（素问上古天真论）
夫上古圣人之教下也，皆谓之虚邪贼风，避之有时，（此上古圣人之教民远害也。虚邪，谓风从冲后来者主杀主害。
故圣人之畏虚邪，如避矢石然，此治外之道也。虚邪义详运气类三十五、六及疾病类四。夫音扶。恬 虚无，真气从之，
精神内守，病安从来？（恬，安静也。 ，朴素也。虚，湛然无物也。无， 然莫测也。恬 者，泊然不愿乎其外；虚
无者，漠然无所动于中也。所以真气无不从，精神无不守，又何病之足虑哉？此治内之道也。又无为恬 详义见阴阳类
二。恬音甜。 音淡。 音杳。是以志闲而少欲，心安而不惧，形劳而不倦，（志闲而无贪，何欲之有？心安而无虑，何
惧之有？形劳而神逸，何倦之有？）气从以顺，各从其欲，皆得所愿。（气得所养，则必从顺。惟其少欲，乃能从欲，故
无所往而不遂。）故美其食，（精粗皆甘也。）任其服，（美恶随便也。）乐其俗，（与天和者，乐天之时；与人和者，乐人
之俗也。）高下不相慕，其民故曰朴。（高忘其贵，下安其分，两无相慕，皆归于朴，知止所以不殆也。）是以嗜欲不能劳
其目，淫邪不能惑其心，（嗜欲，人欲也。目者，精神之所注也。心神既朴，则嗜欲不能劳其目；目视不妄，则淫邪焉能
惑其心？）愚智贤不肖，不惧于物，故合于道。（无论愚智贤不肖，但有养于中，则无惧于物，故皆合养生之道矣。）所
以能年皆度百岁而动作不衰者，以其德全不危也。（执道者德全，德全者形全，形全者圣人之道也，又何危焉？）
The ancient sages taught the people, always instructing them to avoid "empty evil and thieving winds" at appropriate times. (This refers to the ancient sages teaching the people to stay away from harm. "Empty evil" refers to wind coming from the Chonghou direction, which is destructive and harmful.)
Therefore, the sages feared empty evil as if avoiding arrows and stones; this is the method of treating external pathogenic factors. (For the detailed meaning of "empty evil," see Articles 35 and 36 of the "Yunqi Category" and Article 4 of the "Disease Category." The character "Fu" is pronounced fú. "Tian" means quiet; "Dan" means simple and unadorned. "Xu Wu" implies a state of clarity and emptiness, free from worldly attachments; "Wu" implies a state of profound mystery and indifference. "Tian Dan" denotes being calm and detached, not desiring external things; "Xu Wu" denotes being indifferent internally, not moved by external objects. Consequently, true Qi flows without obstruction, and spirit remains guarded within, so why should one worry about disease? This is the method of cultivating internal physical and mental states. For the detailed meaning of "non-action, tranquility, and simplicity," see Article 2 of the "Yin-Yang Category." "Tian" is pronounced tián; "Dan" is pronounced dàn; "Yao" is pronounced yǎo.)
Thus, their wills are leisurely with few desires, their hearts are peaceful without fear, and their bodies toil without exhaustion. (With leisurely wills, there is no greed, so what desires exist? With peaceful hearts, there is no anxiety, so what fear exists? With toiling bodies but relaxed spirits, what exhaustion exists?)
Qi flows smoothly as a result, and everyone follows their wishes, achieving all their aspirations. (When Qi is nourished, it flows smoothly. Because desires are few, one can follow desires appropriately, thus finding satisfaction everywhere.)
Therefore, they find delight in their food, (considering both refined and coarse foods as sweet;) contentment in their clothing, (accepting both beautiful and plain clothes as they come;) and joy in their customs. (Those who harmonize with Heaven rejoice in the seasons; those who harmonize with humanity rejoice in local customs.)
They do not envy each other regardless of high or low status, and thus the people are described as simple and unadorned. (The high forget their nobility, the low accept their lot, neither envying the other, returning to simplicity; knowing when to stop prevents danger.)
Consequently, excessive desires do not weary their eyes, and licentiousness does not confuse their minds. (Excessive desires belong to human appetites. The eyes are where the spirit focuses. If the mind and spirit remain simple, desires cannot weary the eyes; if the eyes do not look at improper things, how can licentiousness confuse the mind?)
Whether foolish or wise, virtuous or unworthy, none are frightened by external things because they cultivate within, thus aligning with the Dao. (Regardless of intelligence or virtue, as long as there is inner cultivation, one is not frightened by external objects, thereby conforming to the Dao of health preservation.)
The reason they can live beyond a hundred years while maintaining vigorous movement is that their virtue is complete and they face no peril. (One who holds fast to the Dao has complete virtue; one with complete virtue has a sound body; a sound body embodies the Dao of the sage, leaving no room for peril.)