惟针补泻，最为急用，偏取一脏，不防他脏也。假令治心者，根据前说，左手扪背 穴，
第三椎两傍各一寸半，捻定其穴。先以六字气法调和阴阳，泻者先呵气七口，次呼气五口，
次吁气九口，次吹气六口，次 气八口，自穴内气至，然后诊之，脉当高现。补者先呼气
一口，气尽下针。先以缓缓入针二分，候气至而推而内之，而候脉大得气。左手按穴，吸
气一口，缓缓出针。气尽针出，勿令真气随针出，以左手闭其穴，名曰补。次针阴跷穴，
乃曰阴中生阳也，即左手先应也，次针阳跷穴，乃曰阳中生阴也，右手脉应，后再针左边
心穴，而胃气和也，即病愈。凡用针者，甲子日子时，乙丑日丑时，丙寅日寅时，丁
卯日卯时，补泻最验。余准此也。十二 穴，肺三憔，心五憔，肝九憔，胆十，脾十一，
胃十二，三焦十三，肾十四，大肠十六，小肠十八，膀胱十九，白环二十，其穴皆在脊背骨傍
一寸半。阳跷者，申脉二穴，在外踝下赤白肉际中，针入三分。阴跷者，照海二穴，在内踝
下赤白肉际中，针入三分。
假令风木之胜，多食辛凉，制其肝木之胜，少食酸温，无佐木强，多食甘物，佐其土衰，
以平为期。余皆仿此。五运六气之用，有胜至则以制其胜而益其衰，无胜衰则当明主客同异，
而以为其法。客气同，其至则不可犯其主化，宜服主气不相得之化。客气异，其至者则
可小犯其主之化也。邪反胜其主者，是谓主气衰也，则如春反凉、夏反寒、秋反热、冬反
温之类也，则可犯其主化，而以助其主之衰也。其诸所宜及可犯者，皆不可太过，以平而
为期，如太过，则反生其害也。若假寒热温凉治其病，则无问四时主客气之同异宜否，皆
当从其治病之法为其制耳，则如汗不远热、下不远寒之类也。故经曰∶用温远温，用热远
热，用凉远凉，用寒远寒，食宜同法，有假反常，此之谓也。又，经曰∶司气以热，用热无
犯，司气以寒，用寒无犯，司气以凉，用凉无犯，司气以温，用温无犯，间气同其主则无
犯之，异其主则小犯之，亦其道也。是故冬气寒则安处，衣饮药食之类，皆不可已其寒也，
夏气热则不犯其热也，春秋温凉，也不可犯之。故曰寒无犯寒，热勿犯热，是谓远也，远
者，避忌之禁也。若不避而犯其禁者，无病则生，有病则甚，病大则危而死矣。然犯寒则寒
病起，而上下所出水液，澄澈清冷， 瘕 疝坚痞，腹满急痛，下利清白，食已不
化，吐利腥秽，屈伸不便，厥逆禁固之类也。犯热则热病生，而喘呕吐酸，暴注下迫，
转筋，小便混浊，腹胀大而鼓之有声如鼓，吐下霍乱，瞀郁，肿胀，鼽衄，血溢血泄，淋 ，
痈疽疡胗，身热恶寒战栗，惊惑悲笑，谵妄衄 暴喑冒昧，躁扰狂越，骂詈惊骇， 肿疼
酸，气逆冲上，禁栗，如丧神守，嚏呕喉痹，耳鸣或聋，呕涌，目眯不明， ，暴病暴死
之类也。其犯温凉者，虽无暴过，以积温而成热，则实生热疾，积凉而成寒，则实生寒病
矣。其治者，求其所犯，而以其所胜制之。犯热治以咸寒，犯寒治以甘热，犯温治以辛凉，
犯凉治以苦温，以平为期，无使太过，而反伤其正矣。然五味四气，当所宜者，尚由不可
过度，况乎犯其禁忌，岂无祸患哉！
及夫五味者，食入于口，聚入胃，脾胃变磨，布化五味，以养五脏气也。酸先入肝，苦
先入心，甘先入脾，辛先入肺，咸先入肾。然五脏得其五味，随其本化，变为五气也。酸
化为温，苦化为热，甘化重阴，辛化为凉，咸化为寒也。是故气味不可偏食，偏食则久而五脏
偏倾，生其病矣。故经曰∶味过酸，则肝气以津，脾气乃绝，味过于咸，则大骨气劳，短
肌，心气抑，味过于甘，则心气喘满，色黑，肾气不衡，味过于苦，则脾气不濡，胃气乃
浓，味过于辛，则筋脉阻弛，精神乃央。又，经曰多食咸，则脉凝涩而色变，多食苦，则皮
槁而毛拔，多食酸，则肉胝 而唇揭，多食甘，则骨痛而发落，多食辛，则筋急而爪枯。
凡此之谓，戒偏他多，不必禁所不
宜者，以平为期，亦不可过度矣。又，经曰辛走气，故气病无多食辛，苦走骨，故骨病无
多食苦，甘走肉，故肉病无多食甘，咸走血，故血病无多食咸，酸走筋，故筋病无多食酸。
又，经曰肝病禁当风，心病禁温食热衣，脾病禁温食饱食湿地濡衣，肺病禁寒衣寒饮食，
肾病禁犯淬HT 热食温炙衣。凡此之谓病之禁忌也。又，卒风豪雨，大寒大热，无问病否，
悉当避之。故经曰∶冬伤于寒，春必病温，春伤于风，夏必飧泄，夏伤于暑，秋必 疟，
秋伤于湿，冬必咳嗽。然四时之气，性用不同，此乃顺四时生长收藏之道也。
及夫卒暴喜怒悲思惊恐，寒热劳逸，亦当禁之。故经曰怒则气上，喜则气缓，悲则气
消，恐则气下，寒则气收，炅则气泄，惊则气乱，思则气结，劳则气耗。然怒则气上逆，甚
则呕血及飧泄，故气上也。喜则气和志达，营卫通行，故气缓矣。悲则心系急，肺布叶
举，上焦不通，营卫不散，热气在中，故气消矣。恐则精却，却则上焦闭，闭则气还，
还则下焦胀，故气下矣。思则心有所存，神有所归，正气留止不行，故气结矣。寒则腠理
闭，气不行，故
气收矣。热则腠理开，营卫通，汗大泄，故气泄矣。惊则心无所倚，神无所归，虑无所定，
故气乱矣。劳则喘息汗出，内外皆越，故气耗矣。又曰∶喜怒伤气，寒暑伤形，暴怒伤阴，
暴喜伤阳。厥气上行，满脉以形。又，经曰∶怒伤肝，悲胜怒，喜伤心，恐胜喜，思伤脾，
怒胜思，悲伤肺，喜胜悲，恐伤肾，思胜恐。凡此之谓，五脏之志，其志过度，则伤其本
脏。以所胜之志制之则止矣，则如怒胜思，怒发而无思之类矣。又，经曰∶风伤肝及筋，燥
胜风，热伤气，寒胜热，湿伤肉，风胜湿，燥伤皮毛，热胜燥，寒伤骨，湿胜寒。然则性
用不同，故各随其性用而以言其伤及胜也，不必皆取所胜而类推矣。又，经曰∶酸伤筋，辛
胜酸，苦伤气，咸胜苦，甘伤脾及肉，酸胜甘，辛伤皮毛，苦胜辛，咸伤血，甘胜咸。然此
之五味性用不同，故有自伤及伤其己胜而不等也。则如肝主伤风，心主伤热，是中本化之气
自伤也。脾主伤饮食劳倦者，是谓本化之用自伤也。肺主伤寒者，是中子之邪而伤也。
肾主伤湿者，是中已所不胜之邪伤也。凡此之道，各随其脏所恶者，感之而生其病也。此之
五邪所伤，是以明其所主，细而推之，则五脏原有五邪相乘而病矣。
逮夫五方者，东南中西北也。五方生五气者，风热湿燥寒也。五气生五行者，木火土
金水也。五行生五味者，酸苦甘辛咸也。五味生五脏者，肝心脾肺肾也。五脏五养者，筋膜
血脉肌肉皮毛骨髓也。五养生五子者，心脾肺肾肝也。五脏生五神者，魂神意魄志也。五
神生五志者，怒喜思悲恐也。凡此之道，乃五行造化之理，养生之道也。正则和平，互相
济养，变则失常，而克伐戕生。
若论养生之道，则当诚心避忌一切能为害者矣。故《仙经》日∶冬夏处于深堂，避于大寒
大热之气，无使伏留肌腠生疾也。寒多衣不顿多，暖来衣不顿减。久劳则安间，以保极力
之处，久逸则导引，以行积滞之气。暑汗当风，则营卫闭结，夏热卧湿，则气散而血注，
冬居极热，则肾受虚阳，而春夏肝与心有壅蔽之疾，夏冒极凉，则心抱浮寒，而秋冬肺与
肾有沉滞之患。大饥则损胃，食勿极饱，极饱则伤神。极渴伤血，饮勿过多，多则损气。
沐浴不频，频则气壅于上，留滞于中，令人体重而形瘦，久而经络不能通畅，血凝而气散，
气不胜血，神不胜形，则成瘫之疾也。夫五日五行气流传遍，浴之则营卫通畅，旬日十干
数足，真气复还于脑，一沐之则耳目聪明。又，远唾则损气，极视则昏睛，极听则伤肾，
久立则伤骨，久卧则伤肉，多睡则浊神，频醉则散气，多汗则损血，力困则伤形，奔车走
马则气乱而神惊，登峻望高则魂飞而魄散。及夫气者，为形之主，神之母，不可以伤也。
然才所不敏而强思，力所不及而强举，悲哀憔悴，喜乐过度，汲汲所欲，戚戚所怀，久
谈语笑，寝息失时，拽弓引弩，耽酒呕吐，饱食便卧，跳步喘
息，欢呼哭泣，而皆伤其气也。又，观死气而触生气，近秽气而触真气，朝饥暮饱，亦皆伤
其气也。又，多思则神殆，多念则志散，多欲则损气，多事则役形，多语则弱气，多笑则
伤心，多愁则摄血，多乐则溢志，多喜则气错。行而多言则损气。睡而张口则气泄而神散。
吊死问病则喜神自散。看斗则气结。解救怨生，狂禽异兽戏之则神恐。古庙凶祠入之则神
惊。对三光濡溺则折人年寿。负四重深恩则减人大数。饮宴圣像之侧则魂不宁。坐卧于冢墓
之间则精神自散。饮息于枯木大树之下则久阴之气烛入阳神。渡于深水大泽则寒性逼人真
气。折出众花卉则多招媚狂人室。食非时果实则多带邪气入腹。非济患难而频说妄言绮语
则减人正寿。非遇会合而频饵肥醇酒则除人本禄。负贤忘恩则必有祸应。轻财毁物则自无
福生。酷爱美物则少吉。深入大山则多凶。损人害物则以冤报冤。妒贤嫉能则以怨报怨。虚
传慢友妄受则轻师。凡此之类，皆能为其祸患，悉当避忌，无使犯禁，而生其害，是谓真
斋戒也。故曰洗心日斋，防患日戒，斯之道矣。
然病生之绪，其有四焉。一者，因气变动而内成积聚、 瘕、瘤气、瘿气、结核、癫
痫之类也。二者，因气变动而外成痈肿、疮疡、痂疥、疽痔、掉 、浮肿、目赤、瘭疹、
肿、痛痒之类也。三者，不因气之变动，而病生于内，则留饮、辟食、饥饱、劳损、
宿食、霍乱、悲恐喜怒、想慕忧结之类也。四者，不因气之变动，而疾病生于外，则喑
气、贼魅、虫蛇、蛊毒、蜚尸、鬼击、冲薄、坠堕、斫射刺割、摇仆打扑磕位、触冒风
寒暑湿之类也。凡此之类，乃一切祸患之由，其非六欲七情之邪，而祸患无由生矣。
然六欲者，眼耳鼻舌身意，此之六贼是也。七情者，喜怒哀乐好恶爱是也。凡此六欲
七情之邪，而为祸患之本，死亡之因。世人不悟，恣纵其心，悦乐其志，有误养生之道。
不畏危亡，种种耗失天真之气，而致精神衰弱，根蒂不坚，多感邪而生其祸患，及乎殆而
澌矣。故养神法曰∶少思寡欲，而以养心。绝念忘机，而以养神。饮食有节，而以养
形。务逸有度，而以养性。鼻引清气而入，口吐浊气而出，以养气。绝淫诫色，而以养
精。又曰少思、少念、少事、少语、少笑、少愁、少乐、少喜、少怒、少好、少恶，故得灵
光不乱，神气不狂，方可奉道。保生之要，以忍为其上也。其忍者，不必忍其嗔怒，而以
凡事皆能忍之，为其妙矣。所以制其心而养其性，收其意而保其神也。
故心者，火也，纵之则狂，制之则止，狂则躁乱邪生，止则安宁清净。然火本不燔，
因风而烁，心本不乱，遂境而狂。若能对境心欲动时忍之，不动不为，是谓无为。若能临
事忍事，不为其事，是谓无事。无为无事，则为清浮，乃习道之本，养生之要，勿谓忍之
不已，而反不忍。但能忍之，多则多妙，少则少福，不能忍之，则生患害。若能全
固守其一，则为妙矣。然一者，丹田也。若能忍其外境，不扰其心，常以志意存想丹
田，神识内定，则是火入水乡，其火息矣。
是故《玉皇圣胎诀》言∶人常降心火于丹田，外境不入，内境不出，泯绝狂虑，
一气不散，委于气海。肾气不能上升，其息渐少，纵出之，则亦悠悠然减省也。故先圣曰自
然胎息也。
及夫达摩胎息至理，言人之气升自有走，先莫若内观诸世界，游玩自己之天宫，超清灵妙境。其法贵乎无漏，
一念不生，一意不动。无漏则善果成，不动而真圣现。面壁九年，气无毫发走失，阴灵自外，
而身外有身，超凡入圣
矣，故先圣曰真胎息也。
及夫扁鹊解《灵枢》，以冬至之后，真铅积之一分，状如戏蕊，而镇丹田。以鼻引清
气，闭口不出，以定息二十四数，为火一两。四十五日，进火一十六两，而炼就阳胎。
以夏至之后真阴，积之三分，状如抱卯，而镇绛官。亦以鼻引清气，闭口不出，以定息二十
四数，为火一两，四十五日，进火一十六两，而炼就阴息。以阴息投阳胎，而生真气，
真气生元神，神形合而为一，与天齐年，离而为二，身外有身，而为羽客仙子，不在尘
世，以返三岛十洲者也。
及夫葛洪胎息论曰∶胎息之要，如在母腹中，母呼则呼，母吸则吸，今人不达妙理。
纵能用之，少时随呼出之，喘息不已。非止不能留所闭之息，而又元气损虚，反为乘阳之
气所夺。若气息未急之前升身，自可停留少时，勿使太急。示气急之际，先鼻引气一口，
续后更以新取之气，换出旧闭急者之余气也。故得夺其气积，而形神清爽，可以除疗百
病。曲留强住，亦非自然，所以为下等胎息。
只有针刺的补泻手法，是最为急需使用的，如果只偏取某一脏的穴位，就不会妨害其他脏腑。假如治疗心脏疾病，根据前面的说法，在左手背部寻找穴位，即第三椎骨两侧各一寸半处，捻转确定穴位位置。先用六字诀气法调和阴阳，如果是泻法，先呵气七口，接着呼气五口，再吁气九口，然后吹气六口，最后嘘气八口，待气从穴位内产生后，再进行诊察，此时脉象应当高显。如果是补法，先呼气一口，将气呼尽后下针。先将针缓缓刺入二分深，等待得气后将针向内推进，候脉象盛大且得气。左手按压穴位，吸气一口，然后缓缓出针。气尽针出时，不要让真气随针排出，用左手闭合穴位，这叫做补法。接着针刺阴跷穴，这叫作“阴中生阳”，此时左手脉象应有反应；接着针刺阳跷穴，这叫作“阳中生阴”，此时右手脉象应有反应；然后再针刺左侧的心背穴，这样胃气就能调和，病也就痊愈了。凡是使用针刺的人，如果在甲子日的子时、乙丑日的丑时、丙寅日的寅时、丁卯日的卯时进行补泻操作，效果最为显著。其余日子依此类推。十二个脊椎旁的穴位，肺对应第三椎，心对应第五椎，肝对应第九椎，胆对应第十椎，脾对应第十一椎，胃对应第十二椎，三焦对应第十三椎，肾对应第十四椎，大肠对应第十六椎，小肠对应第十八椎，膀胱对应第十九椎，白环俞对应第二十椎，这些穴位都在脊柱旁开一寸半的地方。阳跷穴是申脉穴，位于外踝下赤白肉际交界处，进针三分。阴跷穴是照海穴，位于内踝下赤白肉际交界处，进针三分。
假如风木之气过胜，应多吃辛凉的食物，以制约肝木之气的过胜；少吃酸温的食物，不要助长木气的强盛；多吃甘味食物，以资助土气的衰弱，以达到平衡为止。其余情况都仿照这个原则。五运六气的运用，如果有胜气到来，就制约其胜气并补助其衰气；如果没有胜气和衰气，就应当明确主气和客气是否相同或不同，以此作为法则。如果客气与主气相同，当客气到来时，不可侵犯主气的化生规律，宜服用与主气不相协调的化生之气来调理。如果客气与主气不同，当客气到来时，可以轻微地违反主气的化生规律。如果邪气反而胜过主气，这叫做主气衰弱，比如春天反凉、夏天反寒、秋天反热、冬天反温等情况，这时就可以违反主气的常规，以辅助主气的衰弱。所有适宜和可以违反的情况，都不可太过分，以平衡为限度，如果太过分，反而会生出危害。如果用寒热温凉的方法治病，那么无论四季主客气的同异是否适宜，都应当遵循治病的原则来制定方案，比如发汗不远离热药、攻下不远离寒药之类。所以经文说：用温性药要避开温气之时，用热性药要避开热气之时，用凉性药要避开凉气之时，用寒性药要避开寒气之时，饮食也遵循同样的法则，如果有假象违背常情，说的就是这个意思。又经文说：司天之气为热，用热药不要冒犯；司天之气为寒，用寒药不要冒犯；司天之气为凉，用凉药不要冒犯；司天之气为温，用温药不要冒犯；间气与主气相同则不要冒犯，与主气不同则可以轻微冒犯，这也是其中的道理。因此，冬天气寒冷就要安处于寒境，穿衣、饮水、服药、进食等类，都不能放弃寒性；夏天气炎热就不要冒犯热性；春秋季节的温凉之气，也不要去冒犯它。所以说：寒证不要用寒药冒犯寒气，热证不要用热药冒犯热气，这就叫“远”，“远”就是避忌的意思。如果不避忌而冒犯禁忌，没有病就会生病，有病就会加重，病重就会危险甚至死亡。然而冒犯寒气，寒病就会发作，上下排出的水液清澈寒冷，出现瘕聚、疝气、坚硬痞块、腹部胀满急痛、下利清谷、吃完不消化、呕吐下利物腥臭、肢体屈伸不便、四肢厥冷僵硬等情况。冒犯热气，热病就会产生，出现气喘呕吐酸水、急性腹泻里急后重、肌肉痉挛、小便浑浊、腹部胀大叩击有声如鼓、上吐下泻霍乱、神志昏蒙郁结、肿胀、鼻出血、血液溢出或排泄、淋证、痈疽疮疡皮疹、身体发热恶寒战栗、惊恐迷惑悲笑无常、胡言乱语鼻出血突然失音、头目昏黑、烦躁狂越、骂人惊骇、浮肿疼痛酸楚、气逆冲上、颤抖拘挛、如同丧失神识、打喷嚏呕吐喉痹、耳鸣或耳聋、呕吐涌溢、眼睛眯视不明、突发疾病突然死亡等情况。冒犯温凉之气的人，虽然没有暴烈的过错，但积温而成热，确实会产生热病；积凉而成寒，确实会产生寒病。治疗的方法，是探求所冒犯的邪气，并用能克制它的性质来制约它。冒犯热用咸寒药治，冒犯寒用甘热药治，冒犯温用辛凉药治，冒犯凉用苦温药治，以平衡为限度，不要使太过，从而反过来伤害正气。然而五味四气，即使是适宜的，尚且不能过度，何况是冒犯禁忌，难道不会有祸患吗！
至于五味，食物入口，聚集在胃，脾胃经过变化磨碎，布散转化五味，用来滋养五脏之气。酸味先入肝，苦味先入心，甘味先入脾，辛味先入肺，咸味先入肾。然而五脏得到五味，随着它们本性的化生，转化为五气。酸转化为温，苦转化为热，甘转化为重阴，辛转化为凉，咸转化为寒。因此气味不可偏食，偏食久了会导致五脏偏倾，产生疾病。所以经文说：味道过于酸，肝气就会过剩，脾气就会衰竭；味道过于咸，大骨会受损，肌肉短缩，心气受抑；味道过于甘，心气喘促胀满，面色发黑，肾气不平衡；味道过于苦，脾气不湿润，胃气会变得浓浊；味道过于辛，筋脉松弛，精神受损。又经文说：多食咸，脉道凝涩且面色改变；多食苦，皮肤干枯且毛发脱落；多食酸，肌肉增厚且嘴唇掀揭；多食甘，骨头疼痛且头发脱落；多食辛，筋脉拘急且指甲枯槁。以上这些，都是告诫不要偏嗜或多食，不必禁止那些不适宜的东西，以平衡为限度，也不可过度。又经文说：辛味走气，所以气病不要多食辛；苦味走骨，所以骨病不要多食苦；甘味走肉，所以肉病不要多食甘；咸味走血，所以血病不要多食咸；酸味走筋，所以筋病不要多食酸。又经文说：肝病禁当风，心病禁吃温热食物穿热衣，脾病禁吃温热食物、饱食、睡湿地穿湿衣，肺病禁穿寒衣吃寒饮食，肾病禁吃烫食、热食、穿温灸过的衣服。以上这些就是疾病的禁忌。另外，突然的风雨、大寒大热，无论是否有病，都应当避开。所以经文说：冬天受寒，春天必患温病；春天伤风，夏天必患完谷不化的泄泻；夏天中暑，秋天必患疟疾；秋天伤湿，冬天必患咳嗽。然而四季之气，性质作用不同，这是顺应四季生长收藏的道理。
至于突然的喜怒悲思惊恐，寒热劳逸，也都应当禁忌。所以经文说：怒则气上逆，喜则气舒缓，悲则气消耗，恐则气下沉，寒则气收敛，热则气泄散，惊则气紊乱，思则气结滞，劳则气耗损。然而怒则气上逆，严重时呕血及完谷不化的泄泻，所以说是气上。喜则气和顺志向通达，营卫通行，所以气舒缓。悲则心系紧急，肺叶张举，上焦不通畅，营卫不散，热气在中，所以气消耗。恐则精气退却，退却则上焦闭塞，闭塞则气还留，还留则下焦胀满，所以气下沉。思则心有所存，神有所归，正气停留不行，所以气结滞。寒则腠理闭塞，气不行，所以气收敛。热则腠理开，营卫通，大汗出，所以气泄散。惊则心无所倚，神无所归，虑无所定，所以气紊乱。劳则喘息汗出，内外皆越，所以气耗损。又说：喜怒伤气，寒暑伤形，暴怒伤阴，暴喜伤阳。厥气上行，充满脉道影响形体。又经文说：怒伤肝，悲能胜怒；喜伤心，恐能胜喜；思伤脾，怒能胜思；悲伤肺，喜能胜悲；恐伤肾，思能胜恐。以上这些，就是五脏的情志，情志过度，就会伤害本脏。用能克制的志来制约它就能停止，比如怒胜思，发了怒就没有思虑了。又经文说：风伤肝及筋，燥能胜风；热伤气，寒能胜热；湿伤肉，风能胜湿；燥伤皮毛，热能胜燥；寒伤骨，湿能胜寒。然而性质作用不同，所以各自随着其性质作用来说明伤害和相胜的关系，不一定都要取相胜的关系来类推。又经文说：酸伤筋，辛能胜酸；苦伤气，咸能胜苦；甘伤脾及肉，酸能胜甘；辛伤皮毛，苦能胜辛；咸伤血，甘能胜咸。然而这五味性质作用不同，所以有自伤及伤害其所胜而不等的情况。比如肝主伤风，心主伤热，这是本性化生的气自伤。脾主伤饮食劳倦，这是本性化生的作用自伤。肺主伤寒，这是中子之邪的伤害。肾主伤湿，这是中己所不胜之邪的伤害。以上这些道理，都是随着各脏所厌恶的，感受它而产生疾病。这五种邪气所伤，所以要明白它们的主管，细致地推究，就知道五脏原本就有五种邪气相乘而致病。
至于五方，指东南中西北。五方产生五气，指风热湿燥寒。五气产生五行，指木火土金水。五行产生五味，指酸苦甘辛咸。五味产生五脏，指肝心脾肺肾。五脏的五种滋养，指筋膜血脉肌肉皮毛骨髓。五养生五子，指心脾肺肾肝。五脏产生五神，指魂神意魄志。五神产生五志，指怒喜思悲恐。以上这些道理，是五行造化的规律，也是养生的道理。正常则和平，互相济养；变异则失常，而克伐戕害生命。
如果论养生之道，就应当诚心避忌一切能造成伤害的事物。所以《仙经》说：冬夏居住在深堂，避开大寒大热之气，不要让伏邪留在肌腠产生疾病。寒冷时不要突然多穿衣服，暖和时不要突然少穿衣服。长久劳累就要休息，以保护极力的地方；长久安逸就要导引，以运行积滞的气。暑天出汗当风，则营卫闭结；夏天热天睡在潮湿处，则气散而血注。冬天处于极热环境，则肾受虚阳，导致春夏肝与心有壅蔽的疾病；夏天冒犯极凉，则心抱浮寒，导致秋冬肺与肾有沉滞的隐患。极度饥饿则损伤胃，吃饭不要极饱，极饱则伤神。极度口渴伤血，喝水不要过多，过多则损气。洗澡不要太频繁，频繁则气壅于上，滞留于中，让人体重而身形消瘦，久了经络不能通畅，血凝而气散，气不胜血，神不胜形，就会形成瘫痪的疾病。五天五行气流传遍，洗澡则营卫通畅；十天干数足，真气复还于脑，洗一次澡则耳目聪明。另外，远唾则损气，极视则昏睛，极听则伤肾，久立则伤骨，久卧则伤肉，多睡则浊神，频醉则散气，多汗则损血，力困则伤形，奔车走马则气乱而神惊，登峻望高则魂飞而魄散。至于气，是形体的主宰，神的母亲，不可以伤害。然而才疏学浅却勉强思考，力量不够却勉强举重，悲哀憔悴，喜乐过度，急切追求欲望，忧愁怀抱，长久谈话欢笑，作息失去时机，拉弓引弩，酗酒呕吐，饱食便卧，跳跃奔跑喘息，欢呼哭泣，都会伤害气。另外，观看死气而接触生气，靠近秽气而接触真气，早晨饥饿晚上饱食，也都伤害气。另外，多思则神疲，多念则志散，多欲则损气，多事则役形，多语则弱气，多笑则伤心，多愁则摄血，多乐则溢志，多喜则气错。行走时多说话则损气。睡觉张口则气泄而神散。吊丧问病则喜神自散。看斗则气结。解救怨仇，戏弄禽兽则神恐。进入古庙凶祠则神惊。对着日月星辰大小便则折损寿命。辜负深厚恩情则减少人的寿数。在圣像旁饮酒宴乐则魂不宁。坐卧在坟墓之间则精神自散。在枯木大树下呼吸则久阴之气烛入阳神。渡过深水大泽则寒性逼人真气。折断各种花卉则多招致媚狂之人入室。吃非时令果实则多带邪气入腹。不是为了救济患难而频繁说妄言绮语则减少人的正寿。不是为了聚会而频繁食用肥醇酒则除去人的本禄。辜负贤人忘恩则必有祸应。轻视财物毁坏物品则自己无福生。酷爱美物则少吉。深入大山则多凶。损害他人伤害物则以冤报冤。妒贤嫉能以怨报怨。虚传慢友妄受则轻师。以上这些，都能造成祸患，都应当避忌，不要冒犯禁忌而产生危害，这就叫真正的斋戒。所以说洗涤心灵叫斋，防患未然叫戒，这就是这个道理。
然而疾病产生的缘由，有四方面。第一，因气变动而在内形成积聚、瘕聚、瘤气、瘿气、结核、癫痫等疾病。第二，因气变动而在外形成痈肿、疮疡、痂疥、疽痔、掉眩、浮肿、目赤、瘭疹、肿痛、痛痒等疾病。第三，不因气之变动，而病生于内，则是留饮、辟食、饥饱、劳损、宿食、霍乱、悲恐喜怒、想慕忧结等疾病。第四，不因气之变动，而疾病生于外，则是喑气、贼魅、虫蛇、蛊毒、蜚尸、鬼击、冲薄、坠堕、斫射刺割、摇仆打扑磕碰、触冒风寒暑湿等疾病。以上这些，是一切祸患的由来，如果不是六欲七情的邪气，祸患就没有由头产生了。
然而六欲，指眼耳鼻舌身意，这就是六贼。七情，指喜怒哀乐好恶爱。以上六欲七情的邪气，是祸患的根本，死亡的原因。世人不明白，放纵心意，愉悦志向，有误养生之道。不畏危亡，种种耗失天真之气，导致精神衰弱，根蒂不坚，多感邪而生祸患，等到危险而消亡。所以养神法说：少思寡欲，用来养心。绝念忘机，用来养神。饮食有节制，用来养形。务必逸乐有度，用来养性。鼻吸清气而入，口吐浊气而出，用来养气。断绝淫欲戒色，用来养精。又说少思、少念、少事、少语、少笑、少愁、少乐、少喜、少怒、少好、少恶，这样才能灵光不乱，神气不狂，才可以奉道。保生的关键，以忍为上策。所谓忍，不一定是忍嗔怒，而是凡事都能忍，这才是妙处。所以能制其心而养其性，收其意而保其神。
所以心属火，放纵它则狂，控制它则止，狂则躁乱邪生，止则安宁清净。然而火本来不燃烧，因风而烁；心本来不乱，随境而狂。如果能面对境界心欲动时忍住它，不动不为，这叫无为。如果能临事忍事，不被事情牵动，这叫无事。无为无事，则为清浮，这是习道的根本，养生的关键，不要因为忍不住了，反而不忍。只要能忍，多则多妙，少则少福，不能忍，则生患害。如果能完全固守其一，那就妙了。所谓一，就是丹田。如果能忍外境，不扰其心，常以志意存想丹田，神识内定，这就是火入水乡，火就熄灭了。
所以《玉皇圣胎诀》说：人常降心火于丹田，外境不入，内境不出，泯绝狂虑，一气不散，委于气海。肾气不能上升，呼吸渐渐减少，即使出来，也是悠悠然减省。所以先圣说这叫自然胎息。
至于达摩胎息至理，说人的气升自有走，首先不如内观诸世界，游玩自己之天宫，超清灵妙境。此法贵在无漏，一念不生，一意不动。无漏则善果成，不动而真圣现。面壁九年，气无毫发走失，阴灵自外，而身外有身，超凡入圣矣，所以先圣说这叫真胎息。
至于扁鹊解《灵枢》，说冬至之后，真铅积累一分，状如花蕊，镇守丹田。用鼻引清气，闭口不出，以定息二十四数为火一两。四十五天，进火一十六两，炼就阳胎。夏至之后真阴，积累三分，状如抱卵，镇守绛宫（心）。也用鼻引清气，闭口不出，以定息二十四数为火一两，四十五天，进火一十六两，炼就阴息。以阴息投阳胎，而生真气，真气生元神，神形合而为一，与天齐年，离而为二，身外有身，成为羽客仙子，不在尘世，返回三岛十洲。
至于葛洪胎息论说：胎息的要点，像在母腹中，母呼则呼，母吸则吸，现在人不明白妙理。纵会使用，不久随呼出之，喘息不已。不仅不能留住所闭之息，而且元气损虚，反被乘阳之气所夺。如果气息未急之前起身，自然可停留少时，不要使太急。示气急之际，先鼻引气一口，随后更以新取之气，换出旧闭急者之余气也。所以能夺其气积，而形神清爽，可以除疗百病。曲留强住，也不是自然，所以为下等胎息。
Only the tonification and sedation techniques of acupuncture are most urgently needed; focusing on a single organ's acupoints will not harm other organs. For example, when treating Heart disease, according to the previous description, locate the acupoint on the back of the left hand, which is one and a half cun lateral to the third thoracic vertebra, and confirm the point by twisting. First, use the Six-Syllable Qi Method to harmonize Yin and Yang. For sedation, first exhale "Ha" seven times, then "Hu" five times, then "Xu" nine times, then "Chui" six times, and finally "Si" eight times. After qi arises from within the acupoint, perform pulse diagnosis; the pulse should appear prominent. For tonification, exhale once until the qi is exhausted, then insert the needle. Insert the needle slowly to a depth of two fen, wait for Deqi (arrival of qi), then push the needle inward until the pulse becomes large and Deqi is achieved. Press the acupoint with the left hand, inhale once, then slowly withdraw the needle. When the qi is exhausted and the needle is withdrawn, do not let true qi escape with the needle; close the acupoint with the left hand. This is called tonification. Next, needle the Yin Qiao acupoint, which is called "Yang arising from Yin," and the left-hand pulse should respond. Then needle the Yang Qiao acupoint, which is called "Yin arising from Yang," and the right-hand pulse should respond. Finally, needle the Heart acupoint on the left side again, so that Stomach qi harmonizes, and the disease will be cured. Whenever using acupuncture, if tonification and sedation are performed at Zi hour on Jiazi day, Chou hour on Yichou day, Yin hour on Bingyin day, or Mao hour on Dingmao day, the results will be most effective. The rest follow this pattern. The twelve acupoints along the spine correspond as follows: Lung to the 3rd vertebra, Heart to the 5th, Liver to the 9th, Gallbladder to the 10th, Spleen to the 11th, Stomach to the 12th, Sanjiao (Triple Burner) to the 13th, Kidney to the 14th, Large Intestine to the 16th, Small Intestine to the 18th, Bladder to the 19th, and Baihuan Shu (White Ring) to the 20th. These acupoints are all located one and a half cun lateral to the spinal column. Yang Qiao refers to Shenmai (BL62), two acupoints located in the junction of red and white flesh below the lateral malleolus, needled three fen deep. Yin Qiao refers to Zhaohai (KI6), two acupoints located in the junction of red and white flesh below the medial malleolus, needled three fen deep.
If Wind-Wood qi prevails, consume more pungent-cool foods to restrain the excess of Liver-Wood; consume less sour-warm foods to avoid assisting Wood's strength; consume more sweet foods to support the weakness of Earth, aiming for balance. Apply this principle to others. In the application of Five Movements and Six Qi, if a prevailing qi arrives, restrain it and benefit the deficient qi; if there is no prevailing or deficient qi, clarify whether the Host Qi and Guest Qi are similar or different, and establish methods accordingly. If Guest Qi is similar to Host Qi, when Guest Qi arrives, do not violate the transformation of Host Qi; instead, administer transformations incompatible with Host Qi. If Guest Qi is different from Host Qi, when Guest Qi arrives, slightly violate the transformation of Host Qi. If pathogenic factors prevail over Host Qi, this indicates the weakness of Host Qi, such as spring being cold, summer being cold, autumn being hot, or winter being warm. In such cases, one may violate the normal Host Qi transformation to assist its weakness. All suitable and violable situations must not be excessive; aim for balance. Excessiveness will cause harm. If treating diseases with cold, heat, warmth, or coolness, regardless of whether the seasonal Host and Guest Qi are similar or appropriate, one should follow treatment principles, such as not avoiding heat for sweating or avoiding cold for purging. Thus, the Classic states: Use warm remedies away from warm times, hot remedies away from hot times, cool remedies away from cool times, and cold remedies away from cold times; diet follows the same method. Exceptions occur when anomalies contradict norms, which is what this refers to. Furthermore, the Classic states: If the governing Qi is hot, do not use hot remedies to violate it; if cold, do not use cold remedies; if cool, do not use cool remedies; if warm, do not use warm remedies. If intercalary Qi matches Host Qi, do not violate it; if different, slight violation is permissible. This is also the principle. Therefore, in winter when Qi is cold, remain in cold environments; clothing, drinking, medication, and food should not abandon cold properties. In summer when Qi is hot, do not violate heat. In spring and autumn, do not violate warmth or coolness. Thus, it is said: Do not violate cold with cold, do not violate heat with heat. This is called "avoidance," meaning taboos of avoidance. Violating these taboos without avoidance causes disease in the healthy, aggravates disease in the sick, and leads to danger or death in severe cases. Violating cold induces cold diseases, with clear and cold fluids from above and below, masses, hernias, hard epigastric fullness, abdominal distension and acute pain, clear diarrhea, undigested food after eating, foul vomiting and diarrhea, difficulty bending and stretching, cold limbs and rigidity. Violating heat induces heat diseases, including wheezing, vomiting acid, sudden diarrhea with tenesmus, muscle cramps, turbid urine, abdominal distension sounding like a drum upon percussion, cholera-like vomiting and diarrhea, mental confusion and depression, swelling, epistaxis, hemorrhage, strangury, carbuncles, ulcers, rashes, fever with aversion to cold and shivering, fright, confusion, inappropriate laughter or crying, delirium, sudden aphonia, dizziness, restlessness, mania, cursing, fright, edema, pain, soreness, rebellious Qi rushing upward, trembling, loss of mental control, sneezing, vomiting, throat obstruction, tinnitus or deafness, vomiting and gurgling, blurred vision, sudden illness, and sudden death. Violating warmth or coolness, though not violent, accumulates warmth into heat, truly generating heat diseases; accumulates coolness into cold, truly generating cold diseases. Treatment involves identifying the violation and restraining it with its controlling element. Treat heat violations with salty-cold remedies, cold violations with sweet-hot remedies, warmth violations with pungent-cool remedies, and coolness violations with bitter-warm remedies, aiming for balance without excess to avoid damaging righteous Qi. However, even appropriate Five Flavors and Four Qi should not be excessive, let alone violating taboos, which surely brings disaster!
Regarding the Five Flavors, food enters the mouth, gathers in the Stomach, where Spleen and Stomach transform and grind it, distributing and transforming the Five Flavors to nourish the Qi of the Five Zang organs. Sour enters Liver first, Bitter enters Heart first, Sweet enters Spleen first, Pungent enters Lung first, Salty enters Kidney first. The Five Zang receive the Five Flavors and, following their original transformations, convert them into Five Qi. Sour converts to Warmth, Bitter to Heat, Sweet to Heavy Yin, Pungent to Coolness, Salty to Cold. Therefore, flavors and temperatures should not be consumed exclusively; exclusive consumption over time causes imbalance in the Five Zang and generates disease. Thus, the Classic states: Excessive sour causes Liver Qi to overflow and Spleen Qi to fail; excessive saltiness damages bone Qi, shortens muscles, and suppresses Heart Qi; excessive sweetness causes Heart Qi to pant and chest fullness, dark complexion, and Kidney Qi imbalance; excessive bitterness causes Spleen Qi to become dry and Stomach Qi to thicken; excessive pungency causes sinews and vessels to relax and spirit to suffer. Also, the Classic states: Much saltiness causes pulse stagnation and color change; much bitterness causes withered skin and fallen hair; much sourness causes thickened flesh and lifted lips; much sweetness causes bone pain and hair loss; much pungency causes tight sinews and withered nails. These warn against partiality and excess, not necessarily prohibiting unsuitable things, but aiming for balance and avoiding excess. Also, the Classic states: Pungent moves Qi, so Qi diseases should avoid much pungent; Bitter moves Bone, so Bone diseases should avoid much bitter; Sweet moves Flesh, so Flesh diseases should avoid much sweet; Salty moves Blood, so Blood diseases should avoid much salty; Sour moves Sinews, so Sinew diseases should avoid much sour. Also, the Classic states: Liver diseases forbid wind exposure; Heart diseases forbid warm food and hot clothing; Spleen diseases forbid warm food, overeating, damp ground, and wet clothing; Lung diseases forbid cold clothing and cold diet; Kidney diseases forbid scalding food, hot food, and warm-ironed clothing. These are dietary and lifestyle taboos for diseases. Additionally, sudden wind and rain, extreme cold and heat, should be avoided regardless of health status. Thus, the Classic states: Winter cold injury leads to Spring warmth diseases; Spring wind injury leads to Summer undigested diarrhea; Summer summerheat injury leads to Autumn malaria; Autumn dampness injury leads to Winter cough. The nature and function of Four Seasons' Qi differ, following the Way of Growth, Flourishing, Harvesting, and Storage.
Sudden anger, joy, sorrow, worry, fear, cold, heat, labor, and rest should also be tabooed. Thus, the Classic states: Anger causes Qi to rise; Joy causes Qi to slacken; Sorrow causes Qi to dissipate; Fear causes Qi to sink; Cold causes Qi to gather; Heat causes Qi to leak; Fright causes Qi to disorder; Worry causes Qi to knot; Labor causes Qi to consume. Anger causes Qi rebellion, leading to hematemesis or undigested diarrhea, hence "Qi rises." Joy harmonizes Qi and will, allowing Ying and Wei to circulate, hence "Qi slackens." Sorrow tightens the Heart connection and lifts Lung leaves, blocking Upper Jiao, preventing Ying and Wei dispersion, trapping heat in the center, hence "Qi dissipates." Fear retreats Essence, closing Upper Jiao, causing Qi to return and Lower Jiao to distend, hence "Qi sinks." Worry fixes the mind and spirit, stopping righteous Qi flow, hence "Qi knots." Cold closes pores, stopping Qi flow, hence "Qi gathers." Heat opens pores, circulating Ying and Wei, causing profuse sweating, hence "Qi leaks." Fright leaves the Heart unsupported, Spirit unanchored, and thoughts unsettled, hence "Qi disorders." Labor causes panting and sweating, with internal and external leakage, hence "Qi consumes." It is also said: Anger and Joy damage Qi; Cold and Summerheat damage Form; Violent anger damages Yin; Violent joy damages Yang. Rebellious Qi ascends, filling vessels and affecting form. Also, the Classic states: Anger damages Liver, Sorrow overcomes Anger; Joy damages Heart, Fear overcomes Joy; Worry damages Spleen, Anger overcomes Worry; Sorrow damages Lung, Joy overcomes Sorrow; Fear damages Kidney, Thought overcomes Fear. These are the Five Zang emotions; excess damages the respective Zang. Overcoming with the controlling emotion stops it, e.g., Anger eliminates Worry. Also, the Classic states: Wind damages Liver and Sinews, Dryness overcomes Wind; Heat damages Qi, Cold overcomes Heat; Dampness damages Flesh, Wind overcomes Dampness; Dryness damages Skin and Hair, Heat overcomes Dryness; Cold damages Bone, Dampness overcomes Cold. Due to differing natures, each describes damage and overcoming based on its nature, not necessarily implying mutual overcoming. Also, the Classic states: Sour damages Sinews, Pungent overcomes Sour; Bitter damages Qi, Salty overcomes Bitter; Sweet damages Spleen and Flesh, Sour overcomes Sweet; Pungent damages Skin and Hair, Bitter overcomes Pungent; Salty damages Blood, Sweet overcomes Salty. The Five Flavors have different natures, causing self-damage or damage to what they overcome unequally. E.g., Liver dominates Wind damage, Heart dominates Heat damage, indicating self-damage of original transformation Qi. Spleen dominates damage from diet and fatigue, indicating self-damage of original transformation function. Lung dominates Cold damage, indicating damage from child-pathogens. Kidney dominates Dampness damage, indicating damage from unconquered pathogens. These diseases arise from sensing what each Zang dislikes. Understanding these Five Pathogens requires clarifying their dominance and deducing that Five Zang originally suffer from Five Pathogens multiplying and causing disease.
The Five Directions are Southeast, Central, West, North. Five Directions generate Five Qi: Wind, Heat, Dampness, Dryness, Cold. Five Qi generate Five Elements: Wood, Fire, Earth, Metal, Water. Five Elements generate Five Flavors: Sour, Bitter, Sweet, Pungent, Salty. Five Flavors generate Five Zang: Liver, Heart, Spleen, Lung, Kidney. Five Zang nourish Five Tissues: Tendons/Membranes, Vessels/Blood, Flesh, Skin/Hair, Marrow/Bones. Five Nourishments generate Five Offspring: Heart, Spleen, Lung, Kidney, Liver. Five Zang generate Five Spirits: Hun, Shen, Yi, Po, Zhi. Five Spirits generate Five Emotions: Anger, Joy, Worry, Sorrow, Fear. These are the laws of Five Element creation and the Way of Health Preservation. Normalcy brings peace and mutual nourishment; deviation causes imbalance and destruction of life.
Regarding the Way of Health Preservation, one must sincerely avoid all harmful things. Thus, the *Immortal Classic* states: In winter and summer, dwell in deep halls to avoid extreme cold and heat, preventing latent pathogens from lodging in muscle intervals and causing disease. In cold weather, do not suddenly add many clothes; in warmth, do not suddenly remove many clothes. After long labor, rest to preserve strength; after long leisure, practice Daoyin to move stagnant Qi. Sweating in summer wind causes Ying and Wei closure; sleeping on dampness in summer heat causes Qi dispersion and blood pooling. Dwelling in extreme heat in winter allows Kidney to receive deficient Yang, causing Liver and Heart congestion in spring and summer. Exposing to extreme cold in summer causes Heart to harbor floating cold, leading to Lung and Kidney stagnation in autumn and winter. Extreme hunger damages Stomach; do not eat to fullness, as excess damages Spirit. Extreme thirst damages Blood; do not drink excessively, as excess damages Qi. Bathe infrequently; frequent bathing causes Qi congestion above and stagnation in the middle, leading to heavy body and emaciation, blocked meridians, coagulated blood, scattered Qi, Qi unable to control Blood, Spirit unable to control Form, resulting in paralysis. Every five days, Five Element Qi circulates; bathing promotes Ying and Wei circulation. Every ten days, Ten Heavenly Stems complete; Qi returns to the brain, and one bath restores clarity to eyes and ears. Spitting far damages Qi; staring intensely blurs vision; listening intensely damages Kidney; standing long damages Bones; lying long damages Flesh; sleeping too much clouds Spirit; frequent drunkenness scatters Qi; excessive sweating damages Blood; exhaustion damages Form; driving fast or riding horses disorders Qi and startles Spirit; climbing high or looking afar flies Hun and scatters Po. Qi is the master of Form and mother of Spirit; it must not be damaged. Weak intellect forcing thought, insufficient strength forcing lifting, grief and emaciation, excessive joy, eager desire, chronic worry, long talking and laughing, irregular sleep, drawing bows, indulging in alcohol and vomiting, lying down after full meals, jumping and panting, cheering and crying—all damage Qi. Observing dead Qi while touching living Qi, approaching foul Qi while touching true Qi, morning hunger and evening fullness—all damage Qi. Much thinking exhausts Spirit; much念 (thoughts) scatters Will; much desire damages Qi; much business tires Form; much speech weakens Qi; much laughter damages Heart; much sorrow constricts Blood; much joy overflows Will; much joy disorders Qi. Walking and talking damages Qi. Sleeping with open mouth leaks Qi and scatters Spirit. Mourning and visiting sick disperses joyful Spirit. Watching fights knots Qi. Resolving grudges or playing with strange beasts frightens Spirit. Entering ancient temples or evil shrines startles Spirit. Urinating before the Three Lights reduces lifespan. Ungratefulness to deep kindness reduces destiny. Drinking near sacred images unsettles Hun. Sitting/lying among tombs scatters Spirit. Breathing under dead trees or large trees allows Yin Qi to invade Yang Spirit. Crossing deep waters or large marshes forces Cold Qi to attack True Qi. Breaking flowers attracts licentious people. Eating out-of-season fruits introduces pathogenic Qi. Speaking falsehoods unnecessarily reduces natural lifespan. Consuming rich wine unnecessarily removes original fortune. Betraying virtue invites disaster. Despising wealth and destroying objects forfeits blessings. Loving beautiful things reduces luck. Entering deep mountains increases danger. Harming others and things invites revenge. Jealousy invites resentment. False rumors and slow friends lead to disrespecting teachers. All these cause disasters; avoid them to prevent harm. This is true fasting and abstinence. Washing the heart is Fasting; preventing disaster is Abstinence. This is the Way.
Disease origins fall into four categories. First, Qi movement causes internal accumulation, masses, tumors, goiters, nodules, epilepsy, etc. Second, Qi movement causes external abscesses, sores, scabs, scabies, gangrene, hemorrhoids, tremors, edema, red eyes, pustules, swelling, pain, itching, etc. Third, without Qi movement, internal diseases arise: retained fluid, anorexia, hunger/fullness, fatigue damage, retained food, cholera, sorrow/fear/anger/joy, longing/worry/knotting, etc. Fourth, without Qi movement, external diseases arise: aphonic Qi, malevolent spirits, insects/snakes, gu poison, flying corpses, ghost strikes, impact/crush, falls, cuts/stabbing, knocking/hitting, wind/cold/summerheat/dampness exposure, etc. These are sources of all disasters; without Six Desires and Seven Emotions, disasters would not arise.
Six Desires are Eye, Ear, Nose, Tongue, Body, Mind—these are the Six Thieves. Seven Emotions are Joy, Anger, Sorrow, Fear, Love, Hate, Desire. These Six Desires and Seven Emotions are the root of disasters and cause of death. People fail to realize this, indulging their minds and desires, misguiding health preservation. Disregarding danger, they waste innate Qi, causing spiritual weakness and unstable roots, easily attracting pathogens and disaster, leading to depletion. Thus, the Spirit Nourishing Method states: Less thinking and few desires nourish Heart. Eliminate thoughts and forget schemes to nourish Spirit. Regulate diet to nourish Form. Ensure moderate leisure to nourish Nature. Inhale clear Qi through nose, exhale turbid Qi through mouth to nourish Qi. Abandon lust and chastity to nourish Essence. Also: Less thinking, less念, less business, less speech, less laughter, less sorrow, less joy, less pleasure, less anger, less liking, less hating. This keeps spiritual light steady and Qi/Spirit calm, allowing Dao practice. The key to preserving life is forbearance. Forbearance is not just enduring anger, but enduring all things, which is miraculous. It controls the mind and nourishes nature, gathers intent and preserves spirit.
Heart is Fire; indulgence causes madness, restraint causes stillness. Madness brings agitation and evil; stillness brings peace and purity. Fire does not burn naturally but flickers due to wind; Heart is not chaotic naturally but goes mad due to circumstances. If one restrains the mind when facing circumstances and desiring action, remaining inactive, this is Wuwei (Non-action). If one endures events without being controlled by them, this is Wushi (No affairs). Wuwei and Wushi lead to clarity and floatation, the foundation of Dao practice and health preservation. Do not think endurance fails; rather, more endurance yields greater wonder, less yields less blessing, no endurance yields disaster. If one completely guards the One, it is wonderful. The One is the Dantian. Enduring external circumstances without disturbing the mind, constantly visualizing the Dantian, stabilizing consciousness internally, places Fire in Water, extinguishing Fire.
Thus, the *Jade Emperor Sacred Fetal Breath Formula* states: Descend Heart Fire to Dantian, keep external circumstances out and internal conditions in, eliminate wild thoughts, keep Qi unified, and entrust it to the Qi Sea. Kidney Qi cannot rise, breath gradually decreases, and even if exhaled, it is leisurely reduced. Hence, the Ancient Sage calls this Natural Fetal Breath.
Regarding Bodhidharma's profound theory of Fetal Breath: Human Qi rises and has its course. First, observe inner worlds, play in one's own heavenly palace, transcend to pure spiritual realms. This method values non-leakage; no thought arises, no intent moves. Non-leakage achieves good fruits; immobility reveals true sages. Facing the wall for nine years, not a hair's breadth of Qi was lost; Yin Spirit came from outside, resulting in a body beyond the body, transcending the ordinary to become a sage. Hence, the Ancient Sage calls this True Fetal Breath.
Regarding Bian Que's interpretation of *Lingshu*: After Winter Solstice, accumulate one part of True Lead, shaped like a flower bud, settling in Dantian. Inhale clear Qi through nose, hold mouth closed, count twenty-four fixed breaths as one liang of Fire. After forty-five days, advance sixteen liang of Fire, refining the Yang Fetus. After Summer Solstice, accumulate three parts of True Yin, shaped like holding an egg, settling in Jiangguan (Crimson Palace/Heart). Inhale clear Qi through nose, hold mouth closed, count twenty-four fixed breaths as one liang of Fire. After forty-five days, advance sixteen liang of Fire, refining Yin Breath. Combine Yin Breath with Yang Fetus to generate True Qi; True Qi generates Yuan Shen (Original Spirit); Spirit and Form unite as one, matching Heaven's years. Separating into two, there is a body beyond the body, becoming an immortal guest, leaving the mortal world to return to the Three Isles and Ten Continents.
Regarding Ge Hong's treatise on Fetal Breath: The essence of Fetal Breath is like being in the mother's womb; breathe when mother breathes in, breathe when mother breathes out. Modern people do not understand this mystery. Even if used, breath escapes quickly, leading to constant panting. Not only can one not retain the held breath, but primordial Qi is depleted, and one is robbed by ascending Yang Qi. Before breath becomes urgent, rising the body allows temporary retention without urgency. When breath becomes urgent, first inhale one breath through the nose, then use new air to replace the residual air of the old, held, urgent breath. This accumulates Qi, refreshing form and spirit, curing hundred diseases. Forcing retention is unnatural, thus considered inferior Fetal Breath.