《十洲杂记》曰∶纯阴无阳，鬼也；纯阳无阴，仙也；阴阳相杂，人也。鬼则阴灵之气凝而为
形，仙则阳和之气不散，炼而为质。人以阳尽而为鬼，鬼者，人之归也。人以阴尽而为仙，仙者，人
之迁也。当其少年，阳多阴少之时，不肯修炼。及夫老弱，气散神衰之后，安得无损？高人上士，忧勤
未补之前，戒慎补已损之后。未损者，保养不至于损；已损者，补益不至于亏。非大道高士，不可议此。
《西山记》曰∶人受气赋形，三百日胎完，与母分体，一
千日乳抱，四千日盗物，取天地之气，五千日气足。故女子十四岁，天癸降而真阴散；男子十六岁，
真精满而阳气泄。男子之气，八百一十丈；女子之血，三石六斗。九九八十一，纯阳之数，气之本数
也；六六三十六，纯阴之数，血之本数也。过此以往，走失耗散。气以九九而损，血以六六而竭。
自然亏损，又况败坏而不知修养乎？如王侯之府，美女兼千；卿士之家，侍外家数百。昼以醇酒，淋其骨
髓；夜以房事，输其血气。耳耽目恣，偃卧不休。上奔走不安居而又滋味锦绣，大醉入房，不知御神保
气，居无节而精神有限，未及半白已憔悴枯朽也。故真仙上圣，凡所修养有益，惟求无损。一日之
忌，暮无大醉；一岁之忌，暮无远行；终身之忌，暮无燃烛行房。此补损之大略也。五味，人不可无也，
戒之偏多。酸损脾，甘损肾，咸损心，苦损肺，辛损肝。大药未就，尚有饥渴，一日三次要食，古人所
以淡而食之，又不荤腥，恐污口腹也。五脏积滞，用六字气治之，即《黄庭图》之法也。张澄道以此留
形住世，王悟真以此治病延年，孙思邈以此修身治人。六字之妙∶春不呼，夏不 ，冬不呵，秋不嘘，
四时常有嘻，三焦无不足；八节不得吹，肾府难得盛。凡有余则引其子，不足则杀其鬼。此妙古今
无知者，西山上圣得其昧也。不须禁忌百端，但朝不虚而暮不实，上也；素无味，淡无荤，次也。何虑
四体之不充悦乎？及夫六字气，有余引子，不足杀鬼者；肝本嘘也，余则用嘘。嘘亦不能
引肝气，若引其子，则用呵字，泻心之气，心气既行，肝气自传也。若肝气不足，则杀其鬼。肺，金也，
金克木，木为妻而金为夫，夫乃鬼也。如肝气弱，必是肺之有余，必杀其鬼，用 字泻之。聪明之士，审达
五行生克，调和其气，无过不及而阴阳自正。
根据时对节，下手行动，默契天机，混合玄理，安有长生之不得、神仙之不成耶？
《十洲杂记》说：纯阴而无阳，是鬼；纯阳而无阴，是仙；阴阳相互混杂，是人。鬼则是阴灵之气凝结而成形体，仙则是阳和之气不消散，经过炼化而成为体质。人如果阳气耗尽就会变成鬼，所谓“鬼”，就是人最终的归宿。人如果阴气耗尽就会变成仙，所谓“仙”，就是人的超迁升华。当人在少年时期，阳气多而阴气少的时候，不肯修炼。等到年老体弱，元气涣散、精神衰败之后，怎么能没有损伤呢？高明的隐士和上等的贤士，在尚未受损之前就忧虑并勤勉保养，在已经受损之后也戒慎恐惧地进行补益。对于尚未受损的人，通过保养使其不至于受损；对于已经受损的人，通过补益使其不至于亏损。如果不是大道高士，不足以与他们讨论这个问题。
《西山记》说：人禀受天地之气形成形体，三百天胎儿完备，与母体分离；一千天乳养怀抱，四千岁（此处指代成长阶段或虚指）盗取天地之气，五千岁（此处指代成熟阶段或虚指）气机充足。所以女子十四岁时，天癸（指月经等生殖物质）下降而真阴散布；男子十六岁时，真精充满而阳气泄出。男子的气有八百一十丈长；女子的血有三石六斗重。九九八十一，是纯阳的数理，是气的根本数量；六六三十六，是纯阴的数理，是血的根本数量。过了这个限度以后，精气就会走失耗散。气按照“九九”的规律损耗，血按照“六六”的规律枯竭。这是自然的亏损，更何况身体败坏却不知修养呢？比如王侯的府邸，美女多达千人；卿大夫的家宅，侍奉外家的仆役数百人。白天用醇酒浸泡骨髓；夜晚通过房事输泻血气。耳朵沉迷声色，眼睛放纵欲望，躺卧休息不得安宁。上面奔走劳碌不安居，下面又享受美味锦绣，大醉后行房事，不知道御守心神、保养元气，生活没有节制而精神有限，还没到头发全白就已经憔悴枯朽了。所以真正的仙人和上古圣人，凡是修养有益的事情，只求不造成损伤。一天的禁忌，晚上不要大醉；一年的禁忌，年底不要远行；终身的禁忌，晚上不要在点燃蜡烛时行房。这就是补损的大略原则。五味，人不可没有，但要戒除偏多。酸味损伤脾，甘味损伤肾，咸味损伤心，苦味损伤肺，辛味损伤肝。在大药（指内丹或高级养生成果）未成之前，尚且有饥渴之感，一天吃三次饭是必要的，古人因此主张清淡饮食，又不吃荤腥，恐怕弄脏口腹。五脏如果有积滞，可以用“六字气”（一种呼吸吐纳疗法）来治疗，这就是《黄庭图》中的方法。张澄道用这种方法留驻身形于世间，王悟真用这种方法治病延年，孙思邈用这种方法修身治人。六字气的奥妙在于：春天不呼，夏天不呬（si），冬天不呵，秋天不嘘，四季常带有嘻，三焦没有不足；八个节气不得吹，肾府难得旺盛。凡是有余的情况就引导其子行气，不足的情况就克制其鬼行气。这种奥妙古今无人知晓，西山上的圣人得其深意。不需要忌讳上百种事项，只要早晨不虚耗而晚上不充实（指不过度进补或消耗），是上策；平时口味清淡，无荤腥，是次策。何必担心四肢不充盈喜悦呢？至于那六字气，有余则引子，不足则杀鬼的道理：肝的本气是“嘘”，其余情况也用“嘘”。但“嘘”也不能直接引导肝气，如果要引导其子（心），就用“呵”字，以泻心气，心气既已运行，肝气自然传变。如果肝气不足，就杀其鬼（肺）。肺属金，金克木，木为妻而金为夫，夫即为鬼。如肝气弱，必然是肺有余，必须杀其鬼，用“呬”字来泻之。聪明的人士，审察通达五行生克关系，调和其气，没有过与不及，阴阳自然端正。根据时节节气，下手行动，默契天机，混合玄理，怎么会有不能长生、不能成仙的呢？
*Shizhou Zaji* (Miscellaneous Records of the Ten Continents) states: Pure yin without yang constitutes a ghost; pure yang without yin constitutes an immortal; the mixture of yin and yang constitutes a human. A ghost is formed by the condensation of yin-spirit qi (vital energy), whereas an immortal is constituted by the refining of undissipated yang-harmonious qi into substance. When a person's yang is exhausted, they become a ghost; "ghost" refers to the return of humans. When a person's yin is exhausted, they become an immortal; "immortal" refers to the migration (sublimation) of humans. During youth, when yang is abundant and yin is scarce, people are unwilling to cultivate. By the time one becomes old and weak, after qi has scattered and spirit has declined, how can there be no damage? Superior individuals worry and toil before damage occurs, and exercise caution in tonifying after damage has occurred. Those not yet damaged maintain themselves so as not to incur damage; those already damaged use tonification so as not to fall into deficiency. Only high masters of the Great Dao can discuss this.
*Xishan Ji* (Records of Mount West) states: Humans receive qi and form bodies; at three hundred days, the fetus is complete and separates from the mother; at one thousand days, they are nursed and held; at four thousand days, they appropriate things from the world, drawing upon the qi of heaven and earth; at five thousand days, their qi is sufficient. Thus, at fourteen years of age, women experience the descent of Tian Gui (heavenly fluid/menstruation) and the dispersion of true yin; at sixteen years of age, men have full true essence and the leakage of yang qi. Men's qi amounts to eight hundred and ten zhang; women's blood amounts to three dan and six dou. Eighty-one (9x9) is the number of pure yang, the fundamental number of qi; thirty-six (6x6) is the number of pure yin, the fundamental number of blood. Beyond these ages, essence and qi leak and dissipate. Qi diminishes according to the pattern of nine-nine, and blood exhausts according to the pattern of six-six. This is natural decline; how much more so for those who ruin their bodies and do not know how to cultivate and nourish themselves? Consider the mansions of kings and nobles, with thousands of beauties; or the households of ministers, with hundreds of concubines serving outside the main family. By day, strong wine bathes their marrow; by night, sexual intercourse drains their blood and qi. They indulge their ears and eyes, lying down without rest. Above, they rush about and do not dwell peacefully; below, they enjoy rich flavors and brocade. Entering bed while heavily intoxicated, they fail to guard their spirit and preserve their qi. Without moderation in residence and lifestyle, and with limited spirit, they become emaciated, withered, and decayed before their hair turns completely white. Therefore, true immortals and sages, in all their cultivation, seek only to avoid damage. The taboo for one day: do not get heavily drunk at night. The taboo for one year: do not travel far at the end of the year. The taboo for a lifetime: do not engage in sexual intercourse at night with candles lit. These are the general principles of tonifying and repairing damage. The Five Flavors are indispensable to humans, but one must beware of excess. Sour damages the Spleen, sweet damages the Kidney, salty damages the Heart, bitter damages the Lung, and pungent damages the Liver. Before achieving the Great Medicine (the state of immortality), one still feels hunger and thirst; eating three times a day was advocated by ancients, who preferred bland food and avoided meat and fish, fearing it would soil the mouth and belly. For stagnation in the Five Zang Organs, the Six Syllable Breath Method is used, which is the method of *Huangting Tu*. Zhang Chengdao used this to retain his form and remain in the world; Wang Wuzhen used it to treat diseases and prolong life; Sun Simiao used it to cultivate himself and treat others. The subtlety of the Six Syllables: In spring, do not exhale "Hu"; in summer, do not exhale "Si"; in winter, do not exhale "He"; in autumn, do not exhale "Xu"; throughout the four seasons, always use "Xi", ensuring the San Jiao (Triple Burner) is never deficient; during the Eight Solar Terms, do not exhale "Chui", making it difficult for the Kidney Mansion to become excessive. Whatever is in excess should guide its "child" (the element it generates); whatever is deficient should suppress its "ghost" (the element that controls it). This subtlety has been unknown to the ancient and modern world; only the Supreme Saints of Mount West have grasped its profound meaning. There is no need for hundreds of taboos; simply, if the morning is not empty and the evening is not overly full (excessive intake/stimulation), this is the highest level; if daily diet is tasteless and bland without meat, this is the secondary level. Why worry about the limbs not being plump and joyful? Regarding the Six Syllable Breath Method: if there is excess, guide the child; if deficient, suppress the ghost. The Liver's native syllable is "Xu"; in other cases, also use "Xu". However, "Xu" alone cannot directly guide Liver qi; if guiding its child, use "He" to drain Heart qi. Once Heart qi moves, Liver qi naturally transmits. If Liver qi is deficient, suppress the ghost. The Lung belongs to Metal; Metal controls Wood. Wood is the wife, and Metal is the husband; the husband is the ghost. If Liver qi is weak, it must be due to Lung excess; one must suppress the ghost, using "Si" to drain it. Wise individuals, understanding the generation and control of the Five Elements, harmonize their qi, avoiding excess and deficiency, so that yin and yang naturally correct themselves. Acting according to the seasons and solar terms, applying the technique, tacitly aligning with heavenly secrets, and blending with profound principles, how could one fail to achieve longevity and become an immortal?