《三元真经》曰∶人物异形，受生唯一气。魂得之于天体，魄得之于地。无形无象，自空中来。
即父精母血，以无为有。三百日胎完，胎完气足则生，是由无而有。不善养生，则以有还无矣。血气
方刚，以所有之神气，复与于儿女；血气既衰，将已有之魂魄，复还于天地。故生中起灭，以灭止生，
气断神散，而无生矣。善人君子，莫不欲生，而不知养生之时，以天地为法，日月为本。阴绝阳生，
阳绝阴生，生生不穷，天地所以长久。魄往魂来，来往不已，日月所以长久。是知气在养而不弱，形
在养而不悴。内外养之无差，故得与天地日月同长久也。
《西山记》曰∶古今圣贤，谈养生之理者，着养生论者，不为少矣。又曰∶少私寡欲。少私寡欲者，
可以养心。又曰∶绝念忘机。绝念忘机者，可以养神。又曰∶饮食有节。饮食有节者，可以养形。又曰∶
务逸有度。务逸有度者，可以养乱。又曰∶入清出浊。入清出浊者，可以养气。又曰∶绝淫戒色。绝淫
戒色者，可以养精。养生之道，不在于此。所生微也，善养者，从微至着；
所生小也，善养者，自小及大。当旺时，养而取之；当衰时，养而补之。如春养脾，秋养肝，夏养肺，
冬养心。炼形则起火，还丹则聚气。此年中用月，不失养生之道也。及春夏养阳，以真气随天，大运在肝
与心。心肝者，气生之所。秋冬养阴，以真气随天，大运在肺与肾。肾肺者，液降之所。此阴阳传送，
不失养生之道也。及肾气生于子时，一阳生于二阴之中。当此之时，若澄心静滤，闭目升身，想火轮
起于丹田，是气升而养之有法也。及肝气生于卯时，一阳升于二阴之下。当此之时，如孤坐闭目，多入
少出，存儿女相见于黄屋之中，而产就婴儿，是阳生而养之有法也。及心气生于午时，一阴生于二阳
之中。当此之时，若忘言绝念，满口含津，攻心气不散，存龙虎交媾于烟焰之中，而盘金鼎奔流于下，
是丹田气生而养之有法也。及肺气生于酉时，一阴生于二阳之上。当此之时，若闭目冥心，以腹肚微胁，
存大火炙于鼎中，鼎中有三昧，炎炎不绝，三昧齐发，是阴生而养之有时也。及夫三百日，胎完而真气
生，养其真气而炼之生神。五气朝元，三花聚顶，五百日阳神生，养其阳神而炼之合道。是生形已来，
养之而生真气；自生气以来，养之而生法身。身外有身，超凡入圣，养生之道，备于此矣。
《三元真经》说：人与万物形态各异，但受生都源于同一股气。魂禀受于天体，魄禀受于地。它们无形无象，从空中而来。
随即依托父精母血，从无到有。经过三百天胎儿成形，胎儿成形、元气充足便出生，这是由无变有。不善于养生的人，就会由有回归于无。
在气血正旺盛时，将现有的神气再给予儿女；当气血已经衰退时，将已有的魂魄，再归还给天地。所以生命在生存中产生灭息，以灭息来终止生存，气断绝、神消散，就没有生命了。
善良的人君子，没有不希望生存的，却不知道养生的时机，应以天地为法则，以日月为根本。阴绝则阳生，阳绝则阴生，生生不息，这就是天地之所以长久的原因。魄去魂来，往来不停，这就是日月之所以长久的原因。由此可知，气在于养护而不虚弱，形体在于养护而不憔悴。内外养护没有差错，所以能够与天地日月同样长久。
《西山记》说：古今圣贤，谈论养生道理、撰写养生论著的人，为数不少了。又说：减少私心，寡淡欲望。减少私心寡淡欲望，可以养护心神。又说：断绝杂念，忘却机巧。断绝杂念忘却机巧，可以养护精神。又说：饮食要有节制。饮食有节制，可以养护形体。又说：安逸劳作要有度。安逸劳作有度，可以养护混乱（此处指调理身心秩序）。又说：吸入清气，呼出浊气。吸入清气呼出浊气，可以养护气。又说：断绝淫欲，戒除色欲。断绝淫欲戒除色欲，可以养护精。
养生的道理，不在于此。所生成的事物微小，善于养生的人，从微小处开始养护直至显著；所生成的事物细小，善于养生的人，从细小处开始养护直至宏大。当旺盛时，养护并汲取其精华；当衰退时，养护并补充其不足。如春季养护脾，秋季养护肝，夏季养护肺，冬季养护心。炼形则起火，还丹则聚气。这是年中用月，不失养生的道理。
等到春夏季节养护阳气，因为真气随天道运行，大运在肝与心。心和肝，是气产生的地方。秋冬季节养护阴气，因为真气随天道运行，大运在肺与肾。肾和肺，是液下降的地方。这是阴阳传递，不失养生的道理。
等到肾气生于子时，一阳生于二阴之中。在这个时候，如果澄澈心灵静静过滤，闭目起身，想象火轮从丹田升起，这是气上升而养护它有方法。等到肝气生于卯时，一阳升于二阴之下。在这个时候，如独自静坐闭目，多吸入少呼出，存想儿女相见在黄屋之中，从而产就婴儿，这是阳生而养护它有方法。等到心气生于午时，一阴生于二阳之中。在这个时候，如果忘言绝念，满口含津，使心气不散，存想龙虎交媾于烟焰之中，从而盘金鼎奔流于下，这是丹田气生而养护它有方法。等到肺气生于酉时，一阴生于二阳之上。在这个时候，如果闭目冥心，以腹部微微挤压，存想大火炙烤于鼎中，鼎中有三昧，炎炎不绝，三昧齐发，这是阴生而养护它有时机。
等到三百天，胎完而真气产生，养护其真气并炼化而生神。五气朝元，三花聚顶，五百天阳神产生，养护其阳神并炼化以合道。是从生成形体以来，养护它而产生真气；自从产生气以来，养护它而产生法身。身外有身，超凡入圣，养生的道理，完备于此了。
The *San Yuan Zhen Jing* (True Scripture of the Three Origins) states: Beings and things have different forms, but their generation stems from a single Qi (vital energy). The Hun (Ethereal Soul) is derived from the celestial body, and the Po (Corporeal Soul) is derived from the earth. They are formless and imageless, coming from the void.
Relying on the father's essence and mother's blood, they manifest existence from non-existence. After three hundred days, the fetus is complete; when the fetus is complete and Qi is sufficient, birth occurs, which is transformation from non-existence to existence. Those who do not cultivate life well will return from existence to non-existence.
When blood and Qi are vigorous, one re-gives the existing Shen (Spirit) and Qi to children; when blood and Qi decline, one returns the existing Hun and Po to heaven and earth. Thus, within life, destruction arises; by using destruction to stop life, when Qi breaks and Shen scatters, there is no more life.
Good and noble people all desire life, yet they do not know that the timing of life cultivation should take heaven and earth as the model and the sun and moon as the root. When Yin is exhausted, Yang arises; when Yang is exhausted, Yin arises, generating endlessly; this is why heaven and earth endure long. When Po departs and Hun arrives, coming and going without cease, this is why the sun and moon endure long. From this, it is known that Qi is cultivated so as not to weaken, and the form is cultivated so as not to wither. Internal and external cultivation without error allows one to be as long-lasting as heaven, earth, the sun, and the moon.
The *Xi Shan Ji* (Record of Western Mountain) states: Since ancient times, sages and worthies who discuss the principles of life cultivation and write treatises on life cultivation are numerous. It further states: Reduce selfishness and minimize desires. Reducing selfishness and minimizing desires can nourish the Xin (Heart/Mind). It further states: Cut off thoughts and forget scheming. Cutting off thoughts and forgetting scheming can nourish the Shen (Spirit). It further states: Have moderation in diet and drinking. Having moderation in diet and drinking can nourish the Xing (Form/Body). It further states: Engage in leisure with measure. Engaging in leisure with measure can nourish disorder (referring to regulating physical and mental order). It further states: Inhale clarity, exhale turbidity. Inhaling clarity and exhaling turbidity can nourish Qi. It further states: Abstain from lust and戒 (guard against) sexual indulgence. Abstaining from lust and guarding against sexual indulgence can nourish Jing (Essence).
The way of life cultivation does not lie solely here. What is generated is minute; those good at cultivating start from the minute to reach the significant. What is generated is small; those good at cultivating start from the small to reach the large. When prosperous, cultivate and extract its essence; when declining, cultivate and supplement its deficiency. For example, nourish the Pi (Spleen) in spring, the Gan (Liver) in autumn, the Fei (Lungs) in summer, and the Xin (Heart) in winter. Refining the form generates fire; returning the elixir gathers Qi. This is using months within the year, not losing the way of life cultivation.
When it comes to spring and summer, nourish Yang, as True Qi follows Heaven, with the major transport in the Gan (Liver) and Xin (Heart). Heart and Liver are where Qi is generated. In autumn and winter, nourish Yin, as True Qi follows Heaven, with the major transport in the Fei (Lungs) and Shen (Kidneys). Kidney and Lungs are where fluids descend. This is the transmission of Yin and Yang, not losing the way of life cultivation.
When Kidney Qi arises at Zi hour (11 PM - 1 AM), one Yang arises amidst two Yins. At this time, if one clarifies the mind and filters quietly, closes the eyes and raises the body, visualizing a fire wheel rising from the Dantian (Lower Elixir Field), this is Qi ascending and being cultivated with method. When Liver Qi arises at Mao hour (5 AM - 7 AM), one Yang rises below two Yins. At this time, like sitting alone with closed eyes, inhaling much and exhaling little, visualizing children meeting in the yellow chamber, thereby producing an infant, this is Yang arising and being cultivated with method. When Heart Qi arises at Wu hour (11 AM - 1 PM), one Yin arises amidst two Yangs. At this time, if one forgets words and cuts off thoughts, fills the mouth with saliva, ensures Heart Qi does not scatter, visualizes Dragon and Tiger mating in the smoke and flame, thereby causing the golden tripod to flow downwards, this is Dantian Qi arising and being cultivated with method. When Lung Qi arises at You hour (5 PM - 7 PM), one Yin arises above two Yangs. At this time, if one closes the eyes and冥 (darkens) the mind, slightly compresses the abdomen, visualizes great fire roasting in the tripod, where the tripod contains San Mei (Three Flavors/Essences), burning continuously, with San Mei erupting together, this is Yin arising and being cultivated with timing.
After three hundred days, the fetus is complete and True Qi is generated; nurturing this True Qi and refining it generates Shen. Five Qi gather at the origin, Three Flowers converge at the crown; after five hundred days, the Yang Shen (Yang Spirit) is generated; nurturing this Yang Shen and refining it merges with the Dao. From the formation of the form, nurturing it generates True Qi; since the generation of Qi, nurturing it generates the Fa Shen (Dharma Body). A body outside the body, transcending the ordinary to enter sainthood, the way of life cultivation is fully contained herein.