《易》曰∶一阖一辟谓之变，往来不穷谓之通，阖辟往来无非道也。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，人心与肾相去八寸四分。此肾是内肾，脐下一寸三分是
也。中有一脉，以通天息之浮沉。息总百脉。一呼则百脉皆开，一吸则百脉皆合。天地造化流行，亦
不出于阖辟二字。人之呼吸，即天地之阖辟也。是乃出于心肾之间，以应天地阴阳升降之理。人能知
此，养以自然，则气血从轨，无俟乎搬运之烦，百病何自而生。如有病能知此而调之，则不治而自却
矣。下手之诀，必先均调呼吸，均调呼吸，先须屏绝外缘，顺温凉之宜，明燥湿之异。明窗净几，涤
虑清心，闭目端坐，叩齿三十六遍，以集心神。然后以大拇指背，于手掌心劳宫穴处，摩令极热，用
拭目之大小 各九遍。并擦鼻之两旁各九遍。又以两手摩令热，闭口鼻气，然后摩面，不俱遍数，以多
为上，名真人起居法。次以舌舐上 ，搅口中华池上下，取津漱炼百次，候水澄清，一口分作三次，
然咽下，名曰赤龙取水。又曰∶玉液炼己法，最能灌溉五脏，光泽面目，润肺止嗽，其效若神。行持
时不必拘定子午，每于夜半后生气时行之，或睡觉时皆妙。如日中闲暇时亦可。
凡运气法，当闭目静坐，鼻吸清气降至丹田，转过尾闾，随即提气如忍大便状，自夹脊双关透上，
直至泥丸，转下鹊桥， 然咽下，仍归丹田。初行功时，焚香一炷为度，渐增三炷，功行七日而止。凡
卧病者，宜用浓褥、绵被、暖帐、重衣。不论寒暑，初行功三日，发大汗以攻阴邪之气，进热粥以为
表汗之资。渴则漱玉泉以咽之，饥则炊热粥以食之。饥然后食，不拘餐数。如是衣不解带，能一月，则
在床三五七年瘫劳鼓膈等症，皆可刻期而愈。患在上身，收气当存想其处；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。女子行功，先提水门，后及谷道，
运法如前。
（愚按∶人之气，即天地之气。故天气不交于地，乾坤或几乎息矣。人之所以当运其气者，
亦体天地交泰之义也。先提谷道，勿使泄也。自背至顶，使相交也。想丹田，使归根也。不惟有疗病之
功，抑且多延年之效。何况于无病乎？况微病乎？是名曰修养。）
《易经》说：一开一合称为变化，往来无穷称为通达，开合往来无非是道的体现。人生命以气为根本，以呼吸为元气，以心为根基，以肾为蒂固。天地相距八万四千里，人心与内肾相距八寸四分。这个肾指的是内肾，位于脐下一寸三分处。中间有一条脉络，连接着通天之息的浮沉。呼吸统摄全身百脉。一次呼气则百脉皆开，一次吸气则百脉皆合。天地的造化流行，也不超出“开合”这两个字。人的呼吸，就是天地的开合。这出于心肾之间，以顺应天地阴阳升降的道理。人若能知晓此理，顺应自然来调养，那么气血运行就会合乎轨道，无需借助搬运导引的繁琐功夫，百病从何而生呢？如果已有疾病能知晓此理并加以调理，那么不治疗也能自行痊愈。
下手修炼的关键诀要，必须先均匀调和呼吸；要均匀调和呼吸，首先必须屏绝外界干扰，顺应温凉的变化，明辨燥湿的差异。在明亮的窗户和洁净的书桌旁，洗涤杂念、清静心神，闭目端正坐姿，叩齿三十六次，以聚集心神。然后用大拇指背面，在手心劳宫穴处摩擦至极热，用来擦拭眼睛的大小眦各九遍。同时擦拭鼻子两旁各九遍。再用双手摩擦至热，闭住口鼻之气，然后按摩面部，次数不限，以多为上，这叫作“真人起居法”。接着用舌头舔舐上颚，搅动口中的华池（舌下金津、玉液二穴），收取津液漱口炼养一百次，待水液澄清后，分三次一口咽下，名叫“赤龙取水”。又称“玉液炼己法”，最能灌溉五脏，使面目光泽，润肺止咳，效果神奇。行持此法不必拘泥于子时或午时，通常在半夜后阳气生发时练习，或者刚睡醒时练习都很妙。如果在白天闲暇时也可以。
凡是运气法，应当闭目静坐，用鼻吸入清气降至丹田，气流转过尾闾穴，随即提气如同忍大便的状态，从夹脊双关穴透达向上，直至头顶泥丸宫，再转下鹊桥（咽喉部），然后咽下，仍回归丹田。刚开始行功时，以烧完一炷香为限度，逐渐增加到三炷，行功七天为止。凡是卧病的人，宜使用厚褥、绵被、暖帐、重衣。不论寒暑，初行功三天，会出大汗以攻逐阴邪之气，进食热粥作为发汗的资助。口渴则漱饮口中津液咽下，饥饿则炊煮热粥食用。饿了才吃，不拘泥于餐数。像这样衣不解带地坚持，如果能持续一个月，那么在床上躺了三五年甚至七年的瘫症、劳症、鼓胀、膈食等病症，都可以按期而愈。患病在上半身，收气时意念存想患处；患病在下半身，收气时也存想患处。放气则归于丹田。患病遍布全身，应当分辨经络属于上部还是下部，运气的法则也依此类推。女子行功，先提升提肛（水门），随后及肛门（谷道），运气方法如前所述。
（我按语：人的气，就是天地的气。所以天气不与地气相交，乾坤几乎就要停息了。人之所以应当运转其气，也是体悟天地交泰的意义。先提升肛门，防止气泄。从背部至头顶，使气相交。意念存想丹田，使气归根。这不仅具有疗病的功效，而且有多益延年的效果。何况对于无病之人呢？何况对于轻微疾病之人呢？这名叫作修养。）
The *I Ching* (Book of Changes) states: "One closing and one opening is called change; coming and going without end is called penetration; closing, opening, coming, and going are nothing but the Dao." Human life takes Qi (vital energy) as its root, respiration (breath) as its origin, the Heart (organ) as its foundation, and the Kidney (organ) as its stalk. Heaven and Earth are separated by 84,000 li, while the distance between the human Heart and the Kidney is 8 cun 4 fen. This Kidney refers to the inner Kidney, located 1.3 cun below the umbilicus. In the middle, there is a vessel that connects to the floating and sinking of the heavenly breath. Respiration governs all hundred vessels. One exhalation opens all hundred vessels; one inhalation closes all hundred vessels. The creative process of Heaven and Earth also does not go beyond the two characters of "opening and closing." Human respiration is precisely the opening and closing of Heaven and Earth. This arises between the Heart and the Kidney, corresponding to the principle of the ascending and descending of Yin and Yang in Heaven and Earth. If humans can understand this and nurture themselves naturally, then Qi and Blood will follow their proper tracks, requiring no tedious manipulation or guiding exercises. How would hundred diseases arise? If one has an illness but understands this principle and regulates it accordingly, the disease will recede spontaneously without treatment.
The key to beginning practice must first be to evenly regulate respiration. To evenly regulate respiration, one must first shut out external distractions, adapt to the appropriateness of warmth and coolness, and clarify the differences between dryness and dampness. Sit with eyes closed in an upright posture before a bright window and clean desk, wash away distracting thoughts, and clear the mind. Clench teeth thirty-six times to gather the spirit and mind. Then, use the back of the thumb to rub the Laogong point (PC8, Pericardium-8) on the palm until extremely hot, and use it to wipe the inner and outer canthi of the eyes nine times each. Also rub both sides of the nose nine times each. Then rub both hands until hot, close the mouth and nose to retain breath, and then massage the face. The number of repetitions is unlimited, with more being better. This is named the "True Person's Daily Routine Method." Next, lick the upper palate with the tongue, stir the Hua Chi (area under the tongue containing Jinjin and Yuye acupoints) in the mouth, collect saliva, rinse, and refine it one hundred times. Wait for the fluid to become clear, divide it into three parts, and swallow it in one gulp. This is named "Red Dragon Drawing Water." It is also called the "Jade Fluid Refining Self Method," which best irrigates the five Zang organs, brings luster to the face and eyes, moistens the lungs, and stops coughing, with effects as if divine. When practicing, there is no need to be restricted to Zi hour or Wu hour. It is best practiced after midnight when vital energy begins to generate, or upon waking from sleep. It can also be done during leisure time in the day.
For any Qi circulation method, one should sit quietly with eyes closed, inhale pure air through the nose down to the Dantian (energy center), turn it past the Weilu point (GV1, Governing Vessel-1), and then raise the Qi as if holding back defecation. Let it penetrate upward from the Shuangguan points at Jiaji (spinal region) until reaching the Niwan palace (top of the head). Turn down through the Queqiao (throat area), and then swallow it, returning it still to the Dantian. When initially practicing, limit the session to burning one incense stick, gradually increasing to three sticks, and stop after seven days of practice. Those who are bedridden should use thick mats, cotton quilts, warm curtains, and heavy clothing. Regardless of cold or heat, during the first three days of practice, profuse sweating will occur to attack Yin pathogenic factors. Consume hot porridge to provide resources for sweating. If thirsty, rinse with jade fluid (saliva) and swallow it; if hungry, cook and eat hot porridge. Eat only when hungry, without restricting the number of meals. By maintaining such continuous practice without removing clothes for one month, conditions such as paralysis, consumptive diseases, abdominal distension, and diaphragmatic obstruction, which have kept patients in bed for three, five, or seven years, can be cured within a specified period. If the illness is in the upper body, focus the gathered Qi on that area; if the illness is in the lower body, also focus the gathered Qi on that area. Released Qi returns to the Dantian. If the illness pervades the whole body, distinguish whether the meridians belong to the upper or lower part, and apply the circulation method accordingly. For women practicing, first lift the water gate (perineum/anus area), then attend to the valley door (anus), following the circulation method as described above.
(My commentary: Human Qi is the Qi of Heaven and Earth. Therefore, if Heavenly Qi does not interact with Earthly Qi, Qian and Kun would almost cease to function. The reason humans ought to circulate their Qi is also to embody the meaning of the harmonious interaction between Heaven and Earth. First, lift the anus to prevent leakage. From the back to the top of the head, allow the Qi to intersect. Visualize the Dantian to make the Qi return to its root. This not only has therapeutic effects for curing diseases but also significantly extends longevity. How much more so for those without illness? Or for those with minor illnesses? This is named cultivation and nourishment.)