尝闻松有千岁之固，雪无一时之坚。若植松于腐壤，不期月而必蠹；藏雪于阴山，虽累年而不消。
违其性则坚者脆，顺其理则促者延。物情既尔，人理岂殊？然则所谓调摄之术者，又可忽乎？臣窃览前人
所撰保生之书，往往拘忌大多，节目大繁，行者难之，在于崇贵，尤不易为。臣少也多病，留心养生，研
究既久，编次云就。其术简易，乘间可行。先欲固其正气，次欲调其肢体，至于衣服、居处、药饵之方，
蔬果、禽鱼之性，有益者必录，无补者不书。古方有误者，重明；俗用或乖者，必正。目之曰《保生
要录》。虽无裨于闻道，粗有资于卫生。冒昧上献，伏深战灼。蒲虔贯谨序。
嵇叔夜云∶服药求汗，或有弗获。愧情一焦，涣然流离。
明情发于中而形于外，则知喜怒哀乐，宁不伤人？故心不挠者神不疲，神不疲则气不乱，气不乱
则身泰寿延矣。
养生者，形要小劳，无至大疲。故水流则清，滞则污。养生之人，欲血脉常行，如水之流。坐
不欲至倦，行不欲至劳，频行不已，然宜稍缓，即是小劳之术也。故手足欲时其屈伸，两臂欲左挽右挽，
如挽弓法。或两手双拓，如拓石法。或双拳筑空，或手臂左右前后轻摆，或头项左右顾，或腰胯左右
转，时俯时仰，或两手相捉细细捩，如洗手法，或两手掌相摩令热，掩目摩面。事间随意为之，各十数过
而已。每日频行，必身轻目明，筋节血脉调畅，饮食易消，无所拥滞。体中小不佳快，为之即解。旧导
引方太烦，崇贵之人不易为也。今此术不择时节，亦无度数，乘闲便作，而见效且速。
夫人夜卧，欲自以手摩四肢胸腹十数过，名曰干浴。卧欲侧而曲膝，益气力。常时浊唾则吐，
清津则咽。常以舌拄上 ，聚清津而咽之。润五脏，悦肌肤，令人长寿不老。《黄庭经》曰∶口为
玉池大和宫，嗽咽灵液灾不干。又曰∶闭口屈舌食胎津，使我遂炼获飞仙。频叩齿令齿牢，又辟恶。夫
人春时暑月，欲得晚眠早起，秋欲早眠早起，冬欲早眠晏起。早不宜在鸡鸣前，晚不宜在日出后。
热时欲舒畅，寒月欲收密。此合四气之宜保身益寿之道也。
我曾听说松树有千年的坚固，而雪没有一时的坚硬。如果把松树种植在腐烂的土壤中，不到一个月就一定会被虫蛀；把雪藏在阴山之中，即使经过多年也不会消融。
违背事物的本性，原本坚固的东西也会变得脆弱；顺应事物的规律，原本短暂的事物也能得以延长。万物的情状既然如此，人的道理难道会有不同吗？既然如此，那么所谓的调养摄生的方法，又怎么可以忽视呢？我私下翻阅前人撰写的养生书籍，往往禁忌太多，细节过于繁琐，实行起来很难，尤其是对于地位尊贵的人来说，更加难以做到。我年少时多病，留心于养生之道，研究既久，于是编纂成书。其中的方法简易，利用空闲时间即可施行。首先想要巩固人体的正气，其次想要调理肢体，至于衣服、居住、药饵的方法，蔬果、禽鱼的性质，有益处的必定记录，无补益的不写。古方中有错误的，重新阐明；世俗用法中或有违背常理的，必定纠正。将此书命名为《保生要录》。虽然对领悟大道没有益处，但对卫生保健大致有帮助。冒昧地进献，内心深感惶恐战栗。蒲虔贯谨序。
嵇康（字叔夜）说：服药以求发汗，有时却得不到汗出。如果让羞愧之情在心中焦灼，汗水就会自然涣然流出。
明白情感发自内心并表现于外，就知道喜怒哀乐如果不加节制，怎么会不伤害身体呢？所以心神不被扰乱则精神不疲惫，精神不疲惫则气机不乱，气机不乱则身体安泰寿命延长。
讲究养生的人，形体需要轻微劳作，不要达到极度疲劳的程度。所以水流则清澈，停滞则污浊。讲究养生的人，希望血脉经常运行，像水一样流动。坐着不要感到疲倦，行走不要感到劳累，频繁活动但不要过度，应当稍微缓慢，这就是轻微劳作的要领。所以手脚要经常屈伸，两臂要向左拉向右拉，像拉弓的方法。或者两手同时向外推，像推石头的动作。或者双拳向空中捶击，或者手臂左右前后轻轻摆动，或者头颈左右回顾，或者腰部胯部左右转动，时而俯身时而仰身，或者两手相互扭动细细摩擦，像洗手的动作，或者两手掌心相搓使其发热，捂住眼睛按摩面部。空闲时随意做这些动作，各做十几遍而已。每天频繁练习，必然身体轻健目光明亮，筋骨关节血脉调畅，饮食容易消化，没有壅滞不通。身体中稍有不适，做了这些就能缓解。旧的导引方法太繁琐，地位尊贵的人不容易做到。现在这种方法不选择时节，也没有固定的次数，利用闲暇方便时做，而且见效很快。
大凡人们晚上睡觉，想要自己用手按摩四肢胸腹十几遍，名叫干浴。睡觉时想要侧卧并弯曲膝盖，以益气力。平时遇到浑浊的唾液就要吐掉，清亮的津液就要咽下。经常用舌头抵住上颚，聚集清亮的津液然后咽下。滋润五脏，愉悦肌肤，使人长寿不老。《黄庭经》说：口是玉池太和宫，吞咽灵液灾祸不干。又说：闭口卷舌吞食胎津，使我修炼获得飞升成仙。频繁叩齿使牙齿牢固，又能辟除邪恶。人们在春季和暑月，想要晚睡早起，秋季想要早睡早起，冬季想要早睡晚起。早不宜在鸡鸣之前，晚不宜在日出之后。热的时候想要舒展通畅，寒冷的月份想要收敛严密。这符合四时之气适宜保养身体延长寿命的道理。
I have heard that pine trees possess the solidity of a thousand years, whereas snow lacks even momentary firmness. If a pine tree is planted in rotten soil, it will inevitably be infested by insects within a month; if snow is stored in the shade of a mountain, it may remain undissolved for many years.
Violating their nature causes what is solid to become brittle; following their principles allows what is transient to endure. Since this applies to all things, how could human affairs be any different? Therefore, can the art of regulation and preservation be neglected? I have privately reviewed books on life preservation written by predecessors, which often contain too many taboos and overly complex details, making them difficult to practice, especially for those of noble status who find them particularly hard to follow. Being prone to illness in my youth, I paid close attention to health preservation. After long research, I compiled this work. The methods are simple and can be practiced during spare time. First, one seeks to consolidate the Zheng Qi (Correct Qi / Upright Vital Energy); second, to regulate the limbs. Regarding clothing, dwelling, medicinal prescriptions, the natures of fruits, vegetables, poultry, and fish: beneficial items are recorded, while non-beneficial ones are omitted. Errors in ancient prescriptions are clarified; common practices that deviate from correctness are rectified. This book is titled *Bao Sheng Yao Lu* (Essential Record for Preserving Life). Although it may not aid in comprehending the Great Dao, it offers some assistance in maintaining health. I presumptuously submit it, feeling deep trepidation and anxiety. Pu Qianguan respectfully prefaces.
Ji Kang (courtesy name Shuye) said: "Seeking sweat through medication may sometimes fail. But if feelings of shame or distress scorch within, sweat will naturally flow profusely."
Understanding that emotions originate internally and manifest externally, one realizes that joy, anger, sorrow, and happiness, if unregulated, surely harm the body. Thus, if the Shen (Spirit/Mind) is not disturbed, it will not fatigue; if the Shen does not fatigue, the Qi (Vital Energy) will not become chaotic; if the Qi is not chaotic, the body will be peaceful and lifespan extended.
Those who practice health preservation should engage the body in slight labor, avoiding extreme exhaustion. Just as flowing water remains clear while stagnant water becomes foul, practitioners wish for their blood vessels to circulate continuously, like flowing water. One should not sit until weary, nor walk until exhausted. Frequent movement is good, but it should be moderate and slow; this is the method of slight labor. Therefore, hands and feet should frequently flex and extend; arms should pull left and right, as if drawing a bow. Or both hands push outward simultaneously, as if pushing a stone. Or double fists strike the air lightly; or arms swing gently left, right, front, and back; or the head and neck look left and right; or the waist and hips rotate left and right, bending forward and backward alternately; or hands twist and rub each other finely, as if washing hands; or palms are rubbed together until hot, then used to cover the eyes and massage the face. These actions should be performed casually during spare time, about ten to twenty repetitions each. Practicing frequently daily ensures a light body, bright eyes, smooth meridians and joints, easy digestion, and no stagnation. Any minor discomfort in the body will resolve upon performing these exercises. Ancient Daoyin (Guiding and Pulling) methods were too cumbersome for nobles to execute. This new method requires no specific season or fixed count; it is done when convenient, yet yields rapid results.
Generally, before sleeping at night, one should massage the four limbs, chest, and abdomen with hands for about ten repetitions, known as Dry Bathing. When lying down, one should sleep on the side with knees bent to nourish vital energy. Turbid saliva should be spat out, while clear Jing Ye (Essence Fluids/Saliva) should be swallowed. Frequently press the tongue against the upper palate to gather clear fluids and swallow them. This moistens the Zang-Fu organs (Internal Organs), beautifies the skin, and promotes longevity without aging. The *Huang Ting Jing* (Yellow Court Classic) states: "The mouth is the Jade Pool and Palace of Great Harmony; swallowing spiritual fluids prevents disaster." It also says: "Closing the mouth and curling the tongue to ingest prenatal fluids enables cultivation and flight to immortality." Frequently clicking the teeth strengthens them and wards off evil. In spring and summer months, one should sleep late and rise early; in autumn, sleep early and rise early; in winter, sleep early and rise late. Rising should not be before the rooster crows, and sleeping should not be after sunrise. In heat, one should seek comfort and openness; in cold months, one should seek conservation and closure. This aligns with the appropriateness of the Four Seasons (Si Qi) for preserving the body and extending life.