人生以气为本，以息为元，以心为根，以肾为蒂。天地相去八万四千里，人心肾相
去八寸四分，此肾是内肾，脐下一寸三分是也。中有一脉，以通元息之浮沉，息总百
脉，一呼则百脉皆开，一吸则百脉皆阖，天地化工流行，亦不出乎呼吸二字。夫呼吸常
在心肾之间，则气血自顺，元气自固，七情不炽，百病不治自消矣。《内经》曰∶阴气
者，静则神藏，躁则消亡。故内养工夫所重，无非一静字也。
调息一法，贯彻三教大之可以入道，小用亦可养生，息调则心定，真气往来，自能
夺天地之造化，息息归根，命之蒂也。故迦文垂教，以视鼻端，自数出入息，为止观初
门。王龙溪曰∶古之至人，有息无睡，故曰响晦入晏息。晏息之法，当向晦时，耳无
门，目无见，四体无动，心无思虑，如种火相似，先天元神元气，停育相抱，真意绵
绵，开合自然，与虚空同体，故能与虚空同寿也。世人终日营扰，一点灵光，尽为浊气
所掩，精神困倦，夜间靠此一睡，始彀一日之用。东垣曰∶夜半收心，静坐片时，
此生发周身元气之大要也。
积神生气，积气生精，此自无而之有也。炼精化气，炼气化神，炼神还虚，此自
有而之无也。
夫数息之法，摄心之意也。摄心在数，则勿散乱。（如心息相根据，杂念不生，则止勿数，任其
自然。）每子午卯酉时，或不拘时候，静室中浓褥，铺于榻上，解衣宽带，平直其身，纵
任其体，不倚不曲，盘脚大坐，瞑目视脐，以绵塞耳，心绝念虑，随意呼吸，一来一
往，上下于心肾之间，勿极勿徐，任其自然，坐一柱香后，觉得口鼻之气不粗，渐渐
和柔。又一柱香后，觉得口鼻之气似无出入，然后缓缓伸脚，开目去耳塞，下榻行数
步。又偃仰榻上，少睡片时起来，啜淡粥半碗，勿劳恼怒，以损静功。每日专心根据法行
之，两月自见功效。
《经》云∶恬淡虚无，真气从之，精神内守，病安从来？《胎息经》云∶气入身来
谓之生，神去离形谓之死。知神气者可以长生，固守虚无，以养神气，神行气行，神往
气往，若欲长生，神气须注。丘长春曰∶息有一毫未定，命非已有。《仙经》曰∶人在
气中，如鱼在水中，鱼一刻无水即死，人一刻无气即亡，神是性兮气是命，神不外驰气
自定∶又曰∶阳气一分不尽则不死。东垣曰∶气乃神之祖，神乃气之子，气者，精神
之根蒂也。桑榆子曰∶精化为气，气化而神集焉。元气充满，神必备矣。忧患动中，则
知见因而暂亏，气亦权有不至者，气犹母也，犹子也，以神召气，如有母召子。
《灵枢》曰∶出入废，则神机化灭，升降息，则气立孤危。（是《经》所谓，根于中者，命
曰神机，神去则机息。根于外者，命曰气立，气止则化绝。）故非出入，则无以生长壮老已，
非升降则无以生长化收藏，是以升降出入，无器不有。（有情无情，皆有四者。）故器者，生化之宇，
（凡有形者，皆谓之器。）器散则分之，生化息矣。（人之生也有涯，故器散而分则阳气于天，
阴反于地，生化息矣。）故无不出入，无不升降。化有小大，小物大物。）期有远近，（大年小年。）
四者之有，升降出入有贵常守，反常则灾害至矣。故曰∶无形无患，此之谓也。
后天气与先天气同出而异名，先天氤氲于无形，后天有形可见，其实一而已矣。故
曰∶采先天，练后天，相制化，作神仙。善养气者，行欲徐而稳，立欲定而恭，坐欲端
而直，声欲低而和，使此身常在太和元中，久久自有圣贤气象。息有四相，呼吸有
声者，风也，非息也，守风则散，虽无声而鼻中涩滞者，喘也，非息也，守喘则结，不
声不滞，而往来有迹者，气也，非息也，守气则劳。所谓息者，不声不滞，不出不入，
绵绵蜜蜜，若存若亡，心不着境，无我无人，神气相根据，是息相也。更有何息可调至
此？则神自返，息自定，心息相衣，水火相媾，息息归根，金丹之母。
十六字诀曰∶一吸便提，气气归脐，一提便咽，水火相见，不拘行住坐卧，舌搅华
池，抵住上 ，满口津生，咽下 有声，咽下 响，百脉自调匀，随于鼻中，吸清
气一口，以意目力，同律送至脐下一寸三分，略存一存，谓之一吸。随将下部，轻轻
如忍便状，以意目力，从尾阎提起，上夹脊双关，直至玉枕，透入泥丸，谓之一呼。周
而复始，咽时有津固妙，无津亦谷谷然咽之，不拘多寡，只要每日无间，久行精神强
旺，百病不生，盖真水灌灵根之法也。
凡心静则神悦，神悦则福生，人能化毒性以救死，养喜神以延生，必去身灾，兼除人患。
发宜常梳，面宜常擦，胸宜常护，目宜
常运，耳宜常凝，口宜常闭，齿宜常叩，气宜常提，津宜常咽，浊宜常呵，背宜常暖，
腹宜常摩，囊宜常裹，肢节宜常运动皮肤宜常浴，大小事宜闭口勿言。男子二八而天癸
至，女子二七而天癸至，交合太早，斫丧天元，乃天之由男子八八而天癸绝，女子
七七而天癸绝，精血不生，入房不禁，是自促其寿算。人生之血，百骸贯通，及欲事
作，撮一身之血，至于命门，化精以泄。夫精者，神之倚，如鱼得水气根据之，如雾覆
渊，不知节啬，则百脉枯槁，交热无度，必损肾元，外虽不泄，精已离宫，定有真精数
点，随阳之痿而溢出，如火之有烟焰，岂能复返于薪哉？！
人生以气为根本，以呼吸为源头，以心为根基，以肾为蒂结。天地相距八万四千里，人心与内肾相距八寸四分，这里所说的肾是指内肾，位于脐下一寸三分处。中间有一条脉络，贯通元气的呼吸浮沉，呼吸统摄百脉，一呼气则百脉皆开，一吸气则百脉皆闭，天地造化流行的规律，也不超出“呼吸”这两个字。如果呼吸常在心肾之间运行，那么气血自然顺畅，元气自然坚固，七情（喜、怒、忧、思、悲、恐、惊）不会炽盛，各种疾病不治疗也会自行消除。《黄帝内经》说：阴气，安静时神志就潜藏，躁动时神志就消亡。所以内在修养的功夫，所看重的无非是一个“静”字。
调息这一方法，贯通儒释道三教的大道，大用可以入道，小用也可以养生。呼吸调和则心神安定，真气往来，自然能夺取天地的造化之功，每一息都归根于命蒂。所以释迦牟尼佛传授教法，让人注视鼻尖端，自己数出入息的次数，这是止观修行的入门法门。王龙溪说：古代的至人，有呼吸而没有睡眠，所以说在黄昏时分进入安适的休息。晏息的方法，应当在黄昏时分，耳朵不听外声，眼睛不见外物，四肢不动，心中没有思虑，像保存火种一样，先天的元神和元气，停育相抱，真意绵绵不断，开合自然，与虚空同为一体，所以能与虚空同寿。世人整天忙碌扰乱，一点灵光，全被浊气掩盖，精神困倦，夜间依靠这一觉睡眠，才够一天的使用。李东垣说：半夜收敛心神，静坐片刻，这是生发周身元气的大要。
积聚神产生气，积聚气产生精，这是从无到有的过程。炼精化气，炼气化神，炼神还虚，这是从有到无的过程。
数息的方法，是收摄心意的意思。心意专注于数息，就不会散乱。（如果心与息相互依托，杂念不生，就停止数息，任其自然。）每逢子、午、卯、酉四个时辰，或者不拘时候，在安静的房间里，厚褥铺在床上，解开衣服宽带，身体平直，纵任身体放松，不倚靠不弯曲，盘腿大坐，闭目注视肚脐，用棉絮塞住耳朵，断绝念头思虑，随意呼吸，一来一往，上下于心肾之间，不要过度也不要缓慢，任其自然。坐完一炷香的时间后，觉得口鼻的气不再粗重，渐渐变得柔和。又过一炷香时间后，觉得口鼻的气似乎没有出入，然后缓缓伸脚，打开眼睛去掉耳塞，下床走几步。又仰卧在床上，小睡片刻起来，喝半碗淡粥，不要劳累恼怒，以免损害静功的效果。每天专心按照这个方法练习，两个月自然能见到功效。
《内经》说：恬淡虚无，真气就会顺从，精神内守，病从哪里来？《胎息经》说：气进入身体叫做生，神离开形体叫做死。懂得神气关系的人可以长生，固守虚无，用来养神气，神行则气行，神往则气往，如果想要长生，神气必须专注凝聚。丘长春说：呼吸有一毫未定，生命就不是自己的。《仙经》说：人在气中，就像鱼在水中，鱼一刻没有水就会死，人一刻没有气就会灭亡，神是性，气是命，神不外驰气自然安定；又说：阳气一分不尽就不会死。李东垣说：气是神的祖先，神是气之子，气是精神的根蒂。桑榆子说：精化为气，气化而神聚集。元气充满，神必然具备。忧患扰动内心，则知见因而暂时亏损，气也有权且不到的时候，气如同母亲，神如同儿子，以神召气，就像母亲召唤儿子。
《灵枢》说：出入废弛，则神机变化消灭，升降停止，则气立孤立危险。（这是《内经》所说的，根于内部的，命曰神机，神离去则机息。根于外部的，命曰气立，气停止则化绝。）所以没有出入，就没有生长壮老已的过程，没有升降就没有生长化收藏的过程，因此升降出入，没有哪个器物是不具备的。（有情无情，都有这四种功能。）所以器物，是生化发生的场所，（凡是有形体的，都叫作器。）器物消散则分离，生化就停止了。（人的生存有极限，所以器物消散分离则阳气归于天，阴气归于地，生化就停止了。）所以无不有出入，无不有升降。化有小大，小物大物。期有远近，（大年小年。）这四者的存在，升降出入贵在经常坚守，反常灾害就会到来。所以说：无形无患，说的就是这个道理。
后天之气与先天之气同出而异名，先天之气氤氲于无形，后天之气有形可见，其实是一样的。所以说：采先天，练后天，相互制约转化，成为神仙。善于养气的人，行走欲望要缓慢而稳重，站立要安定而恭敬，坐姿要端正而笔直，声音要低沉而和谐，使这个身体常在太和元气之中，久而久之自有圣贤气象。呼吸有四种相，呼吸有声的，是风，不是息，守风则散，虽然没有声音但鼻中涩滞的，是喘，不是息，守喘则结，不声不滞，而往来有痕迹的，是气，不是息，守气则劳。所谓的息，不声不滞，不出不入，绵绵密密，若存若亡，心不着境，无我无人，神气相互依托，这就是息的相状。还有什么息可调至此境界呢？则神自然返回，息自然安定，心息相依，水火相交，息息归根，这是金丹之母。
十六字诀说：一吸便提，气气归脐，一提便咽，水火相见，不拘行住坐卧，舌头搅动华池（口腔），抵住上颚，满口津液生成，咽下有声音，咽下响亮，百脉自然调匀，随于鼻中，吸清气一口，以意念目光，一同律送至脐下一寸三分，略微存想一下，叫做一吸。随即把下部，轻轻如忍大便状，以意念目光，从尾闾提起，经过夹脊双关，直至玉枕，透入泥丸宫，叫做一呼。周而复始，咽时有津液固然美妙，无津液也谷谷然咽之，不拘多少，只要每日不间断，长久练习精神强旺，百病不生，这是真水灌溉灵根的方法。
凡是心静则神悦，神悦则福生，人能化解毒性以救死，培养喜神以延生，必去身灾，兼除人患。头发宜常梳，面部宜常擦，胸部宜常护，眼睛宜常运，耳朵宜常凝，嘴巴宜常闭，牙齿宜常叩，气宜常提，津液宜常咽，浊气宜常呵，背部宜常暖，腹部宜常摩，阴囊宜常裹，肢节宜常运动，皮肤宜常浴，大小事宜闭口勿言。男子十六岁天癸至，女子十四岁天癸至，交合太早，斫丧天元，是天由（此处原文可能有误，意指违背天道）。男子六十四岁天癸绝，女子四十九岁天癸绝，精血不生，入房不禁，是自促其寿命。人生的血，百骸贯通，及欲事发作，撮一身之血，至于命门，化精以泄。精者，是神的倚靠，如鱼得水气根据之，如雾覆渊，不知节制，则百脉枯槁，交合热无度，必损肾元，外虽不泄，精已离宫，定有真精数点，随阳之痿而溢出，如火之有烟焰，岂能复返于薪哉？！
Human life takes Qi (vital energy) as its root, respiration as its origin, the Heart as its foundation, and the Kidney as its stalk. Heaven and Earth are eighty-four thousand li apart; the distance between the human Heart and the Kidney is eight cun four fen. The "Kidney" here refers to the inner Kidney, located one cun three fen below the umbilicus. Between them lies a vessel that connects the floating and sinking of Yuan Qi (original vital energy). Respiration governs all vessels: upon exhalation, all vessels open; upon inhalation, all vessels close. The creative transformation of Heaven and Earth does not exceed the two characters of "respiration." If respiration remains between the Heart and Kidney, Qi and Blood will naturally flow smoothly, Yuan Qi will naturally consolidate, the Seven Emotions (Joy, Anger, Worry, Thought, Sorrow, Fear, Fright) will not become excessive, and various diseases will vanish without treatment. As stated in the *Huangdi Neijing* (Yellow Emperor's Inner Canon): "Yin Qi, when still, stores the Spirit; when agitated, it dissipates." Therefore, the internal cultivation practice emphasizes nothing more than the character "Stillness."
The method of regulating respiration penetrates the great teachings of the Three Teachings (Confucianism, Buddhism, Daoism); on a grand scale, it leads to the Dao, and on a small scale, it sustains life. When respiration is regulated, the Mind settles, True Qi flows back and forth, and one can naturally appropriate the creative transformations of Heaven and Earth. Every breath returns to the root, which is the stalk of life. Thus, Shakyamuni Buddha taught to gaze at the tip of the nose and count the in-breaths and out-breaths, which is the initial gate of Zhi-Guan (Calm-Abiding and Insight) meditation. Wang Longxi said: "Ancient perfected humans had respiration but no sleep," hence the phrase "entering rest at dusk." The method of evening rest should be practiced at dusk: ears hear no external sounds, eyes see no external objects, limbs do not move, and the mind holds no thoughts. Like preserving a fire ember, the Pre-Heaven Original Spirit and Original Qi nurture each other; True Intention is continuous, opening and closing naturally, merging with the Void, thus sharing longevity with the Void. People today are busy and disturbed all day long; their spark of spiritual light is entirely obscured by turbid Qi, leaving them spiritually exhausted. They rely on sleep at night to suffice for one day's use. Li Dongyuan said: "At midnight, gather the Mind and sit quietly for a moment; this is the key to generating Yuan Qi throughout the body."
Accumulating Spirit generates Qi; accumulating Qi generates Jing (Essence). This is the process from Non-Being to Being. Refining Jing into Qi, refining Qi into Spirit, and refining Spirit back into Void—this is the process from Being to Non-Being.
The method of counting breaths is intended to gather the Mind. If the Mind focuses on counting, it will not scatter. (If the Mind and Breath support each other and distracting thoughts do not arise, stop counting and let nature take its course.) At the times of Zi, Wu, Mao, and You, or at any time, in a quiet room, spread thick mats on the bed, loosen clothes and belts, keep the body straight, relax the body completely, leaning neither left nor right nor bending. Sit cross-legged, close your eyes and gaze at the navel, plug ears with cotton, cut off thoughts, breathe freely, moving up and down between the Heart and Kidney. Do not strain nor be too slow; let it be natural. After sitting for the duration of one incense stick, you will feel that the breath from mouth and nose is no longer coarse, becoming gradually gentle. After another incense stick, you will feel that the breath seems to have no entry or exit. Then slowly extend your legs, open your eyes, remove the earplugs, and walk a few steps off the bed. Lie back on the bed and sleep briefly. Upon rising, drink half a bowl of thin porridge. Avoid labor, annoyance, or anger, lest they damage the efficacy of the stillness practice. Practice diligently according to this method every day, and within two months, effects will naturally appear.
The Classics say: "Tranquil and void, True Qi follows; Spirit guards inwardly, how can disease arise?" The *Taixi Jing* (Classic of Fetal Breathing) says: "When Qi enters the body, it is called Life; when Spirit leaves the form, it is called Death." Those who understand Spirit and Qi can achieve longevity. By firmly guarding the Void, one nourishes Spirit and Qi. Where Spirit goes, Qi goes; where Spirit moves, Qi moves. If one desires longevity, Spirit and Qi must be focused. Qiu Changchun said: "If even a hair's breadth of breath is unsettled, life is not yet one's own." The *Xianjing* (Immortal Classic) states: "Humans exist within Qi, just as fish exist in water. A fish dies instantly without water; a person perishes instantly without Qi. Spirit is Nature, Qi is Destiny. If Spirit does not stray outward, Qi naturally settles." It also says: "As long as one part of Yang Qi remains undissipated, death does not occur." Li Dongyuan said: "Qi is the ancestor of Spirit; Spirit is the child of Qi. Qi is the root and stalk of Spirit and Essence." Sang Yuzi said: "Jing transforms into Qi; when Qi transforms, Spirit gathers. When Yuan Qi is full, Spirit is necessarily complete." Worry and disturbance move the center, causing knowledge and perception to temporarily decline; Qi may also fail to reach everywhere. Qi is like a mother, Spirit like a son; summoning Qi through Spirit is like a mother calling her son.
The *Lingshu* (Spiritual Pivot) states: "If entry and exit cease, the Spirit mechanism vanishes; if ascent and descent stop, the Qi establishment stands alone and in danger." (This refers to what the Classic calls: rooted internally, named the Spirit Mechanism; when Spirit departs, the mechanism rests. Rooted externally, named the Qi Establishment; when Qi stops, transformation ends.) Therefore, without entry and exit, there is no growth, maturity, aging, and death; without ascent and descent, there is no growth, transformation, harvesting, and storage. Thus, ascent, descent, entry, and exit are possessed by no vessel that lacks them. (Sentient and non-sentient beings all possess these four functions.) Therefore, the vessel is the realm of generation and transformation. (Anything with form is called a vessel.) When the vessel scatters and divides, generation and transformation cease. (Human life has limits; when the vessel scatters and divides, Yang Qi returns to Heaven, Yin returns to Earth, and generation and transformation cease.) Hence, there is no entry and exit that does not occur, no ascent and descent that does not happen. Transformations vary in size; periods vary in length. The existence of these four requires constant adherence to ascent, descent, entry, and exit. Deviation from normality brings disaster. Thus it is said: "Formless, there is no harm"; this is what is meant.
Post-Heaven Qi and Pre-Heaven Qi originate from the same source but have different names. Pre-Heaven Qi swirls in formlessness, while Post-Heaven Qi is visible with form, yet essentially they are one. Thus it is said: "Harvest the Pre-Heaven, refine the Post-Heaven; mutual restriction and transformation lead to becoming an Immortal." Those skilled in nurturing Qi walk slowly and steadily, stand firmly and respectfully, sit upright and straight, speak low and harmoniously, keeping the body always in the Great Harmony and Primal Qi. Over time, one naturally acquires the demeanor of sages and worthies. There are four phases of respiration. Respiration with sound is Wind, not Breath; guarding Wind leads to scattering. Respiration without sound but with nasal obstruction is Panting, not Breath; guarding Panting leads to stagnation. Respiration without sound or obstruction, but with traceable movement, is Qi, not Breath; guarding Qi leads to fatigue. The so-called "Breath" is without sound or obstruction, without entry or exit, continuous and dense, seeming to exist and yet not, with the Mind not attached to phenomena, devoid of self and others, with Spirit and Qi supporting each other. This is the phase of Breath. What other breath needs regulation to reach this state? Then Spirit naturally returns, Breath naturally settles, Mind and Breath depend on each other, Water and Fire interact, every breath returns to the root—the Mother of the Golden Elixir.
The Sixteen-Character Mantra states: "Upon inhalation, lift; Qi returns to the navel with every breath. Upon lifting, swallow; Water and Fire meet." Regardless of walking, standing, sitting, or lying, stir the tongue in the Hua Chi (Sacred Pool, i.e., mouth), press against the upper palate, generate saliva in the mouth, and swallow audibly. Swallowing loudly harmonizes all vessels. Inhale one mouthful of clear Qi through the nose, using intention and visual focus to send it together to one cun three fen below the umbilicus, holding it briefly for a moment—this is one inhalation. Then, gently tighten the lower region as if holding stool, using intention and visual focus to lift from the Tailbone (Weilü), up through the Double Passes of the Spine (Jiaji), until the Jade Pillow (Yuzhen), penetrating into the Niwan Palace—this is one exhalation. Cycle repeatedly. Having saliva when swallowing is excellent; even without saliva, swallow with effort. Do not limit quantity; just practice daily without interruption. Long-term practice strengthens spirit and vitality, preventing all diseases. This is the method of True Water irrigating the Spiritual Root.
Whenever the Mind is still, Spirit is joyful; when Spirit is joyful, fortune arises. Humans can transform toxicity to save lives and nurture Joyful Spirit to prolong life, thereby removing bodily disasters and eliminating human afflictions. Hair should be combed often, face rubbed often, chest protected often, eyes exercised often, ears focused often, mouth closed often, teeth tapped often, Qi lifted often, saliva swallowed often, turbidity expelled via sighing often, back kept warm often, abdomen massaged often, scrotum wrapped often, joints moved often, skin bathed often, and matters of major and minor importance should be met with silence. Men experience Tian Gui (heavenly water/menstrual-like essence) at age sixteen; women at age fourteen. Premature intercourse damages Tian Yuan (Heavenly Origin), violating Heavenly principles. Men lose Tian Gui at age sixty-four; women at age forty-nine. Without the production of Jing and Blood, indulgence in sexual activity shortens one's lifespan. Human blood permeates all bones and tissues. When desire arises, blood from the whole body converges to the Mingmen (Gate of Life), transforms into Jing, and is discharged. Jing is the support of Spirit, like fish relying on water, or fog covering an abyss. Without knowing moderation, all vessels wither. Excessive sexual heat inevitably damages Kidney Yuan. Even if external emission does not occur, Jing has already left its palace. Certain drops of true Jing will overflow along with the flaccidity of Yang, like smoke and flame from fire—how can they return to the firewood?!