经义
春三月，此谓发陈。天地俱生，万物以荣。夜卧早起，广步于庭，被发缓形，以使志生。生而勿杀，予而
勿夺，赏而勿罚。此春气之应，养生之道也。○夏三月，此谓蕃莠。天地气交，万物华实。夜卧早起，无
厌于日。使志无怒，使华英成秀，使气得泄，若所爱在外。此夏气之应，养长之道也。○秋三月，此谓容
平。天气以急，地气以明。早卧早起，与鸡俱兴。使志安宁，以缓秋刑，收敛神气，使秋气平。无外其志，使
肺气清。此秋气之应，养收之道也。○冬三月，此谓闭藏。水冰地坼，无扰乎阳。早卧晚起，必待日光。使
志若伏、若匿，若有私意，若已有得。去寒就温，无泄皮肤，使气亟夺。此冬气之应，养藏之道也。（《素问》）
智者之养生也，必顺四时而适寒暑，和喜怒而安居处，节阴
阳而调刚柔。如是则僻邪不至，长生久视。（《灵枢》）
君子以慎言语，节饮食。（《易经》）
养心莫善于寡欲。（《孟子》）
哲言
毋劳女形，毋摇女精，可以长生。（《广成子》）
老子曰∶吾所以有大患者，为吾有身。使吾无身，吾有何患？余则曰∶吾所以有大乐者，为吾有形。使吾无形，吾
有何乐？是可见人之所有者惟吾，吾之所赖者惟形耳。（张景岳）
内观其心，心无其心；外观其形，形无其形；远观其物，物无其物。三者既悟，惟见于空。观空亦空，
空无所空。所空既无，无亦无无。无无既无，湛然常寂。寂无所寂，欲岂能生？欲既不生，即是真静。真
常应物，真常得性。常应常静，常清静矣。（《老子》）
心为脏腑之主，总统魂魄，兼该志意。故忧动于心，则肺应；思动于心，则脾应；怒动于心，则肝应；
恐动于心，则肾应。此所以五志惟心所使也。设能善养此心，而居处安静，无为惧惧，无为欣欣，婉然从物
而不争，与时变化而无我，则志意和，精神定，恚怒不起，魂魄不散，五脏俱安。邪亦安从奈我哉！（《类经》）
善摄生者，常少思、少念、少欲、少事、少语、少笑、少愁、少乐、少喜、少怒、少好、少恶，行此十
二少者，养性之都契也。多思则神殆，多念则志散，多欲则志昏，多事则形劳，多语则气乏，多笑则脏伤，
多愁则心慑，多乐则意溢，多喜则妄错昏乱，多怒则百脉不定，多好则专迷不醒，多恶则憔悴无欢。凡此十二
多不除，则营卫失度，血气妄行，丧生之本也。（葛洪）
《经》曰∶静则神藏，躁则消亡。欲延生者，心神宜恬静而无躁扰，饮食宜适中而无过伤。风寒暑湿
之宜避，行立坐卧之有常。绝欲以养精，内观以养神，毋劳怒以耗气，则真阴之水自
充，五内之火自熄。（《明医指掌》）
问居常调卫之法若何？曰∶每至日西，身中阳气之门乃闭，即当加意谨慎。《经》谓暮而收拒，毋扰
筋骨，毋见雾露。收者，收藏神气于内也；拒者，捍拒邪气于外也。如晨门者，昏闭明启，
尚何暴客之虞哉？（《医门法律》）
养耳力者，常饱；养目力者，常瞑；养臂指者，常屈伸；养股趾者，常步履。（《褚氏遗书》）
养生有五难∶名利不去，为一难∶喜怒不除，为二难；声色不断，为三难；滋味不绝，为四难；神虑精散，为
五难。（嵇叔夜）
人身如天地，和煦则春，惨郁则秋。春气融融，故能生物；秋气肃肃，故能杀物。明乎生杀之机者，可与
论养生。○神者，伸也，人神好伸而恶郁，郁则伤神，为害非浅。尼父二论，首揭悦乐；佛家《般若经》，首
称自在；庄生着《南华》，首标《逍遥游》。吾人心体，原自活泼，何可因形以损神，神损形得独存乎？○人
身之精气如油，神如火。火太旺，则油易干，神太用，则精气易竭。○未来之事莫预虑；既去之事莫留念；见
在之事，据理应之，而不以利害惕心，得失撄念。如此，则神常觉清净，事常觉简少。盖终日扰人方寸，憧憧
役役不得休息者，不过此三种念头扫涤不开耳。天下本无事，我心本清净，庸人自扰之。○一叶蔽目，不见邱
山；一豆塞耳，不闻雷霆；一念执迷，不知万境。博弈迷，酒色迷，财利迷，胜心迷，以至功名迷，生死迷。
迷之大小不同，其为迷则一也。○人生忧患之根，每起于爱恋。爱生故忧死，爱达故忧穷，爱得故忧失。若
能断爱根，忧根自断矣。○怒之根，每起于不恕。薄望人，浓责己，怒根永绝矣。无怒自无怨，故圣人以为
远怨。○人生种种执着，皆缘有我，所以牵系不舍。夫我未生时，我在何处？造化一点 偶钟而生此我
也，奈何妄认为我，坚牢不破，迷却一生！盖人之所以迷恋不舍者，吾知之矣∶为世境之纷华，父母之爱，
妻子之情，朋友之契，而不忍弃也。假如天地不生得我，或生而幼殇，则世界交情，父母妻子，原非我有也。
吾生如寄耳，安得妄生执着？但当随分尽所当为，即境逍遥，看得世上种种，皆非吾有，如贷人之物，寓
人之室，便减多少挂累。○心为一身之宰，脾为万物之母。养心养脾，摄生最要。○心主血，养血莫先于养心。
心之不养，而多郁多思，多疑多虑，即日饵良药，亦何益之有？○古云∶毋以脾胃热冷物；毋以脾胃软硬物，
毋以脾胃熟生物。可谓至言。○古
云∶避风如避箭，避色如避仇。真药石之言。（黄承昊）
瓶花力尽无风堕，炉火灰深到晓温。二语深得养生之理。（韩飞霞）
[Scriptural Principles]
The three months of spring are called "promoting the new from the old." Heaven and earth generate together, and all things flourish. One should sleep late and rise early, walk broadly in the courtyard, let hair hang loose and relax the form, to allow the will to arise. Promote life but do not kill; give but do not take; reward but do not punish. This is the response to the Qi of Spring, the way of nourishing life (Yang Sheng). ○ The three months of summer are called "flourishing weeds." Heaven and Earth Qi intersect, and all things flower and bear fruit. One should sleep late and rise early, and not dislike the sun. Let the will have no anger; let the essence and brilliance become elegant; let the Qi be released, as if what one loves is outside. This is the response to the Qi of Summer, the way of nourishing growth (Yang Zhang). ○ The three months of autumn are called "containing and leveling." Heaven's Qi becomes urgent, and Earth's Qi becomes clear. One should sleep early and rise early, rising with the rooster. Let the will be peaceful to缓 (alleviate) the punishment of Autumn; gather and store the Shen (Spirit); let the Qi of Autumn be calm. Do not let the will go outward, so that the Lung Qi remains pure. This is the response to the Qi of Autumn, the way of nourishing gathering (Yang Shou). ○ The three months of winter are called "closing and storing." Water freezes and earth cracks; do not disturb Yang. Sleep early and rise late, waiting for sunlight. Let the will be like hiding or concealing, as if having private intentions, as if already possessing something. Move away from cold towards warmth; do not let the skin open and cause Qi to be frequently depleted. This is the response to the Qi of Winter, the way of nourishing storage (Yang Cang). (From *Su Wen*)
The wise person's nourishment of life must follow the four seasons and adapt to cold and heat, harmonize joy and anger, and live in peace. Regulate Yin and Yang and adjust Gang (Firmness) and Rou (Softness). In this way,偏僻邪 (perverse evils) will not arrive, leading to long life and clear vision. (From *Ling Shu*)
The gentleman should be cautious in speech and moderate in diet. (From *I Ching*)
Nothing is better for nourishing the heart than having few desires. (From *Mencius*)
[Philosophical Sayings]
Do not exhaust your form, do not shake your Jing (Essence), and you can achieve long life. (From *Guang Cheng Zi*)
Laozi said: "The reason I have great afflictions is because I have a body. If I had no body, what affliction would I have?" I say: "The reason I have great joy is because I have a form. If I had no form, what joy would I have?" Thus it can be seen that what a person possesses is only the "Self" (Wu), and what the person relies on is only the "Form". (Zhang Jingyue)
Look inward at the heart, and the heart has no heart; look outward at the form, and the form has no form; look far at objects, and objects have no object. Once these three are realized, only emptiness is seen. Observing emptiness is also empty; there is nothing to be emptied. Since what is emptied is non-existent, even "non-existence" is non-existent. When "non-non-existence" is gone, one is serene and constantly still. When there is nothing to be still, how can desire arise? Since desire does not arise, this is true stillness. The True Constant responds to things; the True Constant obtains its nature. Constantly responding, constantly still, this is true purity and stillness. (From *Laozi*)
The Heart is the master of the Zang-Fu organs, commanding Hun and Po, and encompassing Zhi and Yi (intentions). Therefore, worry moving in the heart causes the Lung to respond; thought moving in the heart causes the Spleen to respond; anger moving in the heart causes the Liver to respond; fear moving in the heart causes the Kidney to respond. This is why the Five Emotions are commanded by the Heart. If one can properly nourish this Heart, dwell in quiet places, without fearfulness, without excessive joy, gently following things without contending, changing with time without self-attachment, then the will and intention will be harmonious, spirit settled, resentment not arising, Hun and Po not scattering, and the Five Zang organs will be at peace. How could evil pathogenic factors harm me! (From *Lei Jing*)
Those who excel in health preservation often practice: little thinking, little imagining, little desire, little business, little speaking, little laughing, little sorrow, little joy, little delight, little anger, little liking, little aversion. Practicing these "Twelve Lites" is the key principle of nourishing nature. Much thinking leads to spiritual exhaustion; much imagining leads to scattered will; much desire leads to confused mind; much business leads to physical labor; much speaking leads to Qi deficiency; much laughing injures the Zang organs; much sorrow frightens the heart; much joy overflows the intent; much delight causes confusion and disorder; much anger makes the meridacles unstable; much liking leads to obsession and lack of awakening; much aversion leads to haggardness and unhappiness. If these "Twelve Multitudes" are not removed, Ying and Wei (Defensive and Nutritive Qi) will lose their measure, Blood and Qi will move recklessly, which is the root of losing life. (Ge Hong)
The Classics say: "Stillness allows the Shen to be stored; restlessness leads to its destruction." Those wishing to extend life should keep the Heart-Mind tranquil and free from restlessness, and diet moderate and free from excess damage. One should avoid Wind, Cold, Summer-heat, and Dampness; walking, standing, sitting, and lying should have regularity. Cut off desires to nourish Jing; look inward to nourish Shen; do not use anger to consume Qi, then the Water of True Yin will naturally fill up, and the Fire of the Five Internal Organs will naturally extinguish. (*Ming Yi Zhi Zhang*)
Question: What is the method for regulating Wei Qi in daily life? Answer: Whenever sunset arrives, the gate of Yang Qi in the body closes, so one must be particularly careful. The Classics say: "In the evening, receive and reject; do not disturb sinews and bones, do not expose to fog and dew." "Receiving" means storing Shen Qi internally; "Rejecting" means defending against evil Qi externally. Like a gatekeeper who closes at dusk and opens at dawn, what fear of violent guests would there be? (*Yi Men Fa Lv*)
To nourish ear power, keep [ears] full [of silence]; to nourish eye power, keep [eyes] closed [resting]; to nourish arm and finger power, keep [them] flexing and extending; to nourish thigh and toe power, keep [them] walking. (*Chu Shi Yi Shu*)
There are five difficulties in health preservation: Not abandoning fame and profit is the first difficulty; Not eliminating joy and anger is the second difficulty; Not cutting off sounds and beauty is the third difficulty; Not abstaining from rich flavors is the fourth difficulty; Spirit and thoughts scattering, Jing dissipating is the fifth difficulty. (Ji Kang)
The human body is like heaven and earth: mildness is like Spring, gloominess is like Autumn. Spring Qi is warm and melting, thus it generates things; Autumn Qi is solemn and killing, thus it destroys things. Those who understand the mechanism of generation and destruction can discuss health preservation. ○ "Shen" (Spirit) means extension; human Shen likes extension and dislikes depression. Depression injures Shen, causing significant harm. Confucius' two discussions highlight joy and happiness first; the Buddhist *Prajna Sutra* highlights freedom first; Zhuangzi's *Nanhua Jing* highlights *Xiaoyaoyou* (Free and Easy Wandering) first. Our mind-body is originally lively; how can we damage Shen due to Form? If Shen is damaged, can Form exist alone? ○ The Jing and Qi of the human body are like oil, and Shen is like fire. If fire is too strong, oil dries easily; if Shen is used too much, Jing and Qi deplete easily. ○ Do not anticipate future events; do not cling to past events; for present events, handle them according to principle, without letting profit and loss startle the heart or gain and loss trouble the mind. In this way, Shen will always be aware of purity and clarity, and affairs will always seem simple and few. All day long, disturbing the square inch of the heart, busy and restless without rest, is merely because these three types of thoughts cannot be swept away. The world originally has no troubles; my heart is originally pure; it is the mediocre person who disturbs themselves. ○ A leaf blocking the eye prevents seeing hills and mountains; a bean plugging the ear prevents hearing thunder; one thought of obsession prevents knowing ten thousand realms. Obsession with games, wine and sex, wealth and profit, winning, fame, life and death. Though the size of obsession differs, the nature of being obsessed is the same. ○ The root of life's worries often arises from attachment. Because of loving life, one fears death; because of loving status, one fears poverty; because of loving possession, one fears loss. If one can cut the root of love, the root of worry is naturally cut. ○ The root of anger often arises from lack of forgiveness. Having low expectations of others and heavy blame on oneself, the root of anger is permanently cut. Without anger, there is naturally no resentment, so the Sage considers this a way to distance oneself from resentment. ○ Various attachments in life stem from having a "Self," hence the reluctance to let go. Where was I before I was born? Creation accidentally bestowed a point of energy to generate this "Self"; why falsely recognize it as real, firm and unbreakable, confusing one's whole life! I know why people are reluctant to let go: because of worldly glamour, parents' love, wife's affection, friends' bond, and inability to bear giving them up. If heaven and earth had not generated me, or if I had died young, then worldly relations, parents, and wife were never mine to begin with. My life is like a sojourn; how can I falsely generate attachments? One should only fulfill duties according to one's portion, wander freely in any situation, seeing all worldly things as not belonging to me, like borrowing someone else's goods or staying in someone else's room, thereby reducing many burdens. ○ The Heart is the ruler of the body; the Spleen is the mother of all things. Nourishing the Heart and Spleen is the most important aspect of health preservation. ○ The Heart governs Blood; nourishing Blood begins with nourishing the Heart. If the Heart is not nourished, but instead harbors much depression and thought, much suspicion and worry, even taking good medicine daily, what benefit would there be? ○ Ancient saying: Do not feed the Spleen and Stomach hot or cold items; do not feed hard or soft items; do not feed raw or spoiled items. This can be said to be supreme truth. ○ Ancient saying: Avoid wind as if avoiding arrows; avoid lust as if avoiding enemies. Truly words as precious as medicine and stone. (Huang Chenghao)
Vase flowers fall without wind when their strength fails; stove fire stays warm deep in ash until dawn. These two phrases deeply grasp the principles of health preservation. (Han Feixia)