《玉华灵书》曰∶九天之上无阴，九地之下无阳。元气传送，余气在脾。静坐闭气，多入少出，
旬日见功，肢体光泽，经络快畅。若修炼下功，不必如此。是五脏各有时，一脏旺而一脏弱，一气盛
而一气衰。损有余，补不足，五脏既和，百骸自理；百骸自理，万病不生∶万病不生，千岁可期。
《西山记》曰∶气本无形，必赖有形之躯。形全气在，自可修补。不择老幼，所贵至诚，始终
如一。天皇圣胎秘用神诀，补气之上法；达摩胎息至理，补气之中法；其后因胎住息，因息就胎，
扁鹊《灵枢》、葛洪注《胎息》，补气之下法。此外皆非法也。
《太上玄镜》曰∶纯阳上升者，谓之气；纯阴下降者，谓
之液；气液相交，注于骨络之间者，谓之髓；气液相交，出于膀胱之外者，谓之精。内则心、肾、
肝、肺、脾五脏也，大肠、小肠、膀胱、三焦、胆、胃六腑也。外则皮肤毛发、眼耳鼻舌、手足、
荣卫、经络穴四体也。精者，心气在肝，肝自生精，肝精不固，目眩无光；心气在肺，肺自生精，肺精
不实，肌肉清弱；心气在肾，肾自生精，肾精不满，神气减少；心气在脾，脾自生精，脾精不坚，发齿
自弱。五脏之中，肾为精海，心为气馆。真精在肾，余精自还下田。真气在心，余气自朝中元。思虑愁
恼，其耗气也，如漏鼎中之气；淫邪祸乱，其走精也，如析釜下之薪。补下精之道，非但绝色，而
房中最急慎之。
《西山记》曰∶天地，万物之盗；万物，人之盗。盖阳升阴降，物受天地纯粹之气，阴精阳华，
人食万物充实之资，一饮一食，纳之于胃，与真气相合，传流肾府。虚气充盈，对境生心，心火下逼，
肾气不能上升，左旋右盘。地中升阳。一百八十日到天。其阳过乎天者，阳自阴中来。阳负阴胎，阳
恋阳住，阴为阳逼，复自天来。故天中阴降，一百八十日到地。其阴过乎地者，阴自阳中来，阴抱阳质，
阴恋阴住，阳为阴逼，复自地起。周而复还，并无走失。尚有震动倾倒之愆，又况人肾为水也。水中生
气，如烟似线，触之则断，挠之则散。眼耳鼻舌身意，六欲伤于外；喜怒哀乐好恶思，七情伤于中。上则重
楼走失，下则金龟抛泄。如漏网包风，能无损乎？不知补气之道，如火消膏，积日复入轮回。
《玉华灵书》说：九天之上没有阴气，九地之下没有阳气。元气在体内传输，剩余的余气存留于脾脏。静坐并屏住呼吸，使吸入多而呼出少，坚持十天就能看到功效，肢体变得光泽，经络通畅无阻。如果是修炼下等功法，就不必像这样严格。五脏各有其旺盛和衰弱的时候，一脏旺盛则另一脏衰弱，一气强盛则另一气衰退。损害有余的，补充不足的，五脏调和之后，全身骨骼关节自然调理得当；全身骨骼关节调理得当，各种疾病就不会产生；各种疾病不产生，长寿千年是可以期待的。
《西山记》说：气本来是没有形体的，必须依赖有形的身体才能存在。形体健全，气就存在，自然可以修补。不论老少，最可贵的是至诚之心，始终如一。天皇圣胎秘用神诀，是补气的上等方法；达摩胎息至理，是补气的中等方法；其后因胎住息、因息就胎的方法，以及扁鹊《灵枢》、葛洪注《胎息》，属于补气的下等方法。除此之外都是不合规范的方法。
《太上玄镜》说：纯阳上升的，称为气；纯阴下降的，称为液；气和液相交，灌注在骨络之间的，称为髓；气和液相交，出于膀胱之外的，称为精。在内则是心、肾、肝、肺、脾五脏；在大肠、小肠、膀胱、三焦、胆、胃六腑。在外则是皮肤毛发、眼耳鼻舌、手足、荣卫（营气与卫气）、经络穴四体。精方面，心气作用于肝，肝自己生成精，如果肝精不固，就会目眩无光；心气作用于肺，肺自己生成精，如果肺精不实，肌肉就会清瘦虚弱；心气作用于肾，肾自己生成精，如果肾精不满，神气就会减少；心气作用于脾，脾自己生成精，如果脾精不坚，头发牙齿就会自然变弱。在五脏之中，肾脏是精的海藏，心脏是气的馆舍。真精存在于肾中，其余的精自然回归到下丹田。真气存在于心中，其余的气自然朝会于中元。思虑愁恼，消耗气，就像鼎中的气泄漏一样；淫邪祸乱，走失精，就像釜底抽薪一样。补充下焦精气的途径，不仅仅是断绝色欲，而且在房事中更要急切谨慎。
《西山记》说：天地，是万物的窃取者；万物，是人的窃取者。大概阳气上升，阴气下降，万物承受了天地纯粹之气，形成阴精和阳华。人食用万物作为充实自身的资粮，一饮一食，纳入胃中，与真气相合，流传到肾脏。虚气充盈，面对外境产生心意，心火向下逼迫，肾气不能上升，向左旋转向右盘绕。地中的阳气上升。经过一百八十天到达天界。那些超过天界的阳气，是从阴中生出来的。阳气背负着阴气孕育，阳气留恋阳气停留，阴气被阳气逼迫，又从天界回来。所以天界的阴气下降，经过一百八十天到达地面。那些超过地面的阴气，是从阳中生出来的，阴气抱着阳质的本体，阴气留恋阴气停留，阳气被阴气逼迫，又从地面升起。周而复始循环，并没有走失。还有震动倾倒的过失，何况人的肾脏是水呢。水中产生气，像烟像线，触碰它就断，扰动它就散。眼耳鼻舌身意，六欲从外部伤害；喜怒哀乐好恶思，七情从内部伤害。向上则重楼（气管）走失精气，向下则金龟（生殖器/肾精）抛泄精气。就像漏网的包风，能不受到损伤吗？不知道补气的方法，就像火消融化膏脂，积累日子重新陷入轮回。
The *Yuhua Lingshu* states: Above the Nine Heavens there is no Yin, and below the Nine Earths there is no Yang. The Yuan Qi (Primordial Qi) circulates and transmits throughout the body, while residual Qi remains in the Spleen. By sitting quietly and holding the breath, allowing more to enter than to exit, results can be seen within ten days: the limbs become lustrous, and the meridians and collaterals become smooth and unobstructed. If practicing lower-level cultivation methods, such strictness is not required. Each of the Five Zang Organs has its time of prosperity and decline; when one organ is prosperous, another is weak, when one Qi is abundant, another is deficient. To diminish the excess and supplement the deficiency, once the Five Zang Organs are harmonized, the entire skeletal system regulates itself naturally; once the skeletal system regulates itself naturally, myriad diseases do not arise; once myriad diseases do not arise, longevity for a thousand years can be expected.
The *Xishan Ji* states: Qi is inherently formless and must rely on a physical body. When the form is complete, Qi exists, and repair can naturally occur. Regardless of age, what is most precious is utmost sincerity, consistent from beginning to end. The Tianhuang Shengtai Mi Yong Shenjue (Heavenly Emperor's Secret Method for the Sacred Embryo) is the highest method for tonifying Qi; the Damo Taixi Zhili (Master Bodhidharma's Ultimate Principle of Fetal Breathing) is the middle method; subsequently, methods such as "stopping breath due to the embryo" and "attaching the embryo to breath," as well as Bian Que's *Ling Shu* and Ge Hong's commentary on *Taixi*, are lower methods for tonifying Qi. All other methods are non-standard.
The *Taishang Xuanjing* states: Pure Yang rising upward is called Qi; Pure Yin descending downward is called Ye (Fluids); when Qi and Ye intersect and pour into the space between bones and collaterals, it is called Sui (Marrow); when Qi and Ye intersect and emerge outside the Bladder, it is called Jing (Essence). Internally, these are the Heart, Kidney, Liver, Lung, and Spleen—the Five Zang Organs; externally, they include the Large Intestine, Small Intestine, Bladder, San Jiao (Triple Burner), Gallbladder, and Stomach—the Six Fu Organs. On the exterior are the skin, hair, eyes, ears, nose, tongue, hands, feet, Ying Wei (Nutritive and Defensive Qi), meridians, acupoints, and four limbs. Regarding Essence: when Heart Qi acts upon the Liver, the Liver generates its own Essence; if Liver Essence is not secure, vision becomes dizzy and lacks luster; when Heart Qi acts upon the Lung, the Lung generates its own Essence; if Lung Essence is not substantial, muscles become thin and weak; when Heart Qi acts upon the Kidney, the Kidney generates its own Essence; if Kidney Essence is not full, Spirit and Qi decrease; when Heart Qi acts upon the Spleen, the Spleen generates its own Essence; if Spleen Essence is not firm, hair and teeth naturally weaken. Among the Five Zang Organs, the Kidney is the sea of Essence, and the Heart is the residence of Qi. True Essence resides in the Kidney, and remaining Essence naturally returns to the Lower Dantian. True Qi resides in the Heart, and remaining Qi naturally converges at the Middle Yuan. Overthinking and sorrow deplete Qi like gas leaking from a tripod; lust and chaos cause Essence to flee like fire consuming firewood under a cauldron. The way to tonify lower Essence involves not only abstaining from sexual desire but also being extremely cautious during sexual intercourse.
The *Xishan Ji* states: Heaven and Earth steal from all things; all things steal from humans. Generally, Yang rises and Yin descends. All things receive the pure Qi of Heaven and Earth, forming Yin Essence and Yang Splendor. Humans consume all things as resources to enrich themselves; every drink and meal enters the Stomach, combines with True Qi, and flows to the Kidneys. When empty Qi becomes abundant, one generates mental intent facing external objects; Heart Fire presses downward, preventing Kidney Qi from ascending. It rotates left and coils right. Yang Qi rises from the earth. After 180 days, it reaches Heaven. The Yang that exceeds Heaven originates from Yin. Yang carries Yin to nurture it; Yang lingers where Yang stays; Yin is pressured by Yang and returns from Heaven. Thus, Yin descends from Heaven, reaching the earth after 180 days. The Yin that exceeds the earth originates from Yang. Yin embraces the substance of Yang; Yin lingers where Yin stays; Yang is pressured by Yin and rises from the earth. This cycle repeats without loss. However, there are errors of shaking and pouring; how much more so for humans, whose Kidneys are Water? Gas generated within Water resembles smoke or thread; touching it breaks it, disturbing it scatters it. The six desires (eyes, ears, nose, tongue, body, mind) harm from the outside; the seven emotions (joy, anger, sorrow, happiness, love, hate, thought) harm from the inside. Upward, the Chonglou (Trachea/Energy Tower) loses essence; downward, the Jingu (Kidney Essence/Genitals) leaks. Like wind caught in a leaky net, how can it remain undamaged? Not knowing the way to tonify Qi is like fire melting wax; day by day, one accumulates karma and re-enters the cycle of reincarnation.