身有三宝，曰精气神，而气尤一身至宝。人身五官百脉、知觉运动，精聚之，神主之、气用之。不
知运法，清浊莫辨，精顽神昏。故古仙人服气，必先运气，运气始能分气，分气始可服气，服气乃能炼
气，炼气方能和气，和气方可定气，溯先天而后天。身心俱是父母一气所感，天地一气所结，感而结成，
始有胎婴，乃精也。是由气生精之征也。胎在母腹，渐渐长成，始有知觉，乃神也。是又由精生神之
证也。由先天而后天，分身而出，饮食渐加，渐长渐强，是运气化谷之证也。成人之后，精髓渐满，
即能生育，是运气化精之证也。弱冠以往，知识渐开，童心渐失，恃强好胜，心花怒发，志虑心思，
于斯为密。功名事业，在此立基，是运气化神之证也。常人不知运化填补之法，随禀赋以顺时令，故气有
时而衰，精有时而亏，神有时消磨殆尽，亦随精而滞，气而散。即有存者，内损外颓，官骸皆疵。
得此传，而根据图顺，功无间断，则重如艮山，轻如巽风，温润如兑泽，迅速如雷，乾坤坎离，生生
不绝，寄生则精足神完，而气弥纶以贯之。脱化则精凝神出，而气升腾以送之。诚而退，通而复，复
而通，通而诚，阴阳相摩，八卦相荡，日月营运，寒暑迭更，出入由己，隐现随心。放之则弥，卷
之则藏，不垢不净，不生不灭，臻斯纯境，一气所结，气为一心妙用，气即为百体驱策也已。
The body possesses three treasures, namely Jing (Essence), Qi (Vital Energy), and Shen (Spirit), among which Qi is the most precious treasure of the entire body. The perception and movement functions of the five sense organs and all meridians in the human body are gathered and nourished by Jing, governed by Shen, and utilized by Qi. Without knowing the methods of moving Qi, one cannot distinguish between clear and turbid Qi, leading to stubbornness in Jing and confusion in Shen. Therefore, ancient immortals who practiced "Qi consumption" must first practice "moving Qi"; only by being able to move Qi can one distinguish it; only by distinguishing it can one consume it; only by consuming it can one refine it; only by refining it can one harmonize it; only by harmonizing it can one stabilize it, thereby tracing back to the Pre-Heaven (innate) state after the Post-Heaven (acquired) state. The mind and body are formed by the interaction of a single Qi from parents and the condensation of a single Qi from Heaven and Earth. Through this interaction and condensation, the fetus is formed, which is Jing. This is evidence of Qi generating Jing. As the fetus grows within the mother's womb, it gradually develops perception, which is Shen. This is further evidence of Jing generating Shen. From the Pre-Heaven to the Post-Heaven, as the body separates and is born, dietary intake increases, and the body grows stronger, this is evidence of Qi transforming grain. After reaching adulthood, when the essence and marrow are full, reproduction becomes possible, which is evidence of Qi transforming into Jing. After the age of twenty, knowledge opens up, childish innocence fades, and one relies on strength to compete, with thoughts and intentions becoming most intricate at this stage. Foundations for fame and career are established here, which is evidence of Qi transforming into Shen. Ordinary people do not know the methods of moving, transforming, filling, and replenishing; they merely follow their endowment and seasonal changes. Thus, Qi sometimes declines, Jing sometimes depletes, and Shen sometimes wears away completely, stagnating with Jing and scattering with Qi. Even what remains is internally damaged and externally decaying, with flaws in all limbs and organs. By receiving this transmission and following the diagrams in accordance with the principles, without interrupting the practice, the body becomes heavy like Gen Mountain (steadfast), light like Xun Wind (agile), warm and moist like Dui Lake (gentle), and swift like Thunder (rapid). Qian, Kun, Kan, and Li (representing Yin-Yang transformations) generate life endlessly. In the state of attachment, Jing is sufficient and Shen is complete, with Qi permeating and penetrating throughout. In the state of transformation, Jing condenses and Shen emerges, with Qi rising to send it forth. Through sincerity, one retreats; through attainment, one returns; through return, one attains again; through attainment, one becomes sincere again. Yin and Yang rub against each other, the Eight Trigrams interact and oscillate, the sun and moon operate, cold and heat alternate. Entry and exit are controlled by oneself, appearance and disappearance follow the heart's will. Expanding it fills the universe; contracting it hides it within. Neither defiled nor pure, neither arising nor perishing, one reaches this pure realm where a single Qi is condensed. Qi becomes the wonderful function of the mind, and Qi commands the hundred bodies.