Library

According to the *Shennong Jing* (Divine Farmer's Classic): Those who eat grains possess intelligence and wisdom; those who eat stones (referring to the refined Five Minerals Powder) have plump, lustrous bodies and do not age easily; those who eat Lingzhi (Ganoderma lucidum) enjoy longevity and immortality; those who ingest Yuanqi (Primordial Qi) cannot be buried by the earth nor killed by heaven. Therefore, those who consume medicinal foods can stand alongside heaven and earth, equal to the sun and moon. The *Hunyuan Daojing* (Classic of the Primal Origin) states: "The Spirit of the Valley does not die" (He Shang Gong explains: 'Valley' means nourishment; if one can nourish the spirit, one will not die. The spirit is the deity of the five zang organs. The Liver stores Hun (Ethereal Soul), the Lungs store Po (Corporeal Soul), the Heart stores Shen (Spirit), the Kidneys store Jing (Essence), and the Spleen stores Yi (Intellect). If all five zang organs are injured, the five spirits depart). This is called Xuanpin (Mysterious Female) (meaning the way to immortality lies in Xuanpin. 'Xuan' represents Heaven, corresponding to the human nose; 'Pin' represents Earth, corresponding to the human mouth. Heaven provides humans with the Five Qi through the nose, which enters and is stored in the Heart. The Five Qi are clear and subtle, forming spirit, intelligence, voice, and five natures. Their ghost is called Hun; Hun is masculine, entering and exiting through the nose, connecting with Heaven, thus the nose is called Xuan. Earth provides humans with the Five Flavors through the mouth, which enters and is stored in the Stomach. The Five Flavors are turbid and viscous, forming the physical body, bones, flesh, blood vessels, and six emotions. Their ghost is called Po; Po is feminine, entering and exiting through the mouth, connecting with Earth, thus the mouth is called Pin). "The gate of Xuanpin" is called the root of heaven and earth (Root means origin. It means the gate of the nose and mouth is the channel where the primordial qi of heaven and earth comes and goes). "Continuous and seemingly non-existent" (Breathing through the nose and mouth should be fine, continuous, and subtle, appearing to exist yet as if not). "Used without exertion" (When utilizing qi, one should be relaxed and comfortable, not rushed or laborious). The *Hunyuan Daodejing* states: "Born from exit" (Refers to desires emerging from the five internal organs. When Hun and Po are stable and quiet, there is life). "Entering leads to death" (Refers to desires entering the chest and diaphragm. When essence scatters and spirit becomes confused, there is death). "Ten out of thirty belong to life, ten out of thirty belong to death" (Meaning that among categories of life and death, each has thirteen aspects, referring to the nine orifices and four gates. In terms of survival: eyes do not look randomly, ears do not listen randomly, nose does not smell randomly, mouth does not speak randomly, hands do not hold randomly, feet do not walk randomly, essence is not wasted randomly; in terms of death, it is the opposite). "In human life, movements often lead to the lands of death, ten out of thirty" (Humans desire life but act contrary to the aforementioned thirteen principles, thereby moving towards death). Why is this? Because their desire for life is too intense (The reason for falling into the lands of death is an overly strong attachment to seeking life. Going against the path contradicts nature, and acting recklessly loses order). I have heard that those who are good at preserving life do not encounter rhinos or tigers when walking on land, nor are they harmed by weapons in battle; the rhino has nowhere to thrust its horn, the tiger has nowhere to place its claws, and weapons have no edge to apply. Why is this? Because they have no lands of death (Because they do not violate the thirteen behaviors leading to death).

The *Zhuangzi*, chapter "Nourishing Life," states: "My life has a limit" (Xiang Xiu explains: What is endowed by life has its limits), "but wisdom has no limit" (Ji Kang explains: Desires arising without deliberation are the movement of nature; feelings triggered by cognition are the use of wisdom. When nature moves, encountering things with satisfaction leaves no excess; wisdom follows sensations without fatigue and never ends. Thus, what worries the world is usually the exhaustion of wisdom, not the movement of nature). "Following the limitless with the limited is perilous" (Guo Xiang explains: Using limited nature to seek boundless wisdom, how can one not be exhausted?). Having already been exhausted by wisdom, using wisdom to save oneself is even more perilous (Xiang Xiu explains: Already exhausted by wisdom, trying to rescue oneself with further wisdom is doubly dangerous). Zhuangzi said: One who understands the true nature of life does not strive for what life cannot achieve (Xiang Xiu explains: What life cannot achieve refers to external things. Zhang Zhan explains: Physiological self-preservation is within one's portion; striving for the extra is following the limitless with the limited). One who understands the true nature of destiny does not strive for what wisdom cannot control (Shi Xiu explains: This refers to dying when destiny ends. Zhang Zhan explains: Following the principle of natural life, exhausting one's endowed portion, how can wisdom know anything about it?).

The *Liezi* says: In youth, do not work hard; in adulthood, do not compete with the times; in old age, be content with poverty; in extreme old age, have few desires. Keeping the mind leisurely and the body prosperous is the method of nourishing life. The *Liezi* also says: The fullness and emptiness, increase and decrease of the entire body connect with heaven and earth and correspond to all things (Zhang Zhan explains: Humans communicate with yin and yang qi). Harmonize at the beginning, harmonize at the end. Calming the spirit and eliminating thoughts is the way of life (Harmony throughout ensures the spirit does not scatter).

The *Hunyuan Miaozhen Jing* (Classic of Primal Origin and Wondrous Truth) says: People often lose the Dao, not the Dao losing people. People often leave life, not life leaving people. Therefore, those who nourish life must not lose the Dao; those who practice the Dao must not lose life. Let the Dao and life guard each other. The *Huanglao Jing Xuanshi* (Profound Display of the Yellow Emperor and Laozi) says: The Way of Heaven implements transformation, making all things infinite. The Way of Man implements transformation, causing form and spirit to perish. Transforming spirit to distribute essence leads to depletion and decline; form originally generates essence, and essence is born from spirit. Not dissipating life allows one to merge virtue with Heaven; not transforming with spirit allows one to align with the Dao. The *Xuanshi* says: Those who transform via form belong to the category of Corpse Liberation (Shijie), where spirit and form separate, unable to coexist, becoming like flying birds or clams in the sea, following the yin-yang qi of late autumn. Those who transform via qi may hope for life; those who transform via form are terrifying. Yan Junping in *Laozi Zhigui* (Return to the Meaning of Laozi) says: Wander the mind in emptiness and stillness, fix the will in subtlety, entrust thoughts to desirelessness, and return plans to non-action. Thus, one can understand life, extend destiny, and remain long with the Dao. The *Dayou Jing* (Great Abundance Classic) says: Some doubt: Initially starting from the beyond-form, finally receiving qi from yin and yang, carrying form and po under heaven and earth, relying on food and breath for growth. Yet why are some foolish and some wise, some strong and some weak, some long-lived and some short-lived? Is it Heaven or Man? The answer is: Form, life, foolishness, and wisdom are determined by Heaven; strength, weakness, longevity, and premature death are determined by Man. The Way of Heaven is natural; the Way of Man is self-determined. If fetal qi is full at the start, milk and food are abundant after birth, flavors are moderate in growth, and sexual activities are regulated in adulthood, one will be strong and long-lived. If fetal qi is depleted at the start, milk and food are insufficient after birth, flavors are excessive in growth, and sexual activities are unrestrained in adulthood, one will be weak and short-lived. With complete growth and nourishment, plus daoyin (guiding and pulling) and conditioning, lifespan is immeasurable. The *Daoji* (Dao Mechanism) says: Lifespans vary from birth not due to nature, but due to careless preservation, improper diet, uncontrolled lust, violating yin and yang, losing hun and shen, depleting essence and weakening life, causing hundreds of diseases to arise, thus failing to reach one's natural end. The *Hetu Di Shimeng* (Imperial Glimpse of the River Chart) says: Disobeying heavenly timing brings disaster; obeying it brings auspiciousness. In spring and summer, dwell in high mountains; in autumn and winter, reside in low places and hide deeply. This brings luck, blessings, and endless longevity. The *Luoshu Baoyuming* (Treasure Bestowing Destiny of the Writing Chart) says: Ancient medical prescriptions used sweet spring water to harmonize and primordial qi to moisten, with medicines that were neither pungent nor bitter, but sweet and multi-flavored. Regular consumption flows fluids through the five zang organs, connects to the heart and lungs, ensuring lifelong safety. The *Kongzi Jiayu* (Family Sayings of Confucius) says: Those who eat meat are brave and fierce (like tigers and wolves); those who eat qi are spiritual and long-lived (like immortals and divine turtles); those who eat grains are intelligent but short-lived (humans); those who eat nothing are immortal and divine (breathing only without thought).

Ancient texts say: Those who eat mixed foods attract diseases and evil influences; the less one eats, the more open the mind, and the longer the years. The more one eats, the colder the mind, and the shorter the years. Sima Tan, Grand Historian, said: Spirit is the root of life, form is the vessel of life. Overuse of spirit exhausts it; overwork of form kills it. Premature aging of spirit and form makes living as long as heaven and earth unheard of. Thus, humans live because of spirit; spirit resides in form. Separation of spirit and form means death; the dead cannot revive, the separated cannot return. Hence sages value this. The great path of nourishing life has main guidelines. Even if one cannot grasp all details, thinking oppositely to common customs leads to superior paths and half the success. Those with intention, can they fail to examine this? The *Xiaoyou Jing* (Small Abundance Classic) says: Think little, remember little, desire little, do little, speak little, laugh little, worry little, rejoice little, be pleased little, angry little, like little, dislike little. Practicing these Twelve Lows is the key contract of nourishing life. Much thinking tires the spirit; much remembering scatters the will; much desire damages the will; much activity fatigues the form; much speech causes qi conflict; much laughter injures the zang organs; much sorrow frightens the heart; much joy overflows the intent; much pleasure causes confusion; much anger unsettles the meridians; much liking causes obsession; much hatred causes despair. If these Twelve Highs are not removed, they are the root of losing life. Absence of highs approaches the state of a True Person. Generally, extravagant and lazy people live long; stingy and diligent people die young, differing in indulgence vs. toil. Farmers live long; nobles die young, proving the effect of desire quantity. Recluses have few illnesses; wanderers have many ailments, showing the difference in busyness. Thus, worldly people compete for profit; Daoists rarely manage it. Hu Zhao said: Eyes should not look at improper colors; ears should not hear ugly words; nose should not smell rank odors; mouth should not taste toxic flavors; heart should not plot deceit. These insult spirit and damage longevity. Also, sighing daily and chanting day and night violates righteousness and attracts evil. Ordinary people inevitably have desires and affairs. But one should harmonize the heart, reduce thoughts, calm the body, discard worries, first removing factors that disturb spirit and offend nature. This is a method of conserving spirit. The *Huangting Jing* (Yellow Court Classic) says: Clear water in the Jade Pool irrigates the spiritual root; cultivating it allows long existence. It is called natural diet. Natural refers to the Hua Chi (Splendid Pool); the Hua Chi is saliva in the mouth. Breathing according to method and swallowing prevents hunger. The *Laojun Yinshi Neijie* (Inner Explanation of Lord Lao by Master Yin) says: Saliva gathers into sweet spring, condenses into jade paste, flows into the splendid pool, scatters as floating essence, descends as sweet dew. Thus, the mouth is the splendid pool containing sweet spring; rinsing and swallowing irrigates viscera, moistens the body, flows through hundred meridians, transforms and nourishes ten thousand spirits, supporting joints, hair, and skin. The *Zhongjing* (Middle Classic) says: Quiet people live long; restless people die young. Quiet but uncared-for reduces life; restless but cared-for extends life. However, quiet is easy to manage, restless is hard to guide. If fully complying with nurturing methods, both quiet and restless can be nurtured appropriately. Han Rong, courtesy name Yuanchang, said: Wine is the flower of grains, the ultimate flavor, but it harms people. Beautiful things are hard to control and easy to exceed; one must be cautious in nourishing nature. Shao Zhanzhan said: Grains fill the body but do not extend life; hundred herbs cure disease and extend life but are not palatable. Palatable food filling the body is cherished by laypeople; bitter medicine extending life is treasured by Daoists. The *Suwen* (Basic Questions) says: The Yellow Emperor asked Qibo: I heard ancients lived to a hundred with vigorous movements (blood and qi still strong); now people weaken before fifty. Is it the era or human error? Qibo replied: Ancients who knew the Dao followed yin-yang laws, harmonized with techniques (sexual arts), had regulated diet and routine, and did not move recklessly, thus maintaining form and spirit together, completing their natural years, living past a hundred. Modern people are different: treating wine as water, making recklessness habit, having sex while drunk, exhausting essence with desires, scattering truth with pleasures. They do not know to maintain fullness or control spirit, seeking only mental pleasure. Wandering in yin-yang, lacking routine in life, they weaken by fifty. Lord Lao said: The major period of life is a century; with regulation, one can reach a thousand years, like using small vs. large wicks for oil. While others speak loudly, I speak softly; while others are troubled, I remember little; while others are fearful and violent, I am not angry. Not burdened by human affairs, not pursuing official career, remaining tranquil and non-action, spirit and qi are self-sufficient, considered the elixir of immortality. No one knows this better than me. Do not think the dark realm is ignorant of human affairs; do not think obscurity hides spirit seeing form. Whispering words, ghosts hear human voices. Violate prohibitions a thousand times, earth takes the form. Doing public good, auspicious people reward you; doing hidden good, gods and ghosts reward you. Doing public evil, thieves punish you; doing hidden evil, gods and ghosts punish you. Thus, heaven does not deceive humans, judging by shadows; earth does not deceive, judging by echoes. Lord Lao said: Those who cultivate virtue but meet disaster bear ancestral remnants of calamity; those who commit evil but meet fortune bear ancestral remnants of blessing. The *Mingyi Xubing Lun* (Discussion on Diseases by Famous Doctors) says: People failing to reach old age and dying young do so due to lack of self-care, angry disputes, seeking fame and profit, accumulating toxins attacking spirit. Internal injury to bone marrow, external damage to muscles. Blood and qi deplete, meridians block, flesh texture sparse, attracting only pestilence, righteous qi declines, evil qi grows. It is like raising ocean waves to feed a flickering fire or collapsing Mount Hua to cut a trickle. Saying it is easy is an understatement. Peng Zu said: The Dao is not complicated. Just do not think of clothes, food, sound, color, victory, defeat, loss, gain, honor, or disgrace. Let the mind not labor, the body not exhaust, constantly practice daoyin, inhaling qi, and taixi (embryonic breathing), one can reach a thousand years. To live infinitely, one must take superior drugs. Zhongchang Tong said: Wash away the six emotions and five natures; have a heart but do not use it to think; have a mouth but do not use it to speak; have a body but do not use it for rest. Rest but be able to move; enjoy but not cling. Using this, one does not notice days passing or things changing. Peng Zu and Lao Dan might be different. Why are they same species but different lifespans? Chen Ji, courtesy name Yuanfang, said: Many sudden deaths come from diet. Dietary harm exceeds sound and color. Sound and color can be abstained from for over a year; diet cannot cease for a day. Benefits are many, harms are critical (too much harms, too little benefits). Zhang Zhan said: Those escaping power and status, though not struck by external evils, suffer internal spiritual injury and must die (not from external disasters, but internal boiling like ice and charcoal, leading to collapse and vomiting blood). From rich to poor, though not struck by evil, skin burns, tendons expose, limbs cramp (Wealth and poverty affect humans like power, damaging the body). Movement conquers cold; stillness conquers heat; ability to move and be still enables longevity. Essence and qi pure and quiet merge with the Dao. Zhuangzi said: True persons do not dream in sleep. Shen Zi said: Those with nothing to do by day do not dream by night. Daoist Zhang, over a hundred years old, very robust, said: The way of nourishing nature avoids long walking, sitting, lying, viewing, and listening. Do not force eating/drinking, do not get heavily drunk, do not have great sorrow or grief. This is called harmony and balance. Those in harmony and balance live long. The *Xianjing* (Immortal Classic) says: My fate is in me, not in heaven. Only fools do not know this is vital for life. Hundred diseases and wind evils arise from indulging desires and not self-caring, causing deficiency. Like rotten wood breaking in wind or collapsing banks crumbling in water. If one cannot take medicine, knowing only to cherish essence and regulate emotions, one can still live 100-200 years. Preface to Zhang Zhan's *Yangsheng Ji*: Major points of nourishing life: 1. Conserving spirit, 2. Loving qi, 3. Nourishing form, 4. Daoyin, 5. Speech, 6. Diet, 7. Sexual intercourse, 8. Opposing custom, 9. Medicine, 10. Taboos. Beyond this, meaning can be omitted. Green Ox Daoist said: Humans should not be overly joyful; joyful people do not live long. Do not overexert strength, lift heavy weights, dig hard, work until exhaustion without stopping, leading to tendon and bone fatigue. Yet labor is better than ease. If active from morning to night, finding joy in ceaseless action, resting only when extremely tired then resuming, this is no different from daoyin. Flowing water does not rot; door hinges do not decay because of frequent movement. After full meals, do not sit or lie; walk to disperse. Otherwise, accumulation diseases, limb numbness, darkened face occur, reducing lifespan. Huangfu Long asked Green Ox Daoist (surname Feng, courtesy name Junda) about his rules: Body should always labor, diet should always be scant. Labor not to extremes, scarcity not to deficiency. Remove fatty/rich foods, moderate salty/sour, reduce worries, discard anger/joy, eliminate chasing, be cautious in sex. Emperor Wu practiced this effectively. Peng Zu said: Humans receive qi; even without knowing methods, proper nourishment yields 120 years. Failing this is due to injury. Knowing slightly more yields 240 years. Adding slight medicine yields 480 years (Ji Kang also said: Proper daoyin yields 1000 years top, 100 bottom). Peng Zu said: Method of longevity is simply not harming. Winter warm, summer cool, keeping four-season harmony suits the body. Peng Zu said: Heavy clothes and thick mats, avoiding bodily labor, cause wind-cold diseases. Rich meats and cured foods, drunken gluttony, cause accumulation diseases. Beautiful women, harem full, cause deficiency disasters. Lewd sounds and sad music, pleasing ear and heart, cause indulgence confusion. Hunting and touring, causing madness errors. Seeking victory, conquering chaos, causing arrogant failure. Sages sometimes lose reason. But nourishing tools are like fire and water; imbalance causes harm. Peng Zu said: Ignorant people take medicine directly, injuring them. Blood and qi deficient, flesh sparse, marrow empty, internal disease exists first. Then external wind-cold and alcohol/color trigger it. If originally solid, how could there be disease? Immortal said: Greatest sin is lust; greatest disaster is greed; greatest fault is slander. These three are chariots of disaster, endangering self or family. To extend life and reduce illness: warn against ejaculating (leads to premature death); avoid extreme heat (melts marrow); avoid extreme cold (injures muscle); avoid coughing/spitting (loses fluid); avoid sudden shouting (startles soul); avoid prolonged crying (spirit grieves); avoid anger (spirit unhappy); avoid inward thinking (will confused). Practicing this allows longevity.