《太上隐书》曰∶天地以清浊为质，非气不足以运阴阳；日月以明暗分形，非气不足以交魂魄。
以橐龠之用、呼吸之理，是气使之然也。禽一冲而制在气，腹空如实；鱼一跃而制在水，穿水如无。
众植凋残，独松柏而常茂者，气坚也；群动灭寂，惟龟鹤之不悴者，气任也。形为留气之舍，气为保形
之符。欲留形住世，必先养气。至大至刚，充塞乎天地之间；气聚神灵，遨游风尘之外。善养生者，养
其形；善养形者，养其气。
《西山记》曰∶古今养生之士，不免于疾病死亡者，不知其道也。昔人以志士不语为养气，此保气
也，失之昏；以入清出浊为养气，此换气也，失之虚。昏者，气散神狂，真灵日厌，终无所归矣。虚者，
丹田无实，徒劳而吐纳，终不能佳矣。多入少出，攻病可也；认为胎息，误矣。上咽下蓄，聚气可
也，指作还丹，误矣。绵绵若存，用之不勤，委气而和神也。息息要住，纳之不出，闭气而炼形也。一
咽复一咽，双收两夹，以嘘咽为法，是借气取水灌溉之术也。正坐升身，气满四大，血路通行，荣卫
和畅，是布气焚身之法也。若此皆非养气矣。养气之道，生时养之，使不衰弱。时养之使不散。如古
行屯者，是阳初生，屈而未伸，故朝屯以取，养气之茂也。如古行蒙者，是一阳处群阴之中，暗而不
明。故暮蒙以取，求阳之义也。非特此也，才所不敏，强思伤也；力所不及，强举伤也；悲哀憔悴，
伤也；喜乐过度，伤也；汲汲所欲，伤也；戚戚所怀；伤也。或久谈言笑，寝息失时，拽弓引弩。
耽酒呕吐，饱食便卧，跳步喘息，欢呼哭泣，阴阳不
交，积伤至尽，则早亡矣。故善养者，淡然无欲，处乎寂寞之境，自有希夷之趣。冬则阳生，至春
分之后，阳盛而阴散，防其余阴入腹而为苦寒之疾。夏则阴生，至秋分之后，阴盛而阳散，防其余阳入腹
而为酷暑之患。勿观死者，防死气触生气；不近秽处，防秽气触真气。真气未壮而朝不虚食，常充口；
真气欲绝而暮不实食，常减口。然而调气、和气、布气、咽气、聚气、行气、保气、换气，皆不出养
气之道。夫气如线，触之则断；气如烟，扰之则散。不能养者，失保形之道。然养气未及采气，采气未及
炼气。采气还元，结成金丹。炼之出壳，迁变羽客。未炼先采之，未炼先养之。
《太上隐书》说：天地以清和浊作为本质，没有气就不足以推动阴阳的运行；日月以明和暗区分形体，没有气就不足以使魂魄相交合。
凭借橐龠（风箱）的作用、呼吸的原理，这都是气在起作用。禽鸟一飞冲而受制于气，腹部空虚如同实有；鱼儿一跃而受制于水，穿过水中如同无物。
众多植物凋谢残败，唯独松柏常绿茂盛，是因为气坚固；众多动物灭绝沉寂，只有龟鹤不显憔悴，是因为气胜任。形体是留驻气的房舍，气是保护形体的符信。想要留住形体长存世间，必须先修养气。气至大至刚，充塞在天地之间；气聚集则产生神灵，遨游在风尘之外。善于养生的人，修养他的形体；善于修养形体的人，修养他的气。
《西山记》说：古今从事养生的人士，不免于疾病死亡，是因为不知道养生的道理。过去的人把志士不说话当作养气，这其实是保气，失之于昏昧；把吸入清气呼出浊气当作养气，这其实是换气，失之于虚空。昏昧的人，气散乱神狂躁，真灵日益厌弃，最终无所归宿。虚空的人，丹田不充实，徒劳地进行吐纳，最终不能达到良好效果。多吸入少呼出，用来攻治疾病是可以的；如果认为这是胎息，就错了。上咽下蓄，聚集气是可以的，如果指认这是还丹，就错了。“绵绵若存，用之不勤”，是让气与神和谐。每一次呼吸都要停住，纳入而不吐出，这是闭气来炼形。一次吞咽接一次吞咽，双收两夹，以嘘咽为方法，这是借气取水灌溉的技术。端正坐姿升起身体，气充满四肢百骸，血路通行，营卫和畅，这是布气焚烧身体的方法。像这些都不是养气。养气的方法，是在活着的时候修养它，使它不衰弱。时常修养它使它不散失。像古代行“屯”卦的道理，是阳气初生，屈曲而未伸展，所以早晨取法“屯”卦，以培养气的茂盛。像古代行“蒙”卦的道理，是一阳处在群阴之中，昏暗而不明亮。所以傍晚取法“蒙”卦，以求得阳的意义。不仅仅是这样，才思不敏捷，强行思考会受伤；力量达不到，强行举重会受伤；悲哀憔悴，是受伤；喜乐过度，是受伤；急切追求欲望，是受伤；忧愁挂怀，是受伤。或者长时间谈笑，睡眠休息失去时机，拉弓引弩。沉溺饮酒呕吐，饱食后立即躺卧，跳跃奔跑喘息，欢呼哭泣，阴阳不交合，积累伤害直到耗尽，就会早亡。所以善于养生的人，淡泊没有欲望，处于寂寞的境界，自然有希夷（玄妙虚无）的情趣。冬天阳气生发，到春分之后，阳气盛而阴气散，防止残余的阴气进入腹部成为苦寒的疾病。夏天阴气生发，到秋分之后，阴气盛而阳气散，防止残余的阳气进入腹部成为酷暑的祸患。不要观看死者，防止死气触动生气；不靠近污秽的地方，防止秽气触动真气。真气未壮时早上不吃虚食，口中常保持充盈；真气欲绝时晚上不吃实食，口中常减少食物。然而调气、和气、布气、咽气、聚气、行气、保气、换气，都不超出养气的范围。气像线一样，触碰就会断；气像烟一样，扰乱就会散。不能养气的人，失去了保护形体的道理。然而养气还没达到采气，采气还没达到炼气。采气回归本源，结成金丹。炼之脱壳，变成羽客（仙人）。在未炼之前先采，在未炼之前先养。
The *Taishang Yinshu* states: Heaven and Earth take clarity and turbidity as their essence; without Qi (vital energy), the movement of Yin and Yang would not be possible. The Sun and Moon distinguish form through brightness and darkness; without Qi, the interaction between Hun (ethereal soul) and Po (corporeal soul) would not occur.
Relying on the function of the bellows (Tuoyue) and the principle of respiration, it is Qi that causes this. Birds fly forth but are controlled by Qi, their abdomens empty yet seemingly solid; fish leap but are controlled by water, passing through it as if it were nothing.
When most plants wither and decay, only pine and cypress remain evergreen because their Qi is firm; when all creatures perish and fall silent, only turtles and cranes do not appear wan because their Qi is sufficient. The body is the dwelling that retains Qi, and Qi is the talisman that protects the body. To retain the body and dwell in the world, one must first nourish Qi. It is vast and strong, filling the space between Heaven and Earth; when Qi gathers, spiritual power arises, roaming beyond the dust of the mortal world. Those who are good at nurturing life nurture their bodies; those who are good at nurturing bodies nurture their Qi.
The *Xishan Ji* states: Scholars of longevity throughout history have not been exempt from disease and death because they did not know the Way. In the past, some regarded silence as nurturing Qi; this is merely preserving Qi, which leads to obscurity. Some regarded inhaling clear air and exhaling turbid air as nurturing Qi; this is merely exchanging Qi, which leads to emptiness. Those who are obscure scatter their Qi and agitate their spirit, causing their true spirit to become weary daily, ultimately having no place to return. Those who are empty lack substance in the Dantian (lower abdomen); their breathing exercises are in vain and never yield good results. Inhaling more than exhaling may help treat illness, but regarding this as Fetal Breathing (Taixi) is a mistake. Swallowing down and storing below may gather Qi, but identifying this as the Return Elixir (Hundan) is a mistake. "Continuous and faint, existing yet not fully present, used without exertion"—this allows Qi and Shen (spirit) to harmonize. Each breath should be held, inhaled and not exhaled; this is closing the Qi to refine the body. One swallow after another, gathering both sides, using the method of exhaling and swallowing, is the technique of borrowing Qi to draw Water for irrigation. Sitting upright and raising the body, allowing Qi to fill the four limbs, ensuring blood pathways are open, and Ying (nutritive) and Wei (defensive) energies flow smoothly—this is the method of distributing Qi to burn the body. All these are not methods of nurturing Qi. The way to nurture Qi is to cultivate it while alive so it does not weaken. Cultivate it constantly so it does not dissipate. Like the ancient practice of the hexagram Tun (Difficulty at the Beginning), which represents Yang Qi initially born, bent but not yet extended; thus, one draws upon Tun in the morning to foster the flourishing of Qi. Like the ancient practice of the hexagram Meng (Youthful Folly), where one Yang line resides among many Yin lines, dark and not bright; thus, one draws upon Meng in the evening to seek the meaning of Yang. It is not just this. If one's intellect is not sharp, forcing thought causes injury; if one's strength is insufficient, forcing lifting causes injury; sorrow and emaciation cause injury; excessive joy causes injury; eagerly pursuing desires causes injury; being burdened by worries causes injury. Or, talking and laughing for too long, sleeping and resting at improper times, drawing bows and crossbows. Indulging in wine and vomiting, lying down immediately after eating full meals, jumping and running while panting, shouting and crying—when Yin and Yang do not interact, accumulated injuries lead to exhaustion and premature death. Therefore, those who are good at nurturing live indifferently without desire, dwelling in a state of solitude, naturally finding interest in the profound and formless (Xi Yi). In winter, Yang generates; after the Spring Equinox, Yang becomes abundant and Yin scatters, preventing residual Yin from entering the abdomen and causing bitter cold diseases. In summer, Yin generates; after the Autumn Equinox, Yin becomes abundant and Yang scatters, preventing residual Yang from entering the abdomen and causing severe heat afflictions. Do not look at the dead, to prevent Dead Qi from touching Living Qi; do not approach filth, to prevent Filthy Qi from touching True Qi. When True Qi is not yet robust, do not eat empty food in the morning, keeping the mouth often filled; when True Qi is about to fail, do not eat solid food in the evening, keeping the mouth often reduced. However, adjusting Qi, harmonizing Qi, distributing Qi, swallowing Qi, gathering Qi, moving Qi, preserving Qi, and exchanging Qi—all do not go beyond the Way of nurturing Qi. Qi is like a thread; touch it and it breaks. Qi is like smoke; disturb it and it scatters. Those who cannot nurture Qi lose the Way of protecting the body. Yet, nurturing Qi has not reached collecting Qi; collecting Qi has not reached refining Qi. Collecting Qi returns to the Origin, forming the Golden Elixir. Refining it allows shedding the shell, transforming into an Immortal. Before refining, one must collect; before refining, one must nurture.