夫长生久视，未有不爱精保气能致之。阴丹内御之道，世莫得知。虽务于气，而不解绝情欲，
亦未免殃矣。
天地以生成为德，有生所甚重者身也。身以安乐为本，安乐所以致者，以保养为本。世之必
本其本，则本必固。本必固，疾病何由而生？夭横何由而至？此摄生之道，无逮于此。夫草木无
知，尤假灌溉，矧人为万物之灵，岂不资以保养？然保养之义，其理万计，约而言之，其术有三∶
一养神，二惜气，三堤疾。忘情去智，恬 虚无，离事全真，内外无寄。如是则神不内耗，境不
外惑，真一不杂，神自宁矣。此养神也。抱一元之本根，固归真之精气，三焦定位，六贼忘形，
识界既空，大同斯契，则气自定矣。此惜气也。饮食适时，温凉合度，出处无犯于八邪，寝寐不
可以勉强，则身自安矣。此堤疾也。三者甚易行，然人自谓难行而不肯行。如此，虽有长生之法，
人罕敦尚，遂至永谢。是以疾病交攻，天和顿失，圣人悯之。
夫安乐之道，在能保养者得之。况招来和气之药少，攻伐之药多，不可不察也。是知人之生
须假保养，无犯和气，以资生命。缘失养护，便致病生。苟或处治乖方，旋见颠越。防患须在闲
日，故曰∶安不忘危。此圣人之预戒也。
摄养之道，莫若守中，守中则无过与不及之害。经曰∶春秋冬夏四时阴阳，生病起于过用。
盖不适其性而强云为，逐强处则病生。五脏受气，盖有常分，用之过耗，是以病生。善养生者既
无过耗之弊，又能保守真元，何患乎外邪所害也？故善服药不若善保养。世有不善保养，又不善
服药，仓卒病生，而归咎于神天。噫！是亦未尝思也。
夫未闻道者放逸其心，逆于生乐，以精神徇智巧，以忧畏徇得失，以劳苦徇理节，以身世徇财利。四
徇不去，心为之病矣。极力劳形，躁暴气逆，当风纵酒，食嗜辛咸，肝为之病矣。恣食生冷，温
凉失度，久坐久卧，大饱大饥，脾为之病矣。呼叫过常，辩争陪答，冒犯寒暄，好食咸辛，肺为
之病矣。久坐湿地，强力入水，纵欲劳形，三田漏溢，肾为之病矣。五病既作，故未老而羸，未
羸而病，病至则重，重则必毙。呜呼！是皆弗思而自取之也。卫生之士，须谨此五者，可致终身
无苦。经曰不治已病治未病，正为此矣。
夫善养生者养内，不善养生者义外。养外者实外，以充快悦泽贪欲恣情为务，殊不知外实则
内虚也。善养内者实内，使脏腑安和，三焦各守其位，饮食常适其宜。故庄周曰∶人之可畏者，
衽席饮食之间，而不知为戒者也。若能常如是畏谨，疾病何缘而起？寿考焉得不长？贤者造形而
悟，愚者临病不知，诚可畏也。
黄帝问岐伯曰∶余闻上古之人，春秋皆度百岁，而动作不衰；今时之人，年至半百而动作皆
衰者，时世畏耶？人将失之耶？岐伯对曰∶上古之人，其知道者，法于阴阳，和于术数，饮食有
节，起居有常，不妄作劳，故能形与神俱，而尽终其天年，度百岁乃去。今时之人不然也，以酒
为浆，以妄为常，醉以入房，以欲竭其精，以耗散其真，不知持满，不时御神，务快其心，逆于
生乐，起居无节，故半百而衰也。
夫四时五行，以生长收藏，以生寒暑燥湿风。人有五脏，化为五气，以生喜怒悲忧恐。故喜
怒伤气，寒暑伤形，暴怒伤阴，暴喜伤阳。厥气上行，满脉去形。喜怒不节，寒暑过度，生乃不
固。故重阳亡阳，重阴亡阴。故曰∶冬伤于寒，春必病温；春伤于风，夏必泄泻；夏伤于暑，秋
必病疟；秋伤于湿，冬必咳嗽。
王充年渐七十，乃作养生之书，凡十六篇。香气自守，闭明塞聪，受补自精，服药导引，庶
几获道。
太上养神，其次养形。神清意平，百节皆宁，养生之本也。肥肌肤，充腹肠，开嗜欲，养生
之末也。
凡生之长也，顺之也。使生不顺者，欲也。故圣人必先适欲。（适，节也。）室大则多阴，台高则
多阳。多阴则蹶，多阳则痿。蹶者，逆寒疾也，痿 不能行，刈阴阳不适之患也。是故先王不处
大室，不为高台，味不众珍，
衣不 热， 热则理塞，（脉则闭结。）理塞则气不达。味众珍则胃充，胃充则中大鞔，中大鞔则气
不达。以此求长生者其可得乎？
天生阴阳寒暑，四时之化，万物之变，莫不为利，莫不为害。圣人察之以便生，故精安乎形，
而年寿长焉。长也者，非短而续之者也，毕其数也。毕数之务，在去乎害。何谓去害？大甘大酸
大苦大辛大咸，五者充形，则生害矣；大喜大怒大忧大恐大哀，五者接神，则生害矣；大寒大热
大燥大湿大风大雾，六者动精，则生害矣。（诸言大者，皆谓过制。）故凡养生，莫若知本，知
本则疾无由至矣。
劳者，劳于神气；伤者，伤于形容。饥饱过度则伤脾，思虑过度则伤心，色欲过度则伤肾，
起居过度则伤肝，喜怒悲愁过度则伤肺。又风寒暑湿则伤于外，饥饱劳役则败于内。昼感之则病
荣，夜感之则病卫。经内联外，交运而各从其昼夜，始劳于一，一起为二，二传于三，三通于四，
四迁于五，五复返一。一至于五，邪乃深藏，真气大失，使人肌肉消，神气弱，饮食减，行步难。
及其如此，则虽有命，亦不能生也。
夫人禀天地阴阳而生者，盖天有六气，人有三阴三阳而上奉之；地有五行，人以五脏六腑而
下应之。于是资生皮肉筋骨、精髓血脉、四肢九窍、毛发齿牙唇舌，总而成体。外则气血循环，
流注经络，喜伤六淫；内则精神魂魄志意思，喜伤七情。六淫者，寒暑燥湿风热是；七情者，喜
怒悲思惊。若持护得宜，怡然安太；役冒非理，百 生焉。
物之最灵，唯其人也。身者乃神化之本。精于人也，若水浮航；气于人也，如风杨尘；神
于人也，似野马聚空。水涸则航止，风息则尘静，野马散而火空。长有精能固，无气能盛物。精
气神三者，心可不动。其
变化也，外忘其形，内养其神，是谓登真之路。嗜欲纵乎心，孰能久去？哀乐伤乎志，孰能久忘？
思虑役乎神，孰能久无？利禄劳乎身，孰能久舍？五味败乎精，孰能久节？酒醴乱乎情，孰能久
绝？食佳肴，饮旨酒，顾以姝丽，听以淫声，虽精强而反祸于身，耳目快而致乱于神，有百端之
败道。夫一介而希真，安有养身之验耳？夫学道者，外则意不逐物移，内则意不随心乱，湛然保
于虚寂造化清净之域。譬如起屋之劳，假一息之形气尚苏，神归其清，而况契于道保真丹所哉？
彭祖曰∶养寿之道，但莫伤之而已。夫冬温夏凉，不失四时之和，所以适身也；美色淑姿，
幽闲娱乐，不致思欲之惑，所以通神也；车服威仪，知足无甚，所以一志也；八音五色，以悦视
听，所以导心也。凡此皆以养寿。而不能斟酌之者，反以速患。古之至人，恐下才之子不识事宜，
流遁不还，故绝其源。故有上士别床，中士异被；服药百裹，不如独卧。五音使人耳聋，五味令
人口爽。苟能节宣其宜适，抑扬其通塞者，不减年算而得益。凡此之类，譬犹水火，用之过当，
不为害也？不知其经脉损伤，血气不足，内里空疏，髓脑不实，体已先病，故为外物犯，风寒酒
色以发之耳。若本充实，岂有病也？夫远思强记伤人，忧愁悲哀伤人，喜乐过差伤人，忿怒不解
伤人，汲汲所愿伤人，阴阳不顺伤人。有所伤者甚众，而独戒于房中，岂不惑哉？男女相成，犹
天地相生也，所以导养神气，使人不失其和。天地得交接之道，故无终竟之限；人失交接之道，
故有残伤之期。能避众伤之事，得阴阳之术，则不死之道也。天地昼分而夜合。一岁三百六十日
而精气和合，故能生产万物而不穷。人能则之，可以长存。次有服气得其道，则邪气不得入，治
身之本要。余吐纳导引之术，及念体中万神有含影守形之事，皆非真道。人能爱精养体，服气炼
形，则万神自守其真。不然者，则荣卫枯悴，万神日逝，非思念所留者也。
夫道者藏精于内，栖神于心，静漠恬 ，悦穆胸中，廓然无形，寂然无声。静漠恬 ，所以
养生也；和愉虚无，所以据德也。外不乱内，即性得其宜；静不动和，则德安其位。养生以经世，
抱德以终年，可谓能体道矣。
能尊生，虽富贵不以养伤身，虽贫贱不以利累形。
神善于气，气会于神。神气不散，是谓修真。
喜怒损性，哀乐伤神，性损则害生。故养精以全气，保神以安心。气全体平，心安神逸，此全生之诀也。
晋道成自号祟真子。其论长生养性之旨曰∶其要在于存三、抱元、守一。三者，精气神，其
名曰三宝。抱元者，抱守元阳真气也。守一，神灵也。神在心，心有性，属阳，是为南方丙丁之
火也。肾者能生元阳，为真气，其泄为精，是为北方壬癸之水。水为命，命系于阴也。此之谓性
命。为三一之道，在于存想，入下丹田，抱守元阳，逾三五年，自然神定气和。神既定，则释其
四大而无执焉。坦然修颐其真，功满行毕，其道成矣。
玄牝既立，犹瓜有蒂。暗注母气，呼即呼，吸即吸，绵绵十月，气足形圆。心是气之主，气
是形之根；形是气之宅，神是气之真。神用气养，气因神住。神行则气行，神住则气住。此经要
妙之义也。
阳精魂主，阴精魄成。二精相搏，而成神明。神以形用，形以神生。神去则形毙，神全角可
延。神以道全，形以术延耳。
骨肉以精血为根，灵识以元气为木，神气乃性命之本也。神为气之子，气为神之母，子母不
可以斯须离也。元气湛然止于丹田，则变化成矣。神能御气，气能留形。出息微微，入息绵绵，
深根固蒂，长生久视之道也。故曰∶天门常开，地户密闭，呼至于根，吸彻于蒂，谓之丹田，谓
之气海，如抱鸡卵，如鱼生水，法就圣胎，自然蝉蜕。
炼精者，炼元精，非淫 所感之精；炼气者，炼元气，非口鼻呼吸之气；炼神者，炼元神，
非心意会虑之神。故此神气精者，与天地同其根，与万物同其体；得之则生，失之则死；以阳火
炼之则化成阳气，以阴符养之则结成阴精；见之不可用，用之不可见也。
发宜多梳，齿宜多叩，液宜常咽，气宜精炼，手宜在面，五者所谓子欲不死修昆仑耳。
养耳力者常塞，养目力者常瞑，养臂指者常屈信，养股趾者常步履。精者神之本，气者神之
主，形者气之宅。故形大用则羸，精大用则竭，气大劳则绝。是以人之生者神也，形之托者气也。
若气衰则神托而得长生者，未之闻也。夫有者，因无而生焉，形须神而立焉。有者，无之馆也；
形者，神之宅也。倘不全宅以安生，修身以养神，则不免气散归空，游魂为变。仿之于烛，烛虚
则火不居焉；譬之于堤，堤坏则水不存焉。身劳则形散，气劳则命终，形疲则神毙，神毙则向导
游矣。已游者无返期，既朽者无生理。故神者魂也，魄者阴也。神能复气，形能食味。气清则神
爽，形劳则气浊。服气者，千百不死，故身飞于天；食谷者，千百皆死，故形归于地。人之死也，
魂飞于天，魄落于泉。水火分散，各归本源。生则同体，死则相捐。飞沉各异，禀之自然。何者？
譬如焚之木，以火焚之，烟则上升，灰则下沉，亦自然之理也。夫神明者，生死之本也；精气者，
万物之体也。全其形则生，养其精气神则性命长生矣。
养生有五难∶名利不灭，此一难也；喜怒不除，此二难也；声色不去，此三难也；滋味不绝，
此四难也；神虑精散，此五难也。五者必存，虽心希难老，口诵至言，咀嚼英华，呼吸太阳，不
能不夭其年也。五者无于胸中，则信顺日深，玄德日全，不祈喜而自福，不求寿而自延。此养生
大理所归也。
圣人一度循轨，不变其宜，不易其常，放准修绳，曲因其当。夫喜怒者，道之邪也；忧悲者，
德之失也；好憎者，心之过也；嗜欲者，性之偏也。人大怒伤阴，大喜坠阳，暴气发喑，惊怖为
狂。忧悲多患，痛乃成积。好憎繁多，祸乃相随。故心不忧乐，德之至也；通而不变，静之至也；
嗜欲不载，虚之至也；无所爱憎，平之至也；不与物散，粹之至也。能此五者，则通于神明。通
于神明者，得其内者也。
夫孔窍者，精神之户牖也；而气志者，五脏之使佐也。耳目淫于声色之乐，则五脏摇动而不定也。五
脏摇动而不定，则血气滔荡而不休。气血滔荡而不休，则精神驰聘于外而不守矣。精神驰骋于外
而不守，则祸福之至，虽如丘山，无由识之矣。使耳目精明玄达而无诱慕，气志虚静恬愉而省嗜
欲，五脏定宁充盈而不泄，精神内守形骸而不外越，至望于往世之前而视于来世之后犹足为也，
岂直祸福之间哉？故曰∶其出弥远，其知弥少，以言夫精神之不可使外淫也。故五色乱目，使目
不明；五声讹耳，使耳不聪；五味乱口，使口爽伤；趋舍滑心，使行飞扬。此四者，天下之所养
性也，然皆人累也。故曰∶嗜欲者，使人之气越；而好憎者，使人之心劳。弗疾去，则志气日耗
Longevity and clear vision (extending life and maintaining clarity, referring to long life) cannot be achieved without cherishing Jing (Essence) and preserving Qi (Vital Energy). The method of "Yin Dan Nei Yu" (a practice of internal preservation through inner cultivation) is known by few in the world. Although one strives to preserve Qi, if one does not abstain from sexual desires and emotional attachments, disaster is inevitable.
Heaven and Earth possess the virtue of generating and nurturing all things. Among living beings, the body is most precious. The foundation of the body is peace and comfort (An Le), which are attained through preservation and care. If people in the world focus on this root, the root will surely be solid. If the root is solid, how can disease arise? How can premature death occur? This is the essence of the Way of Sheng Yang (Nourishing Life). Even plants and trees, though devoid of consciousness, require irrigation; how much more so for humans, the spirit of all things, who must rely on preservation? However, the principles of preservation are myriad. Briefly summarized, there are three methods: first, Nourishing Shen (Spirit); second, Cherishing Qi; third, Damming Disease (preventing illness). By forgetting emotions and discarding cleverness, maintaining a state of tranquility and emptiness (Wu Xu), distancing oneself from worldly affairs to preserve true nature, and having no attachment inside or outside, the Spirit will not be consumed internally, nor confused by external environments. With purity and unity unadulterated, the Spirit naturally becomes tranquil. This is Nourishing Shen. Embracing the root of the One Yuan (Primordial Origin), consolidating the Jing and Qi that return to truth, stabilizing the San Jiao (Triple Burner), forgetting the form of the Six Thieves (Six Sense Organs/Mind), emptying the realm of consciousness, and aligning with the Great Unity, Qi naturally settles. This is Cherishing Qi. Eating and drinking at appropriate times, with moderate temperature, avoiding the Eight Evils (Wind, Cold, Summer Heat, Dampness, Dryness, Fire, Hunger, Fullness) when going out or staying indoors, and sleeping/waking without forcing oneself, ensures physical peace. This is Damming Disease. These three are easy to practice, yet people claim they are difficult and refuse to do so. Thus, although methods for longevity exist, few pursue them, leading to eternal departure. Consequently, diseases attack mutually, and Heavenly Harmony is lost, which pities the Sages.
The path to peace and comfort is obtained only by those who know how to preserve. Moreover, medicines that attract Harmonious Qi are few, while those that attack (damage healthy Qi) are many; this must be carefully examined. Thus, human survival requires preservation, avoiding harm to Harmonious Qi to support life. Losing care leads to disease. If treatment is improper, collapse and fainting may occur immediately. Prevention must happen during peaceful times, hence the saying: "In safety, do not forget danger." This is the preemptive warning of the Sages.
The way of Sheng Yang lies in guarding the Center (Zhong), which avoids the harms of excess and deficiency. The Classics state: "The Yin and Yang of the four seasons cause diseases arising from overuse." Generally, forcing actions against one's nature or forcing states leads to disease. The Five Zang Organs receive Qi within fixed limits; excessive use and consumption cause disease. A good preserver of life avoids excessive consumption and conserves True Yuan (Primal Source), thus fearing no external evils. Therefore, being good at taking medicine is inferior to being good at preservation. Some people neither preserve well nor take medicine properly; when illness strikes suddenly, they blame gods and heaven. Alas! They have not thought about it.
Those who have not heard the Dao let their hearts run wild, violating the joy of life. They use Spirit to pursue cleverness, worry/fear to pursue gain/loss, labor to pursue propriety, and existence to pursue wealth. If these four pursuits are not removed, the Heart becomes diseased. Exhausting the body with extreme labor, irritability, anger causing Qi rebellion, exposure to wind while drinking alcohol, and craving spicy/salty foods damage the Liver. Indulging in cold/raw food, immoderate temperatures, prolonged sitting/lying, and extreme hunger/fullness damage the Spleen. Excessive shouting, arguing, socializing, exposure to cold/heat, and liking salty/spicy foods damage the Lungs. Sitting on damp ground, forcing entry into water, indulging in lust and laboring the body, causing leakage of the Three Dantians (Upper, Middle, Lower Elixir Fields) damages the Kidneys. Once these five diseases arise, one becomes emaciated before old age, sick before weak, and heavy illness leads to death. Alas! These are self-inflicted through lack of reflection. Those concerned with hygiene must guard against these five points to achieve a lifetime free of suffering. The Classics say: "Treat disease before it arises," precisely for this reason.
Good preservers nourish the Inner (Shen/Qi), while bad preservers nourish the Outer (Form/Desire). Those who nourish the outer fill the exterior, seeking fullness, pleasure, luster, greed, and indulgence, unaware that external fullness implies internal emptiness. Those who nourish the inner fill the interior, keeping Zang-Fu organs harmonious, San Jiao in its proper position, and diet suitable. Zhuangzi said: "What humans should fear is what happens in bed and at meals, yet they do not guard against it." If one constantly maintains such caution, how can disease arise? How can longevity not extend? The wise understand upon seeing phenomena; the foolish do not realize until facing illness. Truly fearful.
Yellow Emperor asked Qibo: "I hear people in ancient times lived past a hundred years with vigorous movements; now people weaken by half their years. Is it due to the times or human error?" Qibo replied: "Ancient people understood the Dao, modeled themselves on Yin-Yang, harmonized with techniques, had regulated diet and routine, and did not labor recklessly. Thus, form and spirit remained united, fulfilling their natural lifespan to a hundred years. Modern people are different: they treat wine as water, make recklessness a habit, engage in intercourse while drunk, exhaust Jing with desires, dissipate Zhen (True Qi), fail to maintain fullness, fail to regulate Spirit timely, seek only mental pleasure, violate life's joy, and have irregular routines. Hence, they weaken by fifty."
Four Seasons and Five Elements govern growth, flourishing, harvesting, and storing, producing Cold, Heat, Dryness, Dampness, and Wind. Humans have Five Zang, transforming into Five Qi, producing Joy, Anger, Sorrow, Grief, and Fear. Thus, Joy/Anger damage Qi; Cold/Heat damage Form; violent Anger damages Yin; violent Joy damages Yang. Rebellious Qi moves upward, filling vessels and leaving the form. Unregulated Joy/Anger and excessive Cold/Heat make life unstable. Extreme Yang leads to loss of Yang; extreme Yin leads to loss of Yin. Thus: "Cold hurt in Winter causes Warmth disease in Spring; Wind hurt in Spring causes Diarrhea in Summer; Summer Heat hurt in Summer causes Malaria in Autumn; Dampness hurt in Autumn causes Cough in Winter."
Wang Chong, nearing seventy, wrote a book on Sheng Yang with sixteen chapters. Guarding with fragrance, closing eyes and ears, receiving tonification from essence, taking medicine and Daoyin (guiding and pulling exercises), one might approach the Dao.
Supreme is nourishing Spirit; next is nourishing Form. Clear Spirit and calm mind bring peace to all joints; this is the root of Sheng Yang. Fleshy muscles, full intestines, opened desires; this is the branch of Sheng Yang.
Life grows by following nature. Desire makes life unsmooth. Thus, Sages first regulate desire. Large rooms gather too much Yin; high terraces gather too much Yang. Too much Yin causes Jue syndrome (cold limbs); too much Yang causes Wei syndrome (flaccidity). Jue is cold reversal; Wei is inability to walk. Both result from Yin-Yang imbalance. Thus, Ancient Kings did not live in large rooms or build high terraces, ate simple foods, and wore non-heating clothes. Overheating clothes blocks pores (Li), blocking Qi flow. Rich foods fill the Stomach, causing middle-jiao stagnation, blocking Qi flow. Seeking longevity this way is futile.
Heaven generates Yin-Yang, Cold/Heat, Four Seasons, and changes in all things. None are purely beneficial or harmful. Sages observe them to survive, keeping Spirit safe in Form, extending life. Longevity means completing one's natural number, not extending a short life. The key to completing the number is removing harm. What is harm? Excessive Sweet, Sour, Bitter, Pungent, Salty flavors damage Form; Excessive Joy, Anger, Worry, Fear, Sorrow damage Spirit; Excessive Cold, Heat, Dryness, Dampness, Wind, Fog disturb Essence. All "excessive" terms mean over-indulgence. Thus, knowing the Root is best for Sheng Yang; knowing the Root prevents disease.
Labor refers to Spirit/Qi exhaustion; Injury refers to Form damage. Overeating/starving injures Spleen; overthinking injures Heart; sexual excess injures Kidney; irregular routine injures Liver; excessive Joy/Anger/Sorrow/Worry injures Lungs. External Cold/Wind/Summer Heat/Dampness injure the exterior; internal hunger/fullness/labor ruins the interior. Daytime injury affects Ying (Nutritive) Qi; nighttime injury affects Wei (Defensive) Qi. Meridians connect inside and out, moving with day/night cycles. Starting at one, spreading to two, then three, four, five, and back to one. From one to five, evil hides deep, True Qi is lost, muscles waste, Spirit weakens, appetite drops, walking is hard. At this stage, even with life, survival is impossible.
Humans are born from Heaven and Earth Yin-Yang. Heaven has Six Qi; Humans have Three Yin/Three Yang responding above. Earth has Five Elements; Humans have Five Zang/Six Fu responding below. Skin, flesh, bones, marrow, blood, vessels, limbs, orifices, hair, teeth, lips, tongue form the body. Exterior: Blood/Qi circulates in meridians, susceptible to Six Evils (Pathogens). Interior: Spirit/House/Po/Zhi/Yi are susceptible to Seven Emotions. Six Evils are Cold, Heat, Dryness, Dampness, Wind, Fire. Seven Emotions are Joy, Anger, Sorrow, Thought, Fear. Proper care brings peace; improper use breeds disease.
Humans are the most spiritual beings. Body is the root of transformation. Jing is like water floating a boat; Qi is like wind blowing dust; Shen is like wild horses in the sky. Water dries, boat stops; wind ceases, dust settles; horses scatter, fire goes out. Preserving Jing keeps it solid; lacking Qi fails to sustain. Jing, Qi, Shen: the Heart can remain unmoved. Changing externally, forgetting form; internally, nourishing Shen; this is the path to Truth. Desires plague the heart; sorrow/joy wound the will; thought enslaves the spirit; profit burdens the body; flavors ruin Jing; wine confuses emotion. Eating delicacies, drinking fine wine, viewing beauties, hearing licentious sounds—even if strong, harms the body and confuses the spirit. Who can abandon desires, sorrows, thoughts, profits, flavors, and wine permanently? Learning Dao means not letting mind follow objects externally, nor letting mind confuse internally, remaining pure in emptiness and stillness. Like building a house, relying on a breath of form/Qi, Spirit returns to clarity.
Peng Zu said: "The way to nurture life is simply not to harm it. Keeping warm in winter and cool in summer suits the body; beautiful sights and leisure entertain without confusing desires, opening the Spirit; modest carriage/clothes and contentment unify the Will; music and colors please sight/hearing, guiding the Heart. All these nurture life. Without moderation, they accelerate disaster. Ancient Perfect People feared inferior men would lose their way, so they cut off sources. Thus, superior scholars sleep apart, medium scholars use separate blankets; taking hundreds of pills is worse than sleeping alone. Five tones deafen, five flavors dull taste. If one regulates appropriately, suppressing/blocking as needed, one gains benefit without losing years. Like water and fire, used moderately, they are not harmful. But if meridians are damaged, Blood/Qi deficient, interior empty, marrow brain unsolid, the body is already sick, allowing external factors like wind/cold/alcohol/sex to trigger it. If originally solid, how could there be disease? Far thinking/strong memory harms; sorrow/grief harms; excessive joy harms; unresolved anger harms; anxious wishes harm; Yin-Yang disharmony harms. Many harms exist, yet only guarding sex is warned against? Men and women complement each other like Heaven and Earth generate, guiding/nourishing Spirit/Qi to maintain harmony. Heaven/Earth join, having no end; humans lose joining, having damage periods. Avoiding harms and mastering Yin-Yang is the way to immortality. Heaven/Earth divide day/night. 360 days a year, Essence/Qi combine, producing all things endlessly. Humans imitating this can endure. Second is swallowing Qi correctly, preventing evil entry, the root of body management. Other methods like Tu Na (breathing exercises) and Daoyin, or visualizing ten thousand spirits guarding form, are not the True Dao. Loving Jing and nourishing body, swallowing Qi and refining form, allows spirits to guard truth. Otherwise, Ying/Wei wither, spirits depart daily, unretained by thought."
Dao stores Jing inside, rests Shen in Heart, quiet and tranquil, pleasing and solemn in chest, vast and formless, silent. Quiet/tranquil nourishes life; harmonious/joyful/empty possesses Virtue. Exterior not disturbing Interior, Nature finds suitability; Still/moving/harmonious, Virtue takes its place. Nourishing life to manage the world, embracing Virtue to finish the year, this is embodying Dao.
Respecting life: even if rich/noble, do not let nourishment harm the body; even if poor/base, do not let profit burden the form.
Spirit excels Qi; Qi meets Spirit. Undispersed Spirit/Qi is called True Cultivation.
Joy/Anger damage Nature; Sorrow/Joy damage Spirit. Damaged Nature harms life. Thus, nourish Jing to complete Qi, protect Shen to calm Heart. Qi complete, body peaceful; Heart calm, Spirit relaxed. This is the secret of complete life.
Jin Dynasty Dao Cheng, styled Chong Zhen Zi, discussed longevity and nature: "Key is storing Three, embracing Yuan, guarding One. Three are Jing, Qi, Shen, named Three Treasures. Embracing Yuan is guarding Primordial Yang True Qi. Guarding One is Spirit. Spirit is in Heart; Heart has Nature, belongs to Yang, Southern Bing-Ding Fire. Kidneys generate Yuan Yang, True Qi, excreting as Jing, Northern Ren-Gui Water. Water is Life, linked to Yin. This is Xing-Ming (Nature-Life). The Way of Three-One lies in visualization, entering Lower Dantian, guarding Yuan Yang. After 3-5 years, Spirit settles, Qi harmonizes. Once Spirit settles, release the Four Elements without attachment. Calmly cultivate truth, when merit completes, the Dao is achieved."
Xuan Pin established, like a melon stem. Secretly pouring maternal Qi, inhaling/exhaling continuously for ten months, Qi sufficient, Form round. Heart is master of Qi; Qi is root of Form; Form is house of Qi; Shen is truth of Qi. Shen uses Qi to nourish; Qi stays because of Shen. Shen moves, Qi moves; Shen stays, Qi stays. This is the profound meaning of the Classics.
Yang Jing governs Hun (Ethereal Soul); Yin Jing forms Po (Corporeal Soul). Two Jing interact, forming Shen Ming (Divine Spirit). Shen uses Form; Form lives by Shen. Shen leaves, Form dies; Shen whole, horn extends. Shen perfected by Dao; Form extended by technique.
Bone/flesh rooted in Jing/Blood; Spirit rooted in Yuan Qi. Shen/Qi are root of Xing-Ming. Shen is child of Qi; Qi is mother of Shen. Child/mother cannot part for a moment. Yuan Qi settles in Dantian, transformation occurs. Shen controls Qi; Qi retains Form. Exhale slightly, inhale continuously, deep roots, firm stem, is the way of longevity. Thus: Heavenly Gate (Nostrils) open, Earthly Door (Anus) closed, exhale to root, inhale to stem. Called Dantian, Qi Sea. Like holding an egg, fish in water. Method achieves Holy Embryo, naturally molts like cicada.
Refining Jing refines Yuan Jing, not semen aroused by lust. Refining Qi refines Yuan Qi, not nose/mouth breath. Refining Shen refines Yuan Shen, not mind/thought. Thus, this Shen/Qi/Jing shares root with Heaven/Earth, body with all things. Gain it, live; lose it, die. Refine with Yang Fire to become Yang Qi; nourish with Yin Talisman to结 Yin Jing. Seen but unusable; used but unseen.
Hair: comb often. Teeth: tap often. Fluids: swallow often. Qi: refine carefully. Hands: massage face. These five are called "If you want not to die, cultivate Kunlun (Head)."
Nourish ear power: plug often. Nourish eye power: close often. Nourish arm/finger power: flex/extend often. Nourish leg/toe power: walk often. Jing is root of Shen; Qi is master of Shen; Form is house of Qi. Form overused becomes emaciated; Jing overused exhausted; Qi overused severed. Human life is Shen; Form relies on Qi. If Qi declines, Shen relies on it for longevity? Never heard. Being arises from Non-being; Form stands by Shen. Being is hall of Non-being; Form is house of Shen. If not protecting house to settle life, cultivating body to nourish Shen, Qi scatters to void, wandering soul transforms. Like candle: empty candle, fire doesn't stay. Like dike: broken dike, water doesn't stay. Body labored, Form scatters; Qi labored, Life ends; Form tired, Shen dies; Shen dead, guide wanders. Wandered, no return; rotted, no life. Shen is Hun; Po is Yin. Shen restores Qi; Form eats flavor. Qi clear, Shen bright; Form labored, Qi turbid. Swallowing Qi: thousands don't die, body flies to heaven. Eating grain: thousands die, form returns to earth. Death: Hun flies to heaven, Po falls to spring. Water/Fire disperse, return to source. Life same body; death discard each. Fly/settle different, endowed by nature. Why? Like burning wood: smoke rises, ash sinks. Natural principle. Shen Ming is root of life/death; Jing Qi is body of all things. Complete Form, live; nourish Jing/Qi/Shen, Xing-Ming long-lived.
Five difficulties in Sheng Yang: 1. Fame/Profit not extinguished. 2. Joy/Anger not removed. 3. Sound/Color not abandoned. 4. Flavor not ceased. 5. Spirit/Thought/Jing scattered. If these five exist, even hoping for old age, reciting supreme words, chewing essence, breathing sunlight, cannot avoid early death. If five absent from chest, faith/obedience deepen, Dark Virtue completes. No need to pray for joy/blessings or seek longevity; they come naturally. This is the great principle of Sheng Yang.
Sages follow rules, change nothing suitable, alter nothing constant, set standards, adjust to appropriateness. Joy/Anger are deviations of Dao; Sorrow/Grief are losses of Virtue; Likes/Dislikes are faults of Heart; Desires are biases of Nature. Great Anger damages Yin; Great Joy drops Yang; Violent Qi causes aphonia; Shock/Fear causes madness. Sorrow/Grief bring many illnesses, pain becomes accumulation. Many likes/dislikes bring disasters. Thus, Heart without sorrow/joy is peak Virtue; Through without change is peak Stillness; Desires not carried is peak Emptiness; No love/hate is peak Balance; Not scattering with objects is peak Purity. Mastering these five connects to Shen Ming. Connecting to Shen Ming is obtaining the Inner.
Orifices are doors/windows of Spirit; Qi/Wills are assistants of Five Zang. Eyes/ears indulging in sound/color shake Five Zang. Shaken Five Zang cause surging Blood/Qi. Surging Blood/Qi cause Spirit to roam outside. Roaming Spirit loses control; even mountains of fortune/misfortune cannot be recognized. Keep eyes/ears sharp/pure, Qi/Will quiet/peaceful, reduce desires, stabilize Five Zang, keep Spirit inside. Looking past past worlds and future worlds is possible. Not just between fortune/misfortune. Thus: "Going out further, knowing less," meaning Spirit must not be externally defiled. Five Colors confuse eyes; Five Sounds distort ears; Five Flavors confuse mouth; Choices slide heart, causing erratic behavior. These four are world-nourishing but human burdens. Thus: Desires make Qi overflow; Likes/Dislikes tire Heart. Not quickly removed, Spirit/Qi daily deplete.