《九天秘录》曰∶三清之下有三太，三太之内有二仪，二仪既判而列五帝，五帝既立而同一区。
此天地之内，上下有阴阳升降，东西有日月往来。周而复始，运而不已，代谢循环，终无走失。惟人也，
以精为母，以气为主。五脏中各有精，精中生气；五脏中各有气，气中生神。欲寿无穷，长生住世，
炼精为丹，养气为神。真仙上圣，修真补内，不补外也。内真外应，无施不可，有作必同，自凡而入圣也。
《西山记》曰∶男子先生右肾，以外精而内血，阴为理也；女子先生左肾，以外血而内精，阳为里
也。肾生脾，脾生肝，肝生肺，肺生心，心生小肠，小肠生大肠，大肠生胆，胆生膀胱，膀胱生三元，
三元生三焦，三焦生八脉，八脉生十二经，十二经生十二络，十二络生一百八十系络，一百八十系
络生一百八十缠络，一百八十缠络生三万六千孙络，三万六千孙络生三百六十五骨，三百六十五骨生八
万四千毛窍。胎完气足，灵光入体，与母分离而为人也。以内外言之，经络之内以为内，肌肤之外而
为外。养命养其五脏，五脏为根，根固叶自茂矣。养形养其五气，五气为源，源深流自长矣。真气大运
随天，元气小运随日。春，肝旺脾弱，则养脾食甘物；五谷中粳米、五果中枣肉、五畜中牛肉、五菜中
葵菜。清心无忧，忧则伤肝。隐坐避风，因肝恶风也。若日用之间卯时，以待小运。日生元气，传送在肝，
闲居冥目以养肝。旬日见
功，目可视秋毫。若修炼下功，不必如此。夏，心旺肺弱，则养肺食辛物∶五谷中黄黍、五果中桃子、
五畜中鸡肉。五菜中葱菜。清心少喜，喜多伤心。静坐避热，以心恶热。若日用之间午时，以待小运。
日生元气，传送在心，绝念安居以养心。旬日见功，可气通百脉。修炼下功，亦不必如此。秋，肺旺
肝弱，则养肝食酸物∶五谷中豆、五果中李子、五畜中犬肉、五菜中藿菜。静居避寒，寒则伤肺。不要
多悲，悲则损肝。若日用之间酉时，以待小运。日生元气，传送在肺，升身静坐以养肺。旬日见功，
肌肤光泽。若修炼下功，不必如此。冬，肾旺心弱，则养心食苦物∶五谷中小麦、五果中橘子、五畜中
羊肉、五菜中薤菜。清心无恐，恐则伤心，若日用之间子时，以待小运。日生元气，传送在肾，敛身
正坐以养肾，旬日见功，丹田自暖，气力刚健。若修炼下功，不必如此。当四季，脾旺肾弱，养肾食咸
物∶五谷中粟米、五果中山药、五畜中猪肉，五菜中韭菜。安心无畏，畏则伤脾，静坐避湿，湿则损脾
也。若日用之间戌辰丑未，以待小运。日生元气，传送在脾。风急震雷，通过膀胱，变为精华，真气
走失而火上起，肺开心冲肝浮胆横，万神以真火烧之，弃体外游，骨解筋伸，与死无异。一泄一气弱，
百泻一神去，千泄一脏损，已至枯竭，四大无主，乃曰死矣。故真仙上圣，有还精之道。若志在玄元，
肾气交心气，积气生液，如悬珠垂露，颗颗还于丹田，火候无差，自然凝结，形若弹丸，色同朱橘，
气中生气，炼气成神，身外有身，超凡入圣。若以未悟清虚，甘做儿孙之牛马，淫邪之心未息，亦不可深
究房中之术，俱以借其阴貌，赚心气下入黄庭，而肾气不能上升，乃以龙盘虎绕，欲泄之前，弃其
情爱。一则孤坐敛身，双手抱
脐，使气结为胎。一则升身偃脊，敛身少时，使肘后飞入泥丸，以填血脑而后百骨充盈，有返老
还童之验矣。嗟少学无知，欲采妇女之精气以为阴丹，又炼无情之金石，取天地之秀气，而为外丹。
饵之填精补海，幸而药盛而时暂无损。若以元阳耗散，而丹台空虚，饵之在腹，当有不救之疾。取之
于人，当有速亡之患。返以神仙之法为诳，静言思之，谁其过欤？
《九天秘录》说：三清之下有三太，三太之内有二仪，二仪既已分辨而列出五帝，五帝既已确立而归于同一区域。
这天地之间，上下有阴阳的升降，东西有日月的往来。周而复始，运行不止，新陈代谢循环往复，始终没有差错。只有人，
以精为根本，以气为主导。五脏中各有精，精中产生气；五脏中各有气，气中生神。想要寿命无穷，长生在世，
就要炼精化为丹药，养气化为神灵。真正的仙人和至高圣者，修炼内在真气以补益内部，而不是补益外部。内里真气充盈则外在相应，无所不能施为，有所作为必与道相合，从凡人进入圣境。
《西山记》说：男子先生右肾，以外精而内血，阴为理也；女子先生左肾，以外血而内精，阳为里也。肾生脾，脾生肝，肝生肺，肺生心，心生小肠，小肠生大肠，大肠生胆，胆生膀胱，膀胱生三元，
三元生三焦，三焦生八脉，八脉生十二经，十二经生十二络，十二络生一百八十系络，一百八十系络生一百八十缠络，一百八十缠络生三万六千孙络，三万六千孙络生三百六十五骨，三百六十五骨生八万四千毛窍。胎成气足，灵光入体，与母分离而为人。从内外来说，经络之内称为内，肌肤之外称为外。养生要养其五脏，五脏是根本，根本稳固枝叶自然茂盛。养形要养其五气，五气是源头，源头深厚水流自然长远。真气的大运随天，元气的小运随日。春季，肝旺脾弱，则养脾食甘物：五谷中粳米、五果中枣肉、五畜中牛肉、五菜中葵菜。清心无忧，忧则伤肝。隐坐避风，因肝恶风也。若日用之间卯时，以待小运。日生元气，传送在肝，闲居冥目以养肝。旬日见功，目可视秋毫。若修炼下功，不必如此。夏季，心旺肺弱，则养肺食辛物：五谷中黄黍、五果中桃子、五畜中鸡肉。五菜中葱菜。清心少喜，喜多伤心。静坐避热，以心恶热。若日用之间午时，以待小运。日生元气，传送在心，绝念安居以养心。旬日见功，可气通百脉。修炼下功，亦不必如此。秋季，肺旺肝弱，则养肝食酸物：五谷中豆、五果中李子、五畜中犬肉、五菜中藿菜。静居避寒，寒则伤肺。不要多悲，悲则损肝。若日用之间酉时，以待小运。日生元气，传送在肺，升身静坐以养肺。旬日见功，肌肤光泽。若修炼下功，不必如此。冬季，肾旺心弱，则养心食苦物：五谷中小麦、五果中橘子、五畜中羊肉、五菜中薤菜。清心无恐，恐则伤心，若日用之间子时，以待小运。日生元气，传送在肾，敛身正坐以养肾，旬日见功，丹田自暖，气力刚健。若修炼下功，不必如此。当四季，脾旺肾弱，养肾食咸物：五谷中粟米、五果中山药、五畜中猪肉，五菜中韭菜。安心无畏，畏则伤脾，静坐避湿，湿则损脾也。若日用之间戌辰丑未，以待小运。日生元气，传送在脾。风急震雷，通过膀胱，变为精华，真气走失而火上起，肺开心冲肝浮胆横，万神以真火烧之，弃体外游，骨解筋伸，与死无异。一泄一气弱，百泻一神去，千泄一脏损，已至枯竭，四大无主，乃曰死矣。故真仙上圣，有还精之道。若志在玄元，肾气交心气，积气生液，如悬珠垂露，颗颗还于丹田，火候无差，自然凝结，形若弹丸，色同朱橘，气中生气，炼气成神，身外有身，超凡入圣。若以未悟清虚，甘做儿孙之牛马，淫邪之心未息，亦不可深究房中之术，俱以借其阴貌，赚心气下入黄庭，而肾气不能上升，乃以龙盘虎绕，欲泄之前，弃其情爱。一则孤坐敛身，双手抱脐，使气结为胎。一则升身偃脊，敛身少时，使肘后飞入泥丸，以填血脑而后百骨充盈，有返老还童之验矣。嗟少学无知，欲采妇女之精气以为阴丹，又炼无情之金石，取天地之秀气，而为外丹。饵之填精补海，幸而药盛而时暂无损。若以元阳耗散，而丹台空虚，饵之在腹，当有不救之疾。取之于人，当有速亡之患。返以神仙之法为诳，静言思之，谁其过欤？
The *Jiutian Mulu* (Secret Records of the Nine Heavens) states: Below the Three Pure Ones (Sanqing, 三清), there are the Three Tais (Santai, 三太); within the Three Tais, there are the Two Yi (Eryi, 二仪, Yin and Yang). Once the Two Yi are distinguished, the Five Emperors (Wudi, 五帝) are arranged; once the Five Emperors are established, they return to one realm.
Within this heaven and earth, above and below, there is the ascending and descending of Yin and Yang (Yin-Yang, 阴阳); east and west, there is the coming and going of the sun and moon. They cycle repeatedly, operating without cease, metabolizing and circulating endlessly, never losing their course. Only in humans,
essence (Jing, 精) serves as the mother, and qi (Qi, 气) as the master. Within each of the five zang organs (Wuzang, 五脏), there is essence; from essence arises qi; within each of the five zang organs, there is qi; from qi arises spirit (Shen, 神). To achieve infinite longevity and reside in the world forever,
one must refine essence into elixirs (Dan, 丹) and nourish qi to become spirit. True immortals and supreme sages cultivate internal truth to supplement the interior, not the exterior. When internal truth is full, it responds externally; nothing cannot be accomplished, and all actions align with the Dao, transitioning from the mundane to the sacred.
The *Xishan Ji* (Records of Mount West) states: Men first generate the right kidney (You Shen, 右肾), externalizing essence and internalizing blood, where yin governs principle; women first generate the left kidney (Zuo Shen, 左肾), externalizing blood and internalizing essence, where yang governs the interior. The kidney generates the spleen (Pi, 脾), the spleen generates the liver (Gan, 肝), the liver generates the lung (Fei, 肺), the lung generates the heart (Xin, 心), the heart generates the small intestine (Xiaochang, 小肠), the small intestine generates the large intestine (Dachang, 大肠), the large intestine generates the gallbladder (Dan, 胆), the gallbladder generates the bladder (Pangguang, 膀胱), the bladder generates the Three Yuan (Sanyuan, 三元),
the Three Yuan generate the Sanjiao (Triple Burner, 三焦), the Sanjiao generates the Eight Extraordinary Vessels (Baimai, 八脉), the Eight Extraordinary Vessels generate the Twelve Primary Meridians (Shier Jing, 十二经), the Twelve Primary Meridians generate the Twelve Collaterals (Shier Luo, 十二络), the Twelve Collaterals generate 180 Connecting Collaterals (Shibashi Xi Luo, 一百八十系络), the 180 Connecting Collaterals generate 180 Wrapping Collaterals (Shibashi Chan Luo, 一百八十缠络), the 180 Wrapping Collaterals generate 36,000 Sun Collaterals (Sanwan Liuqian Sun Luo, 三万六千孙络), the 36,000 Sun Collaterals generate 365 Bones (Sanbai Liushiwu Gu, 三百六十五骨), and the 365 Bones generate 84,000 Hair Pores (Bawan Siqian Maoqiao, 八万四千毛窍). When the fetus is complete and qi is sufficient, spiritual light enters the body, separating from the mother to become a human. Speaking of inside and outside, what is within the meridians is called inside, and what is outside the skin and muscles is called outside. To nourish life, one nourishes the five zang organs; the five zang organs are the root, and when the root is firm, the leaves flourish naturally. To nourish the form, one nourishes the five qi; the five qi are the source, and when the source is deep, the flow extends naturally. The great movement of true qi follows heaven; the small movement of primal qi follows the day. In spring, the liver is prosperous and the spleen is weak, so one nourishes the spleen by eating sweet substances: among the five grains, paddy rice (Jingmi, 粳米); among the five fruits, jujube flesh (Zaorou, 枣肉); among the five meats, beef (Niurou, 牛肉); among the five vegetables, okra (Kuicai, 葵菜). Keep the heart clear and free from worry, for worry injures the liver. Sit hiddenly to avoid wind, because the liver dislikes wind. If during daily activities at Mao hour (卯时, 5-7 AM), await the small movement. The day generates primal qi, which transmits to the liver; dwell in leisure with closed eyes to nourish the liver. Within ten days, results appear, and the eyes can see the fine hairs of autumn. If practicing lower-level cultivation, this is not necessary. In summer, the heart is prosperous and the lung is weak, so one nourishes the lung by eating pungent substances: among the five grains, yellow millet (Huangshu, 黄黍); among the five fruits, peaches (Taizi, 桃子); among the five meats, chicken (Jirou, 鸡肉); among the five vegetables, scallions (Congcai, 葱菜). Keep the heart clear and reduce joy, for excessive joy injures the heart. Sit quietly to avoid heat, because the heart dislikes heat. If during daily activities at Wu hour (午时, 11 AM-1 PM), await the small movement. The day generates primal qi, which transmits to the heart; eliminate thoughts and dwell peacefully to nourish the heart. Within ten days, results appear, and qi can pass through the hundred vessels. For lower-level cultivation, this is also not necessary. In autumn, the lung is prosperous and the liver is weak, so one nourishes the liver by eating sour substances: among the five grains, beans (Dou, 豆); among the five fruits, plums (Lizi, 李子); among the five meats, dog meat (Quanrou, 犬肉); among the five vegetables, broad bean leaves (Huocai, 藿菜). Dwell quietly to avoid cold, for cold injures the lung. Do not grieve excessively, for grief damages the liver. If during daily activities at You hour (酉时, 5-7 PM), await the small movement. The day generates primal qi, which transmits to the lung; raise the body and sit quietly to nourish the lung. Within ten days, results appear, and the skin and muscles become lustrous. For lower-level cultivation, this is not necessary. In winter, the kidney is prosperous and the heart is weak, so one nourishes the heart by eating bitter substances: among the five grains, wheat (Xiaomai, 小麦); among the five fruits, oranges (Juzi, 橘子); among the five meats, mutton (Yangrou, 羊肉); among the five vegetables, wild leeks (Xiecai, 薤菜). Keep the heart clear and free from fear, for fear injures the heart. If during daily activities at Zi hour (子时, 11 PM-1 AM), await the small movement. The day generates primal qi, which transmits to the kidney; contract the body and sit upright to nourish the kidney. Within ten days, results appear, the dantian warms itself, and strength becomes robust. For lower-level cultivation, this is not necessary. During the four seasons, the spleen is prosperous and the kidney is weak; nourish the kidney by eating salty substances: among the five grains, millet (Sumi, 粟米); among the five fruits, yam (Shanyao, 山药); among the five meats, pork (Zhurou, 猪肉); among the five vegetables, chives (Jiucai, 韭菜). Keep the mind at peace and free from dread, for dread injures the spleen; sit quietly to avoid dampness, for dampness damages the spleen. If during daily activities at Xu, Chen, Chou, and Wei hours (戌辰丑未), await the small movement. The day generates primal qi, which transmits to the spleen. If wind is urgent and thunder shakes, passing through the bladder, it transforms into essence; if true qi escapes and fire rises, the lung opens, the heart rushes, the liver floats, and the gallbladder protrudes; the myriad spirits are burned by true fire, abandoning the body to wander outside, bones dissolve, tendons extend, resembling death. One leakage weakens one qi; a hundred leakages cause one spirit to depart; a thousand leakages damage one zang organ; reaching exhaustion, the four elements have no master, thus it is called death. Therefore, true immortals and supreme sages have the method of returning essence (Huajing, 还精). If one's aspiration lies in the profound origin, kidney qi intersects with heart qi; accumulated qi generates fluid, like hanging pearls and dripping dew, each drop returning to the dantian. With precise fire timing, it naturally condenses, shaped like a bullet, colored like a red tangerine; qi generates qi within, refining qi into spirit; having a body outside the body, transcending the mortal to enter the sacred. If one has not realized clarity and emptiness, willingly serving as beasts of burden for descendants, and lustful desires have not ceased, one should not deeply investigate sexual techniques (Fangzhong Shu, 房中之术), which merely borrow the female form to trick heart qi into descending into the Huangting (Yellow Court, 黄庭), while kidney qi cannot ascend. Thus, using dragon coiling and tiger winding, before ejaculation, abandon emotional attachment. One method is to sit alone, contracting the body, hugging the navel with both hands, causing qi to knot into a fetus. Another method is to raise the body, arch the spine, contract the body briefly, causing the elbow to fly into the Niwan Palace (Niwangong, 泥丸宫), filling the blood and brain, thereby filling the hundred bones, yielding evidence of reversing aging. Alas, I was ignorant in my youth, desiring to gather the essence and qi of women to make Yin Elixirs (Yindan, 阴丹), and again refining inert metals and stones, taking the exquisite qi of heaven and earth to make External Elixirs (Waidan, 外丹). Ingesting them fills essence and supplements the sea; fortunately, when the medicine is potent, there is temporarily no harm. But if primal yang is dissipated and the dantian is empty, ingesting them in the abdomen will lead to incurable diseases. Taking them from others will lead to rapid demise. Returning to regard the methods of immortals as deceit, thinking quietly, whose fault is it?