《太上隐书》曰∶法本无法，理归自然。心因境乱，法
本心生。立法之意，救补已失而防于未萌。故三千六百法，养命数十家。三千六百法者，十年之期；养
命数十家者，天一地二、天三地四、天五地六、天七地八，天九地十。一、三、五、七、九，五行之阳
数，二、四、六、八、十，五行之阴数。大道分而为二气，二气裂而为五行。大而为天地，明而为日月，
灵而为人。莫不禀二气而生五行，运五行而贯三才也。
《西山记》曰∶华佗观五禽之戏而作导引，以为人之久逸而气滞血凝，故屈体劳形，使荣卫通畅。
后人因之名为般运。欲求超脱，误矣。昔陈义遗女于道，久饿而学龟之吐纳，得终年不死。后人因之名
为服气。欲求丹药，误也。张绍审五味之乱人真液，一脏好而一脏恶，一气盛而一气弱，故罢五味而素
且淡之。后人因之名为休粮，误也。刘洞知真阳真阴，有余则引其子，不足则杀其鬼，补且泻之也。
后世因以采日精月华，取天地正气，误也。
昔广成子教黄帝房中之术，恐走失真气而亏修养之宜，止欲御敌可欲之境，不说采战有功而夺妇人
之气。后人因之以为人补人，采气还精，损人害己，以望长生，误也。
广成子教黄帝根据法修养，久不见功。于崆峒山，凡以内事为法则，炼外丹以补久虚积伤之损。后人
因之以无情金石，锻炼于烟焰之中，分胎见宝，欲饵之以求上升或不死延年，误也。
扁鹊解《灵枢》，以鼻引清气，口吐浊气，留之二十四息为一。两火以炼真铅如戏蕊而曰阳胎，炼
真汞如含莲而曰阴胎。胎在息住，息住神存，可以留形住世，积而入圣超凡。后人因之以多入少出，
欲聚气为胎，闭息为法，误也。《九仙
经》言∶病大用火，病小用水。用火则纳气复升于身，真气遍于四大，阴鬼邪魔望之不敢近也。用水
则纳气而复升于身，气透水如涌泉，定中以意送在所病之处，气血通流，自无滞碍。后人因之而独坐闭气，
以舌为辘轳，左旋右搅，收敛余津，漱而咽之，复随肠胃传送于外，乃曰浇灌以长黄芽，欲为大药，
误也。《通玄真经》云∶守无为之道，得自然之理。清而不浊，静而后动，移神于希夷之域，保形于仁
寿之途。一念不生，万惑俱息，长生延年，安闲自乐。后人因之不悟择静绝迹，默默忘机，终年竟不见
功，误也。《灵室内观经》曰∶外境不入，内境不出，神志自守，闭目内视。降君火于下田，布黄云于
四大，笙簧车骑，罗列往来，自得壶中之趣。后人因之形如槁木，必若死灰，谨守顽空，失于昏寂，阴
灵出于天门，止于投胎就舍，误也。
又有开顶缩龟，住山识性，烧炼看读，布施供养。非徒无益，而又害之。是少识无知之徒，自生
小法旁门，互相授受，迷惑后来，致使大道日远日疏。殊不知仰视俯察，默合天地阴阳升降之宜，日月魂
魄往来之理。一气初浮，识自己之阴阳；五行既分，交自己之水火。火中有水，水中有火。火上负阴，
恍恍惚惚，其物为真一之水；水上抱阳，杳杳冥冥，其精力正阳之气。二气交媾，结成内药，养就金丹，
可为陆地神仙者也。
《太上隐书》说：养生之法本来没有固定的形式，其理归于顺应自然。人的心绪因外境干扰而混乱，但养生的法则本由心生。制定这些方法的用意，在于补救已经出现的偏差，并预防尚未萌发的隐患。所以有“三千六百法”和“养命数十家”的说法。“三千六百法”，指的是需要十年时间修习的期限；“养命数十家”，指的是依据天一地二、天三地四、天五地六、天七地八、天九地十的数理。其中一、三、五、七、九，是五行中的阳数；二、四、六、八、十，是五行中的阴数。大道分化出阴阳二气，二气分裂演化出五行。宏观而言表现为天地，明亮而言表现为日月，灵秀而言表现为人类。无不禀受二气而生出五行，运行五行以贯通天、地、人三才。
《西山记》记载：华佗观察五禽戏（模仿虎、鹿、熊、猿、鸟五种动物动作的导引术）而创制了导引术，认为人长久安逸会导致气滞血凝，所以通过屈伸肢体、劳累形体，使营卫之气通畅。后人因此将其命名为“般运”。如果以此追求超脱，那就错了。从前陈义将女儿遗落在路上，女儿长期饥饿后学习龟的吐纳法，得以终年不死。后人因此将其命名为“服气”。如果以此追求丹药，那就错了。张绍审视五味（酸苦甘辛咸）扰乱人体真液，导致一脏功能好而另一脏功能坏，一气旺盛而另一气虚弱，所以主张摒弃五味，饮食清淡。后人因此将其命名为“休粮”（辟谷），这也错了。刘洞知晓真阳与真阴的道理，有余则引导其子（根据五行相生原理调节），不足则抑制其鬼（根据五行相克原理调节），进行补泻调理。后世因此采用采集日精月华、汲取天地正气的方法，这也是错的。
从前广成子教导黄帝房中术，担心真气走失而有损修养的适宜性，只主张在抵御欲望之境时保持节制，并不宣扬采战有功而掠夺妇人之气。后人因此认为是“人补人”，通过采气还精来损害他人危害自己，却希望长生，这是错的。
广成子教导黄帝遵循法度修养，但久久未见功效。于是他在崆峒山，以内事（内丹修炼）为法则，炼制外丹以补救长久虚损积累的创伤。后人因此使用无情的金石药物，在烟焰中锻炼，分胎见宝，想要服用以求飞升或不死延年，这也是错的。
扁鹊解析《灵枢》，主张用鼻吸入清气，用口吐出浊气，停留二十四个呼吸为一个周期。两火用来炼真铅，如同戏弄花蕊那样称为“阳胎”；炼真汞，如同含莲花那样称为“阴胎”。胎元在气息停止时形成，气息停止则神志存留，可以留住形体驻世，积累功德而入圣超凡。后人因此采用多入少出的方法，想要聚气成胎，以闭息为法门，这是错的。《九仙经》说：病重用火法，病轻用水法。用火法则是纳入气息使其重新升于身中，真气遍布全身（四大），阴鬼邪魔望之不敢靠近。用水法则是纳入气息使其重新升于身中，气透水如涌泉，在定境中以意念送至患病之处，气血通流，自然没有阻滞障碍。后人因此独自打坐闭气，以舌头为辘轳，左右旋转搅拌，收敛剩余的津液，漱口后咽下，又随肠胃传送排出体外，称之为“浇灌以长黄芽”，想要成就大药，这是错的。《通玄真经》说：坚守无为之道，获得自然之理。清静而不浑浊，安静而后行动，将神志移向希夷（无形无声）的境界，保全形体于仁寿的途径。一念不生，万种迷惑俱息，长生延年，安闲自乐。后人因此不明白要择静绝迹，默默忘机，整年不见功效，这是错的。《灵室内观经》说：外境不入，内境不出，神志自我守护，闭目内视。将君火降于下丹田，布散黄云于全身，笙簧车骑罗列往来，自得壶中之趣。后人因此身体枯槁如木，心境死灰，谨守顽空，陷入昏沉寂静，阴灵出于天门，最终只能投胎就舍，这是错的。
还有开顶、缩龟、住山识性、烧炼看读、布施供养等方法。不仅无益，反而有害。这是见识浅薄无知的人，自行生造的小法和旁门，互相传授接受，迷惑后来者，致使大道日益疏远。殊不知仰视俯察，默默契合天地阴阳升降的适宜规律，日月魂魄往来的道理。一气初浮，认识自己的阴阳；五行既分，交合自己的水火。火中有水，水中有火。火上背负阴，恍恍惚惚，此物为真一之水；水上怀抱阳，杳杳冥冥，此精力为正阳之气。二气交媾，结成内药，养就金丹，可以成为陆地神仙。
According to the *Taishang Yinshu* (Hidden Book of the Supreme High): The methods originally have no fixed form; their principle returns to nature. The mind becomes chaotic due to external circumstances, yet the method originates from the mind itself. The intention behind establishing these methods is to remedy what has already been lost and to prevent what has not yet emerged. Therefore, there are "three thousand six hundred methods" and "dozens of schools for nourishing life." The "three thousand six hundred methods" refer to a period of ten years; the "dozens of schools for nourishing life" refer to the numerology of Heaven One Earth Two, Heaven Three Earth Four, Heaven Five Earth Six, Heaven Seven Earth Eight, Heaven Nine Earth Ten. One, three, five, seven, nine are the Yang numbers of the Five Elements (Wuxing); two, four, six, eight, ten are the Yin numbers of the Five Elements. The Great Dao divides into two Qi (vital energies), and the two Qi split into the Five Elements. Macroscopically, they manifest as Heaven and Earth; brightly, as the Sun and Moon; spiritually, as humans. None do not receive the two Qi to generate the Five Elements, nor operate the Five Elements to penetrate the Three Powers (Heaven, Earth, and Humanity).
The *Xishan Ji* (Record of Mount Xi) states: Hua Tuo observed the performance of the Five Animal Frolics (a Daoyin exercise imitating five animals) and created Daoyin (guiding and pulling exercises), believing that long-term ease leads to stagnant Qi and coagulated blood. Thus, by bending the body and laboring the form, one can make Ying (Nutritive) and Wei (Defensive) Qi flow smoothly. Later generations named this "Banyun" (general transport). To seek transcendence through this is an error. In the past, Chen Yi left his daughter on the road; after starving for a long time, she learned the breathing technique of turtles (Gui Zhi Tu Na) and survived for a year without food. Later generations named this "Fuqi" (swallowing Qi). To seek elixirs through this is an error. Zhang Shao examined how the Five Flavors (sour, bitter, sweet, pungent, salty) disrupt the body's true fluids, causing one Zang organ to be strong while another is weak, one Qi prosperous while another deficient. Thus, he advocated abandoning the five flavors and eating plain and bland food. Later generations named this "Xiuliang" (stopping grain consumption/Bigu), which is also an error. Liu Dong understood True Yang and True Yin; when in excess, he guided its offspring (based on the generating cycle of Wuxing); when deficient, he subdued its conqueror (based on the controlling cycle of Wuxing), applying tonification and sedation. Later generations adopted the practice of collecting the essence of the sun and moon and drawing the righteous Qi of heaven and earth, which is an error.
In the past, Guangchengzi taught the Yellow Emperor the art of sexual intercourse (Fangzhong Shu), fearing the loss of true Qi and the detriment to proper cultivation. He only advised resisting desires and avoiding tempting situations, not advocating that sexual techniques yield merit by draining women's Qi. Later generations believed it was "humans supplementing humans," extracting Qi to return Essence, harming others and themselves, yet hoping for longevity. This is an error.
Guangchengzi taught the Yellow Emperor to cultivate according to the methods, but no results were seen for a long time. On Kongtong Mountain, taking internal affairs (Neidan/Internal Alchemy) as the rule, he refined external elixirs (Waidan) to repair damage accumulated from long-term deficiency. Later generations used lifeless minerals and metals, refining them in smoke and flames, separating the embryo to reveal treasures, desiring to ingest them to seek ascension or immortality and longevity. This is an error.
Bian Que interpreted the *Lingshu* (Spiritual Pivot), advising to draw clear Qi through the nose and exhale turbid Qi through the mouth, with twenty-four breaths constituting one cycle. Using two fires to refine True Lead (Zhen Qian), like playing with flower stamens, is called "Yang Embryo"; refining True Mercury (Zhen Gong), like holding a lotus, is called "Yin Embryo." The embryo forms when breath stops; when breath stops, spirit remains. This can preserve the form in the world, accumulating merit to become sage-like and transcendent. Later generations adopted the method of inhaling much and exhaling little, seeking to gather Qi into an embryo, using breath retention as the method. This is an error. The *Jiuxian Jing* (Scripture of the Nine Immortals) says: For severe illness, use Fire; for mild illness, use Water. Using Fire means absorbing Qi so it rises back into the body, allowing True Qi to pervade the Four Extremities (the whole body), so that Yin ghosts and evil demons dare not approach. Using Water means absorbing Qi so it rises back into the body, with Qi penetrating water like a gushing spring; in meditation, sending intent to the diseased area allows Qi and Blood to flow freely, naturally removing obstruction. Later generations sat alone and held their breath, using the tongue as a windlass, rotating left and right to collect residual saliva, rinsing and swallowing it, then letting it pass through the intestines and stomach outwards, calling this "irrigating to grow the Yellow Sprout," desiring to create the Great Medicine. This is an error. The *Tongxuan Zhenjing* (Scripture of the True Mystery) says: Guard the Way of Non-action, obtain the Principle of Nature. Be clear and not turbid, still before moving, shift the spirit to the realm of Formlessness and Soundlessness, preserve the form on the path of Benevolence and Longevity. When no thought arises, all delusions cease; one achieves longevity and lives at ease. Later generations failed to understand the need to choose silence and cut off traces, silently forgetting schemes, resulting in no effect after a full year. This is an error. The *Lingshi Neiguan Jing* (Scripture of Inner Observation in the Spiritual Chamber) says: External environments do not enter, internal environments do not exit; spirit and consciousness guard themselves, closing the eyes to look inward. Descend the Sovereign Fire to the Lower Dantian, spread Yellow Cloud over the Four Extremities, chariots and carriages appear in succession, deriving the joy of the pot within (a metaphor for inner alchemical space). Later generations became like dead wood and ashes, strictly guarding empty void, falling into drowsy silence, allowing Yin spirits to exit through the Heavenly Gate, ultimately only able to reincarnate and take residence. This is an error.
There are also practices such as opening the crown, shrinking the turtle, dwelling in mountains to recognize nature, refining and reading, giving alms, and making offerings. These are not only useless but harmful. They are small methods and heterodox paths self-created by ignorant people with little knowledge, passed down mutually, confusing later generations, causing the Great Dao to become increasingly distant. They do not know to look up and observe down, silently conforming to the appropriateness of Heaven and Earth's Yin and Yang ascending and descending, and the logic of the Sun and Moon's soul and spirit往来 (coming and going). When one Qi first floats, one recognizes one's own Yin and Yang; once the Five Elements are divided, one intersects one's own Water and Fire. There is Water within Fire, and Fire within Water. Fire bears Yin above, appearing vague and indistinct, this substance is True One Water; Water embraces Yang below, appearing dark and obscure, this vitality is Righteous Yang Qi. When the two Qi interact and couple, they form Internal Medicine and nurture the Golden Elixir, becoming an immortal among men on land.