诸本无篇字。
已然 诸本作亦然。
美骨 甲乙作善骨。张云。美骨者。骨强之谓。
多热者（止）难已 张云。多热者。病在阳分。故易已。多寒者病在阴分。故难已。
故其瘦而薄胃者 甲乙无故字。胃字似是。张云。若肉瘦而胃薄者。气血本属不足。安能胜毒药也。
诸本无篇字。马云。内以百岁为论。故名篇。
以母为基。以父为 马云。方其始生。赖母以为之基。坤道成物也。赖父母为之 。阳气以为
捍卫也。张云。基、址也。 、材具也。人之生也。合父母之精而有其身。父得干之阳。母得坤之阴。阳一而
施。阴两而承。故以母为基。以父为 。譬之稼穑者。必得其地。乃施以种。种优地优。肖由乎父。种停地劣。
变成乎母。地种皆得。而阴阳失序者。虽育无成也。故三者相合而象。变斯无穷矣。夫地者
基也。种者 也。阴阳精气者神也。知乎此。则知人生之所以然矣。简案、 、说文阑槛也。王逸云。纵曰栏。
横曰 。今阶除木勾栏是也。马解为捍卫。盖本于此。张以为材具。未见所由。
失神者死 得神者生也 马云。素问移精变气论云。得神者昌。失神者亡。简案、庄子云。人之生
也。聚则为生。散则为死。
五脏坚固（止）故能长久 张云。坚固者不易损。和调者不易乱。解利者可无留滞。致密者可免中
伤。营卫之行。不失其常者。经脉和也。吸呼微徐。气以度行者。三焦治也。六腑化谷。津液布扬。则脏腑和
平。精神充畅。故能长久而多寿也。
使道隧（止）百岁乃得终 马志本隧、作队。马云。队、隧同。使道者水沟也。（俗云人中）其队
道以长面之地部为基。耳为蔽为墙。乃高以方。营卫之气。皆已通调。而面之三里。即三部也。（俗云三停）
皆已耸起。其骨高。其肉满。所以百岁乃得终也。张云。礼记百岁谓之期颐。使道。指七窍而言。谓五脏所使
之道路。如肺气通于鼻。肝气通于目。脾气通于口。心气通于舌。肾气通于耳。是即五官之道路也。玩、深邃
貌。基墙指面部而言。骨骼为基。蕃蔽为墙。见五色篇。凡营卫部里。及骨高肉满若此者。即致寿之道。志云。
使道者。血脉之道路。本输篇之所谓间使之道。盖心包络之主血脉也。队、行列也。长者环转之无端也。此言
血气充足。循序而流通也。土基高以方者。肌肉浓而充于四体也。脉道流长。肌肉高浓。则营卫通调矣。三部
者。形身之上中下。三里者。手足阳明之脉。皆起发而平等也。骨高者。少阴之气足也。肉满者。阳明之气盛
也。如此者寿之征也。简案、本篇三家
异义。然熟考经文。马注为允当。
好走 好趋。 马云。趋者较走更疾矣。步者较趋更缓矣。张云。天地之气。阳主乎升。升则向生。
阴主乎降。降则向死。故幼年之气在下者。亦自下而升也。志云。此言人之生长。从阴而生。自下而上。故曰
其气在下。好走、好趋、好步者。春夏生动之气也。方盛衰论曰。老从上。少从下。简案、说文。走、趋也。
又趋、走也。释名曰。疾趋曰走。又疾行曰趋。此乃走疾而趋徐。马注误。
好步 张云。盛满则不轻捷。故好步矣。
四十岁（止）好坐 甲乙。颓、作刷。马云。坐者较步似倦矣。张云。天地消长之道。物极必变。
盛极必衰。日中则昃。月盈则亏。人当四十。阴气已半。故发颇斑白。而平盛不摇。好坐者。衰之渐也。
五十岁（止）目始不明 志云。人之衰老。从上而下。自阳而阴。故肝始衰而心。心而脾。脾而
肺。肺而肾。好坐好卧者。秋冬收藏之气也。
六十岁（止）独居而终矣 甲乙。苦、作善。（马志亦作善）皮肤枯、作皮肤始枯。故四肢不举。
魄离、作魂魄离散。四藏、作脏乃萎枯。终矣、作终尽矣。马云。至五十岁以后。则肝生心。心生脾。脾生肺。
肺生肾者。每十岁而日衰。故五十岁肝胆衰。六十岁心气衰。七十岁脾气衰。八十岁肺气衰。九十岁肾气衰。
百岁五脏俱衰。善忧悲者。以心主于忧也。好卧者。卫气不精也。魄离散。以肺藏魄者。失其故处也。言善误。
肺主言也。肾气焦者。水竭则焦也。张云。魄离者。形体衰败也。肾气焦者。真阴亏竭也。此与上古天真论。
女尽七七。男尽八八。互相发明。彼以七八言者。言阴阳之限数。此以十言者。言人生之全数。然则人之气数。
固有定期。
而长短不齐者。有出于禀受。有因于人为。故惟智者。不以人欲害其天真。以自然之道。养自然之寿。而善终
其天年。此圣智之所同也。
使道不长 空外以张 喘息暴疾 马云。水沟不长。较之使道队以长者异也。其鼻孔向外而张。鼻为肺
窍。肺气泄矣。（师傅篇云鼻孔在外膀胱漏泄）又肺主气。今肺气不足。故喘息而为暴疾也。张云。喘息者气
促。暴疾者易伤。皆非延寿之征也。简案、喘息暴疾。谓喘息之气。卒暴疾速也。
其肉不石 张云。石、坚也。
数中风寒（止）相引 张云。数中风寒。表易犯也。血气虚。中不足也。脉不通。经络多滞也。故致真邪
易于相攻。然正本拒邪。正气不足。邪反随之而入。故曰相引。
故中寿而尽也 张云。凡此形体血气。既已异于上寿。则其中寿而尽。固有所由。此先天之禀受然也。
夫人生器局。既禀于有生之初。则其一定之数。似不可以人力强者。第禀得其全。而养能合道。必将更寿。禀
失其全。而养复违和。能无更夭。故知之者。下可以希中。中可以希上。不知者。上仅得其次。次仅得其下矣。
所谓天定则能胜人。人定亦能胜天也。夫禀受者先天也。修养者后天也。先天责在父母。后天责在吾心。
All versions lack the character "Pian" (Chapter).
Ma Shi's annotation: All versions read "Yi Ran" (also so).
Meigu (Beautiful bones): The *Jia Yi Jing* reads "Shangu" (Good bones). Zhang Jingyue states: "Meigu" refers to strong and robust bones.
Those with excessive heat (until) difficult to cure: Zhang Jingyue states: "Those with excessive heat, the disease is in the Yang aspect, therefore it is easy to cure. Those with excessive cold, the disease is in the Yin aspect, therefore it is difficult to cure."
Therefore, those who are thin and have a thin stomach wall: The *Jia Yi Jing* lacks the character "Gu" (Therefore). The character "Wei" (Stomach) seems to be an error or interpolation. Zhang Jingyue states: "If the flesh is thin and the stomach wall is thin, Qi and Blood are originally insufficient; how can they withstand potent medicinal drugs?"
All versions lack the character "Pian" (Chapter). Ma Shi states: This chapter discusses up to one hundred years, hence named "Tian Nian Pian" (Chapter on Natural Lifespan).
Relying on the mother as the foundation, relying on the father as... Ma Shi states: At the time of birth, one relies on the mother as the foundation; this is the way Kun (Earth/Yin) accomplishes things. One relies on parents as... Yang Qi serves as defense and protection. Zhang Jingyue states: "Ji" (Foundation) is the base; "Lan" (Railing/Barrier) refers to materials and tools. Human life arises from combining the essence of both parents. The father provides Qian (Heaven/Yang), and the mother provides Kun (Earth/Yin). Yang acts as one and imparts; Yin acts as two and receives. Thus, the mother is the foundation, and the father is the... Like farming, one must obtain the land before sowing seeds. If the seed is superior and the land fertile, the offspring resembles the father; if the seed is stagnant and the land inferior, changes depend on the mother. If both land and seed are present but Yin and Yang lose order, even if nurtured, there will be no success. Thus, when these three combine, forms arise, and changes become infinite. Earth is the foundation; seeds are the... Yin-Yang and Essence-Qi constitute Shen (Spirit). Understanding this, one understands why human life exists. Jian An: "Lan," according to *Shuowen Jiezi*, means a railing or fence. Wang Yi stated: "Vertical is Lan, horizontal is Lan." The wooden railings on steps today are examples of this. Ma Shi interpreted it as defense, likely based on this. Zhang believed it meant materials/tools, but the source is unclear.
Loss of Shen leads to death; acquisition of Shen leads to life: Ma Shi states: The *Suwen: Yijing Bianqi Lun* says: "Those who acquire Shen prosper; those who lose Shen perish." Jian An: Zhuangzi said: "When humans live, Qi gathers for life; when it scatters, it is death."
The Five Zang organs are solid and firm (until) therefore they can last long: Zhang Jingyue states: "Solidity means not easily damaged; harmony means not easily disturbed; smooth flow means no stagnation; density means avoiding internal injury. When Ying and Wei circulate without deviation, the meridians are harmonious. When breathing is slow and measured, and Qi moves according to rhythm, the Sanjiao functions normally. When the Six Fu organs transform grain and distribute fluids, the Zang and Fu organs are peaceful, and Spirit is abundant, thus enabling longevity."
The Shidao (Path of Command) is deep (until) one may reach a hundred years: In Ma Shi's edition, "Sui" (Deep) is written as "Dui". Ma Shi states: "Dui" and "Sui" are synonymous. "Shidao" refers to the Shuigou acupoint (commonly known as Renzhong). Its deep path takes the lower part of the face as its base, with the ears serving as cover and walls, thus high and square. Ying and Wei Qi are already regulated, and the three Li areas of the face (i.e., the Three Parts, commonly known as San Ting) are all prominent. With high bones and full flesh, one can live to a hundred years. Zhang Jingyue states: The *Liji* calls a hundred years "Qiyi". "Shidao" refers to the seven orifices, saying they are the paths used by the Five Zang organs, such as Lung Qi connecting to the nose, Liver Qi to the eyes, Spleen Qi to the mouth, Heart Qi to the tongue, and Kidney Qi to the ears; these are the paths of the five sense organs. "Wan" implies a profound appearance. "Jiqiang" refers to the face; bones are the foundation, and protective features are the walls, as seen in the *Wuse Pian*. Whenever Ying-Wei distribution and bone-high/flesh-full conditions exist like this, it is the way to longevity. Ma Shi states: "Shidao" is the path of blood vessels, referring to the Jianshi path mentioned in the *Benshu Pian*, likely because the Pericardium governs blood vessels. "Dui" means rows. "Chang" means endless rotation. This describes sufficient Qi and Blood flowing in order. A high and square earthen base indicates thick and full muscles in the four limbs. Long vessel paths and thick muscles mean Ying and Wei are regulated. The Three Parts refer to the upper, middle, and lower body; the Three Li refer to the Hand and Foot Yangming meridians, which start developing equally. High bones indicate sufficient Shaoyin Qi; full flesh indicates vigorous Yangming Qi. Such people show signs of longevity. Jian An: The three commentaries in this chapter differ, but upon careful examination of the classic text, Ma Shi's annotation is most appropriate.
Likes to run: Likes to walk quickly. Ma Shi states: "Qu" (hurry/walk fast) is faster than "Zou" (run/walk). "Bu" (step/walk slowly) is slower than "Qu". Zhang Jingyue states: The Qi of Heaven and Earth: Yang governs ascent, ascending towards life; Yin governs descent, descending towards death. Therefore, the Qi in youth located below also ascends from below. Ma Shi states: This refers to human growth arising from Yin, moving from bottom to top, hence "Qi is below". "Likes to run", "likes to hurry", "likes to step" represent the dynamic Qi of Spring and Summer. The *Fang Sheng Shuai Lun* states: "Old age follows from above, youth follows from below." Jian An: *Shuowen Jiezi* states: "Zou is Qu." Also: "Qu is Zou." *Shiming* states: "Fast Qu is called Zou." Also: "Fast walking is called Qu." This actually means running fast and hurrying slowly; Ma Shi's annotation is incorrect.
Likes to step: Zhang Jingyue states: "When the body is full and mature, it is not light and agile, hence likes to walk slowly."
Forty years old (until) likes to sit: The *Jia Yi Jing* writes "Tui" as "Shua". Ma Shi states: "Sitting" seems more tired than stepping. Zhang Jingyue states: The principle of Heaven and Earth's waxing and waning: things change at extremes; prosperity declines after peak. The sun sets at noon; the moon wanes after being full. At forty years old, Yin Qi has halved, so hair begins to gray, and stability remains without shaking. "Likes to sit" is the beginning of decline.
Fifty years old (until) eyes begin to see poorly: Ma Shi states: Human aging proceeds from top to bottom, from Yang to Yin. Thus, the Liver declines first, then the Heart, then the Spleen, then the Lungs, and finally the Kidneys. "Likes to sit" and "likes to lie down" represent the storage Qi of Autumn and Winter.
Sixty years old (until) lives alone and dies: The *Jia Yi Jing* writes "Ku" (bitter/suffer) as "Shan" (good); Ma Shi and Ma Zhi also write "Shan". "Skin dries" is written as "Skin begins to dry", hence limbs cannot lift. "Po leaves" is written as "Hun and Po scatter". "Four Zang" is written as "Zang organs wither". "Zhong yi" (end) is written as "Zhong jin yi" (completely end). Ma Shi states: After fifty years, Liver generates Heart, Heart generates Spleen, Spleen generates Lungs, Lungs generate Kidneys; each decade sees daily decline. Thus, at fifty, Liver and Gallbladder decline; at sixty, Heart Qi declines; at seventy, Spleen Qi declines; at eighty, Lung Qi declines; at ninety, Kidney Qi declines; at one hundred, all Five Zang organs decline. "Prone to sorrow and grief" is because the Heart governs sorrow. "Likes to lie down" is because Wei Qi is not refined. "Po scatters" because the Lung stores Po, losing its original place. Saying "Shan" (good/prone) is erroneous. The Lung governs speech. Kidney Qi scorches/dries because Water is exhausted. Zhang Jingyue states: "Po leaving" means physical decay. "Kidney Qi drying" means depletion of True Yin. This complements the *Shanggu Tianzhen Lun* regarding "Women complete seven sevens, men complete eight eights". There, using seven and eight explains the limits of Yin and Yang numbers; here, using ten explains the total number of human life. However, human Qi and lifespan have fixed periods, yet lengths vary due to innate endowment or human effort. Therefore, only the wise do not let human desires harm their natural truth, nurturing natural longevity with the Way of Nature, thus ending their natural lifespan well. This is shared by sages and the wise.
Shidao is not long, nostrils flare outward, panting is sudden and rapid: Ma Shi states: If Shuigou is not long, it differs from the deep Shidao. Nostrils flare outward; the nose is the orifice of the Lung, so Lung Qi leaks. (*Chuanshu Pian* states: Nostrils outside imply Bladder leakage). Furthermore, the Lung governs Qi; now Lung Qi is insufficient, hence panting and rapid breathing. Zhang Jingyue states: "Panting" is shortness of breath; "rapid" implies vulnerability to injury; neither are signs of longevity. Jian An: "Panting and rapid" refers to breath becoming suddenly swift.
Its flesh is not stone-hard: Zhang Jingyue states: "Shi" (Stone) means hard.
Frequently struck by wind and cold (until) drawn together: Zhang Jingyue states: "Frequently struck by wind and cold" means the exterior is easily invaded. Qi and Blood are deficient, Middle Qi is insufficient. Meridians are blocked, collaterals are stagnant. Thus, True Pathogens easily attack each other. However, to root out pathogens, if Righteous Qi is insufficient, Pathogenic Qi enters instead, hence "drawn together".
Thus ending at mid-life: Zhang Jingyue states: Since these physical forms and Qi/Blood differ from those of long life, ending at mid-life has reasons. This is due to innate endowment.
Human constitution is endowed at the beginning of life, so the fixed number seems unchangeable by human effort. Only if one receives complete endowment and cultivates according to the Way will one live longer; if endowment is incomplete and cultivation violates harmony, one will die younger. Thus, those who know can hope for mid-life from low potential, and high life from mid potential; those who do not know achieve only secondary from high, and low from secondary. As stated: Heaven's determination can overcome man, but man's determination can also overcome Heaven. Endowment is Xiantian (Pre-heaven); cultivation is Houtian (Post-heaven). Pre-heaven responsibility lies with parents; Post-heaven responsibility lies with our own mind.