本文首先對翁葆光《悟真篇．注》中「九轉金液還丹」功法的文獻內容做出了名詞術語解釋，包括︰（1）「面壁九年」、（2）「抱一與抱元九載」、（3）「鍊氣成神」、（4）「以神合道」、（5）「形神俱妙」、（6）「與道合真」、（7）「明心見性」、（8）「性命雙圓」、（9）「最上一乘」。其次，發現翁氏在敘述「最上一乘丹法」的內容時，喜歡引用佛教禪學的語言、典故與思想。這些佛教禪學的用語與典故除了「面壁九年」與「明心見性」外，有代表性的尚有︰（1）「釋子收牛」、（2）「隻履西歸」、（3）「龍女獻珠、龍女成佛」這三項。筆者亦對這三項內容做了名詞術語的解釋。最後，在翁葆光對於佛教禪學的評論中，焦點集中在其是否是性命雙修，還是僅是偏於修性的評論時，引申出判教內丹學與佛教（二乘禪法）的修行優劣，亦即是區分「陽神」與「陰神」的問題。筆者在此定義了何謂「陽神」與何謂「陰神」，並將「陰神」與「鬼仙」產生連結，以及「陽神」與「神仙」（陽仙）產生連結的原因作出論述說明。

In this paper, the work of naming the terminology in the literature of "Nine Transferred Jin Li Dan" in Weng Baoguang's Wu Zhen, including: (1) facing the wall for nine years for meditation; (2) dedicating to practices and tranquility; (3) the operation of spirit; (4) the spiritual gods as the ways of practice; (5) wonderful shape and mind in empty state; (6) the real road; (7) enlightened heart and mind; (8) double life circle of enlightened heart and mind; and (9) the ultimate ride. Secondly, it was found that Weng likes to refer to the language, allusions and thoughts of Buddhist Zen in describing the content of "the last law of Dan". In addition to the words and stories of Buddhist Buddhism such as “facing the wall for nine year for meditation" and "enlightened heart and min", other notable examples are: (1) release of the son and capture of the cattle; (2) going west alone with one shoe; and (3) female dragon devoting pearls and becoming Buddha. These three terms are also interpreted in this study. Finally, in the comments of Weng Baoguang's Buddhist Zen, the focus is on whether it is a double repair of life or a commentary more on nature of practice. It further examines the merits and drawbacks of inner Alchemy and Buddhism (Two-ride Zen), that is, the question of how to distinguish between "Sun god" and "Yin God". It is hereby defined what is meant by "Sun god" and what is meant by "Yin God"; furthermore, the reasons for the connection between "Yin Shen" and "Guixian" and between "Sun god" and "Shen Xian" (Yang Xian) are discussed and explained.