是集考古名论，出以心裁。如七返九还、飞升蝉脱之说，削去以杜疑玄；如清心寡欲、养修得道之章，奉
之有同珍宝。或得诸旧编，或得诸记闻，勿谓陈筌，是真妙药。
朱子《调息铭》云∶静极而嘘，如春沼鱼，动极而吸，如百虫蛰。春鱼得气而动，其动极微；寒虫含气而
蛰，其蜇无朕。调息者须似之，绵绵密密、幽幽微微，呼则百骸万窍气随以出，吸则百骸万窍气随以入，调之
不废，真气滋生。药物之老嫩浮沉、火候之文武进退，胥在此中。
静功随乎四时。春食朝霞者，日始出赤气也；夏食三阳者，南方日中气也；秋食瀹汉者，日没后赤黄气也；冬食沆
瀣者，北方夜半气也。习闭气而吞之，名曰胎息；漱舌下泉而咽之，名曰胎食。得此道也，可以却病；勤而行
之，可以辟谷。
静功之法，垂帘塞充，心顿于息，随息而入，随息而出，凝住念头不在上下，不在左右中间，良久喘息渐
微，绵绵归元，自然虚豁之地。倘如念起，再顿再凝，念止而胎息自应。
《阴符》云∶人有三要，曰耳目口。耳目者神之牖，口者气液之门。若夫六识皆空，湛然虚寂，遗形忘物
，慧照通神者，至静也。吐纳以导五脏，导引以开百关，持诵宝章以怡神，吸引二景以集明，炼金精以固形，
餐玉英以保身者，至动也。是为动不离静，《太上》曰∶静者性也，动者气也。动静如一，内外和顺，非至人
安能至于斯。
形以食味，神以食气，若以时而食其气，则百体顺理。吾之身，有精光之神，形影之神，毛孔之神，各万
有二千，五脏六腑三元九宫亦皆有神。惟吾不见其神则不知其能祸福，故不务敬畏。至于狠躁凶虐、贪淫阴险
，是曰贼其神，妄言绮语，以为人不知不见，是曰昧其神。吾之神上通于天，贼神者犯天，昧神者欺天，犯天
欺天所以取夭折者也。夫能守中抱一，以阳炼阴，则尸亡魂丧，而神明旺矣。神明既旺，则策辔八晨，飞舆五
岳，升九玄，斩玉关，可与天地等年。
《九皇丹经》曰∶昼咽灵液，夜服真气，久则气轮自运于三宫，如波涛之声，所以心合于气，气合于神，
融而且和，泯泯澄湛，不逐于物，入于不动之境。故曰神能御气，则鼻不失息，如婴儿之在胎。是以胎息者，
上至于气关（肺也），下至于气海（脐下一寸三分），非若口鼻之劳也。真人之息以踵，何也？气伏于下元，
则其息长而邃矣。
情欲出于五内，魂定魄静生也；情欲出于胸臆，精散神或死也。
精从下流，气从上散，水火各背，不得凝结，皆是此心使然。爱念不生，此精必不下流；忿念不生，此气
必不上炎。一念不生万澄寂，则水火自然相见。
这部著作考证了古代名医的论述，并融入了个人的独到见解。例如，对于“七返九还”、“飞升蝉脱”这类说法，予以删削以杜绝玄虚之疑；而对于“清心寡欲”、“养修得道”这样的篇章，则视若珍宝般推崇。这些内容有的来自旧时的典籍，有的来自听闻记录，不要认为它们是陈旧的教条，这确实是治病救人的妙药。
朱熹在《调息铭》中说：“静到极致产生呼气（嘘），如同春天池塘里的鱼；动到极致产生吸气（吸），如同冬眠的百虫。”春天的鱼儿得到阳气而活动，其动作极其细微；寒冷的虫子含藏气息而蛰伏，其蛰伏状态毫无痕迹。调节呼吸的人应当效法这种状态，气息连绵细密、幽深微弱，呼气时全身骨骼和孔窍的气随之排出，吸气时全身骨骼和孔窍的气随之进入，只要不断调节，真气就会滋生。药物煎煮的老嫩程度、浮沉状态，以及火候的文武进退，都包含在这个道理之中。
静功修炼要顺应四季的变化。春天食用朝霞，那是日出时的赤色之气；夏天食用三阳之气，那是南方正午的阳光之气；秋天食用瀹汉之气，那是日落后的赤黄色之气；冬天食用沆瀣之气，那是北方半夜的寒气。练习闭气并将其吞咽下去，称为“胎息”；用舌下津液漱口并咽下，称为“胎食”。掌握了这种方法，可以祛除疾病；勤奋地实行它，可以辟谷（不进食）。
静功的方法是：眼睑微垂如帘，堵塞耳目之充塞，将心神安顿于呼吸之上，随着呼吸进入，随着呼吸外出，凝聚念头，不关注上方、下方、左边、右边或中间。久而久之，喘息逐渐微弱，气息绵绵回归本源，自然进入虚空豁朗的境界。如果杂念升起，就再次安顿心神、再次凝聚念头，等到杂念停止，胎息自然会应现。
《阴符经》说：“人有三个关键部位，就是耳、目、口。”耳朵和眼睛是精神的外窗，口是气和津液的门户。如果六种感官认知皆空，心境清澈寂静，遗忘形体、超脱外物，智慧光照通达神明，这是最高的静。通过吐纳来引导五脏，通过导引来开启全身关窍，持诵宝章来愉悦精神，吸纳日月二景之光来聚集光明，炼化精气来巩固形体，餐服玉英来保养身体，这是最高的动。这就是动不离静，《太上老君说常清静经》说：“静是本性，动是气机。”动静统一，内外和谐，如果不是达到最高境界的人，怎么能到达这种境地呢？
形体依靠食物中的味道滋养，精神依靠食物中的气滋养，如果能按时摄取气，那么全身经络脏腑就能理顺。我的身体中，有精光之神、形影之神、毛孔之神，各有一万二千个；五脏六腑中的三元九宫也都有神存在。只是我们看不见这些神，所以不知道它们能带来祸福，因此不致力于敬畏它们。至于那些狠毒暴躁、凶残虐待、贪婪淫邪、阴险狡诈的行为，这是在伤害自己的神；胡言乱语、花言巧语，以为别人不知道、看不见，这是在蒙蔽自己的神。我们的神上通于天，伤害神的人触犯天道，蒙蔽神的人欺骗天道，触犯天道、欺骗天道所以会导致早夭。能够守住中道、抱持唯一，以阳炼阴，那么尸骸虽亡但灵魂不灭，而神明就会旺盛。神明既然旺盛，就能驾驭晨间之气，乘坐飞舆游览五岳，升入九天玄境，斩断玉关，可以与天地同寿。
《九皇丹经》说：“白天吞咽灵液，晚上服用真气，时间久了，气轮自然在三宫运转，发出如波涛的声音，因此心与气相合，气与神相合，融合而和谐，深沉澄澈，不被外物所逐，进入不动的境界。”所以说神能驾驭气，鼻子就不需要刻意呼吸，就像婴儿在母胎中一样。所谓胎息，上至气关（即肺），下至气海（脐下一寸三分），不像口鼻呼吸那样劳累。真人的呼吸直达脚后跟，为什么呢？因为气潜伏在下元（肾/丹田），所以呼吸深长而深远。
情欲产生于五脏内部，魂定魄静则是生命力的体现；情欲产生于胸臆之间，会导致精气耗散、精神死亡。
精气向下流失，气向上散逸，水火各自背离，不能凝结，这都是心的作用使然。如果不产生爱恋的念头，精气必然不会向下流失；如果不产生愤怒的念头，气必然不会向上炎升。一念不生，万物澄澈寂静，那么水火自然相交相见。
This collection examines ancient famous theories and presents them with personal insight. For instance, doctrines such as "Seven Returns and Nine Transformations" (Qi Gong alchemical processes) and "Ascension and Cicada Molting" (spiritual transcendence) are removed to dispel suspicions of mysticism; whereas chapters on "Clearing the Heart and Reducing Desires" and "Nourishing and Cultivating to Attain the Dao" are cherished like precious treasures. Some content is derived from old compilations, some from recorded hearsay; do not consider them stale teachings, for they are truly miraculous medicines.
Zhu Xi stated in his *Inscription on Regulating Breath*: "When stillness reaches its extreme, exhalation occurs like a fish in a spring pond; when movement reaches its extreme, inhalation occurs like hundred insects hibernating." Spring fish move upon receiving Qi, their movement being extremely subtle; cold insects contain Qi while hibernating, their state being imperceptible. Those who regulate breath must emulate this: continuous, dense, profound, and minute. Upon exhalation, Qi follows out through all bones and orifices; upon inhalation, Qi follows in through all bones and orifices. If regulation is not abandoned, True Qi (Zheng Qi) will proliferate. The maturity or immaturity, floating or sinking of medicinal herbs, and the advancement or retreat of literary or martial fire control are all contained within this principle.
Quiet work cultivation follows the four seasons. In spring, one consumes morning mist (the red Qi at sunrise); in summer, one consumes Three Yangs (the Qi of midday sun in the south); in autumn, one consumes Yuehan (the reddish-yellow Qi after sunset); in winter, one consumes Hangxie (the Qi of midnight in the north). Practicing holding breath and swallowing it is called Fetal Breathing (Tai Xi); rinsing with saliva under the tongue and swallowing it is called Fetal Eating (Tai Shi). Mastering this way can eliminate disease; diligently practicing it can enable Grain Avoidance (Bi Gu).
The method of quiet work involves lowering eyelids like a curtain, blocking sensory input, settling the mind on the breath, entering with the breath, exiting with the breath. Concentrate the thought neither above nor below, neither left nor right nor center. After a long time, breathing gradually becomes faint, returning continuously to the Origin, naturally reaching a state of emptiness and openness. If thoughts arise, settle and concentrate again; once thoughts cease, Fetal Breathing will naturally manifest.
The *Yinfu Jing* states: "Humans have three key openings: ears, eyes, and mouth." Ears and eyes are windows for Spirit; the mouth is the gate for Qi and fluids. When the six senses are empty, clarity and stillness prevail, forgetting form and transcending objects, with wisdom illuminating and connecting to Spirit—this is supreme stillness. Using exhalation and inhalation to guide the Five Zang organs, using Daoyin to open all body gates, reciting sacred texts to soothe the spirit, attracting sunlight and moonlight to gather brightness, refining Jing essence to solidify the form, and dining on jade flowers to preserve the body—this is supreme movement. This is movement inseparable from stillness. The *Taishang* says: "Stillness is nature, movement is Qi." When movement and stillness are one, and interior and exterior are harmonious, only a perfected person can reach such a state.
The physical body is nourished by flavors in food; the spirit is nourished by Qi in food. If one consumes Qi according to time, the whole body's meridians and structures will be regulated. My body contains Spirits of Essence-Light, Spirits of Form-Shadow, and Spirits of Pores, each numbering twelve thousand; the Three Yuan and Nine Palaces of the Five Zang and Six Fu organs also possess spirits. Because we cannot see these spirits, we do not know their power to bring fortune or misfortune, thus failing to cultivate reverence. Actions that are vicious, irritable, brutal, greedy, lustful, or insidious harm our spirits; false words and frivolous speech, thinking no one sees or knows, obscure our spirits. Our spirits connect upward to Heaven. Those who harm spirits offend Heaven; those who obscure spirits deceive Heaven. Offending and deceiving Heaven leads to premature death. One who guards the Center and embraces the One, using Yang to refine Yin, may see the corpse perish but the soul survive, and the Spirit-Ming become vigorous. Once Spirit-Ming is vigorous, one can ride the eight mornings, fly chariots over the Five Sacred Mountains, ascend to the Nine Profound, cut the Jade Pass, and live as long as Heaven and Earth.
The *Jiuhuang Danjing* states: "Swallow spiritual fluids by day, ingest True Qi by night. Over time, the Qi wheel naturally rotates in the Three Palaces, sounding like waves. Thus, Heart merges with Qi, Qi merges with Spirit, blending and harmonizing, deep and clear, not chasing external things, entering the realm of immovability." Therefore, it is said that when Spirit controls Qi, the nose does not need to breathe consciously, just as an infant in the womb. Fetal Breathing extends upward to the Qi Gate (Lungs) and downward to the Qi Sea (one inch and three fen below the umbilicus), unlike the labor of mouth and nose breathing. Why do true persons breathe to their heels? Because Qi resides in the Lower Yuan, making breath long and profound.
Desire arises from the internal organs; when Hun is settled and Po is quiet, life is sustained. Desire arises from the chest and diaphragm; when Jing scatters, Shen may die.
Essence flows downward, Qi disperses upward; Water and Fire turn away from each other and cannot condense; this is caused by the mind. If loving thoughts do not arise, essence will certainly not flow downward; if angry thoughts do not arise, Qi will certainly not flare upward. When one thought does not arise, all becomes clear and still, and Water and Fire naturally meet and interact.