肝若（嘘）时目睁开，肺如（ ）气双手擎，心（呵）顶上连叉手，肾（吹）抱取膝头平，
脾病（呼）时须撮口，三焦客热卧（嘻）宁。
春（嘘）明目大扶肝，夏至（呵）心火自闲，秋（ ）定知肺金润，冬（吹）惟令肾中安
，三焦（嘻）却除烦热，四季常（呼）脾化餐。切忌出声闻口耳，其功尤胜保神丹。
调息一法，贯彻三教。大之可以入道，小用亦可以养生。静功之最上一乘法也，故迦文垂教，
以视鼻端白数出入息，为止观初门。庄子《南华经》曰∶至人之息以踵大易。随卦曰∶君子以向
晦入宴息。王龙溪曰∶古之至人，有息无睡，故曰向晦入宴息。宴息之法，当向晦时，耳无闻，目
无见，四体无动，心无思虑，如种火相似。元天元神元气，停育相抱，真意绵绵。老子曰绵绵若存
是也。其开合自然，与虚空同体，故能与虚空同寿也。世人终日营营，精神困败，藉此夜间一睡，始
彀日间之用。不能调之，一点光明，尽被后天尘浊所蔽，是谓阳陷于阴也。
调息之法，不拘时候，平身端坐，解衣缓带，务令适然，口中舌搅数次，微微吐出浊气，不令有
声，鼻中微微纳之，或三五遍，二七遍。有津咽下，叩齿数通，舌抵上 ，唇齿相着，两目垂帘，令胧
胧然，渐次调息，不喘不粗，或数息出，或数息入。从一至十，从十至百，摄心在数，勿令散乱，如心息
相根据，杂念不生，则止勿数，任其自然，坐久愈妙。若欲起身，须徐徐舒放，手足勿得遽起，能勤行之，
静中光景，种种奇特，直可明心见性，不但养身全生而已。出入绵绵，若存若亡，神气相根据，是为真息，
息息归
根，自能夺天地之造化，长生不死之妙道也。
苏子瞻《养生颂》云∶已饥方食，未饱先止，散步逍遥，务令腹空。当腹空时即便入室，不拘
昼夜，坐卧自便，唯在摄身。使如木偶，常自念言，我今此身，若少动摇，如毫发许，便坠地狱，如
商君法，如孙武令，事在必行，有死无犯。又用佛言及老子曰∶视鼻端白数出入息，绵绵若存，用之
不勤，数至数百，此身寂然，此身兀然，与空虚等，不烦禁制，自然不动。数至数千，或不能数，则
有一法，强名曰∶随与息俱出，复与俱入，随之不已。一旦自住，不出不入，忽觉此息从毛窍中八万四
千，云蒸雨散，无始以来，诸病自除，诸障自灭，定能生慧，自然明悟。譬如盲人忽然有眼，此时何用
求人指路！是故老人言尽于此。
小周天法∶先将身心澄定，面东趺坐，平坐亦可，但前膝不可低，肾子不可着物。呼吸和平，以手
作三昧印，掐无名指，右掌加左掌上，按于脐下，叩齿三十六通，以集心神，赤龙搅海，内外三十六遍
。赤龙，舌也；内外，齿内外也。双目随舌运转，舌抵上 ，静心数息，三百六十周天毕，待神水满，漱
津数遍，用四字诀。（摄提谷道，舌抵上 ，目闭上视，鼻吸莫呼。）从任脉撮过谷道，到尾闾，以意运
送，徐徐上夹脊中关，渐渐速些，闭目上视，鼻吸莫呼，撞过玉枕（颈上脑后骨），将目往前一忍，直转
昆仑（头顶），倒下鹊桥（舌），分津送下重楼入离宫（心也），而至气海（脐下穴也）。略定一定，复用
前法，连行三次，口中之津，分三次咽下，所谓天河水逆流也。静坐片时，将手左右擦丹田一百八下，连脐
抱住，放手时，将衣被脐腹间围住，勿令风入。（古所谓养得丹田暖暖热，此是神仙真妙法）。次将大指背
擦热，拭目十四遍，去心火，擦鼻三十六遍，
润肺；擦耳十四遍，补肾；擦面十四遍，健脾。两手掩耳鸣天鼓，徐徐将手往上，即朝天揖，如
是者三，徐徐呼出浊气四五口。鼻收清气，两手抱肩，移筋换骨数遍，擦玉枕关二十四下，擦腰
眼（即肾堂）一百八下，擦足心（即涌泉）各一百八下，谓之一周。久久行之，精神强旺，百病
不生，长生耐老。
肝有病时，练习“嘘”字诀要睁开眼睛；肺有病时，练习“呼”字诀（原文空缺，依理应为“呬”）要双手托天举过头顶；心有病时，练习“呵”字诀要在头顶交叉双手；肾有病时，练习“吹”字诀要抱膝蹲平；脾有病时，练习“呼”字诀要撮口呼气；三焦有客热时，练习“嘻”字诀并躺卧以安宁身心。
春季练习“嘘”字诀可明目并大力养护肝脏；夏至练习“呵”字诀可使心火自然闲静；秋季练习“呬”字诀可知肺金得到滋润；冬季练习“吹”字诀只令肾脏安宁；三焦练习“嘻”字诀可去除烦热；四季常练习“呼”字诀可使脾胃运化饮食。切忌发出声音让口耳听见，其功效尤其胜过保神丹。
调息这一方法，贯通儒释道三教。大而言之可以入道修行，小用也可以养生。这是静功中最上乘的法门，所以释迦牟尼佛垂示教法，让人注视鼻尖白光，数出入的呼吸，作为止观修行的入门。庄子《南华经》说：“得道之人的呼吸直达脚后跟。”《易经·随卦》说：“君子在黄昏时分进入安息休息。”王龙溪说：“古代的得道之人，只有呼吸而没有睡眠，所以说‘向晦入宴息’。”宴息的方法，应当在黄昏时分，耳朵听不见声音，眼睛看不见事物，四肢不动，心中没有思虑，像保存火种一样。元精、元神、元气，停育相抱，真意连绵不断。老子说的“绵绵若存”就是这个意思。它的开合自然，与虚空同为一体，所以能与虚空同寿。世人整天忙碌奔波，精神困顿败坏，依靠夜间的一次睡眠，才足够白天的使用。如果不能调节呼吸，一点光明，全被后天的尘浊所遮蔽，这叫做阳气陷落于阴中。
调息的方法，不拘泥于时间，身体端正坐好，解开衣服放松腰带，务必让自己舒适，口中舌头搅动数次，微微吐出浊气，不让有声，鼻中微微吸入清气，或者三五遍，或者十四遍。有津液就咽下，叩齿数次，舌尖抵住上颚，嘴唇牙齿相合，两眼半闭，朦胧然，逐渐调节呼吸，不喘促不粗重，或者数呼出的气息，或者数吸入的气息。从一数到十，从十数到百，摄持心神在数字上，不要让它散乱，如果心与息相互依托，杂念不生，就停止计数，任其自然，坐得越久越妙。如果想要起身，必须慢慢舒展放松手脚，不要突然起来，能勤奋练习它，静中的光景，种种奇特，简直可以明心见性，不只是保养身体保全生命罢了。出入连绵，似有似无，神气相互依托，这就是真息，息息归根，自然能夺取天地造化的奥秘，是长生不死的妙道。
苏东坡《养生颂》说：“饿了才吃，没饱先停，散步逍遥，务必让腹部空虚。当腹部空虚时就进入室内，不拘昼夜，坐卧随意，只在约束身体。使身体像木偶一样，常常自己念叨：我现在这个身体，如果稍微动摇，哪怕像毫发那样细微，就会坠入地狱，像商鞅的法律，像孙武的军令，事情必须执行，宁死也不违犯。又引用佛家和老子的话：注视鼻尖白光数出入的呼吸，连绵似有若无，使用它不要过度，数到几百次，这个身体寂静无声，这个身体兀然不动，与虚空相等，不需要强制控制，自然不动。数到几千次，或者不能计数了，就有一种方法，勉强命名为：随着气息一起出来，又随着气息一起进去，跟随它不停止。一旦气息自然停住，不出不入，忽然觉得气息从毛孔中如云蒸雨散般分布，从无始以来，各种疾病自然消除，各种障碍自然灭除，定能产生智慧，自然明白觉悟。譬如盲人忽然有了眼睛，这时候哪里还用得着求别人指路！所以老人的话就在这里结束了。
小周天功法：先将身心澄清安定，面向东方盘腿坐，平坐也可以，但前膝不可低垂，睾丸不可接触物体。呼吸平和，用手结三昧印，掐无名指，右掌放在左掌上，按在脐下，叩齿三十六次，以聚集心神，赤龙搅海（舌搅口腔），内外共三十六遍。赤龙，就是舌头；内外，就是牙齿内外。双眼跟随舌头运转，舌尖抵住上颚，静心数息，三百六十周天结束后，等待神水（唾液）满口，漱口数次，用四字诀。（提肛，舌抵上颚，闭目向上视，鼻吸勿呼。）从任脉撮过谷道（肛门），到尾闾穴，用意念运送，慢慢上行至夹脊中关，渐渐快些，闭目向上视，鼻吸勿呼，撞过玉枕穴（颈后脑骨处），将目光往前一忍，直转昆仑穴（头顶），倒下鹊桥（舌头），分送津液下行经过重楼（气管）进入离宫（心脏），而到达气海（脐下穴位）。略微安定一下，再用前面的方法，连续进行三次，口中的津液分三次咽下，这叫天河水逆流。静坐片刻，用手左右摩擦丹田一百零八下，连同肚脐抱住，放手时，用衣被围住脐腹部，不要让风侵入。（古人所说的养得丹田暖暖热，这是神仙真正的妙法）。接着将大拇指背面擦热，拭目十四遍，去心火；擦鼻三十六遍，润肺；擦耳十四遍，补肾；擦面十四遍，健脾。两手掩住耳朵鸣天鼓，慢慢将手往上移，即行朝天揖礼，像这样三次，慢慢呼出浊气四五口。鼻收清气，两手抱肩，活动筋骨数遍，擦玉枕关二十四下，擦腰眼（即肾堂）一百零八下，擦足心（即涌泉穴）各一百零八下，称为一周。长久坚持这样做，精神强旺，百病不生，长寿抗老。
When the Liver is diseased, practice the "Xu" (嘘) character mantra with eyes open; when the Lungs are diseased, practice the "Si" (呬) character mantra (original text blank, inferred as "Si") with both hands raised overhead holding up the sky; when the Heart is diseased, practice the "He" (呵) character mantra with hands crossed above the head; when the Kidneys are diseased, practice the "Chui" (吹) character mantra while hugging knees in a squatting position; when the Spleen is diseased, practice the "Hu" (呼) character mantra by puckering the mouth to exhale; when the Sanjiao (Triple Burner) has pathogenic heat, practice the "Xi" (嘻) character mantra and lie down to calm the mind and body.
In Spring, practicing the "Xu" mantra brightens the eyes and strongly nourishes the Liver; at Summer Solstice, practicing the "He" mantra allows Heart Fire to naturally subside; in Autumn, practicing the "Si" mantra ensures Lung Metal is moistened; in Winter, practicing the "Chui" mantra keeps the Kidneys peaceful; for the Sanjiao, practicing the "Xi" mantra removes vexation and heat; throughout the four seasons, frequently practicing the "Hu" mantra aids the Spleen in transforming and transporting food. One must avoid making audible sounds heard by the mouth or ears; its efficacy surpasses that of Baoshen Dan (Preserve Spirit Pill).
The method of regulating breath penetrates the three teachings (Confucianism, Buddhism, Daoism). On a grand scale, it can lead to Daoist attainment; on a small scale, it can be used for health preservation. It is the highest vehicle among static meditation practices. Thus, Shakyamuni Buddha taught gazing at the white light at the tip of the nose and counting inhalations and exhalations as the initial gate for Zhi-Guan (Calmness and Insight) practice. Zhuangzi's *Nanhua Jing* states: "The breath of the perfected person reaches the heels." The *I Ching*, Hexagram Sui (Following), says: "The superior man enters into rest and repose at dusk." Wang Longxi said: "Ancient perfected persons had breath but no sleep, hence 'entering rest at dusk.'" The method of evening rest should be practiced at dusk: ears hear nothing, eyes see nothing, limbs do not move, and the mind holds no thoughts, like preserving a fire ember. Yuan Jing (Primordial Essence), Yuan Shen (Primordial Spirit), and Yuan Qi (Primordial Qi) nurture each other, with true intention continuous. Laozi's description of "continuous and seemingly existing" refers to this. Its opening and closing are natural, identical to the Void, thus capable of sharing longevity with the Void. People busy themselves all day, their spirit exhausted and ruined, relying on one night's sleep to suffice for daytime use. If one cannot regulate breath, a spark of brightness is entirely obscured by postnatal turbidity, which is called Yang sinking into Yin.
The method of regulating breath is not restricted by time. Sit upright, loosen clothes and belt, ensuring comfort. Stir the tongue in the mouth several times, slightly exhale turbid air without sound, and slightly inhale clear air through the nose, repeating three to five times or fourteen times. Swallow saliva if produced, click teeth several times, place the tongue tip against the upper palate, press lips and teeth together, lower eyelids half-closed creating a hazy state, gradually regulate breath to be neither panting nor coarse. Count either exhalations or inhalations. From one to ten, from ten to a hundred, focus the mind on the numbers, preventing distraction. If mind and breath rely on each other and distracting thoughts cease, stop counting and let nature take its course; sitting longer is more profound. To rise, slowly stretch and relax limbs, do not stand up abruptly. Diligent practice yields various wondrous scenes in stillness, potentially illuminating the mind and revealing nature, not merely preserving the body and life. Inhalations and exhalations are continuous, seeming to exist yet vanish; spirit and qi rely on each other, constituting True Breath. With every breath returning to the root, one naturally seizes the creation of Heaven and Earth, the miraculous Dao of immortality.
Su Shi's *Ode to Health Preservation* states: "Eat only when hungry, stop before full; walk leisurely, ensure the abdomen is empty. When the abdomen is empty, enter the room, regardless of day or night, sit or lie as convenient, focusing on restraining the body. Make it like a wooden puppet, constantly thinking: This body of mine, if it moves even slightly, like a hair's breadth, will fall into hell, just as Shang Yang's laws and Sun Wu's military orders must be executed, preferring death to violation. Also quoting Buddha and Laozi: Gaze at the white light at the nose tip, count breaths, continuous and seemingly existing, use it moderately. Counting to hundreds, this body becomes silent and motionless, equal to the Void, requiring no coercion, naturally immobile. Counting to thousands, or unable to count, there is a method, tentatively named: Following the breath out, then following it in, continuing to follow. Once the breath rests naturally, neither out nor in, suddenly feel the breath distributing from pores like clouds steaming and rain scattering. Since beginningless time, all diseases self-remove, all obstacles self-extinguish, Samadhi generates wisdom, naturally achieving enlightenment. Like a blind person suddenly gaining sight, why seek others to point the way! Thus, the old man's words end here."
Small Microcosmic Orbit Method: First clarify and stabilize mind and body. Face east, sit cross-legged (or flat-sit is acceptable, but front knees must not droop, testicles must not touch objects). Breathing should be peaceful. Form the Samadhi Mudra with hands, pinching the ring finger, right palm over left palm, pressing below the navel. Click teeth thirty-six times to gather mental focus. Perform Chi Long Jiao Hai (Red Dragon Stirring the Sea - tongue stirring inside and outside teeth) thirty-six times total. Chi Long refers to the tongue; inside/outside refers to inside/outside of teeth. Eyes follow the tongue's movement, tongue tip against the upper palate, quietly count breaths. After 360 orbits, wait for Shen Shui (spiritual water/saliva) to fill the mouth, rinse several times, using the Four-Character Mantra: (Lift anus, tongue against upper palate, close eyes look upward, inhale through nose do not exhale). From the Ren Mai (Conception Vessel), lift through the Gu Dao (anus) to the Weilu acupoint, send with intention, slowly ascend to the Ji Ji Middle Pass, gradually speed up, close eyes look upward, inhale through nose do not exhale, crash through the Yuzhen acupoint (bone behind neck/head), hold gaze forward briefly, directly rotate to Kunlun acupoint (top of head), descend via Que Qiao (tongue), divide saliva and send down through Chong Lou (trachea) into Li Gong (Heart), reaching Qi Hai (acupoint below navel). Stabilize slightly, repeat previous method three times, swallow oral saliva in three portions, known as Tian He Shui Ni Liu (Milky Way Water Flowing Upstream). Sit quietly for a moment, rub Dantien left and right one hundred and eight times, embrace navel, upon releasing, wrap clothes around umbilical region to prevent wind entry ("Ancient saying: Nourish Dantien until warm and hot, this is the immortal's true wonderful method"). Next, rub thumb back until warm, rub eyes fourteen times to remove Heart Fire; rub nose thirty-six times to moisten Lungs; rub ears fourteen times to tonify Kidneys; rub face fourteen times to strengthen Spleen. Cover ears with hands to ring Heavenly Drum, slowly raise hands to perform bowing to heaven gesture, repeat three times, slowly exhale turbid air four or five times. Inhale clear air through nose, embrace shoulders with hands, move sinews and bones several times, rub Yuzhen Pass twenty-four times, rub Yao Yan (Kidney Hall) one hundred and eight times, rub Zu Xin (Yongquan acupoint) one hundred and eight times each, constituting one cycle. Practicing this long-term strengthens spirit, prevents all diseases, and promotes longevity and anti-aging.