夫人身之有任督，犹天地之有子午也。人身之任督，以腹背言，天地之子午，以南
北言，可以分，可以合，分之以见阴阳不离，合之以见浑沦无间，此修真者之周行
也。惜夫举世昏昏，自趋歧径，炼日月，采精华，运气机，行火候，朝呼三魂，暮摄七
魄，种种旁门，岂离任督？独舍正路而不由，惜哉！知之者，四门外闭，两目内观，
心如止水，身似空壶，缔观黍米之珠，权作黄庭之主，含光嘿嘿，调摄绵绵，握固内
守，注意玄关，顷刻而真元内还，未几而一阳来复，两督如汤煎，膀胱似火热，任督犹
车轮，四肢若山石，鼓巽运坤，天机自动，微以意定，则水火自然升降，不知身之为
我，我之为身，神之为气，气之为神。不规中而自规中，不胎息而自胎息，此是最上一
乘，慎勿身中摸索。重于修者，其知所务哉！
精欲漏时，提气守泥丸，或微呵一二次，勿使心气下从，虽有走漏，可无大伤，
切忌子后行房，阳方生而顿灭之，一度伤于百度。
孙真人曰∶大怒交合，成痈疽。疲倦入房，虚损少子。寡欲固佳，清心尤要。若劳
心耗散心血，纵寡欲精气难生，益精生于血也。故内养神气，则根本固矣。但身体常使
小劳，则百达和畅，气血长养，精神内生，经络运动，外邪难袭，譬如水流不污，户枢
不朽，皆因运动故也。常当内视五脏，了了分明。鼻引清气，口吐浊气，欲出气少，人
气多。头勿向北卧，头边勿放火炉。居处凡有小隙进风，受病最大，切宜避之。食毕嗽
口数遍，令人齿固。勿食一切脑子损人。凡遇大风豪雨，震雷昏雾，皆是诸煞恶神经
过，宜入室闭户，烧香静坐避之，否则损人。
学道之人，须要真切真行，澄心定意，抱元守一，固气存神，此真功也。修仁蕴
义，济贫拔苦，先人后已，与物无私，此真行也。云房真人曰∶有功无行，如无足，有
行无功，步不前，功行两全，足自备，谁云无分作神仙？
脊骨二十四节，从下起第一节，是尾闾，此骨如金鼎，上有九窍，名下关。从此
数起上至第十八节，名中关。又上至玉枕、天柱三节，直至顶门为上关，名泥丸宫，是
为上丹田。泥丸、尾闾二穴，乃一气升降，成阴成阳之都会也。
鼻有两窍，口有一窍，其三窍，此是神气往来之门。人身火有内外，外火有质，藉
谷气而生，内火无形，随神意而起。内火有三种，精为民火，气为臣火，神为君火。君
火者，心火也，性火也。性火发动，如木出火，身焚乃止。《仙诀》曰∶性火不动则神
定，神定则气定，气定则精定。三火既定，并会于下丹，是谓三华聚脏。
运气之法，先闭目端坐，鼻吸精气，降至丹田，转过尾闾，随即提起，如忍大便
状。自夹脊双关，透上直至泥丸宫，转下鹊
桥， 然咽下，仍归气海。初行功时，焚香一柱为度，渐增三炷，功行七日为止。初时
行三日，发大汗，以攻阴邪，进热粥以发汗渴，则漱玉泉以咽下之，饥则炊热粥以食
之，如患在上身，收气当存想其处，放气则散于下体，患在下体，收气亦存想其处，放
气则归于丹田，患在遍身，当分经络，属上属下，运法亦如之。
人的身体中有任脉和督脉，就像天地之间有子午线一样。人体的任脉和督脉，是从腹部和背部来划分的；天地的子午线，是从南方和北方来划分的。它们既可以分开看，也可以合起来看：分开来看，是为了显示阴阳互根、不可分离的道理；合起来看，是为了体现宇宙浑然一体、没有间隙的状态，这就是修道之人进行周天运行的原理。可惜世间大多数人昏昧不明，自己走向邪路，修炼日月精华，采集天地灵气，运用运气技巧，掌握火候时机，早晨呼唤三魂，晚上摄持七魄，各种旁门左道，难道能离开任督二脉吗？只是舍弃了正途而不走，真是可惜啊！懂得其中奥妙的人，会关闭四门（眼、耳、鼻、口），两目内视，心如止水，身似空壶，仔细观察黍米大小的珍珠（指体内精气凝聚之物），将其作为黄庭（中丹田）的主宰，含藏光芒，默默无声，绵绵不断地调摄身心，握固（手指相握的养生手势）内守，注意力集中在玄关（穴位或气穴），片刻之间真元之气就会回归体内，不久之后一阳来复（阳气初生），两条督脉像被汤水煎煮一样发热，膀胱感觉像火热一样，任督二脉像车轮一样转动，四肢沉重如山石，鼓动巽风（呼吸之气），运转坤土（脾土之气），天机自动发动，只需微微用意念安定下来，那么水火自然升降，分不清身体是我，还是我是身体，神是气，气是神。不需要刻意规范中宫而自然规范中宫，不需要刻意胎息而自然胎息，这是最高深的境界，千万不要在身体里盲目摸索。对于重视修行的人来说，他们应该知道该致力于什么吧！
当精液快要泄漏时，提起气息守住泥丸宫（上丹田），或者轻微呵气一两次，不要让心气下行跟随精液流失，即使有少量走漏，也不会有大伤害，切忌在子时之后行房事，阳气刚刚产生就立刻灭掉，一次损伤相当于百次损伤。
孙思邈说：“大怒之下交合，会形成痈疽。”“疲倦时入房，会导致虚损和后代稀少。”“寡欲固然好，但清心更为重要。”如果劳心耗散心血，即使寡欲，精气也难以生成，因为精气是由血生成的。所以内在调养神气，根本就能稳固。只要身体经常保持轻微的劳作，那么百脉就会调和通畅，气血长久滋养，精神内生，经络运动，外邪难以侵袭，就像流水不腐，户枢不蠹，都是因为运动的原因。应当经常内视五脏，看得清清楚楚。鼻子吸入清气，嘴巴吐出浊气，呼出的气要少，吸入的气要多。头部不要向北卧，头旁边不要放火炉。居住的地方凡是有一点缝隙进风，受到的病害最大，务必避开。吃完饭后漱口几遍，能让牙齿坚固。不要吃一切损害人的脑子（指动物脑髓等）。凡是遇到大风暴雨、雷电浓雾，这些都是各种煞气恶经经过，应该进入室内关好门窗，烧香静坐以躲避，否则会伤人。
学道的人，必须真切地实践，澄澈心灵，安定意志，抱元守一，固气存神，这才是真正的功夫。修养仁义，救济贫困，解除痛苦，先人后己，对万物无私，这才是真正的德行。云房真人说：“有功无德，就像没有脚；有德无功，脚步无法前进。功与德两者兼备，脚自然就准备好了，谁说不能成为神仙呢？”
脊柱共有二十四节，从下往上数第一节，叫做尾闾，这块骨头像金鼎，上面有九个窍，名叫下关。从这里开始往上数到第十八节，名叫中关。再往上到玉枕、天柱三节，直到头顶为至上关，名叫泥丸宫，这就是上丹田。泥丸和尾闾两个穴位，是一气升降、形成阴阳的汇聚之处。
鼻子有两个窍，嘴巴有一个窍，这三个窍，是神气往来的门户。人体内的火有内外之分，外火有形质，借助谷气而生；内火无形，随着神意而起。内火有三种：精为民火，气为臣火，神为君火。君火就是心火，也就是性火。性火一旦发动，就像木头起火，身体烧毁才会停止。《仙诀》说：“性火不动则神定，神定则气定，气定则精定。”三火安定之后，汇聚于下丹田，这叫做三华聚脏。
运气的功法，先闭上眼睛端正坐姿，鼻子吸入精气，降至丹田，转过尾闾，随即提起，像忍大便的样子。从夹脊双关，透上直至泥丸宫，转下鹊桥（舌抵上腭处），然后咽下，仍归气海。刚开始练功时，以燃香一炷的时间为限度，逐渐增加到三炷，练功七天为止。刚开始练习三天，会出大汗，以攻除阴邪，喝热粥以发汗解渴，口渴了就吞咽唾液（玉泉），饿了就煮热粥吃。如果病患在上半身，收气时要存想病患所在之处，放气则散布于下半身；如果病患在下半身，收气也要存想病患所在之处，放气则归于丹田；如果病患遍布全身，应当分经络，属于上部或下部，运法也是如此。
The Ren and Du meridians in the human body are like the Zi-Wu (North-South) line in heaven and earth. The Ren and Du meridians of the human body are discussed in terms of the abdomen and back, while the Zi-Wu line of heaven and earth is discussed in terms of south and north. They can be separated to show that yin and yang do not depart from each other, and they can be combined to show a seamless, holistic unity; this is the Zhou Tian circulation (microcosmic orbit) practiced by those who cultivate their vitality. Alas, the world is mostly ignorant, straying onto divergent paths, refining the essence of the sun and moon, harvesting celestial essences, manipulating qi mechanisms, controlling fire intervals, calling the Three Souls in the morning, and capturing the Seven Spirits at night. All these heterodox methods, how could they be separate from the Ren and Du meridians? Yet they abandon the orthodox path without using it—what a pity! Those who understand this will close the four gates (eyes, ears, nose, mouth), gaze inward with both eyes, keep the mind still as water, and the body empty like a pot. They carefully observe the pearl-sized grain of millet (referring to condensed internal essence/qi), treating it as the master of the Huangting (Middle Dantian). With light concealed and silent, they continuously regulate themselves, holding the solid grip (a hand gesture for preservation), guarding internally, focusing attention on the Xuan Guan (Mysterious Pass/Gate). In an instant, true yuan qi returns internally; shortly after, one yang reappears (the return of initial yang qi). Both Du meridians feel like boiling soup, the bladder feels hot, the Ren and Du meridians rotate like wheels, and the four limbs feel heavy as mountain stones. Stirring the wind of Xun (breath), moving the earth of Kun (spleen/earth element), the heavenly mechanism moves automatically. With slight intent stabilization, water and fire naturally ascend and descend, losing the distinction between body and self, spirit and qi. Without regulating the center, one naturally regulates the center; without practicing Tai Xi (fetal breathing), one naturally practices fetal breathing. This is the highest vehicle (highest level of attainment); one must not grope blindly within the body. For those who value cultivation, let them know what they should attend to!
When semen is about to leak, lift the qi and guard the Ni Wan Palace (Upper Dantian), or gently exhale once or twice, preventing heart qi from descending with the leakage. Even if some leakage occurs, there will be no major damage. One must strictly avoid sexual intercourse after the Zi hour (11 PM–1 AM); extinguishing yang qi just as it arises causes one injury equivalent to a hundred injuries.
Sun Simiao said: "Intercourse during great anger leads to carbuncles and sores." "Entering the bedroom when tired leads to deficiency and few offspring." "Restraining desires is good, but clearing the mind is even more important." If one labors the heart and dissipates heart blood, even with restrained desires, essence and qi will be hard to generate, because essence is born from blood. Therefore, internally nourishing spirit and qi secures the root. As long as the body engages in slight labor regularly, all vessels will harmonize and flow smoothly, qi and blood will be long-nourished, spirit will arise internally, meridians will move, and external pathogens will find it hard to invade. It is like flowing water that does not stagnate, or door hinges that do not rot, all due to movement. One should frequently visualize the five zang organs clearly. Inhale clear qi through the nose, exhale turbid qi through the mouth; less air should be exhaled, more inhaled. Do not sleep with the head pointing north, and do not place a stove near the head. Any small gap in the dwelling that lets in wind causes the greatest harm; one must avoid it. After eating, rinse the mouth several times to strengthen teeth. Do not eat any brains that harm people. Whenever encountering strong winds, heavy rain, thunder, or fog, these are passages of various evil spirits and malignant energies; one should enter the room, close the doors, burn incense, and sit quietly to avoid them, otherwise it harms people.
Those learning the Dao must practice sincerely and truly, clarify the mind, stabilize the will, embrace the origin and guard the one, consolidate qi, and preserve spirit; this is true kung fu (skill/effort). Cultivating benevolence and righteousness, helping the poor and relieving suffering, putting others before oneself, and having no selfishness toward things; this is true virtue (conduct). Master Yunfang said: "Having merit but no virtue is like having no feet; having virtue but no merit means one cannot advance. When both merit and virtue are complete, the feet are ready; who says one cannot become an immortal?"
The spine has twenty-four segments. Counting up from the bottom, the first segment is the Wei Lu (Tailbone). This bone is like a golden tripod, with nine apertures above it, named Xia Guan (Lower Pass). Counting up from here to the eighteenth segment is named Zhong Guan (Middle Pass). Continuing up to the Yu Zhen (Jade Pillow) and Tian Zhu (Heavenly Pillar) three segments, until the top of the head, is the Shang Guan (Upper Pass), named Ni Wan Palace, which is the Upper Dantian. The Ni Wan and Wei Lu acupoints are the convergence where one qi ascends and descends, forming yin and yang.
The nose has two apertures, and the mouth has one; these three apertures are the gates for the passage of spirit and qi. Fire in the human body has internal and external aspects. External fire has substance and arises relying on grain qi; internal fire is formless and arises following spirit and intent. Internal fire has three types: Jing (Essence) is the people's fire, Qi is the minister's fire, and Shen (Spirit) is the ruler's fire. The ruler's fire is the heart fire, also known as nature fire (xing huo). When nature fire activates, it is like wood catching fire, stopping only when the body is burned. The *Immortal Secret* says: "If nature fire does not move, spirit stabilizes; if spirit stabilizes, qi stabilizes; if qi stabilizes, essence stabilizes." Once the three fires are stabilized, they converge in the Lower Dantian, called San Hua Ju Zang (Three Flowers Gathering in the Viscera).
The method of circulating qi: First, close the eyes and sit upright. Inhale essence and qi through the nose, descend them to the Dantian, pass through the Wei Lu, then immediately lift them up, as if holding back defecation. From the Jia Ji (Double Pass of the Spine), penetrate upwards until the Ni Wan Palace, turn down through the Que Qiao (Magpie Bridge - tongue touching the palate), then swallow, returning to the Qi Hai (Sea of Qi). At the beginning of practice, use the burning of one stick of incense as the duration, gradually increasing to three sticks, stopping after seven days of practice. During the initial three days of practice, profuse sweating occurs to attack yin pathogens; drink hot porridge to induce sweating and quench thirst, then swallow saliva (Yu Quan) to soothe the throat; if hungry, cook hot porridge to eat. If the ailment is in the upper body, gather qi and visualize the affected area; release qi to scatter into the lower body. If the ailment is in the lower body, gather qi and visualize the affected area; release qi to return to the Dantian. If the ailment is throughout the body, differentiate by meridians, whether upper or lower, and the circulation method is similar.