一气盈虚，与时消息。万物壮老，由气盛衰，人之有是形体也。因气而荣，因气而病，
喜怒乱气，情性交争，则壅遏而为患，炼阳消阴，以正遣邪，则气行而患平。矧夫中央之地
，阴阳所交，风雨所会，其地平以湿，其民食杂而不劳，其病多痿厥寒热，故导引按跷之术
，本从中央来，盖斡旋气机，周流营卫，宣摇百关，疏通凝滞，然后气运而神和。内外调畅
，升降无碍，耳目聪明，身体轻强，老者复壮，壮者益治。圣人谓呼吸精气，独立守神，然
后能寿敝天地，调和阴阳，积精全神，然后能益其寿命，盖大而天地。小而人物，升降出入
，无器不有，善摄生者，惟能审万物出入之道，适阴阳升降之理，安养神气，完固形体，使
贼邪不得入，寒暑不能袭，此导引之大要也。
灸有补泻，不可轻议。大率沉结寒冷之疾，施之为宜，盖阴寒湿气，凝留血脉，汤剂熨
引，不能独治，方是时，唯火艾足以烁其势，岂非火能营运阳气，祛逐阴邪，其效有速于药
石者耶。然老壮不同，强弱异禀，灼治之法，夫岂一端，故多有逾于数百壮，少或止于三五
七九之数，要皆详审而行之。若夫阳病灸之，则为大逆，是以论伤寒者，谓微数之脉，既汗
之后，脉浮热甚。三者悉不可灸，唯少阴背恶寒，吐利脉不足，与夫脉伏手足厥之类，三者
为可灸焉。通乎此，触类以往，又安有灸 之妄也。故曰不须灸而强与灸之者，令人火邪
入腹，干错五藏，重加其烦，须灸而不与灸之者，使冷结重冰，久而弥固，气上冲心，无地
消散，可不鉴哉。
气的充盈与亏虚，随着时令的更替而消长。万物的壮盛与衰老，皆由气的盛衰所决定，人的形体也是如此。人体因气而获得滋养，也因气机失调而患病。喜怒等情绪会扰乱气机，情志与本性相互冲突，导致气机壅塞阻滞而产生病患；通过炼养阳气、消除阴邪，以正气驱除邪气，则气机通畅，病患平息。况且中原之地，是阴阳交汇之处，也是风雨汇聚之所，地势平坦且潮湿，当地百姓饮食混杂且不事劳作，因此多患痿证、厥证、寒热往来之病。所以导引按跷（一种结合呼吸运动与肢体按摩的传统养生疗法）之术，本源于中原地区。其作用在于斡旋气机，使营卫之气周流全身，宣通摇动各个关节，疏通凝滞的气血，从而使气运顺畅、神气调和。内外调畅，升降无阻，耳目聪明，身体轻健强壮，老年人恢复壮实，青壮年更加健康。圣人说：若能呼吸精气，独立守神，便能寿命终结于天地之间；若能调和阴阳，积精全神，便能延长寿命，其功效广大如天地，微小至人物，升降出入之气，无器不有。善于养生的人，只有能审察万物出入的道理，顺应阴阳升降的规律，安养神气，完固形体，使贼邪不得侵入，寒暑不能袭击，这就是导引的大要。
灸法有补法和泻法，不可轻易议论。大体上，对于沉结寒冷性质的疾病，施灸是适宜的。因为阴寒湿气凝滞留驻在血脉中，汤药和熨引疗法不能单独治愈，此时唯有火艾足以烧灼消散其病势，这难道不是火能营运阳气，祛除阴寒邪气，其疗效比药物金石更快的原因吗？然而老人与壮年不同，禀赋强弱各异，灼治的方法岂止一种？所以有的多达数百壮，少的仅三五七九壮，都要详细审慎地施行。如果是阳病而施灸，就是大逆之道。因此论述伤寒的医家说：脉象微数、已经发汗后脉浮且热甚、以及上述三种情况，都不可施灸。只有少阴病背部恶寒、呕吐下利脉象不足，以及脉伏、手足厥冷等情况，这三种才是可灸的。通晓这些道理，触类旁通，又怎会有妄施灸法的错误呢？所以说，不需要灸却强行施灸的，会使火邪进入腹部，干扰五脏，加重烦乱；需要灸却不施灸的，会使冷结如重冰般积聚，久而久之更加坚固，气上冲心胸，无处消散，这难道不值得借鉴吗？
The fullness and emptiness of Qi fluctuate with the changing seasons. The growth and decline of all things depend on the prosperity and depletion of Qi, and this applies to the human body as well. The body is nourished by Qi, yet illness arises from Qi dysfunction. Emotions such as joy and anger disrupt Qi; when emotional states conflict with one's nature, Qi becomes obstructed and stagnant, leading to pathology. By refining Yang Qi and eliminating Yin pathogenic factors, using righteous Qi to expel evil, Qi circulation is restored and pathology subsides. Furthermore, the Central Region (Zhongyuan) is where Yin and Yang intersect and winds and rains converge. The terrain is flat and damp, the people consume a mixed diet and do not engage in heavy labor, so they are prone to diseases such as flaccidity syndrome (Wei Bing), reversal syndrome (Jue Bing), and alternating chills and fever. Therefore, the techniques of Daoyin Anqiao (a traditional health-preserving method combining breathing exercises and massage/manipulation) originated from the Central Region. Its function lies in regulating Qi mechanisms, ensuring the free flow of Ying (Nutritive) and Wei (Defensive) Qi throughout the body, mobilizing various joints, and unblocking stagnation. Consequently, Qi transport becomes smooth and Shen (Spirit) harmonious. Internal and external functions are regulated, ascent and descent are unimpeded, hearing and vision become acute, and the body feels light and strong. The elderly regain vitality, and the vigorous become even healthier. The Sages stated: "By breathing in essence and Qi, standing alone and guarding the Shen, one can live as long as Heaven and Earth." By harmonizing Yin and Yang, accumulating Jing (Essence), and preserving Shen, one extends lifespan. This principle is vast like Heaven and Earth, and minute like all beings. The movement of ascent, descent, exit, and entry exists in all vessels/containers. Those skilled in health preservation carefully observe the principles of exit and entry of all things, adapt to the laws of Yin-Yang ascent and descent, nurture Shen and Qi, solidify the physical form, prevent pathogenic factors from entering, and shield against cold and heat. This constitutes the main essence of Daoyin.
Moxibustion involves tonifying and reducing methods and should not be discussed lightly. Generally, it is suitable for conditions characterized by sinking, knotted, and cold patterns. When Yin-cold and dampness pathogens condense and linger in the blood vessels, decoctions and hot compresses/massage cannot cure them alone. At such times, only moxa is sufficient to burn away the pathogenic momentum. Is it not because fire can circulate and operate Yang Qi, expelling Yin-pathogens, that its efficacy is faster than herbal medicines and mineral stones? However, the old and the young differ, and constitutions vary in strength and weakness; thus, the methods of burning moxa are not uniform. Some cases require hundreds of moxa cones, while others may use only three, five, seven, or nine cones. In all cases, careful deliberation must precede application. If moxibustion is applied to Yang-pattern diseases, it constitutes a major contraindication. Therefore, texts discussing Shanghan (Cold Damage) state that three conditions are unsuitable for moxibustion: a fine and rapid pulse, floating pulse with intense heat after sweating, and these three specific scenarios. Conversely, moxibustion is indicated for Shaoyin disease presenting with aversion to cold on the back, vomiting and diarrhea with deficient pulse, and conditions with hidden pulse and cold extremities. Understanding these principles allows for analogical reasoning, preventing erroneous application of moxibustion. Thus, it is said: Applying moxibustion when unnecessary introduces Fire-evil into the abdomen, disturbing the Zang organs and aggravating vexation. Failing to apply moxibustion when necessary allows Cold accumulation to harden like ice, causing Qi to rush upward to the heart without dissipation. Should one not heed this warning?