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Nourishing nature (Yangxing, cultivating one's character and life) aims to form habits into one's innate nature, so that the nature naturally tends toward goodness. Without such cultivation, nothing would be disadvantageous. Since the nature is inherently good, internal and external diseases will naturally not arise, and disasters and chaos will have no cause to occur; this is the fundamental principle of nourishing nature. Those who excel at nourishing nature can treat diseases before they manifest, which embodies its true meaning. Therefore, nourishing nature involves not only taking medicines or practicing breath retention (Cixia, swallowing clouds/mist), but also integrating various moral conduct practices. If all behavioral norms are fully observed, even without taking medicines, one can achieve longevity. However, if virtue is insufficient, even consuming jade elixirs or golden pills cannot extend life. Thus, Laozi said: "Those who are skilled at preserving life do not encounter tigers or rhinoceroses when traveling on land." This refers to the guidance of morality; how could it rely on taking tonics to pray for longevity? The Sages created medicines to rescue those whose conduct has gone astray. Therefore, foolish people may suffer from illness for years without cultivating any single virtue, remaining unrepentant until death. This is why ancient physicians like Qibo and He passed away long ago, and legendary long-lived figures like Peng Zu and Fu returned to eternity—there is indeed a reason. Ji Kang stated: "There are five difficulties in health preservation: failing to abandon fame and profit is the first difficulty; failing to eliminate anger and joy is the second; failing to abandon sensual pleasures is the third; failing to abstain from rich flavors is the fourth; and scattering spirit and essence through excessive mental exertion is the fifth. If these five exist within the heart, although one may desire to avoid aging and recite profound truths, chew delicacies, and breathe solar qi, one cannot change their conduct nor avoid premature death. If these five are absent from the mind, then trust and compliance will daily improve, and morality will become complete. One will receive blessings without seeking goodness and extend life without pursuing longevity; this is the main purport of health preservation. Yet, some who adhere to benevolence and righteousness without excessive complacency are considered secondary in attainment.

The Yellow Emperor asked Qibo: "I have heard that people in ancient times lived beyond a hundred years while their movements remained vigorous. People today reach only half that age and their movements decline. Is this due to differences in the era, or because people themselves are at fault?" Qibo replied: "People in ancient times understood the Dao. They modeled themselves after Yin and Yang, harmonized with numerical arts (Shushu, methods of calculation and divination used in healing), regulated their diet, maintained regular routines, and did not overexert themselves. Thus, their form and spirit remained united, allowing them to fulfill their natural lifespan and pass away after living a hundred years. People today are different. They treat wine as water, make recklessness a habit, engage in sexual activity while drunk, exhaust their essence through desires, and dissipate their true qi (Zhenqi, vital energy). They do not know how to maintain fullness, fail to regulate their spirit timely, and thus their bodies decline. In contrast, ancients knew how to avoid pathogens appropriately, maintaining a tranquil and empty mind (Tandann Xuwu). True qi followed their will, and spirit was guarded internally, so how could disease arise? Their aspirations were leisurely with few desires, their hearts peaceful without fear, their bodies labored but not exhausted, and their qi flowed smoothly. Each followed their wishes and achieved their hopes. Thus, they found food sweet, clothing beautiful, and customs joyful, without envying higher or lower statuses. Consequently, the people were simple and unadorned. Desires did not weary their eyes, and licentiousness did not confuse their minds. Whether wise or foolish, virtuous or unworthy, they were not disturbed by external things. Harmonizing with the Dao, they all lived past a hundred years with vigorous movements because their virtue was complete and protected them from harm. Therefore, human longevity depends on moderation. If regulation is appropriate, one can achieve immortality; if desires are indulged, life is as fleeting as morning dew. Qibo said: "At forty, a person's yin qi naturally halves, and their capacity for daily activities declines. At fifty, the body feels heavy, and hearing and vision become dull. At sixty, impotence occurs, strength greatly diminishes, the nine orifices become obstructed, deficiency exists below and excess above, and tears and mucus flow freely. Thus it is said: Those who understand [health preservation] become strong; those who do not grow old. Although originating from the same source, outcomes differ. The wise observe similarities; the foolish observe differences. The foolish feel deficient; the wise feel abundant. Abundance brings clear hearing and sight, strong body, and vigor in old age, making the robust even more resilient. Therefore, the Sages engaged in non-action (Wuwei), found joy in tranquility, indulged their wills freely, and upheld emptiness. Thus, their lifespan was infinite, lasting as long as heaven and earth. This is the Sages' method of self-cultivation.

The three months of spring constitute the season of sprouting and renewing. Heaven and earth generate together, and all things flourish. One should sleep late and rise early, walk broadly in the courtyard, let hair down and relax the body, to allow the will to generate. Nourish life rather than kill, give rather than take, reward rather than punish. This corresponds to the spring qi and is the way of nourishing life. Violating it injures the Liver, leading to cold changes in summer and reduced capacity to nourish the growing phase.

The three months of summer constitute the season of flourishing and blooming. Heaven and earth qi intersect, and all things flower and bear fruit. One should sleep late and rise early, not dislike the sun, keep the will free from anger, let brilliance become elegant, and allow qi to vent, as if loving what is outside. This corresponds to the summer qi and is the way of nourishing growth. Violating it injures the Heart, leading to malaria in autumn and reduced capacity to nourish the harvesting phase, resulting in severe illness at the Winter Solstice.

The three months of autumn constitute the season of containment and leveling. Heaven's qi becomes urgent, and Earth's qi becomes clear. One should sleep early and rise early, waking with the chickens, keeping the will peaceful to缓 (alleviate) autumn's punishment, gathering spirit and qi to balance autumn qi, not letting the will escape outward, and keeping Lung qi pure. This corresponds to the autumn qi and is the way of nourishing harvest. Violating it injures the Lungs, leading to undigested stool diarrhea in winter and reduced capacity to nourish the storage phase.

The three months of winter constitute the season of closure and storage. Water freezes, and earth cracks. Do not disturb yang qi. Sleep early and rise late, waiting for sunlight. Let the will seem hidden, as if having private thoughts or already possessing something. Avoid cold and seek warmth, do not let skin pores open excessively to prevent frequent loss of qi. This corresponds to the winter qi and is the way of nourishing storage. Violating it injures the Kidneys, leading to flaccidity and cold limbs in spring and reduced capacity to nourish the generation phase.

Heaven has four seasons and five elements, governing growth, flourishing, harvesting, and storage, manifesting as cold, heat, dryness, dampness, and wind. Humans have five Zang organs, transforming into five qi, generating anger, joy, sorrow, grief, and fear. Thus, anger and joy injure qi; cold and heat injure form; violent anger injures yin; violent joy injures yang. Therefore, unregulated anger and joy, and imbalanced cold and heat, make life unstable. If humans can preserve and nourish according to the seasons, they can avoid premature death.

Zhongchang Tong said: "In the palaces of kings and nobles, there are thousands of beauties. In the homes of ministers, hundreds of attendants. By day, they soak their marrow in fine wine; by night, they drain their blood and qi in bedchambers. Ears listen to obscene sounds, eyes delight in lustful colors. Banquets stay indoors, outings never return. Lords adopt this from above, heroes chase it from below. When childbirth is untimely and rearing too early, children misuse their qi, or the sick engage in intercourse, essence becomes thin and evil, blood vessels remain unfilled. After leaving the womb, care is lacking. They are steamed in cotton and roasted by rich flavors. Fetuses are injured, infants are sick and fragile, never becoming solid. Then desires are indulged again, layer upon layer, disease breeding disease. With no good doctors and no prudent medical skills, deceitful helpers intervene, errors are common. When illness strikes, one cannot save oneself. Why are there so few centenarians today? Is it not because their habits are impure?

Baopuzi said: "Someone asked if the injury referred to was solely about sexual desire. I answered: How could it be only that? However, the key to longevity lies in bedroom arts. Superior scholars know this and can extend life and cure disease; inferior ones avoid self-depletion. If one is young and strong, knowing how to use Huan Yindan to replenish the brain and collect 'Seven Benefits' in secular life, one can live 100-200 years without medicine, though not become an immortal. Those who lack the technique are compared to holding soup in a cracked cup or storing fire in a feather pouch. Additionally, forcing thought beyond one's capacity causes injury; lifting weight beyond one's strength causes injury; deep worry and resentment cause injury; sorrow and emaciation cause injury; excessive joy cause injury; frantic pursuit of desires causes injury; anxiety over worries causes injury; prolonged talking and laughing cause injury; irregular sleeping and resting cause injury; drawing bows and crossbows causes injury; drunkenness and vomiting cause injury; lying down immediately after eating causes injury; jumping and running until panting causes injury; shouting and crying cause injury. Lack of yin-yang intersection causes injury. Accumulated injuries lead to exhaustion; exhaustion leads to premature death; exhaustion is contrary to the Dao. Therefore, those who nourish nature do not spit far, walk slowly, listen moderately, look moderately, sit for limited periods, stand until fatigue, or lie down excessively. They dress before feeling cold and undress before feeling hot. They do not eat until extremely hungry, nor overeat. They do not drink until extremely thirsty, nor drink excessively. They avoid raw/cold foods, drinking in the wind, frequent bathing, broad ambitions, and strange crafts. In winter, they avoid extreme warmth; in summer, extreme coolness. They do not sleep under stars/moon, fan themselves in sleep, or expose themselves to extreme cold/heat/wind/fog. Five flavors should not be biased; sour harms Spleen, bitter harms Lungs, pungent harms Liver, salty harms Heart, sweet harms Kidney. This is the natural interaction of five flavors controlling five Zang organs and five elements. Injuries are not immediately felt; they reduce lifespan over time. Thus, skilled preservers adjust wake/sleep by seasons, maintain harmonious routines, regulate sinews/bones with stretching, dispel pathogens with breathing exercises (Tuna), circulate Ying and Wei Qi with tonifying/reducing methods, and manage labor/rest with moderation. Enduring anger preserves yin; suppressing joy nourishes yang. First, take herbal medicines to repair deficiencies; later, take golden pills to stabilize infinity. This concludes the principles of nourishing nature.

Those who seek pleasure and follow their whims, claiming to understand fate and reject heterodoxy, indulging their strength without enduring hardship, hear these words as if wind passes ears or lightning flashes eyes—they remain unmoved. Though their bodies wither in indulgence and qi severs amidst silk and satin, they accept it willingly. How can one tell them of nourishing nature? They not only refuse to listen but call it heresy. Expecting them to believe is like showing a mirror to the blind or playing music for the deaf.

Emperor Wu of Wei wrote to Huangfu Long: "I hear you are over a hundred years old, yet your physical strength is undiminished, hearing and vision are sharp, and your complexion is harmonious. This is a great achievement. What medicines, practices, and Daoyin (guiding and pulling) techniques do you use? Please share them secretly if transmissible." Huangfu Long submitted a memorial: "I hear that among all things in heaven and earth, humans are most precious. Among human values, life is supreme. From ancient times without beginning, kalpas are endless. Human life here is fleeting like lightning. Thinking of this, my heart burns with anxiety. Life does not come again; death cannot be追回 (retrieved). Why not restrain emotions and nourish nature to protect oneself? Now that the world is peaceful, we should display virtue and talent, aiming for ten thousand years. Ten thousand years require cultivating the Dao. The Dao is easy to know but hard to practice. I once heard the Daoist Kuai Jing was 178 years old and very vigorous. He said people should consume 'Jade Spring' (mouth saliva) and grind teeth every morning to become vigorous, improve complexion, remove three worms, and strengthen teeth. Jade Spring is saliva..." (Text cuts off)

Ji Kang said: "In fertile years, there are many illnesses; in famine years, few. This is true. In Guanzhong, people value frugality. Kitchen fare is merely pickles and sauce. People are healthy and long-lived. In Jiangnan and Lingbiao, resources are abundant, with diverse seafood and meats. Local customs lead to frequent illness and early death. In the North... [Text cuts off] ...stifling heat, sleeping naked, undigested food remains. Within a month, both large and small bowels become diseased. Some suffer from cholera, beriberi, distension, alternating cold and fever, malaria, dysentery, malignant nodules, carbuncles, hemorrhoids, fistulas, hemiplegia, or gradual decline, dying without medical knowledge. Such cases are everywhere. They blame 'unaccustomed climate,' unaware of the true cause. Reflecting quietly, one can only sigh. Students must recognize this to guard themselves.

Baopuzi said: "The human body resembles a state. Chest and abdomen are like palaces. Limbs are like suburbs. Joints are like officials. Spirit is the ruler, blood is the minister, qi is the people. Knowing how to govern the body allows one to govern the state. Loving the people secures the state. Cherishing qi preserves the body. If people scatter, the state falls; if qi exhausts, the body dies. The dead cannot live; the fallen cannot be restored. Therefore, perfect beings eliminate potential troubles and treat diseases before they arise. They heal before events occur, not after they pass. Humans are hard to nurture and easy to endanger; qi is hard to clarify and easy to turbid. Thus, one must examine authority and virtue to protect the nation, cut off desires to consolidate blood and qi. Then True Oneness remains, spirit is guarded, hundred diseases retreat, and lifespan extends."