《洞玄经》曰∶有形者不能无名，有名者难逃于数。大则天地阴阳，升降不失其宜；明则日
月魂魄．往来自有其度。差之毫米，失之颠倒。阴阳有愆伏，则四序乱而不能升成万物；寒暑无代谢，
则八候差而不能运转一气。人为万物之贵，一气之灵。大则取象乎天地，无乖升降之宜；明则取法
乎日月，不乱经营之度。定之以时，应之以数。于道也，夫何远哉！
《西山记》曰∶大道无形，生育天地。温凉寒暑，一年一交合，交合不失其时，一年之后有一年。
大道无情，营运日月。弦望晦朔，一月一往来，往来不失其时，一月之后有一月。大道无名，长养万物。
勿谓春生夏长也，而梅艳菊芳；勿谓秋收冬藏也，而柏实松茂。因时日受气，因气发生，无知之草木，
如是最灵。而为人者，胡不顺养真性而修炼形躯耶？鹤知夜半，燕识戊己。因阴感阳，缘水避土。蛇于巳日
不过道，莺于春时自出谷。无识之禽兽，如是最贵。而为人者，何不顺时养元阳而收藏真气耶？嗟！
无知之徒，自气足之后，走失耗散，八百一十丈，元气久久而损。岂知真气大运随天∶春在肝，
夏在心，秋在肺，冬在肾。元气小运随日∶子在肾，卯在肝，午在心，酉在肺。天地之春夏秋冬，日月
之弦望晦朔，人之子午卯酉，正相合也。冬，阴也。阴中阳生而为温，则曰春也。是阳为主而阴为客。
阳中又阳生而为热，则曰夏也。夏，阳也。阳中阴生而为凉，则曰秋也。是阴为主而阳为客。阴中又阳，
生而为寒，则曰冬也。此天地之四时矣。旦则暗也，魄中魂生而为明，则曰上弦。上弦之后，魂为体
而魄为用，魂中又魂生而曰望矣。望则明也，魂中魄生而为暗，则曰下弦。下弦之后，魄为体而魂
为用，魄中又魄生而曰晦矣。是日月之四时矣。天地有三百六十日，日月有三百六十时，人有三百六
十度。天地有二十四气，日月有二十四度，人有二十四时。自子至午，气生之时，阳也。自午至子，气
谢之时，阴也。寅辰午申子戌，阳生之六时；卯巳未酉亥丑，阴生之六时；甲丙戊庚壬，五行之阳时；乙丁
己辛癸，五行之阴时。辰则太阳而卯则阳明，寅则少阳而丑则太阴，子则少阴而亥则厥阴，戌则太阳而酉
则阳明，申则少阳而未则太阴，午则少阴而巳则厥阴。午则肾气交心气，从下而上，三阳气聚之时。子
则心气交肾气，从上而下，三阴气聚之时。魂为阴中之阳，其气生于卯初；魄为阳中之阴，其气生于酉末。
养阳不在春夏，春夏所以养阳者，以气在心与肝也；养阴不在秋冬，秋冬所以养阴者，以气在肾与肝。
夏至之后，真汞积于绛宫；冬至之后，真铅积于丹田。木运交天 二十五度，是时巽也，以阳交阳，当
此收之而成大
药。金运交灵符二十五度，是时干也，以阴交阴，当此炼之而号还丹。炼形起火，须在气升之前；聚
火还元，必用阴降之际。炼形住世，以气为先，用五行相克之时，炼气超凡，以时为先，使三田往
返之候。修真之士不见功者，以旺时不收，损时不补，散时不聚，合时不取，无时不求，还时不炼。不
知交会之时，又无采取之法，蹉时乱日，不见尺寸之功，安得比天地长久、日月坚固哉？
《洞玄经》说：有形体的人事物不可能没有名称，有了名称就难以逃脱数理规律的约束。大的方面如天地的阴阳，升降运动不失去适宜的度；明的方面如日月的魂魄（指日月运行的规律与能量），往来运行自有其法度。如果偏差哪怕一毫米，结果就会完全颠倒。阴阳如果出现差错或潜伏，四季秩序就会混乱，无法生成万物；寒暑如果没有更替，八个节气就会失调，导致一气（元气）不能正常运转。人是万物中最尊贵的，是一气中的灵秀者。大的方面取法于天地，不违背升降的适宜度；明的方面效法于日月，不乱经营运作的法度。以时令来确定行动，以数理来应合变化。对于大道来说，还有什么距离呢！
《西山记》说：大道没有形体，却生育了天地。温、凉、寒、暑，每年一次交合，交合不失时机，一年之后便有一年。大道没有情感，却营运着日月。弦月、望月、晦日、朔日，每月一次往来，往来不失时机，一月之后便有一月。大道没有名字，却长久地养育万物。不要认为春天生发、夏天生长，梅花就不会艳丽、菊花就不会芬芳；不要认为秋天收获、冬天收藏，柏树就不会结实、松树就不会茂盛。因为顺应时日接受气息，因为气息而生长发育，无知的草木，竟然如此灵性。既然作为人，为什么不顺应自然保养真性并修炼形体呢？鹤知道半夜（子时），燕子识别戊己日（中央土）。因为感应阴气而追随阳气，因为缘于水而避开土。蛇在巳日不过道，黄莺在春天自然出谷。无识的禽兽，竟然如此珍贵。既然作为人，为什么不顺应时节保养元阳并收藏真气呢？唉！无知的徒众，自认为气足之后，走失耗散，多达八百一十丈，元气久而久之便受损。哪里知道真气的大运转随天道而行：春天在肝，夏天在心，秋天在肺，冬天在肾。元气的小运转随日行：子时在肾，卯时在肝，午时在心，酉时在肺。天地的春夏秋冬，日月的弦望晦朔，人的子午卯酉，正是相合的。冬季，是阴。阴中生出阳气而变得温暖，这就叫春。此时阳为主而阴为客。阳中又生出阳气而变得炎热，这就叫夏。夏季，是阳。阳中生出阴气而变得凉爽，这就叫秋。此时阴为主而阳为客。阴中又生出阳气（注：此处原文逻辑似有误或特指阴极阳生之变，按原文直译），变得寒冷，这就叫冬。这是天地的四个季节。早晨则是暗，魄中生出魂而变得明亮，这叫上弦。上弦之后，魂为主体而魄为作用，魂中又生出魂而叫作望。望则明亮，魂中生出魄而变得昏暗，这叫下弦。下弦之后，魄为主体而魂为作用，魄中又生出魄而叫作晦。这是日月的四个阶段。天地有三百六十天，日月有三百六十个时辰，人有三百六十个穴位（度）。天地有二十四节气，日月有二十四度，人有二十四个时辰。从子到午，是气生成的时候，属阳。从午到子，是气消退的时候，属阴。寅、辰、午、申、子、戌，是阳气生成的六个时辰；卯、巳、未、酉、亥、丑，是阴气生成的六个时辰；甲、丙、戊、庚、壬，是五行的阳时；乙、丁、己、辛、癸，是五行的阴时。辰时对应太阳，卯时对应阳明；寅时对应少阳，丑时对应太阴；子时对应少阴，亥时对应厥阴；戌时对应太阳，酉时对应阳明；申时对应少阳，未时对应太阴；午时对应少阴，巳时对应厥阴。午时肾气与心气交汇，从下往上，是三阳之气聚集的时候。子时心气与肾气交汇，从上往下，是三阴之气聚集的时候。魂是阴中之阳，其气生于卯初；魄是阳中之阴，其气生于酉末。养阳不在春夏，春夏之所以能养阳，是因为气在心与肝；养阴不在秋冬，秋冬之所以能养阴，是因为气在肾与肝。夏至之后，真汞积聚在绛宫（心脏区域）；冬至之后，真铅积聚在丹田。木运交接天的二十五度，此时是巽卦，以阳交阳，应当在此时收敛而成大药。金运交接灵符的二十五度，此时是干卦，以阴交阴，应当在此时炼化而称为还丹。炼形起火，必须在气上升之前；聚火还元，必须用阴下降之际。炼形驻世，以气为先，利用五行相克的时机；炼气超凡，以时为先，使三田（上、中、下丹田）往返的候机。修真之士不见功效，是因为旺时不收，损时不补，散时不聚，合时不取，无时不求，还时不炼。不知道交会的时间，又没有采取的方法，错乱时日，不见丝毫功效，怎么能比得上天地长久、日月坚固呢？
The *Dongxuan Jing* (Scripture of the Mysterious Profound) states: "That which has form cannot be without a name; that which has a name cannot escape numerical laws. On a grand scale, such as the Yin and Yang of Heaven and Earth, their ascending and descending movements do not deviate from propriety; on a clear scale, such as the Hun (Soul/Spiritual Aspect) and Po (Corporeal Soul/Physical Aspect) of the Sun and Moon, their coming and going follow their own measures. A deviation of even a millimeter leads to total reversal. If Yin and Yang err or lie dormant, the four seasons will fall into chaos and fail to generate all things; if cold and heat do not alternate, the eight climatic periods will be disordered, preventing the smooth circulation of Qi (Vital Energy). Humans are the most precious among all things, the spirit within one Qi. On a grand scale, humans take imagery from Heaven and Earth, not violating the propriety of ascent and descent; on a clear scale, they model themselves after the Sun and Moon, not disrupting the measures of operation. Actions are determined by time, responses are aligned with numbers. In terms of the Dao (The Way), what distance is there?"
The *Xishan Ji* (Record of Western Mountain) states: "The Great Dao is formless, yet it gives birth to Heaven and Earth. Warmth, coolness, cold, and heat undergo one cycle of interaction per year; if this interaction does not miss its timing, one year follows another. The Great Dao is emotionless, yet it operates the Sun and Moon. The half-moon (Shangxian), full moon (Wang), last day of the month (Hui), and first day of the month (Shuo) come and go once a month; if this coming and going does not miss its timing, one month follows another. The Great Dao is nameless, yet it nourishes all things for eternity. Do not say that because Spring generates and Summer grows, plum blossoms will not be beautiful or chrysanthemums fragrant; do not say that because Autumn harvests and Winter stores, cypress seeds will not mature or pines will not flourish. Because they receive Qi according to time and days, and because of Qi they arise and develop, even ignorant grass and trees are so spiritual. Since humans exist, why not follow nature to nourish True Nature (Zhenxing) and cultivate the physical body? Cranes know the midnight hour (Zi Shi); swallows recognize Wu and Ji days (Central Earth). Responding to Yin, they follow Yang; due to Water, they avoid Earth. Snakes do not cross paths on Si days; orioles naturally emerge from valleys in Spring. Even unthinking birds and beasts are so precious. Since humans exist, why not follow the seasons to nourish Primal Yang (Yuanyang) and store True Qi (Zhenqi)? Alas! Ignorant people, believing their Qi is sufficient, let it leak and dissipate, losing over 810 zhang, causing their Yuan Qi (Primal Qi) to deteriorate over time. How can they know that the great movement of Zhen Qi follows Heaven: in Spring it resides in the Liver, in Summer in the Heart, in Autumn in the Lung, and in Winter in the Kidney. The small movement of Yuan Qi follows the daily cycle: at Zi hour it is in the Kidney, at Mao hour in the Liver, at Wu hour in the Heart, and at You hour in the Lung. The four seasons of Heaven and Earth, the phases of the Sun and Moon, and the Zi-Wu-Mao-You hours of humans correspond perfectly. Winter is Yin. From Yin, Yang arises becoming warm, thus called Spring. Here, Yang is master and Yin is guest. From Yang, more Yang arises becoming hot, thus called Summer. Summer is Yang. From Yang, Yin arises becoming cool, thus called Autumn. Here, Yin is master and Yang is guest. From Yin, more Yang arises becoming cold, thus called Winter. This constitutes the four seasons of Heaven and Earth. Dawn is dark; from Po, Hun arises becoming bright, thus called Shangxian (First Quarter Moon). After Shangxian, Hun is substance and Po is function; from Hun, more Hun arises, called Wang (Full Moon). Wang is bright; from Hun, Po arises becoming dark, thus called Xiaxian (Last Quarter Moon). After Xiaxian, Po is substance and Hun is function; from Po, more Po arises, called Hui (Dark Moon). This constitutes the four phases of the Sun and Moon. Heaven and Earth have 360 days; Sun and Moon have 360 shichen (two-hour periods); humans have 360 acupoints (du). Heaven and Earth have 24 solar terms; Sun and Moon have 24 degrees; humans have 24 shichen. From Zi to Wu is the time when Qi generates, belonging to Yang. From Wu to Zi is the time when Qi declines, belonging to Yin. Yin, Chen, Wu, Shen, Zi, Xu are the six shichen of Yang generation; Mao, Si, Wei, You, Hai, Chou are the six shichen of Yin generation; Jia, Bing, Wu, Geng, Ren are the Yang times of the Five Elements; Yi, Ding, Ji, Xin, Gui are the Yin times of the Five Elements. Chen corresponds to Taiyang (Greater Yang); Mao corresponds to Yangming (Bright Yang); Yin corresponds to Shaoyang (Lesser Yang); Chou corresponds to Taiyin (Greater Yin); Zi corresponds to Shaoyin (Lesser Yin); Hai corresponds to Jueyin (Terminal Yin); Xu corresponds to Taiyang; You corresponds to Yangming; Shen corresponds to Shaoyang; Wei corresponds to Taiyin; Wu corresponds to Shaoyin; Si corresponds to Jueyin. At Wu hour, Kidney Qi interacts with Heart Qi, moving from below upward, which is the time when Three Yang Qi gathers. At Zi hour, Heart Qi interacts with Kidney Qi, moving from above downward, which is the time when Three Yin Qi gathers. Hun is Yang within Yin, its Qi arises at the beginning of Mao; Po is Yin within Yang, its Qi arises at the end of You. Nourishing Yang is not limited to Spring and Summer; the reason Spring and Summer can nourish Yang is that Qi resides in the Heart and Liver. Nourishing Yin is not limited to Autumn and Winter; the reason Autumn and Winter can nourish Yin is that Qi resides in the Kidney and Liver. After the Summer Solstice, True Mercury (Zhen Gong) accumulates in the Jianggong (Crimson Palace, referring to the Heart region); after the Winter Solstice, True Lead (Zhen Qian) accumulates in the Dantian (Elixir Field). When Wood Qi interacts with Heaven's 25 degrees, it is the Xun trigram; Yang interacts with Yang, and one should gather here to form the Great Medicine. When Metal Qi interacts with Lingfu's 25 degrees, it is the Qian trigram; Yin interacts with Yin, and one should refine here to call it the Returning Elixir. To ignite fire for refining the form, it must be before Qi ascends; to gather fire and return to the Origin, it must be during Yin's descent. Refining the form to remain in the world prioritizes Qi, using the times of the mutual overcoming of the Five Elements. Refining Qi to transcend the mundane prioritizes time, utilizing the cycles of the Three Fields (San Tian). Cultivators who see no results do so because they do not gather during prosperous times, do not supplement during declining times, do not condense during scattered times, do not extract during converging times, do not seek during non-existent times, and do not refine during returning times. Not knowing the time of intersection, nor possessing methods of extraction, they waste days and months, seeing no progress of even an inch. How can they compare to the longevity of Heaven and Earth and the solidity of the Sun and Moon?"