法本无言理自如
不拘动静，理自如如。
犹知自是众经枢
圣人所设万论千经，说不可及法，乃无枢要也。
人有颖悟玄玄趣
若得悟玄中深趣，即真道之谛理也。
秘向心头作妙符
法者，心源之妙符，起生死之大要。非轻取轻傲求，非躁挠所能知，非讹所能学，非念诵而至，
非步历而至。明昧虽殊，古今不异。《真言诀》云∶去其死，先去其生。去留之理，体而用之。故高真
教主、太上虚宗，或明于三心九心，或显于一法万法。至于皇人丹诀、青童玉书，理有实归本元，是非
执滞，调不讹而经众妙，直露希夷。其余化体飞形，育婴固命，乃至五行假借，动静得常，三身互道
往不废，亦干枝叶，殊未届其根株。盖受道于深浅之师，致理有见闻之执。深宜济度，勿惮参承。
天地以气生人，故人一日一时未尝能离乎气。鱼之在水，两腮翕动，无有停时。人在宇宙间，
两鼻翕张，亦无有停时。所以统辖造化之气，人赖之以生也。故曰∶食其时，百骸理。动其机，万化安。
为此也。人生奔驰劳顿，气因之骤矣。骤则出多入少，外者不入，内者愈虚。所以死期将至。惟至人
观天道，执天行，抱神以静，气气归脐。寿天地矣。故知人生天地间，虽可见者，形；所以能长久者，气。
郭康伯遇神人授一保身卫生之术，云∶但有四句偈，须是在处受持。偈云∶自身有病自心知，
身病还将心自医。心境静时身亦静，心生还是病生时。郭信用其言，知自护爱，康健倍常，年几百岁。
皆由善摄元气所致。天气常清，天色常明。更无一物挠乱，所以长久。今人所见云气倏忽变现起灭
者，皆近地之界。百里而上，无有也。譬如人身有七情六欲之干，有三毒六害之扰，岂能长久？诚能
至清至明如天地，岂得不如天地之不毁乎？青天歌云∶青天忽起浮云障，云起纵横遮万象。养生者辨之。
触事而感生，善应而劳生，此皆致老之理也。庄子称∶鲁有单豹者，岩居而水饮，不与民同利，
行年七十而犹有婴儿之色。余以为此即养生之理也。人之生也，以有上栋下宇之求，饥食渴饮之资，
故不得不与民角利。日夜忧劳其心，无有顷暇，故老及之也。今岩居水饮，则于世无求；不与民同
利，则于物无竞。无求无竞，虽欲不寿，得乎？古人谓之却老。却之者去其可老之道也。
人有喜谈道者，余止之曰∶道不易谈也。不能绝色，不必谈道。不能绝世，不必谈道。何也？道
所以全吾真也，而不绝色，则为渗漏之躯，真何能全？道所以完吾性也，而不绝世，则为合尘之徒，
性何能全？或者引休妻不是道及引大隐在市廛为证，此则禅家最上一乘之妙。若以此为解，徒使退堕耳。
卫生歌云∶木还去火不成灰，人能去火方延命。谅哉斯言。夫人之忿怒，羡艳悲壮、激切、鼓
动、奔驰、跳跃、翔舞、讴歌、叫啸之类，凡激于人我而发者，夫熟非火之所以为哉？木与木相钻而火
生，人与人相形而欲生。其理一也。人能勘破此理，每事抑损，惩其忿而窒其欲，则五气自平，六
脉自和，延生必矣。
魂魄合而成形。贤愚在德，肥瘦在母，寿夭在父。血盛则肌肥，精足则神壮，神和则德全。此闻之
汪弄丸，云以此见天之赋命，生由父之精而死亦由父之精也。但养和全德，此则由乎己者，不可不知所事。
权德舆文云∶舟有溺，骑有坠，寝有魇，饮有醉，食有 ，行有餍。其甚则皆可以致毙，无非危
机。呜呼，岂独在于高官尊爵已哉？正在饮食、衽席、舆马、燕寝之间。人之
所易而弗之防，故自阽于危耳。
学道之士，须识吾之一身从太虚中而来。既从太虚中而来，则此身初亦无有，岂应执着之以为己
物？故此身之灵明，主人必使不着于有，不着于无，一如太虚之无物以扰之。然后本体之心方得清静
合虚，灵觉常圆。而一切繁华，一切系累不能夺矣。繁华、系累不能夺，则俗心日退，真心日进。退
得一分俗心，自能进得一分真心，孟子所谓养心莫善于寡欲者是也。心自太虚，则身还太虚。所谓
仙，所谓佛，何俟多谈。
周莱峰以养生术请钱午江，曰∶不过履和适顺而已。履和，则不伤和；适顺，则不违顺。夫天地之
气，至和大顺。尽之人身，小天地也，岂不可仿天地之长年乎？莱峰刻石临清公署制小牙牌，勒四字置
衿袖，终其身。先辈之重箴言如此！
阴阳本不相对，待造化之生物也。阳入于阴，阴留阳而不得飞，则生；阳出于阴，阳罔顾阴而不能
留，则死。是死生俱系于阳，固与阴不相关也。仙家谓∶一分阳气，不尽不死；一分阴气，不尽不仙。
然则阴阳岂可对待言哉？虽然，阳之所在，不独生死系之，即诸物之灵蠢亦系之。人，阳气在上，故
耳目聪明，于物最灵。鸟兽，阳气与阴气混淆，故蠢。草木，阳气在根，故尤蠢。以此为言，则人之阳
气安可不宝？耳聋目 ，阳将散矣。是以君子先时竟竟，惟阳是守。有以也夫。
人生食用，最宜加谨，以吾身中之气由之而升降聚散耳。何者？多饮酒则气升，多饮茶则气降，
多肉食、谷食则气滞，多辛食则气散，多咸食则气坠，多甘食则气积，多酸食则气
结，多苦食则气抑。修真之士，所以调燮五脏，流通精神，全赖酌量五味，约省酒食，使不过则可也。
人始死，耳目口鼻手足形体具足而父母兄弟妻子莫之爱者，谓其神之去也。然则人之所爱，在
神不在形矣。而今人所养，顾在形不在神。何耶？今人作文神去，作事神去，好声神去，好色神去。
凡动静运用纷纭，神无不去，人莫之惜顾，神绝乃独悲之深焉，是何见之晚也。人之致思发虑，致
一思，出一神，注一念，出一神。如分火焉，火愈分，油愈干，火愈小，神愈分，精愈竭，神愈少。及
其绝而悲之深焉。是何见之晚也。古仙云∶元神一出便收来，神返身中气自回。如此朝朝并暮暮，自然
翁妪返童孩。噫，其诚通天地之生机也夫。
高南州云∶阴阳交合，造化之妙，无可伦比。因述一术士言，八月十五日夜半子时，俟月色正中，
以方诸取月华水盈缸。俟来年五月五日午时，以阳燧置缸上。须臾，日照水中，缸中水奔腾翻涌而起。
顷之，水尽涸矣。观其药候，以为服食。此丹家炼神水法也。服食虽未易卒得，然因此可以窥造化交合之妙。
却病之术，有行功一法。虚病宜存想收敛，固秘心志，内守之工夫以补之。实病宜按摩导引，
吸努掐摄，外发之工夫以散之。凡热病宜吐故纳新，口出鼻入以凉之；冷病宜存气闭息、用意生火以温之。
此四法可为治病快捷方式，胜服草木金石之药远矣。此得之老方士言。
道书云∶有妻子者，则为妻子所累；有富贵者，则为富贵所累。道不可行也。审如是，必弃妻孥、
捐富贵而后可乎？夫妻孥不病道，病在于累妻孥；富贵不绝道，绝在于累富贵。
盖妻孥、富贵，在境而累，不累在心。舜尝二女裸矣，亦尝受尧禅矣。不为许由之逃务光之辞，
而竟无伤于道。此其道之微旨可想已。
王宏宇论修真有难易曰∶吾辈破漏之躯，与童真修炼自别缘。童贞原是干体，不破不漏，非破干而
成离者。比欲修纯干，止用得一段纯阳工夫耳。若吾辈，必补离成干，然后更着工夫，所以难也。此论
甚合元理。
《续仙传》有卖药翁尝呼曰∶有钱不买药吃，尽作土馒头去。此言最警悟，人之不为土馒头寡矣。
人日非而己不悟，何与？但药有数种，苦不能辨。有灵药可以益寿延年，有至药可以起死回生，有神药
可以回阳换骨。若夫金石草木，但可以治病，虽然迟速，末后一着土馒头如故。
许道人云∶人心贵澄静。若能半夜打坐不倒身，端坐凝寂，则性命入吾囊橐；若夜夜不倒身，则
性命在我掌握，长生可冀矣。何者？魂强魄弱故也。又问∶何如用工。曰∶真人潜深渊，浮游守规中。
二语尽矣。
陆元鹤谈养生之旨曰∶不过藏神于渊，令不外游。久之，自然神化。毋多谈，予唯其语。夫神之
为物，不可以知知，不可以识识。恒留于身，其中炯然。则精气归真，神化自现。古仙云∶气是添年药，
心为使气神。若能神气住，便是得仙人。所谓神气住者，非神也耶？世率称仙真为神仙，以其所炼在
神也。
郑龙门见召，指座右二沃丹花曰∶此四本同发，惜止移其二入堂中，今十余日矣。其二则未暇为日
色所曝，遂萎谢。且曰∶此可以悟养生若如此花，天岂有所限量邪？余因惕然有警。诚悟此理，则自不
置其身于伤生之境。嵇中散一溉后
枯之说可信。
壮年嗜欲，一时不见，久之渐至怯薄；譬如富家妄费，一时不见，久之渐至贫穷。自然之理。人
听见在旦暮，故不悟耳。推此以观，凡读书史、作文本养生作家，取效亦复如是。弗谓无功，久之自然见效。
偶遇方僧，谈终南山苦行道流，多有至二三百岁者。日常掘食黄精、苍白术诸药草以充食，
又有服饵茯苓者。其法∶山中大松树多合抱者，搜其根土深数尺，断树命根，以大瓮盛蜜与新茯苓放
树根下。春则蜜气升于树颠，冬则蜜复降入瓮。如此三年，方取出地。每日啖如拳大一块，饮水一瓯，不
复火食。茯苓既是长年之植，又不火食，其享有异寿，固宜也。若今世人，志行如常而欲企异常之寿，
不亦难乎哉？
俗谓人之雄健者，曰有气力。以见力与气元自相通，力从气而出也。凡叫喊、跳跃、歌啸、狂
舞、奔逸、趋走之类，凡以力从事者，皆能损气。古之善养生者，呼不出声，行不扬尘。不恒舞而熊经鸟
伸，不长啸而呼吸元神。殆皆息力以生气乎。
凡风寒暑湿，在外则为气，中于人身则为毒，或有发为痈疽、发为疟痢者，中伏伤生之道，不可
不谨。故人之起居室之栖止，须秘密坚固，高朗干燥。斯无患矣。
井不汲不溢，精不用不盈。何以？以水由地中，汲则益之；精充身中，损则充之。本非有溢而盈
也。世人不解斯理，谓汲井不见其损，不知汲频则地元竭；用精不见其耗，不知用频则真元疲。是以明
于汲井之理者，井养而不穷；明于用精之道者，神用而不竭。
有人好养真而未尝轻事远游，曰∶昔也，某曾泛舟游于
江，遇风几覆没，以是不数游也。余笑曰∶闭尔户，坐尔室，宁独无江乎哉。夫江之险犹凭舟也，若户与
室之险，在衽与席，在饮与食，宁复有舟可凭哉，奚独江也？焦若火，凝若冰，利若戈矛，何时而不有，
奚独江也与哉？客曰∶吾闻命矣，吾将事远游。
发本缁也，而何为素？齿本缜也，而何为疏？眸本 也，而何为 ？耳本聪也，而何为 ？手本
攫也，而何为疲？足本趋也，而何为痿？肩能负，何为老而痹？身能任，何为病而弱？颜能丹，何为衰
而枯？此意可省其殆生之所以死者耶？殆死之所以形见其征者耶？知生之所以死者，则知死之所以生矣。
夫人之形，日日有生，生而不知所以宝其生；时时有死，死而弗知所以救其死。及其偃然卧、溘然冥，
然后随而哀之。噫，亦晚矣！夫早服重积者，非至人，乌足语此。
上品上药，神与气、精。精能生气，气能生神，则精气又生，神之本也。保精以裕气，裕气以养
神，此长生之要方。但心为精主，意为气马。心驰意动，则精气随之行。故正心诚意为中心柱子，为此。
虽然，犹是初功，须到得心虑俱泯、神识两忘，方是真人境界。心虑俱泯、神识两忘为何？泯其心所以存
其心，忘其神所以养其神。气盛神全，自然底于神化。
顾色泉生平好奉道旨。偶夜梦之海上，有二人从逐而行，相谓曰∶此君姓顾，笃好学仙。色泉顾而
问之，一人高声曰∶仙没有，无欲即仙。因与同东行，指海中而去。醒而自思畴昔所梦，非仙也邪？余因
无欲即仙一语甚近道，志之。
黄可斋言∶嘉靖年间至京，遇内膳来自吏部李古冲所，得尝一脔，味极咸，不可入口。盖诸物俱用秋
石煮制故耳。大
抵内膳烹调，五味过浓，食之至有不知其何物者。因言∶食淡极有益，五味盛多能伤生。彼曾至东
光县村落中，三老人昆弟俱年八十余，极强健。问之，云∶此地难得盐，吾辈尽淡食，且务农无外
事。此不可解养生哉？可斋亦食淡已十年。丹书云∶食淡精神爽。老子云∶五味令人口爽。以此观之，五
味之用，可无慎哉？
天食人以五气，地食人以五味。今人口鼻中气喘急，气出反为天地所盗，得天气之养者寡。
日常所养，惟赖五味。若过多偏胜，则五脏偏重。不惟不得养，且以戕生矣。试以真味尝之，如五谷、
如菽麦、如瓜果，味皆淡，此可见天地养人之本意。至味皆在淡中，今人务为浓浓者，殆失其味之正
邪。古人称鲜能知味，不知其味之淡耳。
胡浦南巡抚西江，以劳 致衰疾。闻方士言，乃多索民间乳饮。每晨进瓯许，无验。又多索松子
取实，日进数盂，代餐饭。半月余，更觉虚疲不可支。得告归，竟不起。此胡沙冈言。因思物有形质，
法本无言理自如
大道本来没有言语，但其中的道理自然通达。
不拘动静，理自如如。
无论处于静止还是运动状态，道理都保持原样，自然而然。
犹知自是众经枢
如果懂得这其中的深奥意趣，就知道它自然是众多经典的核心枢纽。
圣人所设万论千经，说不可及法，乃无枢要也。
圣人设立的无数论述和经典，如果说它们无法触及“法”这一根本，那就是因为没有掌握关键要点。
人有颖悟玄玄趣
人如果有聪慧的悟性，能领悟那玄妙深远的意趣，
秘向心头作妙符
就能将这种奥秘在心头化作奇妙的符箓（指内在的感悟与法则）。
法者，心源之妙符，起生死之大要。非轻取轻傲求，非躁挠所能知，非讹所能学，非念诵而至，
所谓“法”，是心灵本源产生的奇妙符箓，是主宰生死的重大关键。它不能通过轻浮傲慢的态度去求得，不能通过急躁扰乱的心态去知晓，不能通过错误的途径去学习，也不是通过口头念诵或身体行走就能达到的。
非步历而至。明昧虽殊，古今不异。《真言诀》云∶去其死，先去其生。去留之理，体而用之。故高真
教主、太上虚宗，或明于三心九心，或显于一法万法。至于皇人丹诀、青童玉书，理有实归本元，是非
执滞，调不讹而经众妙，直露希夷。其余化体飞形，育婴固命，乃至五行假借，动静得常，三身互道
往不废，亦干枝叶，殊未届其根株。盖受道于深浅之师，致理有见闻之执。深宜济度，勿惮参承。
也不能通过一步步的经历来达到。虽然人的明智与愚昧有所不同，但古今的道理是没有差异的。《真言诀》中说：想要去除死亡，首先要去除对生的执着。关于去与留的道理，要在实践中体会并运用。所以，高真的教主、太上虚宗，有的阐明三心九心的奥妙，有的显现一法与万法的关系。至于皇人丹诀、青童玉书等典籍，其道理最终都回归到本源，没有固执僵化的偏见，调理得当而不谬误，经历各种奥妙，直接显露出清静无为的境界。其他的诸如变化形体、飞升遁形、养育婴儿、巩固生命，甚至借用五行原理，动静合乎常态，三身互相传授道法而不废弃，这些都只是枝节末梢，并没有触及根本主干。这是因为从浅薄或深厚的老师那里接受道法，导致对道理产生了见闻上的执着。应当深入救济度化世人，不要害怕参与承袭。
天地以气生人，故人一日一时未尝能离乎气。鱼之在水，两腮翕动，无有停时。人在宇宙间，
两鼻翕张，亦无有停时。所以统辖造化之气，人赖之以生也。故曰∶食其时，百骸理。动其机，万化安。
为此也。人生奔驰劳顿，气因之骤矣。骤则出多入少，外者不入，内者愈虚。所以死期将至。惟至人
观天道，执天行，抱神以静，气气归脐。寿天地矣。故知人生天地间，虽可见者，形；所以能长久者，气。
郭康伯遇神人授一保身卫生之术，云∶但有四句偈，须是在处受持。偈云∶自身有病自心知，
身病还将心自医。心境静时身亦静，心生还是病生时。郭信用其言，知自护爱，康健倍常，年几百岁。
皆由善摄元气所致。天气常清，天色常明。更无一物挠乱，所以长久。今人所见云气倏忽变现起灭
者，皆近地之界。百里而上，无有也。譬如人身有七情六欲之干，有三毒六害之扰，岂能长久？诚能
至清至明如天地，岂得不如天地之不毁乎？青天歌云∶青天忽起浮云障，云起纵横遮万象。养生者辨之。
触事而感生，善应而劳生，此皆致老之理也。庄子称∶鲁有单豹者，岩居而水饮，不与民同利，
行年七十而犹有婴儿之色。余以为此即养生之理也。人之生也，以有上栋下宇之求，饥食渴饮之资，
故不得不与民角利。日夜忧劳其心，无有顷暇，故老及之也。今岩居水饮，则于世无求；不与民同
利，则于物无竞。无求无竞，虽欲不寿，得乎？古人谓之却老。却之者去其可老之道也。
天地用气来生成人类，所以人每一日每一刻都不能离开气。鱼在水中，双腮开合，没有停止的时候。人在宇宙之间，双鼻呼吸，也没有停止的时候。因此，统辖造化之气，人是依靠它来生存的。所以说：饮食适时，全身骨骼得以调理；动作合乎契机，万物变化得以安宁。正是为了这个缘故。人生奔波劳顿，气因此变得急促。急促就会导致呼出多吸入少，外界的气进不来，体内的气越来越虚弱。所以死亡的日子就要到了。只有达到最高境界的人，观察天道，遵循天行的规律，怀抱精神保持宁静，让气息汇聚于丹田（脐部），就能像天地一样长寿。因此知道人生在天地之间，虽然看得见的是形体；之所以能长久存在的，是气。
郭康伯遇到神人传授一种保养身体、维护生命的技艺，说：只要有四句偈语，必须在任何地方都要受持遵守。偈语说：自身有病自己心里清楚，身体的病还要靠心来医治。心境安静时身体也随之安静，心生妄念时疾病也就产生了。郭信用了这些话，懂得自我爱护，健康程度加倍于常人，活了几百岁。这都是善于摄取元气所致。天气常常清澈，天色常常明亮。更没有一样东西扰乱它，所以能够长久。现在人们看到的云气忽然变幻生灭的，都是接近地面的界限。百里以上，就没有了。比如人身有七情六欲的干扰，有三毒六害的骚扰，怎么能长久呢？如果能做到像天地一样极其清静光明，难道会不像天地那样不毁灭吗？《青天歌》说：青天忽然升起浮云遮挡，云彩兴起纵横交错遮蔽了万象。养生的人要辨别这一点。接触事物而产生感应，善于应对而导致劳累，这些都是导致衰老的道理。庄子说：鲁国有个叫单豹的人，住在山岩里喝泉水，不和百姓争夺利益，活到七十岁还有婴儿般的脸色。我认为这就是养生的道理。人活着，因为有居住房屋的需求，有饥饿吃饭口渴喝水的资源，所以不得不和百姓争夺利益。日夜忧虑劳损心神，没有片刻闲暇，所以衰老就降临了。现在住山岩喝泉水，就对世俗没有追求；不和百姓争夺利益，就对万物没有竞争。没有追求没有竞争，即使想不长寿，可能吗？古人称之为“却老”。所谓却老，就是去除可以让人衰老的途径。
人有喜谈道者，余止之曰∶道不易谈也。不能绝色，不必谈道。不能绝世，不必谈道。何也？道
所以全吾真也，而不绝色，则为渗漏之躯，真何能全？道所以完吾性也，而不绝世，则为合尘之徒，
性何能全？或者引休妻不是道及引大隐在市廛为证，此则禅家最上一乘之妙。若以此为解，徒使退堕耳。
卫生歌云∶木还去火不成灰，人能去火方延命。谅哉斯言。夫人之忿怒，羡艳悲壮、激切、鼓
动、奔驰、跳跃、翔舞、讴歌、叫啸之类，凡激于人我而发者，夫熟非火之所以为哉？木与木相钻而火
生，人与人相形而欲生。其理一也。人能勘破此理，每事抑损，惩其忿而窒其欲，则五气自平，六
脉自和，延生必矣。
有人喜欢谈论道，我制止他说：道是不容易谈论的。如果不能断绝美色，就不必谈论道。如果不能远离世俗，就不必谈论道。为什么呢？道是用来保全我的真性的，如果不戒除美色，就会成为有漏洞的身体，真性怎么能保全？道是用来完善我的本性，如果不远离世俗，就会成为混迹尘世的庸人，本性怎么能完善？有人引用休妻不是道以及引用大隐隐于市作为证据，这是禅宗最上乘的妙理。如果把这当作解释，只会使人退步堕落罢了。《卫生歌》说：木头去掉火不会变成灰，人能去除心中的怒火才能延长寿命。这话真是可信啊。人的愤怒、羡慕艳丽、悲伤壮烈、激动急切、鼓动、奔跑、跳跃、飞翔舞蹈、歌唱、呼啸之类，凡是因人与我之间的刺激而发作的，谁不是由“火”造成的呢？木头与木头相互摩擦而生火，人与人相互比较而产生欲望。这个道理是一样的。人能看透这个道理，每件事都抑制减少，惩戒愤怒并堵塞欲望，那么五脏之气自然平和，六脉自然调和，延长生命是必然的。
魂魄合而成形。贤愚在德，肥瘦在母，寿夭在父。血盛则肌肥，精足则神壮，神和则德全。此闻之
汪弄丸，云以此见天之赋命，生由父之精而死亦由父之精也。但养和全德，此则由乎己者，不可不知所事。
权德舆文云∶舟有溺，骑有坠，寝有魇，饮有醉，食有 ，行有餍。其甚则皆可以致毙，无非危
机。呜呼，岂独在于高官尊爵已哉？正在饮食、衽席、舆马、燕寝之间。人之
所易而弗之防，故自阽于危耳。
魂和魄结合形成形体。贤能与愚笨取决于德行，肥胖与消瘦取决于母亲，长寿与短命取决于父亲。血液旺盛则肌肉丰满，精气充足则精神强壮，精神和谐则德行完备。这是我听汪弄丸说的，说由此可以看出上天赋予的命运，生命源于父亲的精液，死亡也源于父亲的精液。但是修养和谐、保全德行，这取决于自己，不可以不知道如何去做。
权德舆的文章说：船会有溺水，骑马会有坠落，睡觉会有梦魇，饮酒会有醉酒，吃东西会有噎塞，走路会有厌倦。严重的话都可以导致死亡，无非是危机。唉，难道仅仅在于高官厚禄吗？正是在饮食、床席、车马、卧室之间。人们容易忽视而不加防备，所以自己陷入危险之中。
学道之士，须识吾之一身从太虚中而来。既从太虚中而来，则此身初亦无有，岂应执着之以为己
物？故此身之灵明，主人必使不着于有，不着于无，一如太虚之无物以扰之。然后本体之心方得清静
合虚，灵觉常圆。而一切繁华，一切系累不能夺矣。繁华、系累不能夺，则俗心日退，真心日进。退
得一分俗心，自能进得一分真心，孟子所谓养心莫善于寡欲者是也。心自太虚，则身还太虚。所谓
仙，所谓佛，何俟多谈。
修道的人，必须认识到我这一副身躯是从太虚中来的。既然从太虚中来，那么这个身体起初也是不存在的，怎么应该执着它作为自己的私有物品呢？所以这个身体的灵明，主人一定要让它不执着于“有”，也不执着于“无”，就像太虚中没有东西来扰乱它一样。然后本体之心才能得到清静符合虚空，灵觉常常圆满。而一切繁华，一切牵绊都不能夺走它。繁华、牵绊不能夺走，那么俗心一天天退去，真心一天天进步。退去一分俗心，自然能进得一分真心，这就是孟子所说的修养心性没有比减少欲望更好的了。心源自太虚，那么身体也回归太虚。所谓的仙，所谓的佛，何必多说。
周莱峰以养生术请钱午江，曰∶不过履和适顺而已。履和，则不伤和；适顺，则不违顺。夫天地之
气，至和大顺。尽之人身，小天地也，岂不可仿天地之长年乎？莱峰刻石临清公署制小牙牌，勒四字置
衿袖，终其身。先辈之重箴言如此！
周莱峰向钱午江请教养生之术，说：不过是践行和谐、适应顺应罢了。践行和谐，就不会伤害和谐；适应顺应，就不会违背顺应。天地之气，是极大的和谐与顺应。全部体现在人身这个“小天地”里，难道不可以模仿天地的长年长寿吗？周莱峰在临清公署刻石制作小牙牌，刻上四个字放在衣襟袖口，终身佩戴。前辈重视箴言到了这种地步！
阴阳本不相对，待造化之生物也。阳入于阴，阴留阳而不得飞，则生；阳出于阴，阳罔顾阴而不能
留，则死。是死生俱系于阳，固与阴不相关也。仙家谓∶一分阳气，不尽不死；一分阴气，不尽不仙。
然则阴阳岂可对待言哉？虽然，阳之所在，不独生死系之，即诸物之灵蠢亦系之。人，阳气在上，故
耳目聪明，于物最灵。鸟兽，阳气与阴气混淆，故蠢。草木，阳气在根，故尤蠢。以此为言，则人之阳
气安可不宝？耳聋目 ，阳将散矣。是以君子先时竟竟，惟阳是守。有以也夫。
阴阳本来不是对立的，等待造化产生万物时才显现。阳气进入阴气，阴气留住阳气而不能飞散，就产生生命；阳气出于阴气，阳气不顾阴气而不能停留，就死亡。所以生死都系于阳气，固然与阴气没有直接关系。道家说：一分阳气，不耗尽就不死；一分阴气，不耗尽就不能成仙。既然如此，阴阳怎么能对立来说呢？虽然如此，阳气所在的地方，不仅生死系于它，万物的灵性与愚笨也系于它。人，阳气在上面，所以耳目聪明，对事物最灵敏。鸟兽，阳气与阴气混杂，所以愚笨。草木，阳气在根部，所以更加愚笨。这样说起来，人的阳气怎么能不珍惜呢？耳聋眼花，是阳气将要消散了。所以君子事先兢兢业业，只守护阳气。是有道理的。
人生食用，最宜加谨，以吾身中之气由之而升降聚散耳。何者？多饮酒则气升，多饮茶则气降，
多肉食、谷食则气滞，多辛食则气散，多咸食则气坠，多甘食则气积，多酸食则气
结，多苦食则气抑。修真之士，所以调燮五脏，流通精神，全赖酌量五味，约省酒食，使不过则可也。
人的饮食，最应该谨慎，因为我们身体中的气随着食物而升降聚散。为什么呢？多喝葡萄酒则气上升，多喝茶则气下降，多吃肉、谷物则气停滞，多吃辛辣食物则气发散，多吃咸食则气下沉，多吃甜食则气积聚，多吃酸食则气凝结，多吃苦食则气压抑。修真的人，用来调理五脏，流通精神，完全依赖斟酌五味，节省酒食，使其不过量就可以了。
人始死，耳目口鼻手足形体具足而父母兄弟妻子莫之爱者，谓其神之去也。然则人之所爱，在
神不在形矣。而今人所养，顾在形不在神。何耶？今人作文神去，作事神去，好声神去，好色神去。
凡动静运用纷纭，神无不去，人莫之惜顾，神绝乃独悲之深焉，是何见之晚也。人之致思发虑，致
一思，出一神，注一念，出一神。如分火焉，火愈分，油愈干，火愈小，神愈分，精愈竭，神愈少。及
其绝而悲之深焉。是何见之晚也。古仙云∶元神一出便收来，神返身中气自回。如此朝朝并暮暮，自然
翁妪返童孩。噫，其诚通天地之生机也夫。
人刚死的时候，耳目口鼻手足形体都具备，但父母兄弟妻子都不爱惜他，是因为他的神已经离开了。那么人所爱的，在于神而不在于形。而现在的人养护的，反而在于形而不在于神。为什么呢？现在的人写文章时神离去，做事时神离去，喜好声音时神离去，喜好美色时神离去。凡是动静运用纷繁复杂，神没有不出去的，人们不珍惜顾念，等到神断绝了才独自深深悲痛，这是见识太晚了。人集中思考发起思虑，产生一个念头，就消耗一份神，专注一个意念，就消耗一份神。就像分火一样，火分得越多，油越干，火越小，神分得越多，精越枯竭，神越少。等到神断绝了才深深悲痛，这是见识太晚了。古代仙人说：元神一旦出去就把它收回来，神返回身体中气自然回归。这样早晚都这样做，老人自然能返老还童。唉，这确实通晓天地的生机啊。
高南州云∶阴阳交合，造化之妙，无可伦比。因述一术士言，八月十五日夜半子时，俟月色正中，
以方诸取月华水盈缸。俟来年五月五日午时，以阳燧置缸上。须臾，日照水中，缸中水奔腾翻涌而起。
顷之，水尽涸矣。观其药候，以为服食。此丹家炼神水法也。服食虽未易卒得，然因此可以窥造化交合之妙。
高南州说：阴阳交合，造化的奥妙，没有能相比的。于是讲述一个术士的话，八月十五日夜半子时，等到月亮正中间，用方诸（古代取露水的器具）收集月光下的露水装满缸。等到第二年五月五日午时，用阳燧（古代取火的器具）放在缸上。一会儿，阳光照在水中，缸中的水奔腾翻涌而起。不久，水都干涸了。观察它的药物火候，拿来服用。这是丹家炼制神水的方法。服食虽然不容易立刻得到，但借此可以窥探造化交合的奥妙。
却病之术，有行功一法。虚病宜存想收敛，固秘心志，内守之工夫以补之。实病宜按摩导引，
吸努掐摄，外发之工夫以散之。凡热病宜吐故纳新，口出鼻入以凉之；冷病宜存气闭息、用意生火以温之。
此四法可为治病快捷方式，胜服草木金石之药远矣。此得之老方士言。
治疗疾病的技艺，有一种行功的方法。虚症适合存想收敛，坚定秘密心志，用内守的功夫来补充。实症适合按摩导引，吸气努劲掐摄，用外发的功夫来疏散。凡是热症适合吐故纳新，口呼气鼻吸气来冷却它；冷症适合存气闭息、用心意生火来温暖它。这四种方法可以作为治疗疾病的快捷方式，胜过服用草木金石的药物远远多了。这是从老方士那里得到的。
道书云∶有妻子者，则为妻子所累；有富贵者，则为富贵所累。道不可行也。审如是，必弃妻孥、
捐富贵而后可乎？夫妻孥不病道，病在于累妻孥；富贵不绝道，绝在于累富贵。
道书说：有妻子儿女的，就被妻子儿女拖累；有富贵的，就被富贵拖累。道就无法行了。如果真的这样，一定要抛弃妻子儿女、放弃富贵才可以吗？夫妻儿女不阻碍道，阻碍在于被妻子儿女拖累；富贵不断绝道，断绝在于被富贵拖累。
盖妻孥、富贵，在境而累，不累在心。舜尝二女裸矣，亦尝受尧禅矣。不为许由之逃务光之辞，
而竟无伤于道。此其道之微旨可想已。
大概妻子儿女、富贵，是在环境上拖累，而不是在心里拖累。舜曾经拥有两个女儿（指娥皇女英），也曾接受尧的禅让。他没有像许由那样逃避、务光那样推辞，但最终对道没有损伤。这道的微妙宗旨可以想象了。
王宏宇论修真有难易曰∶吾辈破漏之躯，与童真修炼自别缘。童贞原是干体，不破不漏，非破干而
成离者。比欲修纯干，止用得一段纯阳工夫耳。若吾辈，必补离成干，然后更着工夫，所以难也。此论
甚合元理。
王宏宇讨论修真有难易之分，说：我们这副破损漏泄的身躯，与童真修炼自然缘分不同。童贞原本是乾体（纯阳之体），不破不漏，不是破了乾变成离（阴阳夹杂）的人。如果要修纯乾，只用得上一段纯阳的功夫罢了。如果我们这些人，必须把离修补成乾，然后再下功夫，所以难。这个理论非常符合元理。
《续仙传》有卖药翁尝呼曰∶有钱不买药吃，尽作土馒头去。此言最警悟，人之不为土馒头寡矣。
人日非而己不悟，何与？但药有数种，苦不能辨。有灵药可以益寿延年，有至药可以起死回生，有神药
可以回阳换骨。若夫金石草木，但可以治病，虽然迟速，末后一着土馒头如故。
《续仙传》中有卖药的老翁曾呼喊说：有钱不买药吃，全都做成土馒头（指坟墓/尸体）去。这句话最警醒觉悟，人不做土馒头的太少了。人每天犯错而自己不觉悟，为什么呢？只是药有好几种，苦苦不能分辨。有灵药可以益寿延年，有至药可以起死回生，有神药可以回阳换骨。至于金石草木，只能治病，虽然快慢不同，最后还是一堆土馒头。
许道人云∶人心贵澄静。若能半夜打坐不倒身，端坐凝寂，则性命入吾囊橐；若夜夜不倒身，则
性命在我掌握，长生可冀矣。何者？魂强魄弱故也。又问∶何如用工。曰∶真人潜深渊，浮游守规中。
二语尽矣。
许道士说：人心贵在清澈宁静。如果能半夜打坐不倒身，端正坐着凝聚寂静，那么性命就进入我的口袋；如果夜夜不倒身，那么性命就在我的掌握中，长生就可以期望了。为什么呢？因为魂强魄弱的原因。又问：如何用工夫。回答说：真人潜伏在深渊，浮游坚守规矩之中。这两句话就够了。
陆元鹤谈养生之旨曰∶不过藏神于渊，令不外游。久之，自然神化。毋多谈，予唯其语。夫神之
为物，不可以知知，不可以识识。恒留于身，其中炯然。则精气归真，神化自现。古仙云∶气是添年药，
心为使气神。若能神气住，便是得仙人。所谓神气住者，非神也耶？世率称仙真为神仙，以其所炼在
神也。
陆元鹤谈论养生的主旨说：不过是把神藏在深渊，不让它向外游荡。时间久了，自然神化。不要多谈，我只听从他的话。神这个东西，不能用知识去认知，不能用识别去识别。恒久留在身体里，其中光亮清晰。那么精气回归真元，神化自然显现。古代仙人说：气是增添年龄的药，心是驱使气的神。如果能让神气停留，就是得到了仙人。所谓神气停留，不就是神吗？世人通常称仙真为神仙，因为他们修炼的重点在神。
郑龙门见召，指座右二沃丹花曰∶此四本同发，惜止移其二入堂中，今十余日矣。其二则未暇为日
色所曝，遂萎谢。且曰∶此可以悟养生若如此花，天岂有所限量邪？余因惕然有警。诚悟此理，则自不
置其身于伤生之境。嵇中散一溉后
枯之说可信。
郑龙门被召唤，指着座位旁的两盆沃丹花说：这四盆原本一起发芽，可惜只移了两盆进厅堂，现在十多天了。另外两盆还没来得及晒太阳，就枯萎凋谢了。并且说：这可以用来领悟养生。如果像这些花，上天难道有限量吗？我因此警惕而有警示。如果真的领悟了这个道理，就不会把自己置于伤害生命的境地。嵇中散（嵇康）关于浇水后枯萎的说法是可信的。
壮年嗜欲，一时不见，久之渐至怯薄；譬如富家妄费，一时不见，久之渐至贫穷。自然之理。人
听见在旦暮，故不悟耳。推此以观，凡读书史、作文本养生作家，取效亦复如是。弗谓无功，久之自然见效。
壮年时嗜好欲望，一时看不出来，时间久了逐渐变得怯懦薄弱；就像富裕人家胡乱花费，一时看不出来，时间久了逐渐变得贫穷。这是自然的道理。人听见活在旦夕之间，所以不明白罢了。推究这个来看，凡是读历史、写文章原本是为了养生的人，取得效果也是这样。不要说没有功效，时间久了自然见效。
偶遇方僧，谈终南山苦行道流，多有至二三百岁者。日常掘食黄精、苍白术诸药草以充食，
又有服饵茯苓者。其法∶山中大松树多合抱者，搜其根土深数尺，断树命根，以大瓮盛蜜与新茯苓放
树根下。春则蜜气升于树颠，冬则蜜复降入瓮。如此三年，方取出地。每日啖如拳大一块，饮水一瓯，不
复火食。茯苓既是长年之植，又不火食，其享有异寿，固宜也。若今世人，志行如常而欲企异常之寿，
不亦难乎哉？
偶然遇到方僧，谈论终南山刻苦修行的道士，大多活到二三百岁的。日常挖掘食用黄精、苍术白术等各种药草来充饥，又有服用茯苓的。它的方法是：山中有很多合抱粗的大松树，挖掘树根下几尺深的泥土，切断树的命根，用大瓮装蜂蜜和新茯苓放在树根下。春天蜂蜜的气上升到树顶，冬天蜂蜜又降入瓮中。像这样三年，才从地里取出。每天吃拳头大的一块，喝一杯水，不再用火做饭。茯苓既然是长寿的植物，又不需要火食，它享有异常的寿命，本来就是适宜的。如果现在的人，志向行为如常却想要企求异常的寿命，不也很难吗？
俗谓人之雄健者，曰有气力。以见力与气元自相通，力从气而出也。凡叫喊、跳跃、歌啸、狂
舞、奔逸、趋走之类，凡以力从事者，皆能损气。古之善养生者，呼不出声，行不扬尘。不恒舞而熊经鸟
伸，不长啸而呼吸元神。殆皆息力以生气乎。
世俗称人雄健，说有气力。由此可见力与气原本相通，力从气中发出。凡是叫喊、跳跃、唱歌呼啸、狂舞、奔跑逃逸、快走之类，凡是用力做事的，都能损耗气。古代善于养生的人，呼叫不出声，行走不扬尘。不经常跳舞而做熊经鸟伸的动作，不长时间呼啸而呼吸元神。大概都是通过停止用力来生气的吧。
凡风寒暑湿，在外则为气，中于人身则为毒，或有发为痈疽、发为疟痢者，中伏伤生之道，不可
不谨。故人之起居室之栖止，须秘密坚固，高朗干燥。斯无患矣。
凡是风寒暑湿，在外面称为气，侵入人体就成为毒，或者有发为痈疽、发为疟疾痢疾的，中伏伤生的途径，不可以不谨慎。所以人的起居住所，必须秘密坚固，高朗干燥。这样就没有祸患了。
井不汲不溢，精不用不盈。何以？以水由地中，汲则益之；精充身中，损则充之。本非有溢而盈
也。世人不解斯理，谓汲井不见其损，不知汲频则地元竭；用精不见其耗，不知用频则真元疲。是以明
于汲井之理者，井养而不穷；明于用精之道者，神用而不竭。
井不汲取不会溢出，精不使用不会充盈。为什么？因为水从地中出来，汲取就会增加（补充地下水）；精充满身体中，损耗就会补充。本来就不是有溢出而充盈。世人不懂这个道理，说汲取井水没看到它的损耗，不知道汲取频繁则地元枯竭；使用精没看到它的消耗，不知道使用频繁则真元疲惫。所以明白汲取井水道理的人，井水滋养而不穷尽；明白使用精道理的人，精神使用而不枯竭。
有人好养真而未尝轻事远游，曰∶昔也，某曾泛舟游于
江，遇风几覆没，以是不数游也。余笑曰∶闭尔户，坐尔室，宁独无江乎哉。夫江之险犹凭舟也，若户与
室之险，在衽与席，在饮与食，宁复有舟可凭哉，奚独江也？焦若火，凝若冰，利若戈矛，何时而不有，
奚独江也与哉？客曰∶吾闻命矣，吾将事远游。
有人喜欢修养真性却从不轻易远游，说：以前，我曾经泛舟游览长江，遇到大风几乎翻船，因此不常出游了。我笑着说：关上你的门，坐在你的房间里，难道唯独没有江吗？江的危险还要凭借船，如果门和房间的危险，在于床席，在于饮食，难道还有船可以凭借吗，哪里只有江呢？焦灼像火，凝固像冰，锋利像戈矛，什么时候没有，哪里只有江呢？客人说：我听懂了，我将从事远游。
发本缁也，而何为素？齿本缜也，而何为疏？眸本 也，而何为 ？耳本聪也，而何为 ？手本
攫也，而何为疲？足本趋也，而何为痿？肩能负，何为老而痹？身能任，何为病而弱？颜能丹，何为衰
而枯？此意可省其殆生之所以死者耶？殆死之所以形见其征者耶？知生之所以死者，则知死之所以生矣。
头发本来是黑色的，为什么变白了？牙齿本来紧密，为什么变稀疏？眼睛本来明亮，为什么变浑浊？耳朵本来灵敏，为什么变聋？手本来能抓取，为什么变疲劳？脚本来能跑，为什么变瘫痪？肩膀能负重，为什么老了麻木？身体能承受，为什么病了虚弱？面容红润，为什么衰老干枯？这个意思可以反省那些差点活着却死了的原因吗？那些差点死去却在形体上显现征兆的原因吗？知道活着为什么会死，就知道死了为什么会生了。
夫人之形，日日有生，生而不知所以宝其生；时时有死，死而弗知所以救其死。及其偃然卧、溘然冥，
然后随而哀之。噫，亦晚矣！夫早服重积者，非至人，乌足语此。
人的形体，每天都有新生，生了却不知道如何珍视生命；时时都有死亡，死了却不知道如何拯救死亡。等到他躺下、突然死亡，然后随之悲哀。唉，也太晚了！那些早做准备重重积累的人，如果不是至人，哪里值得跟他们说这个。
上品上药，神与气、精。精能生气，气能生神，则精气又生，神之本也。保精以裕气，裕气以养
神，此长生之要方。但心为精主，意为气马。心驰意动，则精气随之行。故正心诚意为中心柱子，为此。
虽然，犹是初功，须到得心虑俱泯、神识两忘，方是真人境界。心虑俱泯、神识两忘为何？泯其心所以存
其心，忘其神所以养其神。气盛神全，自然底于神化。
上等的药，是神、气、精。精能生气，气能生神，那么精气又产生，这是神的根本。保护精来充裕气，充裕气来养神，这是长生的关键方剂。但是心是精的主人，意是气的马。心驰意动，那么精气就跟着走。所以正心诚意是中心的支柱，为了这个。虽然，这还是初级的功夫，必须达到心虑都消失、神识都忘记，才是真人的境界。心虑都消失、神识都忘记是什么？消失心所以保存心，忘记神所以养神。气盛神全，自然达到神化。
顾色泉生平好奉道旨。偶夜梦之海上，有二人从逐而行，相谓曰∶此君姓顾，笃好学仙。色泉顾而
问之，一人高声曰∶仙没有，无欲即仙。因与同东行，指海中而去。醒而自思畴昔所梦，非仙也邪？余因
无欲即仙一语甚近道，志之。
顾色泉平生喜欢奉行道的宗旨。偶然晚上梦见在海边，有两个人跟随追逐而行，互相说：这位先生姓顾，笃定好学修仙。顾色泉回头问他们，一个人高声说：仙没有，无欲就是仙。于是和他一起向东走，指向海中而去。醒来后自己回想以前的梦，不是仙吗？我因为“无欲即仙”这句话很接近道，记录下来。
黄可斋言∶嘉靖年间至京，遇内膳来自吏部李古冲所，得尝一脔，味极咸，不可入口。盖诸物俱用秋
石煮制故耳。大
抵内膳烹调，五味过浓，食之至有不知其何物者。因言∶食淡极有益，五味盛多能伤生。彼曾至东
光县村落中，三老人昆弟俱年八十余，极强健。问之，云∶此地难得盐，吾辈尽淡食，且务农无外
事。此不可解养生哉？可斋亦食淡已十年。丹书云∶食淡精神爽。老子云∶五味令人口爽。以此观之，五
味之用，可无慎哉？
黄可斋说：嘉靖年间到京城，遇到内膳来自吏部李古冲那里，得以尝了一块，味道极咸，不能入口。大概是所有东西都用秋石煮制的缘故。大概内膳烹调，五味过浓，吃的人甚至有不知道是什么东西的。于是说：吃淡极有益，五味太多能伤生。他曾到东光县的村落中，三位老人兄弟都八十多岁，非常强健。问他们，说：这里难得盐，我们都吃淡食，而且务农没有外事。这不可以理解养生吗？可斋也吃淡食已经十年了。丹书说：吃淡精神爽。老子说：五味令人口爽。由此看来，五味的运用，能不谨慎吗？
天食人以五气，地食人以五味。今人口鼻中气喘急，气出反为天地所盗，得天气之养者寡。
日常所养，惟赖五味。若过多偏胜，则五脏偏重。不惟不得养，且以戕生矣。试以真味尝之，如五谷、
如菽麦、如瓜果，味皆淡，此可见天地养人之本意。至味皆在淡中，今人务为浓浓者，殆失其味之正
邪。古人称鲜能知味，不知其味之淡耳。
天用五气供养人，地用五味供养人。现在人口鼻中气喘急促，气出去反而被天地盗窃，得到天气供养的很少。日常所养的，只依赖五味。如果过多偏胜，那么五脏偏重。不但得不到供养，而且伤害生命了。试着用真味品尝，比如五谷、豆麦、瓜果，味道都淡，这可见天地养人的本意。最好的味道都在淡中，现在人追求浓浓的，大概失去了味的正道吧。古人称很少有人能知味，不知道那是味的淡罢了。
胡浦南巡抚西江，以劳 致衰疾。闻方士言，乃多索民间乳饮。每晨进瓯许，无验。又多索松子
取实，日进数盂，代餐饭。半月余，更觉虚疲不可支。得告归，竟不起。此胡沙冈言。因思物有形质，
胡浦南巡抚西江，因为劳累导致衰弱的疾病。听到方士的话，就多索取民间的乳汁饮用。每天早上喝一碗左右，没有效果。又多索取松子取仁，每天喝几碗，代替吃饭。半个月多，更觉得虚疲支撑不住。得到允许回家，最终没能起来。这是胡沙冈说的。因此想到物有形质，
The Way (Dao) originally has no words, yet its principles are naturally self-evident.
It does not拘拘 (restrict) to stillness or motion; the principle remains as it is, naturally so.
One should know that this is the pivot of all scriptures.
The sages established ten thousand discussions and a thousand classics; if one says they cannot reach the "Method" (Fa), it is because they lack the pivotal essence.
Humans possess acute insight into profound mysteries.
If one can comprehend the deep interest within the profound, then one grasps the true truth of the Dao.
Secretly, one makes a wondrous talisman in the heart.
The Method is the wondrous talisman of the source of the mind, the great necessity governing life and death. It cannot be obtained through frivolity or arrogance, nor known through agitation, nor learned through error, nor reached by mere chanting or walking.
Nor is it reached by step-by-step experience. Although clarity and obscurity differ, the principles of ancient and modern times are not different. The *Zhenyan Jue* (True Words Manual) says: "To remove death, first remove life [attachment]." Regarding the principle of removal and retention, one must embody and utilize it. Thus, high sages and masters of the Supreme Void Sect either clarify the Three Minds and Nine Minds, or manifest the One Method and Ten Thousand Methods. As for the Huangren Danjue (Imperial Person's Alchemical Secrets) and Qingtong Yushu (Blue Child's Jade Books), their principles ultimately return to the primal origin, free from stubborn attachment, harmonious without error, traversing all wonders, directly revealing the subtle and formless. Others, such as transforming the body, flying forms, nurturing infants, consolidating life, even borrowing the Five Elements, maintaining constancy in motion and stillness, and the mutual transmission of the Three Bodies, are but branches and leaves, far from reaching the root and trunk. This is because receiving the Dao from teachers of varying depth leads to attachments based on hearing and seeing. One should deeply save and deliver others, not fearing participation and inheritance.
Heaven and Earth generate humans with Qi (vital energy); thus, humans cannot depart from Qi for a single day or moment. Fish in water move their gills ceaselessly. Humans in the universe breathe through two nostrils ceaselessly. Therefore, commanding the Qi of creation, humans rely on it for life. Hence it is said: "Eat at the proper time, and the hundred bones are regulated. Move according to the mechanism, and all transformations are peaceful." This is why. Human life involves rushing and fatigue, causing Qi to become rapid. Rapid means more exhalation and less inhalation; external Qi does not enter, internal Qi becomes increasingly deficient. Thus, the time of death approaches. Only the perfected person observes the Way of Heaven, holds to the movement of Heaven, embraces the spirit in stillness, and gathers Qi to the navel. They achieve longevity like Heaven and Earth. Thus, knowing that humans live between Heaven and Earth, although what is visible is the form; what enables longevity is Qi.
Guo Kangbo met a divine being who taught him a technique for preserving the body and maintaining health, saying: "There are only four verses of a gatha; you must uphold them wherever you are." The gatha says: "When the body has illness, the mind knows it; Body illness is healed by the mind itself. When the mind and environment are still, the body is also still; When the mind generates [desires], illness arises." Guo Xin used these words, knew how to protect and cherish himself, became twice as healthy as usual, and lived several hundred years. All were due to skillfully gathering primordial Qi. Heavenly Qi is always clear, heavenly color is always bright. Nothing disturbs it, hence it lasts long. What people see today—clouds and mist suddenly appearing and disappearing—are all near the earth's boundary. Above a hundred li, there is none. For example, the human body has the interference of Seven Emotions and Six Desires, and the disturbance of Three Poisons and Six Harms; how can it last long? If one can be extremely clear and bright like Heaven and Earth, how could one not be like Heaven and Earth in not perishing? The *Qingtian Ge* (Song of the Blue Sky) says: "The blue sky suddenly rises floating clouds as obstacles; Clouds rise纵横 (crisscross), covering all phenomena." Those who cultivate health must discern this. Touching affairs and generating sensations, responding well and generating labor, these are all principles leading to old age. Zhuangzi said: "In Lu, there was Shan Bao, who lived in cliffs and drank water, did not share profits with the people, and at seventy years old still had the complexion of an infant." I consider this to be the principle of health cultivation. Humans are born with desires for shelter ("upper beams and lower eaves") and resources for hunger and thirst, so they must compete for profit with the people. Worrying and laboring their hearts day and night, with no leisure, old age arrives. Now, living in cliffs and drinking water means having no demands on the world; not sharing profit with people means competing with nothing. With no demands and no competition, even if one wishes not to be long-lived, is it possible? Ancients called this "repelling old age." Repelling it means removing the path that leads to aging.
Some people love to talk about the Dao. I stopped them, saying: "The Dao is not easy to talk about. If one cannot cut off lust, one need not talk about the Dao. If one cannot leave the secular world, one need not talk about the Dao." Why? The Dao is to preserve our True Nature. If one does not cut off lust, one becomes a leaking body; how can the True Nature be preserved? The Dao is to perfect our nature. If one does not leave the secular world, one becomes a dust-mixing vulgar; how can nature be perfected? Some cite "divorcing wives is not the Dao" or cite "great hermits dwell in markets" as proof. This is the subtlety of the Zen school's highest vehicle. If taken as an explanation, it merely causes regression. The *Weisheng Ge* (Song of Health Preservation) says: "Wood removed from fire does not become ash; only when humans remove fire [anger/desire] can life be extended." Trustworthy words. Anger, envy, sadness, excitement, agitation, running, jumping, dancing, singing, shouting—all those triggered by self and other interactions—are surely caused by "Fire." Wood rubbing against wood generates fire; people comparing themselves generate desire. The principle is the same. If humans can see through this principle, suppressing and reducing in every matter, punishing anger and blocking desires, then the Five Qi will naturally level, the Six Pulses will naturally harmonize, and extending life is certain.
Hun (Ethereal Soul) and Po (Corporeal Soul) combine to form the shape. Wisdom depends on virtue, fat/thin depends on the mother, longevity/short-life depends on the father. Abundant blood makes muscles fat; sufficient essence makes spirit strong; harmonious spirit makes virtue complete. I heard this from Wang Nongwan, who said this shows Heaven's endowment of destiny: life comes from the father's essence, and death also comes from the father's essence. But cultivating harmony and completing virtue depends on oneself; one must know how to serve this. Quan Deyu wrote: "Boats drown, riders fall, sleepers have nightmares, drinkers get drunk, eaters choke, walkers tire." Extremes can all lead to death; there is no crisis not present. Alas, is it only in high offices and noble titles? It lies precisely in diet, bedclothes, carriages/horses, and private chambers. People easily neglect to guard against these, thus placing themselves in danger.
Scholars learning the Dao must realize that this body comes from the Great Void. Since it comes from the Great Void, this body initially did not exist; why cling to it as one's own possession? Therefore, regarding the spiritual clarity of this body, the master must ensure it attaches neither to "Having" nor to "Non-Having," just as the Great Void has no objects to disturb it. Then the original mind can attain purity and harmony with emptiness, and spiritual awareness remains round/perfect. All prosperity and all burdens cannot take it away. If prosperity and burdens cannot take it away, then the worldly mind retreats daily, and the true mind advances daily. Retreating one part of the worldly mind naturally allows advancing one part of the true mind; this is what Mencius meant by "Nourishing the mind is best served by reducing desires." If the mind is from the Great Void, the body returns to the Great Void. What need to speak much of Immortals or Buddhas?
Zhou Laifeng asked Qian Wujiang about health techniques, saying: "It is merely walking in harmony and adapting to顺应 (compliance/nature)." Walking in harmony does not harm harmony; adapting to compliance does not violate compliance. The Qi of Heaven and Earth is supreme harmony and great compliance. Fully embodied in the human body, a small Heaven and Earth, why not imitate the longevity of Heaven and Earth? Laifeng carved stone at the Linqing government office, making a small ivory tablet, inscribing four characters, placed in his lapel/sleeve for life. How seniors value admonitions!
Yin and Yang are not originally opposite; they await Creation to produce things. Yang enters Yin; Yin retains Yang so it cannot fly, then Life is generated. Yang exits Yin; Yang disregards Yin and cannot stay, then Death occurs. Thus, life and death both depend on Yang, inherently unrelated to Yin. Immortal practitioners say: "A fraction of Yang Qi remaining, one does not die; a fraction of Yin Qi remaining, one does not become an Immortal." Can Yin and Yang then be spoken of as opposites? Nevertheless, where Yang resides, not only life/death depend on it, but the spirituality/stupidity of all things depend on it. Humans: Yang Qi is above, so ears/eyes are sharp, most spiritual among things. Birds/beasts: Yang and Yin Qi are mixed, so stupid. Plants/trees: Yang Qi is in roots, so especially stupid. Speaking thus, how can human Yang Qi not be treasured? Deafness and dim eyes mean Yang is scattering. Thus, gentlemen are vigilant beforehand, guarding only Yang. There is reason for this.
Human consumption is most suitable to be cautious, because the Qi within us rises, descends, gathers, and scatters due to it. Why? Drinking too much wine raises Qi; drinking too much tea lowers Qi; eating too much meat/grain stagnates Qi; eating too much pungent food scatters Qi; eating too much salty food sinks Qi; eating too much sweet food accumulates Qi; eating too much sour food knots Qi; eating too much bitter food suppresses Qi. Cultivators regulate the Five Zang organs and circulate spirit/mind entirely by measuring the Five Flavors, restricting alcohol/food, ensuring excess is avoided.
When a person first dies, eyes/ears/mouth/nose/hands/feet/form are complete, yet parents/brothers/wife/children do not love them, saying the Spirit (Shen) has gone. Thus, what humans love is Spirit, not Form. Yet today's people nurture Form, not Spirit. Why? Today's people lose Spirit when writing, lose Spirit when working, lose Spirit when enjoying sound, lose Spirit when enjoying lust. In all dynamic/static operations, Spirit goes out; people do not pity it, only grieving deeply when Spirit cuts off. How late this realization is! Human thought/emotion: one thought produces one Spirit; one focus produces one Spirit. Like dividing fire: the more divided, the drier the oil, the smaller the fire; the more divided Spirit, the exhausted Essence, the less Spirit. When it cuts off, grieving deeply. How late! Ancient Immortals said: "Once the Primordial Spirit exits, retrieve it; Spirit returns to the body, Qi naturally returns." Doing this morning and evening, naturally old men/women return to infancy. Ah, truly connecting to the vital energy of Heaven and Earth!
Gao Nanzhou said: "The intersection of Yin and Yang, the wonder of Creation, is unparalleled." He recounted a sorcerer's words: On the 15th of August, at midnight (Zi hour), wait for moonlight at its peak, use Fangzhu (ancient dew collector) to gather moonlight water filling a vat. Wait until May 5th next year, Wu hour, place Yangsui (ancient fire mirror) on the vat. Soon, sunlight shines on water, water in vat boils and surges. In a moment, water dries up. Observing the medicinal timing, use it for ingestion. This is the alchemist's method of refining Divine Water. Ingestion is hard to obtain quickly, but this reveals the wonder of Creation's intersection.
Methods to repel illness include practicing Gong. Deficiency diseases suit visualization/convergence, solidifying secret mind/volition, using internal guarding work to supplement. Excess diseases suit massage/guiding, inhaling/pushing/pinching, using external emitting work to disperse. Heat diseases suit expelling old/absorbing new, exhaling mouth/inhaling nose to cool. Cold diseases suit storing Qi/closing breath, using intent to generate fire to warm. These four methods are shortcuts for curing disease, far surpassing herbal/mineral medicines. Obtained from an old alchemist.
Daoist books say: Having wife/children means being burdened by them; having wealth/status means being burdened by them. The Dao cannot be practiced. If so, must one abandon wife/children and give up wealth/status? Wife/children do not harm the Dao; the harm lies in being burdened by them. Wealth/status do not cut off the Dao; cutting off lies in being burdened by them.
Generally, wife/children and wealth/status are environmental burdens, not mental burdens. Shun had two daughters and accepted Yao's abdication. He did not flee like Xuyou or refuse like Wuguang, yet suffered no harm to the Dao. The subtle purport of the Dao can be imagined here.
Wang Hongyu discussed difficulty/ease in cultivation: "Our broken/leaking bodies differ from virgin cultivation origins. Virgin is originally Qian (Pure Yang) body, unbroken/unleaking, not broken Qian becoming Li (Yin/Yang mix). To cultivate pure Qian, only Pure Yang Gong is needed. We must repair Li to Qian, then add effort, hence difficult." This theory fits primal principles well.
*Continued Biographies of Immortals* records a medicine-selling old man calling: "Those with money don't buy medicine; they all go to make 'earth steamed buns' (graves)." This is most awakening; few avoid becoming earth steamed buns. People err daily without realizing why? Medicines vary; hard to distinguish. Spiritual medicine extends life; Ultimate medicine revives dead; Divine medicine restores Yang/replaces bone. Minerals/plants only cure disease; though fast/slow, the final destination is still the earth steamed bun.
Xu Daoren said: "Human mind values clarity/stillness. If one can sit meditating at midnight without falling over, sitting upright in concentration, then Life/Nature enters my bag; if nightly without falling, Life/Nature is in my grasp, longevity may be hoped for." Why? Because Hun is strong, Po is weak. Asked: "How to apply effort?" Answer: "The True Person hides in the abyss, wandering while keeping to the center." Two phrases suffice.
Lu Yuanhe discussed the essence of health: "Merely hide Spirit in the abyss, let it not wander outward. Over time, naturally transforms spiritually. Do not talk much; I only heed these words." Spirit as an object cannot be known by knowledge, recognized by identification. Always staying in the body, bright within. Then Essence/Qi returns to Truth, Spirit transformation appears. Ancient Immortals said: "Qi is the medicine adding years; Mind is the God driving Qi." If Spirit/Qi stay, one becomes an Immortal. Is "Spirit/Qi staying" not Spirit? World calls Immortals "Shenxian" (Spirit Immortals) because they refine Spirit.
Zheng Longmen pointed to two potted flowers: "These four sprouted together; pity only two moved indoors. Ten days later, the other two, not exposed to sun, withered." He said: "This awakens to health cultivation. Like these flowers, does Heaven have limits?" I was alarmed. Truly understanding this, one does not place oneself in harmful environments. Ji Zhisan's theory on watering/withering is credible.
Youthful lusts show no immediate effect, but gradually lead to weakness/poverty like rich families wasting money. Natural principle. People hear life is short, so don't realize. Applying this, reading history/writing for health yields similar results. Don't say no merit; over time, effects appear.
Met a monk discussing Zhongnan Mountain ascetics living 200-300 years. Daily digging Huangjing, Cangshu/Baizhu to eat, some taking Poria. Method: Find large pine trees, dig deep roots, break tree's life root, place big jar with honey and fresh Poria under root. Spring: honey vapor rises to tree top; Winter: honey descends into jar. After three years, take out. Eat fist-sized piece daily, drink one cup water, no cooked food. Poria is long-life plant, no cooked food needed; exceptional longevity is fitting. Modern people with normal aspirations wanting abnormal longevity—isn't it hard?
Commonly call robust people "having Qi/Li". Shows Li and Qi connect; Li comes from Qi. Shouting, jumping, singing, dancing, running—using force damages Qi. Ancients good at health: call without sound, walk without dust. Not constantly dancing but doing Bear Hang/Bird Stretch; not long whistling but breathing Primordial Spirit. Likely resting force to generate Qi.
Wind/Cold/Heat/Dampness outside are Qi; entering body become Du (poison), causing abscesses/malaria/dysentery. Path of hidden injury to life must be cautious. Living quarters must be secret, solid, high, bright, dry. No worries then.
Well doesn't overflow if not drawn; Essence doesn't fill if not used. Why? Water from ground, drawing replenishes it; Essence fills body, loss replenishes it. Not naturally overflowing. World doesn't understand: drawing well doesn't show loss, but frequent drawing exhausts Earth Yuan; using Essence doesn't show consumption, but frequent use tires True Yuan. Understanding well-drawing, well nourishes endlessly; understanding Essence-use, Spirit uses endlessly.
Someone loves nurturing True but never travels far, saying: "I once boated on river, nearly capsized in wind, so don't travel often." I laughed: "Close your door, sit in room, isn't there a river? River danger relies on boat; room danger lies in bed/diet. Where is boat to rely on? Not just river? Scorching like fire, freezing like ice, sharp like spear—when not present? Not just river?" Guest said: "I hear fate; I will travel far."
Hair originally black, why white? Teeth originally dense, why sparse? Eyes originally clear, why turbid? Ears originally sharp, why deaf? Hands originally grasping, why tired? Feet originally running, why paralyzed? Shoulders bearing, why numb in old age? Body enduring, why weak in sickness? Face ruddy, why withered in decay? Reflect on reasons for dying while alive? Reasons for dying showing signs in form? Knowing why life dies, know why death lives.
Human form has daily birth, not knowing how to treasure life; has constant death, not knowing how to save death. Until lying down, suddenly dark, then grieving. Alas, too late! Those preparing early/accumulating heavily—if not perfected persons, how to discuss this?
Top-grade medicine: Spirit, Qi, Essence. Essence generates Qi; Qi generates Spirit; Essence/Qi regenerate, root of Spirit. Preserve Essence to enrich Qi; enrich Qi to nourish Spirit; key formula for longevity. But Mind is Essence Master, Intent is Qi Horse. Mind gallops/Intent moves, Essence/Qi follow. So Right Mind/Sincere Intent is central pillar. Though, this is initial work; must reach Mind/Thought obliterated, Spirit/Knowledge forgotten, to be True Person realm. Obliterating Mind preserves Mind; forgetting Spirit nourishes Spirit. Qi full/Spirit complete, naturally reaches Spirit transformation.
Gu Sequan loved Dao principles. Dreamt of sea, two men following, saying: "Mr. Gu, sincere in learning Immortality." Sequan asked; one shouted: "Immortals don't exist; Desirelessness is Immortal." Went east, pointed to sea. Woke, thinking: Isn't this Immortal? "Desirelessness is Immortal" is close to Dao; recorded.
Huang Kezhai said: Jingding era, went to capital, ate meat from Li Guchong's kitchen, extremely salty, inedible. Used Qiushi (autumn stone) to boil everything. Internal cuisine flavors too strong, eater doesn't know what it is. Said: Light diet very beneficial; five flavors too much harms life. Visited Dongguang village, three brothers 80+, very strong. Asked: Hard to get salt, we eat light, farm, no external affairs. Doesn't this explain health? Kezhai ate light for 10 years. Dao book: "Light diet, spirit refreshing." Laozi: "Five flavors dull the mouth." See, five flavors usage, must be cautious?
Heaven feeds humans Five Qi; Earth feeds humans Five Flavors. Now people pant, Qi escapes, stolen by Heaven/Earth; few get Heaven's nourishment. Daily nourishment relies on Five Flavors. Too much/excess makes Five Zang heavy. Not only no nourishment, but kills life. Taste true flavor: grains/beans/fruits are light. This shows Heaven/Earth's original intent to nourish. Best flavor is in lightness. Now people pursue strong flavors, losing true taste. Ancients said few know flavor, meaning light flavor.
Hu Punan, Governor of Jiangxi, fell ill from labor. Heard alchemist, demanded milk. Drank bowl daily, no effect. Demanded pine nuts, ate bowls daily replacing meals. Half month later, more weak/fatigued. Returned home, died. Hu Shagang said. Thinking: Objects have form/substance...