本文之主要目的，在於解釋與分析《天仙心傳》一書，這是關於金蓋山派的丹道家修持天仙祕傳的方法文本。同時，本文也企圖重建金蓋山派有關修持天仙的理論。閔一得是金蓋山派第四代傳人與龍門派律宗的第十一代傳人，本派不修內丹，而是直接修仙道。在傳統上，丹道的法訣是祕傳的、《天仙心傳》中對修持天仙的方法，也只由老師直接傳給學生，外人是不得其門而入。《天仙心傳》雖然將法訣公開，但是，法訣多是隱語祕言。基於這個原因，則對法訣的文本作解釋是必要。 金蓋山派的實修概念與傳統少陽派不同，前者將後者所謂「煉精化氣」、「煉氣化神」及「煉神還虛」的方法次第，稱爲三乘，而金蓋山派則強調「還虛合道」的天仙修持，其法是「止念」與「混化」爲本。傳統派在「煉精化氣」層次上，強調「性命雙修」，這就涉及打通任督二脈的小周天及大周天的程序。金蓋山派則不然，其法不講大小周天、結丹及出陽神等步驟，而只強調修煉黃道。本文撰者與一般論者不同，將金蓋山派所謂的黃道，視同藏密金剛乘所謂的中脈，這在藏密是指在脊椎前方，從海底輪直通頂輪的主要氣道。 由於金蓋山派缺乏對黃道提出詳細的描述，故本文撰者建議仙道修行者，不僅要認識藏密金剛乘的中脈模型，而且也可比對金剛乘對修持中脈的理論與方法，這或許有助於行者對天仙的修持。藏密金剛乘以大圓滿及大手印這二法稱著，例如，大圓滿的修持涉及專注及將氣帶入臍輪。又藉著強烈的觀想，將內氣攝進中脈，然後進一步在中脈產生火焰，變成甘露水，在中脈中流動，行者因而體驗大樂。

The main task of this paper is to elucidate and to analyze the manual entitled tianxian xinchaun, an esoteric transmission of the way to become celestial immortals. It also intends to reconstruct the conception of the cultivation of becoming celestial immortals, tianxian, of the Jinggeishan School, a sect of Longmen School and Mm Yide was the fourth patriarch of the Sect of Jinggeishan, as well as the eleventh Longmen patriarch. The manual tianxian xinchuan which consists of an oral transmission of the ways to achieve the transformation of men into celestial immortals, is kept secret outside the teacher-student lineage in the sense that certain esoteric techniques only occur directly from teacher to student. On the ground of the secrecy and its esoteric character, a theoretical and contextual hermeneutics is necessary. The dandao conception of the Jinggeishan School diverged obviously from the traditional neidan-dao. Instead of the model of sancheng (the three Vehicles), which consists of the so called the transformation of jing (which means created and uncreated human essence) into qi, the transformation of qi into shen (spirit), and the transformation of the spirit into spatial comos, the Jinggeishan School emphasizes the direct way to identify the practitioner's spirit with dao, which is called tianxian by Mm Yide by means of the elimination of desires and volition on the one hand, and the cultivation of undifferentiated openness and equality within all beings (hunhua) on the other. At the stage of the transformation offing into qi, the traditional neidan-dao draws attention to xianming shuangxiu, a doctrine for human nature and longevity , which is based on the nourishing the small orbit of the rendu channeling (xiao zhoutian) as well as the big orbit (da zhoutian), while the Jinggeishan School lays great emphasis on refinement of the yellow path (huadao) which is called central channel or sushumna by the Tibetan Vajrayana Buddhism and runs from muladhara chakra at the bottom to ajna chakra at the top. Since the Jinggeishan School has not provided us a description of the yellow path in detail, the author suggest that it is not only good for the dandao practitioners to know the Vajrayana model of central channel, but also can take advantage of it if the practitioners try to practice the so-called celestial immortals or the so-called tianxian in Chinese, The Tibetan Vajrayana Buddhism, properly speaking, refers basically to Dzogchen and Chagehen, The central practice of Dzogchen teaching, for example, involves manipulating the vital force through concentration upon the the lower chakra, and by means of intense visualization, one can activate the internal qi (winds) drawn into the central channel where real tumo (heat) is produced. As the result of the heat, the drops flow in the central channel and the practitioners achieve the stage of great bliss.