다.


[還丹內煉法]
[The Internal Training of Cinnabar Circulation]

金丹問答曰, 金液者, 金水也. 金爲水母, 母隱子胎, 因有還丹之號也. 前賢有曰, 丹者, 丹田也. 液者, 肺液也. 以肺液還于丹田, 故曰金液還丹.
It is said in the Dialogue about the Golden Elixir (金丹問答):
"Metal fluid refers to Metal and Water. Metal is the mother of Water and it is called cinnabar circulation. It is called so because the mother hides the afterbirth of her child. The wise men of the early days said, 'Elixir refers to the danjeon field and fluid refers to the fluid in the lungs.' it is called the 'elixir circulation of metal-fluid' because it circulates the fluid of the lungs to the danjeon field."

贈諶高士歌曰, 君且聽我試說, 語無多眞妙訣, 夜深龍吟虎嘯時, 急駕河車無暫歇, 須臾搬入泥丸頂, 進火玉爐烹似雪, 華池神水湛澄澄, 澆灌黃芽應時節, 瓊漿玉液頻呑嚥, 四體熏蒸顔色別, 傍門小法幾千般, 惟有此道最直截.
In the Tribute to Master Chen (贈諶高士歌):
"Dear, listen to my words. The true and mysterious secrets are not many; it drives the cart at the time of the cry of a dragon and roaring of a tiger in the deep night and does not rest even for a moment. After a while, it is moved up to the top of mud ball(upper danjeon), which is like boiling white snow on a jade brazier. Spirit-water of the lake of flowers is the most clear; it moistens the yellow bud in the right season. Swallow often the treasurable saliva then the body will get warm and the complexion will brighten. There are thousands of little ways introduced in other texts, but this is of the most certain." (Dragon is saliva and tiger is breath)

易眞論曰, 大修行人, 旣得刀圭入口, 運己眞火以養之. 凡運火之際, 忽覺尾閭有物, 直衝夾脊雙關, 瀝瀝有聲, 逆上泥丸, 復自泥丸觸上㬽, 顆顆降入口中, 味如氷酥, 香甛軟美, 覺有此狀, 乃是金液還丹也. 徐徐嚥歸丹田, 常常如此不絶, 則五藏淸虛, 閉目內觀, 藏府歷歷如照燭, 漸次有金光罩身, 此乃眞景象也.
It is said in the Book of Changes' Perfected Doctrine (易眞論):
"A person who is under training of heavy discipline tonifies one's body by moving the genuine Fire after taking medicine. When the Fire moves, one will suddenly feel something in the coccygeal passage, and hitting along the pulley passage and BL-9 passage with dripping sound, the Fire will move up to the mud ball palace. Again it hits the palate and moves down along inside the mouth, with a taste of cold condensed milk. When one feels such things it is a sign of metal fluid returning to the lower danjeon field. Swallow this slowly and bring it down to the danjeon field. If one does it continuously without a break, the five viscera become clear and empty. At this state, when one closes the eyes and looks inside, the viscera and bowels are seen as clear as they might be seen under the candlelight, and the golden shade gradually covers the body; this is the state of the true brightness." 

問答曰, 還丹之要, 在於神水華池. 神水, 液也. 水之在口曰華池.
It is said in the Dialogue about the Golden Elixir (問答):
"The point of elixir circulation is in spirit-water and the lake of the flower. Spirit-water is fluid and the lake of the flower is the water gathered within the mouth." 

邵子曰, 天之神發乎日, 人之神發乎目, 愚謂目之所至, 心亦至焉. 故內煉之法, 以目視鼻, 以鼻對臍, 降心火入于丹田, 盖不過片餉功夫而已.
Shaozi (邵子) said, "The spirit of heaven comes from the sun; the spirit of humans comes from the eyes. Therefore, there is a saying that the heart follows where the eyes are set. Hence, the method of training the inside of the body is to have one's eyes looking at the nose, with the nose corresponding to the umbilicus, and bringing down the heart Fire to go into the lower danjeon field. One can do this with little effort."