肺者脏之长也，心之华盖也，其藏魄，其主气，统领一身之气者也。《经》曰∶有所失亡，所求不
得，则发肺鸣，鸣则肺热叶焦。充之则耐寒暑，伤之则百邪易侵，随事痿矣。故怒则气上，喜则气缓，
悲则气消，恐则气下，惊则气乱，劳则气耗，思则气结。七情之害，皆气主之也。直养无害，而后得
其所以浩然者，天地可塞，人之气与天地之气可一也，道气可配，人之气与天地之气可通也。先王以至
日闭关，养其微也。慎言语，节饮食，防其耗也。
肾者先天之本，藏精与志之宅也。《仙经》曰∶借问如何是玄牝，婴儿初生先两肾。又曰∶玄牝之门
，是为天地根。是故人未有此身，先生两肾，盖婴儿未成，先结胞胎，其象中空，一茎透起，形加莲蕊。
一茎即脐带，连蕊即两肾也，为五脏六腑之本，十二脉之根，呼吸之主，三焦之原。人资以为始，岂非天
地之根乎，而命寓焉者。故又曰∶命门天一生水，故曰坎水。夫人欲念一起，炽若炎火，水火相克，则水
热火寒，而灵台之焰，藉此以灭矣。使水先枯涸，而木无所
养，则肝病。火炎则土燥而脾败，脾败则肺金无资，咳嗽之症成矣。所谓五行受伤，大本已去，欲求长
生，岂可得乎！《庄子》曰∶人之大可畏者，衽席之间不知戒者故也，养生之要，首先寡欲。嗟乎！元
气有限，情欲无穷。《内经》曰∶以酒为浆，以妄为常，醉以入房，以竭其精，此当戒也，然人之有欲
，如树之有蠹，蠹甚则木折，欲炽则身亡。《仙经》曰∶无劳尔形，无摇尔精，无使尔思虑营营，可以
长生，智者鉴之。
肺是五脏中地位最高的脏器，也是心之上的华盖（保护心脏的器官），它内藏魄，主管气，统摄全身的气机。《黄帝内经》说：如果遭遇丧失或追求不得，就会引发肺气上逆发出声音（如咳嗽、气喘），声音出现则意味着肺热叶焦（肺部受热导致津液干枯）。保养得当，就能抵御寒暑侵袭；一旦受损，各种邪气就容易入侵，身体随之变得虚弱萎顿。所以，愤怒使气机上逆，喜悦使气机舒缓，悲伤使气机消散，恐惧使气机下陷，惊吓使气机紊乱，劳累使气机耗损，思虑使气机郁结。七情（喜、怒、忧、思、悲、恐、惊）的危害，都是由气的主导作用引起的。只有正直地涵养而不加损害，才能培养出浩然之气，那时人的气与天地之气可以相通，人的气可以与道气相匹配。先王在冬至日关闭城门，是为了养护微弱的阳气。谨慎言语，节制饮食，是为了防止气的耗散。
肾是先天之本，是藏精和志的居所。《仙经》说：请问什么是玄牝（指生命本源），婴儿初生时最先形成的是两肾。又说：玄牝之门，是天地生命的根源。因此，人在形成躯体之前，先生出两肾。大概婴儿未成之时，先结成胞胎，其形象中空，有一茎透出，形状像莲花的蕊。这一茎就是脐带，连接莲蕊的就是两肾。肾是五脏六腑的根本，十二经脉的根源，呼吸的主宰，三焦的原动力。人依靠它作为生命的开始，这难道不是天地的根本吗？而命门（肾脏间动气所在之处）就寓居其中。所以说：命门对应天一生水，所以称为坎水。当人的欲望念头一起，就像烈火一样炽盛，水火相克，就会导致水干火寒，灵台（心神）的火焰也就借此熄灭了。如果肾水先枯竭，肝木就得不到滋养，从而引发肝病。火炎上则脾土干燥而脾脏衰败，脾败则肺金失去资助，咳嗽的症状就形成了。这就是所谓的五行受伤，根本已经丧失，想要追求长生，怎么可能呢！《庄子》说：人最可畏惧的，是在床席之间不知戒备的缘故。养生的关键，首先在于减少欲望。唉！元气是有限的，而情欲是无穷的。《黄帝内经》说：把酒当作浆汤来喝，把妄作乱当作常态，醉酒后行房事，以此耗尽精气，这些都是应当戒除的。然而人的欲望，就像树木有蛀虫，蛀虫严重则木头折断，欲望炽盛则人身亡。《仙经》说：不要过度劳累你的形体，不要动摇你的精气，不要让思虑纷繁复杂，这样就可以长生，聪明的人应该以此为鉴。
The Lung is the chief of the Zang organs and the "Huagai" (canopy protecting the Heart) above the Heart. It stores the Po (Corporeal Soul) and governs Qi, directing the Qi of the entire body. The Classics state: "If one suffers loss or fails to obtain what is sought, it will cause Lung sounds (such as coughing or wheezing); when these sounds occur, it indicates Lung heat scorching the leaves." If nourished properly, one can withstand cold and heat; if injured, various pathogenic factors easily invade, and the body becomes flaccid and weak. Therefore, anger causes Qi to ascend, joy causes Qi to slacken, grief causes Qi to dissipate, fear causes Qi to descend, shock causes Qi to become chaotic, labor causes Qi to be consumed, and overthinking causes Qi to knot. The harm of the Seven Emotions (Joy, Anger, Worry, Overthinking, Grief, Fear, Shock) is all governed by Qi. Only by nurturing it uprightly without harm can one attain the "Haoran Zhi Qi" (Noble Spirit). At that point, human Qi can fill Heaven and Earth, and human Qi can unite with Heavenly and Earthly Qi, allowing human Qi to correspond with Dao Qi. The Former Kings closed the city gates on the Winter Solstice to nurture the subtle Yang Qi. Being cautious with speech and moderate with diet prevents the consumption of Qi.
The Kidney is the root of congenital constitution and the residence for storing Jing (Essence) and Zhi (Willpower). The Immortal Classics say: "May I ask what is the Xuanpin (Mysterious Female, referring to the source of life)? When the infant is first born, the two Kidneys form first." It also says: "The gate of the Xuanpin is the root of Heaven and Earth." Thus, before a person forms their body, the two Kidneys are generated first. Generally, before the fetus is complete, the Bao Tai (embryonic sac) knots together first; its image is hollow in the middle, with a single stem protruding upwards, resembling the stamen of a lotus. This single stem is the umbilical cord, and connecting to the stamen are the two Kidneys. They serve as the root of the Five Zang and Six Fu organs, the root of the Twelve Meridians, the master of respiration, and the source of the San Jiao (Triple Burner). Humans rely on them as the beginning of life; are they not the root of Heaven and Earth? And the Mingmen (Gate of Life) resides within them. Therefore, it is said: The Mingmen corresponds to 'Heaven generates One, Water,' hence it is called Kan Water. When human desires arise, they burn fiercely like fire. Water and Fire clash, leading to dry water and cold fire, extinguishing the flame of the Lingtai (Spiritual Platform/Heart-Mind). If Kidney Water dries up first, Wood has nothing to nourish, resulting in Liver disease. If Fire blazes, Earth becomes dry and the Spleen fails; when the Spleen fails, Metal lacks support, and symptoms of coughing manifest. This is referred to as the injury of the Five Elements, where the fundamental root is lost. How can one seek longevity under such circumstances! The Zhuangzi states: "What is most fearful in humans is the lack of caution between the bed sheets." The essence of health preservation lies primarily in reducing desires. Alas! Yuan Qi (Original Qi) is limited, while emotional desires are infinite. The Neijing states: "Using wine as liquid, treating reckless behavior as normal, engaging in intercourse while drunk, thereby exhausting one's Jing—these are things to be avoided." However, human desire is like termites in a tree; when termites are severe, the wood breaks; when desires are fierce, the body perishes. The Immortal Classics say: "Do not exhaust your form, do not shake your Jing, do not let your thoughts run rampant; thus you can achieve longevity." The wise should take this as a mirror.