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The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: "Those who fail to conserve essence in winter will inevitably suffer from warm diseases in spring." Therefore, conserving essence and qi is the foundation for the generation of vitality in the coming spring; abstaining from sexual activity during this period is even more critical than at the Summer Solstice.

The *Yangqi Xun* (Instructions on Nourishing Qi) states: First, reduce thinking to nourish Heart Qi; second, avoid anger to nourish Liver Qi; third, eat light flavors to nourish Stomach Qi; fourth, speak less to nourish Lung Qi; fifth, moderate sexual intercourse to nourish Kidney Qi. If one pays attention to these five methods of nourishment, achieving longevity and a long life will be no difficulty.

Hua Tuo (courtesy name Yuanhua) of Qiao County was skilled in self-cultivation. His disciples, Wu Pu of Guangling and Fan A of Pengcheng, learned these arts from him. He once told Wu Pu and others: "The human body requires physical labor, but it should not be taken to extremes. Regular movement allows for the digestion of grain qi, promotes blood circulation, and prevents disease, much like a door hinge that does not rot because it is constantly moving."

(Note: The original text contains esoteric descriptions regarding mental distractions and the consumption of Jing-Qi-Shen by desires, leading to the decline of Ying-Wei and abnormal functions of the seven orifices. It laments the boundless nature of karmic consciousness and emphasizes the importance of knowing contentment and stopping.)

When a person is first born, their vital qi tends to rise daily. Thus, teeth may fall out and regrow, hair may be shaved and regrow, and wisdom and intelligence increase daily. After the overflow of true essence, the vital qi begins to descend gradually. Initially, hair grows around the urethra and anus; then around the hypochondrium, indicating that spirit has already been depleted in the body. Subsequently, beard hair grows on the cheeks, indicating depletion in the head. At this stage, however, essence and blood are still abundant, and hair remains black. By middle age, essence and blood can no longer fill the body; the cheeks become pale, the crown is covered with white hair like frost, teeth fall out and do not regrow, and hair falls out and does not regrow. A gentleman observes these external signs to understand the internal state; verifying these external indicators allows for introspection of the interior. Cultivating the body to preserve essence, cherishing qi to retain spirit—even doing so may feel insufficient; how much more so would indulging in desires to harm life and damage the body to shorten one's lifespan?

The flesh-and-blood body is not immune to disease. Birds and beasts are also made of flesh and blood; they nest in trees or burrows, stop eating when full, yet why do they not get sick? Horses, cattle, eagles, and hawks are also birds and beasts, yet they do get sick. Why? Because birds and beasts are not bound, whereas horses, cattle, eagles, and hawks are controlled and driven by reins and ropes. Humans labor with mind and body, serving as servants to manage affairs and serve others; how can they not be invaded by various diseases? A gentleman sees the beginning and knows the end. If one governs the mind well and is not enslaved by the physical form, from where would disease arise?

During the Xuanhe era of Emperor Huizong of Song, a soldier was accidentally crushed by a cart and could not walk. He met a Daoist priest who applied a small amount of medicine, after which he could walk as before. The soldier was deeply grateful, traveled everywhere seeking the man to express his thanks. One day, he met him again on the road and wept while bowing in gratitude. The priest said, "I have bestowed favors on many, but none are as persistent as you. I will teach you the secret." The soldier thus attained the Dao. Wenzhou heard of this and visited the soldier to ask about the Great Way. The soldier replied, "Clarity and tranquility are the Dao; simplicity is supreme." Wenzhou suddenly had an awakening. Alas! Knowing that clarity and tranquility are the Dao, and simplicity is the Dao, what need is there to seek elsewhere?

Huang Tui'an's theory on motion and stillness: Among worldly things, turtles are still and live long, toads are still and live long; deer are active and live long, apes are active and live long. This is likely because turtles and toads practice breathing exercises, while deer and apes obtain good grass and fine fruits, roaming freely in mountains and forests, thus achieving longevity. Cattle and horses are also a mix of stillness and motion, yet they do not live long because they are bound and used by humans. Many predecessors claimed that humans who remain silent and still will surely live long, which is indeed true. There are also those who are active and live long. One must know that motion and stillness should not be forced. If one prefers stillness, be still; if one prefers motion, be active. Finding stillness in motion and motion in stillness is human nature. Furthermore, reading books is a form of motion within stillness, while fishing is a form of stillness within motion. Regardless of motion or stillness, returning to nature is key. An open and expansive mind constitutes health preservation. If the mind is not open and expansive, neither stillness nor motion is correct. Even the most still person should take a walk after meals to soothe and regulate qi and blood; the most active person should sit silently for a moment to condense form and spirit. In this way, even without practicing breathing exercises or living in the mountains, one can often reach old age.

Health preservers often discuss Daoyin (guiding and pulling) techniques, such as embracing Kunlun, ringing the heavenly drum, shaking the heavenly pillar, warming the heart and kidneys, rubbing the soles of the feet, rinsing saliva, and clicking teeth. There are also techniques like the Five Animal Frolics. If one practices these consistently over time, old ailments can be removed, and the body becomes strong and resilient to aging. I am not unwilling to practice them, but my nature is lazy and wild; insisting on following specific times and hours makes it difficult. My old poem says: "Methods for health preservation seem bitter, remedies for strong teeth regret sweetness," which refers to this. However, clicking teeth at dawn and rinsing the mouth with cold water upon rising can also strengthen teeth. If one experiences flaming fire of the heart at night and cannot sleep, rinse the mouth full of saliva and swallow it three times. Repeating this several times utilizes the "water of the Hua Chi" to subdue floating fire. Clicking teeth and rinsing saliva should not be neglected. I do not know other methods, so I do not record them. Practitioners use names like Yellow Sprout and White Snow, Infant and Maiden, Golden Boy and Wooden Mother, Lead and Mercury, Dragon and Tiger. These are merely aliases for the qi and blood of the five zang organs. More importantly, Jing, Qi, and Shen are the Three Treasures and the Great Medicine. Their methods involve circular inversion, proceeding forward and backward. Thus, the *Cantong Qi* only discusses I Ching hexagrams, as I Ching also involves reverse calculation. Without transmission, even if Wei Boyang were reborn, he could not engage in it. I do not understand cultivation arts, but I can briefly describe the five zang organs and qi/blood. The Heart is the master of the body. If one remains silent with no thoughts, I have never seen such a person, and it is hard to reach this state; the sages' teaching of "maintaining reverence" simply means preventing the mind from straying and keeping it within the chest. Respond to matters as they come, like a mirror reflecting objects; let them go afterwards, remaining lively and vibrant, cultivating a joyful spirit. Doing so honors the Heart. The Liver governs Wood, corresponds to Wind, the East, and Spring. Wood likes freedom and nourishment. Being free from anger and depression, living freely, honors the Liver. The Spleen governs Earth, corresponds to the Center, late summer, likes aromatic dryness, and likes regulated motion and stillness. Avoiding overwork and moderating diet honors the Spleen. The Lung governs Metal, controls Qi, corresponds to the West and Autumn. It is a delicate organ, fearing cold, heat, and worry. Dressing before feeling cold, undressing before feeling hot, avoiding overly hot wine, speaking less, and maintaining joy honors the Lung. The Kidney governs Water, corresponds to the North and Winter. It likes moisture and dislikes dryness, fears excessive thinking, and fears sexual desire damaging essence. Maintaining tranquility and few desires, drinking less strong alcohol and mineral medicines honors the Kidney. If one pays attention to these five "honors," even without alchemy, one is close to the method of long life.

I have read health preservation texts, and only the eight chapters of *Tianyinzi* contain profound secrets, are simple and easy to practice, and offer no better alternative for long life. Since Wei Boyang, this is the best. It states: Spirit fatigue... Humans possess spiritual energy, being bright and insightful, learning without obstruction, which is called "Shen" (Spirit). Housing the spirit internally and projecting externally naturally distinguishes one from ordinary people, called "Immortal." Thus, immortals are humans; they cultivate their spiritual energy, avoiding secular corruption; they follow their nature, avoiding stagnation by heretical views, and thus succeed. It further states: The Way of Heaven and Earth is simple. Heaven and Earth are above our heads and below our feet, visible upon opening eyes, requiring no complexity. Thus, simplicity is the virtue of immortals. How to seek this Way? Answer: Without seeking, one cannot know; without the Way, one cannot succeed. Those learning the Immortal Way must first know simplicity. If words involve strangeness, they lead to confusion and loss of root, which is not learning. It mentions the Hexagram Jian (Gradual Progress) in I Ching and Laozi's Gradual Gate. Human cultivation cannot be sudden enlightenment but must progress gradually. The gates are: 1. Fasting and Purification, 2. Proper Dwelling, 3. Visualization, 4. Sitting and Forgetting, 5. Spiritual Understanding. What is Fasting and Purification? Bathing the body and emptying the mind. Bathing is not just washing dirt; it involves dietary moderation to regulate the center and friction to clear the exterior. Fasting implies cleanliness; Purification implies restraint. Eat when hungry, but not full. Do not eat unripe food, excessive flavors, or rotten/hard-to-digest items. This regulates the center. Rubbing palms until warm clears cold qi, clearing the exterior. Prolonged sitting, standing, or labor should be avoided. This regulates the form; firm form ensures complete qi, making Fasting the first gate. What is Proper Dwelling? Not luxurious pavilions, but facing south to sit and east to sleep. Rooms should balance yin and yang, light and dark. Windows allow air control; curtains adjust light. Inner peace calms the mind; outer calm calms the eyes. Both calm, the body is calm. Ignoring extreme yin/yang energies causes harm. Excessive desire and worry disturb inner/outer peace. Thus, Proper Dwelling is the second step. What is Visualization? Retaining one's spirit and imagining one's body. Closing eyes sees one's own eyes; gathering the mind sees one's own heart. Keeping mind and eyes attached to the self without harming spirit is gradual visualization. Ordinary people look outward, causing the mind to wander. Returning to the root is stillness; stillness is restoring life. Completing nature and storing spirit opens the door to wonders. This is half the work of learning the Dao. What is Sitting and Forgetting? Seeing but forgetting action; seeing but not knowing seeing. Why no action? Mind does not move. Why no seeing? Form is obliterated. Tianyinzi did not answer how to achieve this. The questioner realized the Dao was within. Fasting is Faith Understanding; Proper Dwelling is Intermediate Understanding; Visualization is Wisdom Understanding; Sitting and Forgetting is Concentration Understanding. These four gates connect to the Spirit, called Body Understanding. Spirit moves without walking, speeds without haste; yin/yang transform, heaven/earth endure. Combining the Three Powers is I Ching. Encompassing all things is Dao and De. From the single nature is Zhenru (True Suchness). Entering Zhenru returns to Wuwei. Tianyinzi lives and dies in I Ching; moves and rests due to all things; evil and truth stem from one nature. Thus, life/death, motion/stillness, evil/truth, self/other are resolved through Spirit. Called Immortal among humans, Heavenly Immortal in heaven, Earthly Immortal on earth. The Immortal Way returns to one gate. Note: Tianyinzi is Sima Chengzhen of the Tang Dynasty, likely hiding his name.

Ji Kang said: Taking medicine for sweat may fail; shame brings profuse sweating. Emotion arises inwardly and manifests outwardly, showing the obvious harm of the Seven Emotions. Thus, an unruffled mind keeps spirit unexhausted; unexhausted spirit keeps qi orderly; orderly qi ensures health and longevity. This is clearly stated.

*Bao Sheng Yaolu* states: Clothing thickness should suit the season. In summer, do not wear too little; in winter, do not wear too thick. In extreme heat, wear single layers even at night. In winter, add layers gradually when cold. This prevents sudden temperature shocks. Cold weather requires gradual heating; hot weather requires gradual cooling. Waist and legs should stay slightly warm; chest and head can be cooler. Change clothes when sweaty; do not wear recently heated clothes. Balanced cold/heat and moderate form prevent disease and ensure longevity. Winter quilts should be layered, not exceeding 5 jin for thick ones or 1 jin for thin ones. Early spring warmth requires adjusting quilt thickness to avoid heat injury or cold exposure.

It also states: Food nourishes blood and qi. Blood enriches the form; qi protects the limbs. Do not eat when starving or overfull. Too hot damages bones; too cold damages sinews. Hot food should not burn lips; cold food should not freeze teeth. Prefer hot over cold, small portions over large, cooked over raw, bland over salty. Sweating while eating affects complexion. Summer drinking should avoid wind. Lying down immediately after drunkenness/fullness invites illness. Homemade rice cakes damage the Spleen/Stomach; elders should not eat them on an empty stomach for temporary pleasure.

Spring Health Preservation: Enjoy sunny days in open gardens, leaning on railings to clear stagnation and promote vital qi. Do not sit silently, fostering depression. Weather varies; remove cotton clothes gradually. Elders have weak qi and sparse bones; wind/cold easily attacks pores. Prepare layer clothing, removing layers gradually.

Summer Health Preservation: After Summer Solstice, hidden yin is inside. Despite heat, avoid cold foods/drinks (ice, cold noodles, cold porridge) on a full stomach to prevent Huoluan (cholera-like symptoms). Stay in cool, clean, airy places away from drafts. Maintain a tranquil mind. Avoid fatty foods. Do not sleep under stars or fan oneself to sleep, as wind entering pores can harm organs unpredictably.

Autumn Health Preservation: Recent years show delayed seasons. Mid-autumn adjustments match summer care. Proverb: "After July 15th, call one an Iron Arhat" (enduring hardship). Summer heat and cold/raw foods damage the exterior. When autumn wind closes pores, latent pathogens may cause malaria or dysentery. Careful summer/autumn transition prevents this. Shi Chengjin revised: "After August 15th is Iron Arhat," noting lingering heat until mid-August requires caution.

Winter Health Preservation: Winter is closure. Water freezes, earth cracks. Do not disturb yang. Sleep early, rise late, await sunlight. If rising early, drink warm wine and eat slightly to protect against wind/fog due to solid stomach and filled muscles. During severe cold, stay in rooms with incense for warmth; avoid direct fire heating hands/feet, which irritates the heart. Yang is inside, yin outside.

Elders often have upper heat/lower cold; bathing is inadvisable. Heat forcing sweat depletes elders with fragile joints. Even young adults should avoid sex to preserve yang for spring vitality.

Huang Tui'an said: Predecessors' advice on health is valuable. Seeking it diligently extends life. Few achieve total detachment. Here is a guide for daily life: Rise at dawn, handle morning tasks by noon. Afternoon: read, meditate, garden, sweep. Rest earlier from mid-spring to mid-autumn; later otherwise. Winter nights: do not stay up late. Youth: avoid sex during solstices, extreme weather, storms, eclipses, post-drinking/exertion, or emotional turmoil. Drinking should be for joy, not vomiting. Eat moderately, especially bland in summer. Let go of impossible tasks. Forgive mistakes and irrational behavior. Know fate is heaven's domain. Be humble, filial, chaste, non-violent. Avoid beef, benefit others. This brings fortune, longevity, and good descendants. Though simple, it aids conduct and health.