类经名义（类经者，合两经而汇其类也。两经者，曰灵枢，曰素问，总曰内经。内者性命之道，经者载道之书。平
素所讲问，是谓素问。神灵之枢要，是调灵枢。）
（素问上古天真论）
昔在黄帝，生而神灵，弱而能言，幼而徇齐，长而敦敏，成而登天。（按史记∶黄帝姓公孙，名轩辕，有熊国君少典
之子，继神农氏而有天下，都轩辕之丘，以土德王，故号黄帝。神灵，聪明之至也，以质言。徇，顺也。齐，中正也。
敦，浓大也。敏，感而遂通，不疾而速也。此节乃群臣纪圣德禀赋之异，发言之早。方其幼也，能顺而正；及其长也，
既敦且敏。故其垂拱致治，教化大行。其于广制度以利天下，垂法象以教后世，自古帝王，无出其右者。成而登天，谓
治功成，天年尽，在位百年，寿百十一岁而升遐也。凡人之死，魂归于天，今人云死为升天者，盖本诸此。世传黄帝后
铸鼎于鼎湖之山，鼎成而白日升天者，似涉于诞。徇，徐俊切。长，上声。）乃问于天师曰∶余闻上古之人，春秋皆度百
岁，而动作不衰；今时之人，年半百而动作皆衰者，时世异耶？人将失之耶？（内经一书，乃黄帝与岐伯、鬼臾区、伯
高、少师、少俞、雷公等六臣，平素讲求而成。六臣之中，惟岐伯之功独多，而爵位隆重，故尊称之为天师。）岐伯对曰∶
上古之人，其知道者，法于阴阳，和于术数，（上古，太古也。道，造化之名也，老子曰，有物混成，先天地生，寂兮寥
兮，独立而不改，周行而不殆，可以为天下母，吾不知其名，字之曰道者是也。法，取法也。和，调也。术数，修身养
性之法也。天以阴阳而化生万物，人以阴阳而荣养一身，阴阳之道，顺之则生，逆之则死，故知道者，必法则于天地，
和调于术数也。）食饮有节，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。（节饮食以养内，慎起
居以养外，不妄作劳以保其天真，则形神俱全，故得尽其天年。天年者，天畀之全。百岁者，天年之概。去者，五脏俱
虚，神气皆去，形骸独居而终矣。）今时之人不然也，（不同于古也。）以酒为浆，（甘于酒也。）以妄为常，（肆乎行也。）
醉以入房，（酒色并行也。）以欲竭其精，以耗散其真，（欲不可纵，纵则精竭。精不可竭，竭则真散。盖精能生气，气能
生神，营卫一身，莫大乎此。故善养生者，必宝其精，精盈则气盛，气盛则神全，神全则身健，身健则病少，神气坚强，
老而益壮，皆本乎精也。广成子曰∶必静必清，无劳女形，无摇女精，乃可以长生。正此之谓。）不知持满，不时御神，
（持，执持也。御，统御也。不知持满，满必倾复。不时御神，神必外驰。）务快其心，逆于生乐，起居无节，故半百而
衰也。（快心事过，终必为殃，是逆于生乐也。起居无节，半百而衰，皆以斫丧精神，事事违道，故不能如上古之尽其天
年也。老子曰∶生之徒，十有三；死之徒，十有三；民之生动之死地，亦十有三。其今人之谓欤。乐音洛。）
The Meaning of the Title "Lei Jing" (Classification of the Inner Canon): The term "Lei Jing" refers to the combination and classification of two classics, namely *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions), collectively known as *Nei Jing* (Inner Canon). "Nei" (Inner) refers to the principles of life and nature; "Jing" (Classic) is the book that carries the Dao. What was discussed and questioned in daily life is called *Su Wen*; the pivotal essence of spiritual operations is called *Ling Shu*.
(From *Su Wen: Treatise on the Ancient True Qi*)
In ancient times, there was Huang Di (Yellow Emperor), who was born with divine spirit (Shen Ling, extreme intelligence from innate constitution), could speak while still young, behaved obediently and centrally during childhood, became honest and agile upon growing up, and ascended to the throne upon maturity. (According to *Records of the Grand Historian*: Huang Di's surname was Gongsun, his given name Xuanyuan. He was the son of Shaodian, ruler of Youxiong State. He succeeded Shennong (Divine Farmer) to rule the world, established his capital at Xuanyuan Hill, and reigned based on the Virtue of Earth, hence the title Huang Di. "Shen Ling" denotes supreme intelligence, referring to innate quality. "Xun" means obedience; "Qi" means centrality and correctness. "Dun" means profound and great; "Min" means perceiving things and responding immediately, achieving speed without haste. This section records the ministers' account of the Sage's virtue and unique endowments, noting his early speech. In his youth, he was obedient and upright; upon maturity, he was both profound and agile. Thus, he governed effectively with minimal effort, and his teachings were widely propagated. In establishing systems for the benefit of the world and setting examples for future generations, no ancient emperor surpassed him. "Ascending to heaven upon maturity" means that after completing his governance achievements and exhausting his natural lifespan, having ruled for a hundred years, he lived to 111 years old and passed away. When people die, their souls return to heaven; the modern saying that death is "ascending to heaven" likely originates from this belief. Legends claim Huang Di cast a tripod at Mount Dinghu, and upon its completion, he ascended to heaven in broad daylight, which seems somewhat fantastical. "Xun" is pronounced Xujun qie; "Zhang" is pronounced with the rising tone.) Then he asked Tian Shi (Heavenly Master): I have heard that people in ancient times lived beyond a hundred years without physical decline; whereas people today begin to decline before reaching fifty. Is this due to differences in the times, or did people lose their way? (*Nei Jing* was compiled through daily discussions among Huang Di and six ministers: Qibo, Gui Yuqu, Bo Gao, Shao Shi, Shao Yu, and Leigong. Among them, Qibo contributed the most and held high rank, thus respectfully titled Tian Shi.) Qibo replied: People in ancient times who understood the Dao followed Yin and Yang (Yin-Yang, the dualistic forces governing nature), harmonized with Shu Shu (techniques and numbers, i.e., methods of self-cultivation and health preservation), (Ancient times refer to primeval eras. Dao is the name of creation; Laozi said, "There is something formless yet complete, existing before heaven and earth... I do not know its name, so I call it Dao." Fa means to model after; He means to harmonize. Shu Shu refers to methods of cultivating life. Heaven generates all things through Yin and Yang; humans nourish their bodies through Yin and Yang. Following these principles leads to life, opposing them leads to death. Therefore, those who understand the Dao must model themselves after heaven and earth and harmonize with cultivation techniques.) regulated their diet and drinking, maintained regular routines in rising and resting, and avoided excessive labor. Consequently, their body and Shen (Spirit/Mind) remained integrated, allowing them to fulfill their natural lifespan and pass away only after living a hundred years. (Regulating diet nourishes the interior; careful routine protects the exterior; avoiding reckless labor preserves true innocence. Thus, body and spirit are complete, enabling one to reach their natural lifespan. Tian Nian is the full lifespan granted by Heaven. A hundred years is an approximation of this lifespan. Qu means departure: when the five Zang organs are exhausted and Shen Qi departs, only the physical shell remains.) Today's people are different. They treat wine as if it were water (indulging in wine), make recklessness their norm (acting arbitrarily), engage in sexual intercourse while drunk (combining alcohol and lust), exhaust their Jing (Essence) through desires, and dissipate their Zhen (True Qi) through depletion. (Desires should not be indulged; indulgence depletes Essence. Essence should not be depleted; depletion scatters True Qi. Essence generates Qi, and Qi generates Shen, nurturing the whole body. Nothing is greater than this. Therefore, good cultivators treasure their Essence. Abundant Essence leads to robust Qi; robust Qi leads to complete Shen; complete Shen leads to a healthy body; a healthy body has few illnesses. Strong Shen Qi makes one stronger in old age, all rooted in Essence. Guang Cheng Zi said: "Be quiet and clear, do not weary your form, do not shake your Essence, and you can achieve longevity." This is exactly what is meant.) They do not know how to maintain fullness, nor do they manage their Shen (Spirit) appropriately. (Chi means to hold; Yu means to control. Not knowing how to maintain fullness leads to spilling over. Failing to control Shen at appropriate times causes it to scatter outward.) They pursue only mental pleasure, going against the joy of life, and lack regularity in their daily lives. Thus, they decline before reaching fifty. (Excessive pursuit of pleasure eventually brings disaster, which goes against the joy of life. Irregular routines leading to decline before fifty are due to damaging Spirit and Qi and acting contrary to the Dao, preventing them from fulfilling their natural lifespan like the ancients. Laozi said: "Of men, ten parts out of thirty are those of life; ten parts out of thirty are those of death; and ten parts out of thirty are those who move towards death." This describes people of today, does it not? Yue is pronounced Luo.)