气衰形悴少精神
人之衰老，为染嗜欲，以致伤败而多殂落。《西升经》云∶如木自出火，还复自烧腐。
又《阴符经》云∶心生于物。此之谓也。
返本还元是最真
气全神备，道可克成。太白真人云∶老者复丁，壮者返婴。此盖明返本而还元者也。
补过功成方渐契
补过者，为补从来耽淫销削之过。补之功成，方契返本之道也。
复知大患即吾身
复知者，重明返本还元也。返本还元，凡有二∶初明补过，谓求全气而返真；次云复知者，以
其本乃归乎本元。老子云∶吾有大患，为吾有身。及吾无身，吾有何患？根据此而论，故老子不以
全身为至也。
神气相须不去离
夫神之无气，若鱼之去泉。气之去神，如灯之无火。不可去离也。
深明翻恐世人疑
将神合气，化入无形。有无之理，亦不执滞。若深明之，广学人疑惑。盖人有智识明昧浅深者也。
且缘凡圣行持别
圣人不视外色，不听外声，不思外事，神凝气合。凡俗以贪妒为心，劳神役智，故圣人行神与气合
之事也。
非绝神垆安得之
倘去就之未归，即神气之不合，实如猫捕鼠。同声相应，同气相求，自此则可结胎育婴。
换之臭质，回颜返老。炼冗冗之凝躯，或发火以焚身，或化金而成骨，或则脱落滓滞，或则凝撮真
如。入不二之玄门，尽无穷之至理。是知神与气舍，方有滋应。用随其所归，是非深浅而通变化之道者也。
气衰形悴少精神
人的衰老，是因为沾染了嗜好与欲望，导致身体损伤败坏而频繁夭折。《西升经》说：就像木头自己生出火来，最终又会把自己烧成腐朽之物。
又《阴符经》说：心念产生于外物。说的就是这个道理。
返本还元是最真
元气保全、神志完备，大道就可以成就。太白真人说：老年人可以恢复壮年，壮年人可以返回婴儿状态。这大概是说明返回本源并回归初元的道理。
补过功成方渐契
所谓“补过”，是为了弥补过去沉溺于淫欲而消耗削损身体的过错。补益的功夫完成之后，才能契合返回本源的大道。
复知大患即吾身
所谓“复知”，是再次阐明返回本源、回归初元。返回本源、回归初元，主要有两个方面：首先是阐明“补过”，意思是追求元气的完整以返回真性；其次是说“复知”，因为根本在于回归到本元。老子说：我有很大的忧患，是因为我有这个身体。如果我没有这个身体，我还有什么忧患呢？根据这一点来论述，所以老子并不把保全全身视为最高的境界。
神气相须不去离
神如果没有气，就像鱼离开了泉水。气如果没有神，就像灯没有火。神与气是不可分离的。
深明翻恐世人疑
将神与气相合，化入无形的境界。关于有和无的道理，也不应执着停滞。如果对此理解得太深，反而会让广泛学习的人产生疑惑。这是因为人们的智慧和见识有明暗、浅深的区别。
且缘凡圣行持别
圣人不看外在的色彩，不听外在的声音，不思考外在的事务，使神志凝定、气机合一。世俗之人以贪婪嫉妒为心思，劳损神志、役使智慧，所以圣人行的是神与气相合的事情。
非绝神垆安得之
倘若去留（生死去就）尚未回归正道，就是神与气不相合，实在像猫捕捉老鼠一样紧张急切。同声相应，同气相求，从此就可以结胎育婴（指内丹修炼中的凝结金丹）。更换掉臭秽的体质，回复容颜、重返年轻。炼化那冗杂浑浊的躯壳，或者通过发火焚烧身体（指脱胎换骨），或者化为金质成为骨骼，或者脱落渣滓滞碍，或者凝聚撮取真如本性。进入不二法门的神秘门户，穷尽无穷的至高真理。因此知道，只有当神与气有所寄托（结合）时，才会有相应的感应。运用随其所归之处，无论是非深浅，都能通达变化的道理。
Qi Declines, Form Withered, Spirit Lacks Vitality
Human aging is caused by indulging in desires and cravings, leading to physical damage and deterioration, resulting in frequent premature death. The *Xi Sheng Jing* (Classic of the Western Ascension) states: "Just as wood generates fire from itself, it eventually burns itself into decay."
Furthermore, the *Yin Fu Jing* (Tally of the Hidden Talisman) states: "The mind arises from external objects." This refers to this very principle.
Returning to the Origin and Restoring the Primordial is the Most True
When primordial qi is preserved and spirit is complete, the Great Dao can be achieved. The True Person Taibai said: "The elderly return to their prime; the vigorous return to infancy." This illustrates the concept of returning to the origin and restoring the primordial state.
Completing the Work of Remedying Faults Gradually Aligns with [the Dao]
"Remedying faults" refers to making up for past transgressions where indulgence in lust consumed and depleted one's vitality. Only when the work of replenishment is completed can one align with the Way of returning to the origin.
Again Knowing that the Great Affliction is My Body
"Again knowing" reiterates the clarification of returning to the origin and restoring the primordial. Returning to the origin and restoring the primordial involves two aspects: first, clarifying "remedying faults," which means seeking the wholeness of qi to return to true nature; second, stating "again knowing," because the root lies in returning to the primordial origin. Laozi said: "I have a great affliction because I have a body. If I had no body, what affliction would I have?" Based on this argument, Laozi did not consider preserving the physical body as the highest attainment.
Spirit and Qi Depend on Each Other and Do Not Separate
If spirit exists without qi, it is like a fish leaving its spring. If qi exists without spirit, it is like a lamp without fire. They cannot be separated.
Deep Understanding May Instead Cause Worldly Doubt
Merging spirit with qi and transforming into formlessness. Regarding the principles of existence and non-existence, one should not cling or stagnate. If understood too deeply, it may cause confusion among those who study broadly. This is because people possess varying degrees of wisdom and insight, ranging from clear to obscure, and shallow to deep.
Moreover, Ordinary People and Sages Practice Differently
Sages do not look at external colors, do not listen to external sounds, and do not ponder external affairs; their spirit condenses and qi unites. Ordinary people harbor greed and jealousy in their hearts, exhausting their spirit and enslaving their intellect. Therefore, sages practice the union of spirit and qi.
How Can One Attain It Without Severing the Furnace of Spirit?
If the movements and stillness (life and death) have not yet returned to the proper path, then spirit and qi are not united, resembling a cat catching a mouse with intense focus. Like sounds responding to each other, like qi seeking its kind, from this point one can form the embryo and nurture the infant (referring to the condensation of the Golden Elixir in internal alchemy). One changes the foul substance, restores youthful appearance, and reverses aging. Refining the cluttered and turbid physical body, either through fire to burn away the old self, or transforming into gold to become bone, or shedding dross and stagnation, or gathering and condensing true suchness. Entering the mysterious gate of non-duality, exhausting the infinite ultimate truths. Thus, it is known that only when spirit and qi find their abode (union) does resonance occur. Utilizing whatever returns, whether right or wrong, shallow or deep, allows one to penetrate the Way of transformation.