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Chapter on the True Vitality of Antiquity: The Yellow Emperor asked the Heavenly Master, "I have heard that people in antiquity lived to be over a hundred years old and their movements remained vigorous. People nowadays reach fifty but their movements are all declining. Is this due to a difference in times and circumstances, or is it because people have lost [the way of health]?" Qibo replied, "People in antiquity who understood the Dao modeled themselves on Yin and Yang, harmonized with techniques and numbers, had regular diet and rest, and did not labor wantonly. Thus, they could maintain unity of form and spirit, complete their natural lifespan, and pass away only after living a hundred years. People nowadays are different; they treat wine as if it were water, make recklessness their norm, engage in intercourse while drunk, exhaust their essence through desires, and dissipate their true Qi. They do not know how to maintain fullness, fail to regulate their spirit at appropriate times, seek only momentary pleasure, go against the joys of life, and have no regular routine. Therefore, they decline before reaching fifty. The teachings of the ancient sages to the common people were all about avoiding empty evils and thieving winds (pathogenic external factors) at the proper time, maintaining tranquility and emptiness so that true Qi follows, guarding the spirit within, and thus asking how disease could arise.
(This passage explains that by modeling the Dao and maintaining clarity and stillness, keeping the spirit within without wanton consumption, empty evils cannot cause harm.)

The Emperor said, "I have heard that in antiquity there were 'True Persons' (Zhenren) who could grasp heaven and earth, control Yin and Yang, breathe in essence and Qi, stand alone guarding the spirit, and whose muscles and flesh were unified. Thus, they could live as long as heaven and earth, having no end. This is the way of life." In middle antiquity, there were 'Perfected Persons' (Zhiren) with pure virtue and complete Dao, harmonizing with Yin and Yang, adjusting to the four seasons, leaving the world and customs behind, accumulating essence and preserving spirit, wandering between heaven and earth, seeing and hearing from eight directions far away. These are those who increased their lifespan and strength, also returning to the category of True Persons. Next were 'Sages' (Shengren), dwelling in the harmony of heaven and earth, following the principles of the eight winds (winds from eight directions), adapting desires and aversions within secular society, harboring no anger or resentment, acting without separating from the world, wearing appropriate attire, and conducting themselves without showing off to the vulgar. Externally, they did not labor the body with affairs; internally, they had no worries of thought. They made tranquility and joy their pursuit and self-satisfaction their achievement. Their form did not decay, and their spirit did not scatter, so they could also reach a hundred years. Next were 'Worthy Persons' (Xianren), who took heaven and earth as their model, imitated the sun and moon, distinguished and arranged the stars, followed or opposed Yin and Yang, differentiated the four seasons, and followed the ancients, agreeing with the Dao. They could also extend their lifespan to its limit.
(This passage explains that there are differences in cultivation among True Persons, Sages, and Worthy Persons, hence longevity varies into superior, secondary, and medium levels.)

The Emperor said, "When people grow old and cannot have children, is it because their material power and strength are exhausted, or is it the decree of Heaven?" Qibo said, "At seven years old, a girl's Kidney Qi becomes abundant; her teeth change and hair grows. At fourteen (two sevens), Tian Gui (substances promoting reproductive maturity) arrives, the Ren Mai (Conception Vessel) becomes unobstructed, and the Chong Mai (Penetrating Vessel) becomes flourishing. Her menses come regularly, so she can conceive. At twenty-one (three sevens), her Kidney Qi is balanced; wisdom teeth grow, and her body reaches its maximum height. At twenty-eight (four sevens), her sinews and bones are firm, hair grows to its fullest, and her body is in peak vigor. At thirty-five (five sevens), the Yangming Mai begins to decline; her face starts to wither, and hair begins to fall. At forty-two (six sevens), the three Yang Maires (Taiyang, Yangming, Shaoyang) decline above; her face completely withers, and hair begins to turn white. At forty-nine (seven sevens), the Ren Mai is deficient, the Chong Mai declines, Tian Gui is exhausted, the pathway of menstruation is blocked, so her form deteriorates and she cannot bear children. An boy at eight years old has solid Kidney Qi; his hair grows and teeth change. At sixteen (two eights), his Kidney Qi is abundant, Tian Gui arrives, essence overflows and is discharged, Yin and Yang harmonize, so he can conceive. At twenty-four (three eights), his Kidney Qi is balanced; sinews and bones are strong, wisdom teeth grow, and his body reaches its maximum height. At thirty-two (four eights), sinews and bones are robust, muscles are full and strong. At forty (five eights), his Kidney Qi declines; hair falls out, and teeth become dry. At forty-eight (six eights), Yang Qi declines above; his face withers, and temples turn gray. At fifty-six (seven eights), Liver Qi declines; sinews cannot move, Tian Gui is exhausted, essence is scant, Kidney Qi declines, and the form is extremely depleted. At sixty-four (eight eights), teeth and hair fall out. The Kidneys govern water and receive essence from the five Zang and six Fu organs to store it. Thus, only when the five Zang are abundant can essence be discharged. Now that all five Zang are declining, sinews and bones are loose, and Tian Gui is exhausted. Hence, temples turn white, the body feels heavy, walking is unsteady, and he cannot have children. The Emperor asked, 'Why do some very old people still have children?' Qibo said, 'This is because their natural lifespan exceeds the norm, their Qi and vessels remain open, and their Kidney Qi is in surplus. Although such people may have children, men do not exceed sixty-four (eight eights), and women do not exceed forty-nine (seven sevens), as the essence and Qi of heaven and earth are all exhausted. (For those who have children in old age, the child's lifespan cannot exceed the number of years Tian Gui exists.)'
(This passage explains that humans inherit Yin and Yang Qi, and their rise and fall follow constant numbers. However, by conserving according to the times and avoiding wanton labor, one might prolong life.)

The Emperor said, 'Can those who have attained the Dao, living to a hundred, still have children?' Qibo said, 'Those who have attained the Dao can resist aging and preserve their form. Although their chronological age is advanced, they can still father children.'

Chapter on Regulating Spirit According to the Four Qi: The three months of spring are called 'Fa Chen' (Sprouting and Renewal). Heaven and earth generate together, and all things flourish. One should sleep late and rise early, walk widely in the courtyard, let hair hang loose and body relax, to allow the will to generate. Foster growth but do not kill, give but do not take, reward but do not punish. This corresponds to Spring Qi and is the way of nourishing life. To go against it injures the Liver, causing cold transformations in summer, and providing little for the nourishment of growth. The three months of summer are called 'Fan Xiu' (Lush and Beautiful). Heaven and Earth Qi intersect, and all things flower and fruit. One should sleep late and rise early, not dislike the sun, keep the will free from anger, allow brilliance to become elegant, allow Qi to vent, as if what one loves is outside. (At this time, Yang Qi is unimpeded and dispersed outward, so what one loves also follows this outward tendency.) This corresponds to Summer Qi and is the way of nourishing growth. To go against it injures the Heart, causing malaria in autumn, providing little for the nourishment of harvesting, and leading to severe illness at the Winter Solstice. The three months of autumn are called 'Rong Ping' (Full and Level). Heaven's Qi is urgent, and Earth's Qi is clear. (Urgent refers to wind; Clear refers to air.) One should sleep early and rise early, rising with the rooster, keeping the will peaceful to缓 (slow down) the punishment of Autumn, gathering and storing spiritual Qi, making Autumn Qi peaceful, not letting the will go outward, making Lung Qi clear. This corresponds to Autumn Qi and is the way of nourishing harvest. To go against it injures the Lungs, causing undigested diarrhea in winter, providing little for the nourishment of storage. The three months of winter are called 'Bi Cang' (Closing and Storing). Water freezes, and earth cracks. Do not disturb Yang. Sleep early and rise late, waiting for sunlight. Let the will be hidden and concealed, as if having private secrets, as if already satisfied. ('As if having private secrets' means being cautious and secret, not revealing, like having private matters. 'As if already satisfied' means even if not obtained, feeling as if obtained, not wanting to disturb or violate Qi and will.) Avoid cold and seek warmth, do not let skin sweat, lest Qi be frequently deprived. This corresponds to Winter Qi and is the way of nourishing storage. To go against it injures the Kidneys, causing flaccidity and cold limbs in spring, providing little for the nourishment of generation.

Yin and Yang of the four seasons are the root of all things. Therefore, sages nourish Yang in spring and summer, and Yin in autumn and winter, following their roots. Thus, they float and sink with all things in the gate of long life. Going against the root is destroying the foundation and ruining true Qi. Therefore, Yin, Yang, and the four seasons are the beginning and end of all things, and the root of life and death. Going against them brings disaster; following them prevents severe diseases. This is called attaining the Dao. The Dao is practiced by sages and violated by fools. Following Yin and Yang leads to life; going against it leads to death. Following it leads to order; going against it leads to chaos. Reversing compliance into violation is called internal obstruction (internal Yin and Yang repelling each other and lacking harmony). Therefore, sages do not treat disease after it has formed, but treat it before it forms; they do not manage chaos after it has occurred, but manage it before it occurs. This is what is meant. If one treats disease with medicine only after it has formed, or manages chaos only after it has occurred, it is like digging a well only when thirsty, or casting weapons only when fighting. Is this not too late? (This passage explains that one should cultivate according to the four seasons. Only sages can follow it well, preventing severe diseases; fools violate it, causing disasters. Can one not be cautious?)

Chapter on Life Qi Connecting with Heaven: The production of Yin originates from the five flavors; the five palaces of Yin are injured by the five flavors. (Yin is produced by the five flavors, relying on moderation, which is the root. Injury to the palaces results from the loss of moderation in the five flavors, the harm of excessive desires. This can be seen in the following text.) Therefore, if flavors are excessively sour, Liver Qi overflows, and Spleen Qi perishes. If flavors are excessively salty, the Qi of large bones labors, muscles shorten, and Heart Qi is suppressed. If flavors are excessively sweet, Heart Qi becomes panting and full, complexion turns black, and Kidney Qi is unbalanced. (Balance means equilibrium.) If flavors are excessively bitter, Spleen Qi becomes dry, and Stomach Qi becomes thick. If flavors are excessively pungent, sinews and vessels become flaccid, and spirit is damaged. Therefore, carefully harmonizing the five flavors results in straight bones, flexible sinews, flowing blood and Qi, and dense pores. In this way, Qi and bones become refined. Following the Dao according to method ensures a long life granted by Heaven.
(This passage explains moderating the five flavors to regulate the five Zang organs. Carefully following the method can also prolong life.)

Chapter on Yin and Yang Responding to Images: The Emperor asked, "How does one model Yin and Yang?" Qibo said, "When Yang prevails, the body is hot, pores close, breathing is coarse, and the body moves up and down. Sweat does not come out, yet heat persists; teeth are dry, and there is vexation. Abdominal fullness leads to death. Such patients can endure winter but not summer. When Yin prevails, the body is cold, sweat comes out, the body feels constantly chilly, frequent shivering and cold occur. Cold leads to cold limbs; cold limbs lead to abdominal fullness and death. Such patients can endure summer but not winter. This is the variation of alternating prevalence of Yin and Yang, the form of disease. The Emperor asked, 'How to regulate these two?' Qibo said, 'If one knows the Seven Damages and Eight Benefits, these two can be regulated. Not knowing how to use this leads to signs of premature aging.'
(The Way of Seven Damages and Eight Benefits refers to girls having Tian Gui at fourteen and losing it at forty-nine; boys having seminal emission at sixteen and exhausting it at sixty-four. Girls menstruate monthly, hence 'Damage'; boys discharge essence by season, hence 'Benefit'. Not knowing this leads to premature aging.)

At forty, Yin Qi is naturally halved, and daily activities decline. At fifty, the body feels heavy, and ears and eyes lose acuity. At sixty, impotence occurs, Qi greatly declines, the nine orifices are obstructed, deficiency below and excess above, tears and mucus flow. Thus it is said: Knowing [the principle] makes one strong; not knowing makes one old. Thus, though originating from the same source, names differ. The wise observe similarities; the foolish observe differences. The foolish lack; the wise have surplus. (The foolish lack knowledge of surplus.) Having surplus means acute hearing and vision, light and strong body; the old become vigorous again, the vigorous become more healthy. Therefore, sages engage in non-action, delight in tranquility, and satisfy desires and will in the realm of emptiness. Thus, their lifespan is infinite, ending with heaven and earth. This is the sages' method of cultivating the body.
(This passage explains that humans share this life cycle, from childhood to vigor, and from vigor to old age, all governed by Yin and Yang. The beginning and end of Tian Gui is the natural way of waxing and waning. Those who know it carefully conserve and nourish to receive righteousness. Those who do not follow desires to destroy true Qi, hence the difference in names and states, saying similarity and difference.)