论曰。内经谓法于阴阳。和于术数。饮食有节。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。今时之人不然也。以酒为浆。以妄为常。醉以入房。以欲竭其精。以耗散其真。不知持满。不时
御神。务快其心。逆于生乐。起居无节。故半百而衰也。且饮食起居。乃人生日用之法。纵恣不能知节。而欲
传精神服天气者。不亦难乎。又经曰。饮食自倍。肠胃乃伤。起居如惊。神气乃浮。是以圣人春木旺以膏香助
脾。夏火旺以膏腥助肺。金用事。膳膏臊以助肝。水用事。膳膏膻以助心。所谓因其不胜而助之也。故食饮之
常。保其生之要者。五谷五果五畜五菜也。脾胃待此而仓廪备。三焦待此而道路通。荣卫待此以清以浊。筋骨
待此以柔以正。故经云。盖五味相济。斯无五宫之伤。所以养其形也。虽五味为之养形。若味过于酸。肝气
以津。脾气乃绝。味过于咸。大骨气劳。短肌心气抑。味过于甘。心气喘满色黑。肾气不衡。味过于苦。脾气
不濡。胃气乃浓。味过于辛。筋脉沮弛。精神乃央。所谓失五味之常。而损其形也。王注曰。味有偏缘。脏有
偏绝。此之谓也。饮食者养其形。起居者调其神。是以圣人春三月夜卧早起。被发缓形。见于发陈之时。且曰
以使志生。夏三月夜卧早起。无厌于日。见于蕃秀之时。且曰使志无怒。使气得泄。秋三月早卧早起。与鸡俱
兴。见于容平之时。收敛神气。且曰使志安宁。以应秋气。冬三月早卧晚起。去寒就温。见于闭藏之时。且曰
使志若伏若匿。若有私意。若已有得。此顺生长收藏之道。春夏养阳。秋冬养阴。顺四时起居法。所以调其神
也。经所谓逆于春气。则少阳不生。肝气内变。逆于夏气。则太阳不长。心气内涸。逆于秋气。则太阴不
收。肺气焦满。逆于冬气。则少阴不藏。肾气独沉。此失四时之气。所以伤其神也。智者顺四时。不逆阴阳之
道。而不失五味损益之理。故形与神俱久矣。乃尽其天年而去。与夫务快其心。逆于生乐者。何足与语此道哉。
故圣人行之。贤者佩之。岂虚语哉。
It is stated: The *Neijing* (Inner Canon) teaches to follow the laws of Yin and Yang, harmonize with proper methods, regulate diet, maintain regular daily routines, and avoid excessive labor. Thus, one can achieve unity of form and spirit, completing one's natural lifespan.
People today are different. They treat wine as if it were water, regard reckless behavior as normal, engage in sexual intercourse while intoxicated, exhaust their essence through desires, and dissipate their true Qi through depletion. They do not know how to preserve fullness, fail to manage their spirit appropriately, seek only momentary pleasure, go against the joy of life, and have irregular routines. Consequently, they decline before reaching fifty years of age.
Diet and routine are the principles of daily life. If one indulges without restraint, yet wishes to transmit spirit and absorb the Qi of Heaven, is this not difficult?
Furthermore, the Classics state: "If food and drink exceed by double, the intestines and stomach will be injured; if daily routines are disturbed like a startle, the spirit and Qi will float."
Therefore, the Sages, when Wood Qi is prosperous in Spring, consume fatty and aromatic foods to assist the Spleen; when Fire Qi is prosperous in Summer, consume fatty and fishy foods to assist the Lung; when Metal Qi governs in Autumn, consume fatty and organ-meat foods to assist the Liver; when Water Qi governs in Winter, consume fatty and mutton-like foods to assist the Heart. This is called assisting based on the relationship of overcoming.
Thus, the constant of diet, which preserves life, consists of the Five Grains, Five Fruits, Five Livestock, and Five Vegetables. The Spleen and Stomach rely on these to fill their granaries; the Sanjiao (Triple Burner) relies on these to keep its pathways open; Ying and Wei Qi (Nutritive and Defensive Qi) rely on these to distinguish clear from turbid; sinews and bones rely on these to become supple and upright.
Hence, the Classics say: "When the Five Flavors are balanced, the Five Zang Organs are not injured; this nourishes the form." Although the Five Flavors nourish the form, if the Sour flavor is excessive, Liver Qi overflows, and Spleen Qi fails; if the Salty flavor is excessive, the large bones suffer, muscles shorten, and Heart Qi is suppressed; if the Sweet flavor is excessive, Heart Qi becomes panting and distended, complexion turns black, and Kidney Qi loses balance; if the Bitter flavor is excessive, Spleen Qi does not moisten, and Stomach Qi becomes thick and stagnant; if the Pungent flavor is excessive, sinews and vessels become flaccid and ruined, and spirit is harmed. This is losing the constancy of the Five Flavors and damaging the form. Wang Bing’s commentary states: "Flavors have biases, Zang organs have deficiencies; this is what is meant."
Food and drink nourish the form; daily routines regulate the spirit. Therefore, the Sages in the three months of Spring sleep late and rise early, let down their hair, relax their bodies, aligning with the time of sprouting and renewal, stating that this allows the will to generate. In the three months of Summer, they sleep late and rise early, do not dislike the sun, aligning with the time of flourishing and beauty, stating that this keeps the will free from anger and allows Qi to vent. In the three months of Autumn, they sleep early and rise early, waking with the chickens, aligning with the time of receptivity and stability, gathering the spirit, stating that this keeps the will peaceful to respond to Autumn Qi. In the three months of Winter, they sleep early and rise late, avoiding cold and seeking warmth, aligning with the time of storage, stating that the will should be hidden and concealed, as if having private intentions or already possessing something. This follows the Way of Growth, Flourishing, Harvesting, and Storage; nourishing Yang in Spring and Summer, nourishing Yin in Autumn and Winter. These are the routines following the Four Seasons, used to regulate the spirit.
The Classics say: Going against Spring Qi, Shaoyang Qi does not generate, and Liver Qi changes internally; going against Summer Qi, Taiyang Qi does not grow, and Heart Qi dries up internally; going against Autumn Qi, Taiyin Qi does not receive, and Lung Qi becomes scorched and full; going against Winter Qi, Shaoyin Qi does not store, and Kidney Qi sinks alone. This is losing the Qi of the Four Seasons, thereby injuring the spirit.
The wise follow the Four Seasons, do not violate the Way of Yin and Yang, and do not lose the principles of benefit and harm regarding the Five Flavors. Thus, form and spirit remain united for a long time, completing the natural lifespan. How can such people converse with those who seek only mental gratification and go against the joy of life?
Therefore, the Sages practice it, and the virtuous carry it with them. Is this an empty word?