昆山周六观，盖 然一儒也。余曾识荆，能诗善画，作赵体书亦逼真。又好客、好古玩、好声
伎、好鼓琴。余私念，此君精神如此，诸好毕集，何以支久？逾年，周果不禄。以此见人生所好，
自当专一。若多好、多能，反能耗神损精。其殆与食少事烦者，同一机邪。
张全山官学职，年八十有六，有少容。陈泰严谈其为人甚可法。官虽小，若以为贵；家虽贫，若
以为富。年老生一子且幼，若以为众且壮也，欣然无忧戚之色。且不形之论议，真实作自家事。宜其
寿也。因忆全山对徐存斋云∶彼苍报施，决不差爽。然则全山之得寿，其亦有由致与？
马见田善谈元理，年六十有五而须发尽黑。李少白不善谈元理，行年七十而须发亦黑，有少容。
予尝以养生术叩见田，曰∶不食咸，不饮茶，宝养精、气、神为主。日坐一室，无所事事。及叩少白，
少白无言，但日嬉嬉然，不关心世务，虽患难，无忧戚之色而已，然未常绝足城市。然则二君致寿，
果相符邪？抑外不相符而中实无异邪？
心动则神疲。凡诸技俩营营与人角胜负者，未有不减年 者也。技俩之中，作诗弈棋，劳神
独甚。周莱峰云∶某之所见，以弈伤生者四人矣。宋豫斋、王连川、王汾源、郭南洲是已。又云∶孙李泉
五更作诗，以劳成疾而卒。陈雨泉云∶王同墟与客弈，忽瞑目，呼之不应则死矣。弈之劳神如此！噫，
伤生之事，岂独在酒色之间已哉。
嘉定陆筠台少病寒证，瘥而不慎，遂病亡阳。稍闻人声，
辄悸欲死。服药累年无效，陆乃尽除药饵。日事睡卧，待毙而已。如是者五年，病似少瘥，性颇通灵。
门有隶人至，呼曰∶隶人至矣。有友人至，呼曰∶有友人某至已。而数里外之事，率能前知。更年余，
乃起，如少壮时，能挽他有力人不能挽之弓。既病起累月，少 人事，灵知遂昧，不复如其病卧时矣。
与余友善，后得子，号兰室。
过佘山，遇顾豫斋，与语。豫斋好静，修筑馆佘山，弥岁不归。谈内养一诀，止是专气致柔，
如婴儿作不生计，则长生可冀。若分别尔汝、高下，有敬慢、有爱憎，皆是有生后事，非未生前工夫也。
此言真得修养之奥。
内养秘诀，得之未真切，未可轻试，屡有因之而召祸者。曾见谢宾山之徒试内视之诀，行火
太急，未期痢下五色，死。有一苏友，从方外学闭气诀于某塔寺，仅半岁，亦病痢下而亡。某士夫，闻一
同年病疽发而殒，云∶此必曾学坐功也。询之果然。以是知遇诀未真，欲益反损。试观人间炼黄白术，火
候少差，鼎炉随失。况于人身，又非鼎炉可见者比。下工试手者其慎无倚，信哉。
色易溺人，圣人亦不能卒制，止是远之而已。故曰去谗远色。远之自可驯致于绝也。饮食亦易
动饕贪，故曰君子远庖厨也。旨酒则疏，仪狄而绝之。疏之云者，殆亦远之义与？因谈食色性也之义而
漫论及此，不知可测圣贤制欲之真方否。
道者谢宾山，别去数年，复来谒。云∶别后过建业，浮彭蠡，之袁南饶厂之间，访龙虎山遗迹。
年余，逾匡庐，走荆、襄、郑、卫诸境。已而过河间，徒步真、保，长途以及北都。居三年，复还。寓金
焦岁余。访贤日久，曾无一遇。但
只勘得世情熟破。问世情若何？曰∶只是要占便宜，损人利己而已。遇富人则敬，遇贫人则贱。在在
皆然。语音不同，其情一如。既而曰∶只讨一人我平等人，亦不易得。况肯损己利人，何以学道？余
闻之悚然。果能人我一如，是谓无我，是谓克己。巍巍圣境，缈不可即。
吾乡佘山庙塑像甚工。闻寺僧云∶旧有一塑工某姓，来自江西。经岁余，塑诸像。金泽寺像亦
其人所塑。成而病，诸侣欲为延医。工却之曰∶无以为也。吾想像臆度，尽吾神矣，此所以病也。世岂
有药物能复吾神哉？竟死。仙庙诸像今具在，诸刹罕见其比。
龙生九子不成龙，各有所好。囚牛，平生好音乐，今胡琴头上刻兽头是。睚 ，平生好杀，今刀
柄上龙吞头是。嘲风，平生好险，今殿角走兽是。蒲牢，平生好鸣，今钟上兽纽是。狻猊，平生好坐，
今佛座狮子是。霸下，平生好重，碑坐兽是。狴犴，平生好讼，今狱门狮子头是。 ，平生好文，
今碑两旁龙是。蚩吻，平生好吞，今殿脊兽头是。惟龙无好，所以成龙。此可以证无欲即仙之旨。
《龙川纪事》载仙都山道士论养生有内外。精气，内也，非金石所能坚凝。四肢百骸，外也，
非精气所能变化。欲事内，必调养精气，极而后内丹成，内丹成则不能死矣。然隐居人间，久之或托
尸解而未能变化轻举，盖四大本外物和合而成。惟外丹然后可以点瓦砾、化皮骨，飞行无碍矣。然内
丹未成，内无交之，则服外丹者多死。余谓此论固为唐皇服丹燥渴而发，然以内丹为精气，则胶于凡
躯不知药自外来之旨；以外丹为金石，则滞于形质而不知从有入无之妙。岂足通元家之奥义邪？
昆山有一位名叫周六观的人，大概是一位儒生。我曾与他相识，他擅长写诗和作画，书写赵孟頫风格的书法也非常逼真。他又喜欢结交宾客、喜爱古玩、欣赏歌舞伎乐、喜好弹奏古琴。我私下想，这位先生的精神精力如此充沛，各种爱好都聚集于一身，怎么能长久支撑下去呢？过了一年，周先生果然去世了。由此可以看出，人这一生所喜爱的东西，应当专一才好。如果爱好太多、才能太杂，反而消耗心神、损伤精气。这恐怕与吃得少却事务繁杂的人，有着同样的机理吧。
张全山在官学任职，年龄八十六岁，面容却像年轻人一样红润。陈泰严谈论他的为人非常值得效法。官职虽然小，他却视若尊贵；家境虽然贫穷，他却视若富有。年老时生了一个儿子且年幼，他却视为众多且强壮，欣然自得，没有忧愁的神色。而且他不把议论挂在嘴边，真实地把它当作自家的事来做。他之所以长寿，是理所当然的。于是想起张全山曾对徐存斋说：“上天报应施予，绝不会差错。”既然这样，那么张全山能够长寿，也是有原因导致的吧？
马见田善于谈论玄理，年龄六十五岁，胡须和头发全都乌黑。李少白不善于谈论玄理，行走至七十岁，胡须和头发也乌黑，面容年轻。我曾经用养生之术询问马见田，他说：“不吃咸味食物，不喝茶，以保养精、气、神为主要任务。每天坐在一间屋子里，无所事事。”等到我问李少白时，李少白不说话，只是每天嬉笑快乐，不关心世俗事务，即使遭遇患难，也没有忧愁的神色，然而他并没有断绝足踏城市（即并未隐居）。那么这两位先生达到长寿，果然是相符的吗？还是外表不相符而内心其实没有差异呢？
心动则神疲。凡是那些凭借技艺与人争强好胜的人，没有不折损寿命的。在各种技艺中，作诗和下棋，特别耗费心神。周莱峰说：“我所见到的，因为下棋而伤害生命的有四个人。”就是宋豫斋、王连川、王汾源、郭南洲这四个人。又说：“孙李泉在五更天作诗，因劳累而成疾去世。”陈雨泉说：“王同墟与客人下棋，忽然闭上眼睛，叫他不答应就死了。”下棋耗费心神竟然到了这种地步！唉，伤害生命的事情，难道仅仅存在于酒色之间吗？
嘉定人陆筠台年轻时患有寒证，病愈后不慎调养，于是得了亡阳证。稍微听到一点人声，就惊恐得想要死掉。服药多年无效，陆筠台于是完全停止服药。每天只从事睡卧，等待死亡罢了。像这样过了五年，病情似乎稍微好转，性情颇为通灵敏锐。门口有差役来到，他会喊：“差役来了。”有朋友来到，他会喊：“某某朋友来了。”几里外发生的事情，通常都能预先知道。又过了一年多，他才起身，恢复到少年壮年时的状态，能拉开其他有力气的人都拉不开的弓。既然后来病愈几个月，逐渐参与人事活动，灵性知觉就变得迟钝，不再像生病卧床时那样了。他与我很友好，后来得了儿子，取号为兰室。
经过佘山时，遇到顾豫斋，与他交谈。顾豫斋喜好清静，在佘山修建馆舍，一整年都不回家。谈到内养的秘诀，仅仅是专一气息使之柔和，像婴儿那样不做生计打算，这样就可以期望长生。如果区分你和我、高和下，有尊敬和怠慢、有爱和憎，这些都是出生后做的事，不是出生前（先天）的功夫啊。这话真正得到了修养的奥妙。
内养的秘诀，如果没有领悟真切，不可以轻易尝试，多次有人因此招致灾祸。曾见过谢宾山的徒弟尝试“内视”的秘诀，行火太急，不到一年就患上痢疾排出五色脓血而死。有一个苏州的朋友，在某塔寺向方外之人学习闭气诀，仅仅半年，也因病痢疾而下血死亡。某位士大夫，听说一位同年进士因疽病发作而死亡，说：“这一定是曾经学过坐功的缘故。”询问之后果然如此。由此可知，遇到不真实的秘诀，想要获益反而受损。试看人间炼制黄白术（炼丹），火候稍微偏差，鼎炉就会随之毁坏。何况人身，又不是可见的鼎炉可以相比的。下等工匠尝试手艺时要谨慎不要倚仗，确实是这样啊。
美色容易使人沉溺，圣人也不能立刻制服，只是远离它罢了。所以说去除谗言、远离美色。远离自然可以逐渐达到断绝的地步。饮食也容易引发贪婪，所以说君子远离厨房。美酒就要疏远，疏远仪狄并断绝它。所谓疏远，大概也是远离的意思吧？因为谈论食色是人的本性这一道理而随意论及此处，不知道能否测度圣贤控制欲望的真正方法呢？
道士谢宾山，分别几年后，又来拜见我。说：“分别后经过建业，泛舟彭蠡湖，前往袁州、南康、饶州、广信之间，探访龙虎山的遗迹。一年多后，翻越庐山，走遍荆州、襄阳、郑州、卫国等地境域。之后经过河间，徒步经过真定、保定，长途跋涉到达北京。居住三年，又返回。在金焦二山寓居一年多。访求贤人很久，竟然一个也没遇到。只是勘破了世情的虚伪。问世情怎么样？他说：“只是想要占便宜，损害别人以利自己罢了。遇到富人就恭敬，遇到穷人就轻贱。处处都是这样。语音不同，其情状一如。接着又说：‘只想找一个与我平等的人，也不容易得到。何况肯牺牲自己利益他人，怎么学道呢？’我听了感到震惊。如果能做到人我一体，这就叫无我，这就叫克己。巍巍的圣境，渺茫不可触及。
我们家乡的佘山庙塑像非常精巧。听寺庙僧人说：以前有一位姓某的塑工，来自江西。经过一年多，塑造了各种佛像。金泽寺的像也是他所塑。塑成后生病了，同伴们想为他请医生。塑工拒绝说：“不用了。我想象推测，耗尽了我的精神，这就是生病的原因。世上哪有药物能恢复我的精神呢？”最终死去。仙庙的各种像现在都在，各寺庙很少见到能与之相比的。
龙生九子不成龙，各有喜好。囚牛，平生喜好音乐，现在胡琴头上刻的兽头就是。睚眦，平生喜好杀戮，现在刀柄上龙吞头就是。嘲风，平生喜好险峻，现在殿角走兽就是。蒲牢，平生喜好鸣叫，现在钟上的兽纽就是。狻猊，平生喜好静坐，现在佛座狮子就是。霸下，平生喜好沉重，碑下的坐兽就是。狴犴，平生喜好诉讼，现在狱门狮子头就是。赑屃，平生喜好文章，现在碑两旁龙就是。螭吻，平生喜好吞咽，现在殿脊兽头就是。只有龙没有特定的喜好，所以能成为龙。这可以证明无欲即是仙的宗旨。
《龙川纪事》记载仙都山道士论述养生有内养和外养。精气，属于内，不是金石所能坚固凝结的。四肢百骸，属于外，不是精气所能变化的。想要从事内养，必须调养精气，极致之后内丹形成，内丹形成就不能死了。然而隐居人间，久了或许通过尸解成仙而未能变化轻举，这是因为四大（地水火风）本是外物和合而成。只有外丹才可以点化瓦砾、转化皮骨，飞行无碍了。然而内丹未成，内部没有交媾的基础，那么服用外丹的人大多会死。我认为这个论点固然针对唐皇服丹导致燥渴而发，但是把内丹看作精气，就拘泥于凡躯，不知道药源自外的宗旨；把外丹看作金石，就滞留在形质上，不知道从有入无的奥妙。这哪里足以通达玄家深奥的意义呢？
Zhou Guanguan from Kunshan was likely a Confucian scholar. I once had the pleasure of meeting him; he was skilled in poetry and painting, and his calligraphy in the style of Zhao Mengfu was remarkably authentic. He also enjoyed entertaining guests, collecting antiques, appreciating musical performances, and playing the guqin (seven-stringed zither). I privately wondered: with such abundant spirit and energy, and so many diverse interests, how could he sustain this for long? A year later, Mr. Zhou indeed passed away. This shows that one’s preferences in life should be focused and singular. If one has too many hobbies or capabilities, it may instead exhaust the shen (spirit) and damage the jing (essence). This is perhaps similar to those who eat little but are burdened with excessive affairs.
Zhang Quanshan held an official post in the local academy at the age of eighty-six, yet retained a youthful complexion. Chen Taiyan spoke highly of his character as worthy of emulation. Though his official rank was low, he regarded it as honorable; though his family was poor, he regarded it as wealthy. When he had a son in his old age who was still young, he viewed him as numerous and robust, remaining cheerful without any trace of sorrow. Moreover, he did not engage in idle gossip but treated his inner cultivation as a personal practice. His longevity was thus well-deserved. I recalled Zhang Quanshan telling Xu Cunzhai: "Heaven’s retribution is never inaccurate." Thus, Zhang’s attainment of longevity must have had its causes.
Ma Jiantian was adept at discussing profound metaphysical principles. At sixty-five, his beard and hair were completely black. Li Shaobai, who was not skilled in such discussions, also had black hair and a youthful appearance at seventy. I once asked Ma Jiantian about his health preservation methods. He replied: "I do not consume salty foods or tea; my primary focus is nourishing jing, qi, and shen. I sit alone in a room, doing nothing." When I asked Li Shaobai, he remained silent, merely smiling joyfully every day, indifferent to worldly affairs, and showing no sorrow even in times of hardship, although he did not avoid cities. Were these two gentlemen’s paths to longevity truly consistent, or were they outwardly different but inwardly identical?
When the heart moves, the shen becomes fatigued. Those who constantly compete with others using their skills invariably shorten their lifespan. Among various arts, composing poetry and playing chess are particularly draining to the shen. Zhou Laifeng said: "In my experience, four people have harmed their lives through chess," referring to Song Yuzhai, Wang Lianchuan, Wang Fenyuan, and Guo Nanzhou. He added: "Sun Liquan composed poetry at dawn, became ill from exhaustion, and died." Chen Yuquan said: "Wang Tongxu was playing chess with a guest when he suddenly closed his eyes; calling out to him yielded no response, and he died." Chess drains the shen to such an extent! Alas, activities that harm life are not limited to wine and lust.
Lu Yuntai from Jiading suffered from cold syndromes in his youth. After recovering, he failed to take proper care of himself and developed a wang yang (collapse of yang) syndrome. The slightest sound would make him palpitate with fear, feeling as if he were dying. Medication proved ineffective for years, so Lu stopped all medicine. For five years, he simply slept and waited for death. Gradually, his condition improved slightly, and his mind became sharp and intuitive. He could predict events: announcing when servants or friends arrived, and foreseeing happenings miles away. Over a year later, he recovered fully, regaining the strength of his youth, able to draw bows that stronger men could not. However, after months of resuming social interactions, his spiritual clarity faded, unlike during his bedridden state. He was a close friend of mine and later had a son, whom he named Lanshi.
While passing Mount She, I met Gu Yuzhai. Gu valued tranquility, having built a retreat on Mount She where he stayed for a year without returning home. Regarding internal cultivation, he stated that the secret lies solely in concentrating qi and achieving softness, like an infant who makes no plans for livelihood. Only then can immortality be hoped for. Distinguishing between self and other, high and low, respect and disdain, love and hate, are matters of post-natal existence, not pre-natal cultivation. This insight truly grasped the essence of self-cultivation.
Internal cultivation secrets should not be attempted lightly if not thoroughly understood; many have suffered consequences due to premature trials. I witnessed a disciple of Xie Binshan attempting the "inner vision" technique; acting too hastily with fire, he died within a year from dysentery with five-colored discharge. A friend from Suzhou learned breath-retention techniques from a recluse in a pagoda temple; within half a year, he also died from dysentery. A certain scholar-official remarked upon the death of a fellow examinee from a carbuncle: "This must be due to prior meditation practice." Upon inquiry, this proved true. Thus, unverified methods lead to harm rather than benefit. Consider alchemical refining: a slight error in temperature control ruins the furnace. How much more so the human body, which is not a visible vessel? Let cautious practitioners beware; this is indeed wise.
Beauty easily ensnares people; even sages cannot instantly suppress desire, but only by distancing themselves from it. Hence, "remove flattery and distance oneself from beauty." Distancing naturally leads to cessation. Food also easily incites greed; hence, "gentlemen stay away from kitchens." Fine wines should be avoided, just as Yi Di’s brews were rejected. To "avoid" implies a form of distancing. Discussing the nature of food and lust, I wander into these reflections, wondering if I can discern the true method of sages in restraining desires.
The Daoist priest Xie Binshan visited me again after several years apart. He recounted traveling through Jianye, floating on Pengli Lake, visiting Longhu Mountain ruins in Yuanzhou, Nankang, and Raozhou. Later, he crossed Mount Lu, traversing Jingzhou, Xiangyang, Zhengzhou, and Wei regions. He then walked through Hejian, Zhending, and Baoding, reaching the Northern Capital. After three years, he returned, staying near Jin and Jiao mountains for over a year. Despite seeking sages for a long time, he met none. He concluded that worldly sentiments are merely about gaining advantage and harming others for profit. The rich are respected, the poor despised, everywhere alike. Even voices differ, but the sentiment remains the same. Finding an equal is difficult; willing to sacrifice self for others is rarer still. Hearing this, I was startled. To treat self and others as one is called "no-self" and "subduing the ego." Such sage realms are lofty and unreachable.
The statues in the temple on Mount She in my hometown are exquisitely crafted. Monks told me that a sculptor from Jiangxi spent over a year creating them, including those at Jinze Temple. Upon completion, he fell ill. Companions offered medical help, but he refused: "No need. I exhausted my spirit in imagination and estimation; this is why I am sick. What medicine can restore my spirit?" He eventually died. These statues remain unique among temples.
"The Dragon has nine sons, none of whom resemble the dragon, each having distinct preferences." Qiuniu loves music, seen in beast heads on huqin (bowed string instruments). Yazhi loves killing, seen in dragon-head pommels on swords. Chaofeng loves danger, seen in roof corner beasts. Pulao loves crying, seen in bell handles. Suanni loves sitting, seen in lion seats under Buddhas. Baxia loves weight, seen in stone tortoise bases for steles. Bi’an loves litigation, seen in lion heads on prison gates. Bixi loves writing, seen in dragons flanking steles. Chiwen loves swallowing, seen in ridge-end beasts. Only the dragon has no specific preference, thus becoming the dragon. This proves that desirelessness equates to immortality.
*Longchuan Jishi* records a Daoist from Xiandu Mountain discussing internal and external health preservation. Jingqi (essence and qi) is internal, not solidified by minerals. Limbs and bones are external, not transformed by jingqi. Internal cultivation requires nourishing jingqi until the inner elixir forms, preventing death. However, hermits often achieve corpse-liberation (shijie) rather than physical transformation, as the body is formed by the Four Elements (earth, water, fire, wind). Only external elixirs can transform matter and enable flight. Yet, without a formed inner elixir, consuming external elixirs often leads to death. This argument likely stemmed from Emperor Tang’s fatal consumption of elixirs causing thirst. Viewing inner elixirs merely as jingqi limits understanding of external medicinal origins; viewing external elixirs merely as minerals misses the subtlety of transitioning from being to non-being. Such views fail to grasp the profound mysteries of Daoist alchemy.