《上古天真》篇曰∶上古之人，其知道者，法于阴阴，和于术数，（知道，谓知修养之道
也。夫阴阳者，天地之常道。术数者，保生之大论。故修养者，必谨先之。）食饮有节，
起居有常，不妄作劳，（食饮者，充虚之滋味；起居者，动止之纲纪。饮食自倍，肠胃乃伤。
《生气通天沦》曰∶起居如惊，神气乃浮。是恶妄动也。广成子曰∶必静必清，无劳汝形，无
摇汝精，乃可以长生。故圣人先之也。）故能形与神俱，而尽终其天年，度百岁乃去。（形与神俱，
同臻寿分，谨于修养，以奉天真，故尽得终其天年。去，谓去离形骸也。《灵枢经》曰∶人生
百岁，五脏皆虚，神气皆去，形骸独居而终矣。）今时之人不然也，（离于道也。）以酒为
浆，（溺于饮也。）以妄为常，（寡于信也。）醉以入房，（过于色也。）以欲竭其精，以耗
散其真，（乐色曰欲，轻用曰耗。乐色不节则精竭，轻用不止则真散。是以圣人爱精重施，髓满骨
坚。）不知持满，不时御神，（言轻用而纵欲也。爱精保神，如持盈满之器，不慎而动，则倾
竭天真，吾形有神，不时时御之。）务快其心，逆于生乐，（快于心欲之用，则逆养生之乐矣。）起
居无节，故半百而衰也。（离于道则寿不能终尽于天年矣。）上古圣人之教下也，虚邪贼风，避
之有时；恬澹虚无，真气从之，精神内守，病安从来？（邪乘虚人，是谓虚邪，窃害中和，谓之
贼风。《灵枢》曰∶邪气不能独伤人，人虚乃邪胜之也。恬澹虚无，法道清静，精气内持，故其
虚邪不能为害。）是以志闲而少欲，心安而不惧，形劳而不倦，（内机息，故少欲。外纷静，
故心安。起居皆适，故不倦也。）气从以顺，各从其欲，皆得所愿。（志不贪，故所欲皆顺；心易足，
故所愿必从；不异求，故无难得也，《老子》曰∶知足不辱，知止不殆。可以长久。）是以嗜欲不能
劳其目，淫邪不能惑其心，（《老子》曰∶不见可欲，使心不乱。又曰∶圣人为腹不为目。）所以能
年皆度百岁，而动作不衰者，以其德全不危也。（《庄子》曰∶执道者德全，德全者形全，形全者
圣人之道也。）女子七岁，肾气盛，齿更发长。（老阳之数极于九，少阳之数次于七，女子为少阴之
气，故以少阳数偶之。明阴阳气和、乃能生成其形体，故七岁肾气盛，齿更发长。）二七而天癸
至，任脉通，太冲脉盛，月事以时下，故有子。（癸，谓壬癸，北方水干名也。任脉、冲脉，皆奇经
脉也。肾气全盛，冲任流通，经血渐盈，应时而下，天真之气降，与之从事，故云天癸也。然冲为血海，
任主胞胎，二者相资，故能有子。谓之月事者，平和之气，以曰旬而一见也。）三七肾气平均，故
真牙生而长极。（真牙、谓牙之最后生者、肾气平而真牙生者，表牙齿为骨之余也。）四七筋骨坚，
发长极，身体盛壮。（女子天癸之数，七七而终，年居四七，材力之半，故身体盛壮，长极于期。）五
七阳明脉衰，面皆焦，发始堕。（阳明之脉气营于面，故其衰也，发坠面焦。）六七三阳脉衰于上，
面皆焦，发始白。（三阳之脉，尽上于头，故三阳衰，则面焦发白。所以衰者，妇
人有余于气，不足于血，以其经月数泄脱之故。）七七任脉虚，太冲脉衰少，天癸竭，地道不通，
故形坏而无子也。（经水绝止，是为地道不通。冲任衰微，故形坏无了。）丈夫八岁，肾气实，发长齿
里。（老阴之数极于十，少阴之数次于八，男子为少阳之气，故以少阴数合之。《易·系辞》曰∶天
九地十则其数也。）二八肾气盛，天癸至，精气溢泻，阴阳和，故能有子。（男女有阴阳之质不同，天癸
则精血之形亦异，阴静海满而去血，阳动应合而泄精，二者通和，故能有子。《易·系辞》曰∶男女媾精，
万物化生。）三八肾气平均，筋骨劲强，故真牙生而长极。四八筋骨隆盛，肌肉壮满。（丈夫天，癸八八
而终，年居四八，亦材力之半也。）五八肾气衰，发堕齿祸。（肾主骨，齿为骨之余，肾气既衰，精无所
养，故发堕齿槁。）六八阳气衰竭于上，面焦发鬓颁白。（阳气，阳明之气也。足阳明脉起于鼻，夹
口环唇，交承浆，上耳前，至额颅，故衰于上，则面焦发鬓白也。）七八肝气衰，筋不能动，天癸竭
，精少，肾脏衰，形体皆极。（肝气养筋，肝衰筋不能动。肾气养骨，肾衰形体疲极，天癸已竭，故精少
也。）八八则齿发去。（阳气竭，精气衰，故齿发不坚，离形骸也。）肾者主水，受五脏六腑之精而
藏之，故五脏盛，乃能泻。（五脏六腑精气淫溢，而渗灌于肾，肾乃受而藏之，非肾一脏而独有精，
故曰五脏盛乃能泻。）今五脏皆衰，筋骨解堕，天癸尽矣，发鬓白，身体重，行步不正，而无
子耳。（物壮则老，谓之天道也。）有其年已老，而有子者，此其天寿过度，气脉常通，而肾气有
余也，（禀天真之气有余也。）此虽有子，男不过尽八八，女不过尽七七，而天地之精气皆竭矣。（虽
老而生子，子寿亦不过天癸之数。）
《上古天真论》篇中说：上古时代的人，那些懂得养生之道的人，效法阴阳变化的规律，运用适宜的养生方法，（所谓“知道”，是指知晓修养身心的道理。阴阳是天地运行的永恒法则；术数是保养生命的根本理论。因此，修养身心的人，必须首先谨慎地遵循这些原则。）饮食有节制，起居有常规，不随意过度劳累，（饮食是用来填补空虚、提供滋味的；起居是动静行为的纲纪。如果饮食过量一倍，肠胃就会受伤。《生气通天论》说：起居作息惊扰不安，神气就会浮越。这是厌恶妄动的原因。广成子说：务必保持宁静清虚，不要使形体劳损，不要动摇精气，这样就可以长生不老。所以圣人率先做到这一点。）因此能够形体与精神协调统一，从而享尽天赋的自然寿命，活到一百岁才离世。（形与神俱，指形体与精神共同达到寿数的极限，因为谨慎修养，以顺应天真之气，所以能完全享尽天年。“去”，是指离开形体骸骨。《灵枢经》说：人活到百岁，五脏精气都虚弱了，神气都离去，只剩下形体骸骨独自存在而终结。）
现在的人却不是这样，（背离了大道。）把酒当作浆水饮料，（沉溺于饮酒。）把妄为当作常态，（缺乏诚信/节制。）醉酒后行房事，（纵欲过度。）因欲望耗竭精气，因妄动散失真气，（追求声色之乐称为“欲”，轻率使用称为“耗”。追求声色不加节制则精气枯竭，轻率使用不停止则真气消散。因此圣人爱惜精气，慎重施泄，使骨髓充满，骨骼坚固。）不知道保持精气的充盈，不能适时地调摄精神，（意思是轻率使用且放纵欲望。爱惜精气、保护精神，就像手持装满水的容器，如果不慎移动，就会倾覆流干，丧失天真之气。我的形体中有神，需要时时加以驾驭/调摄。）只求内心痛快，违背了养生的乐趣，（在心意欲望的使用上求快，就违背了养生的快乐了。）起居没有节制，所以不到五十岁就衰老了。（背离了大道，寿命就不能终尽于天年。）
上古圣人对百姓的教诲是：对于虚邪贼风等致病因素，要按时避开；心境恬淡虚无，真气就能顺从，精神内守，疾病从哪里产生呢？（邪气乘人体虚弱而入，称为虚邪；暗中破坏人体中和之气，称为贼风。《灵枢》说：邪气不能单独伤人，只有当人体正气虚弱时，邪气才能战胜人体。恬淡虚无，是效法道的清静，精气在内固持，所以虚邪不能为害。）因此意志闲适而欲望少，内心安定而不恐惧，身体劳作但不疲倦，（内心机巧息灭，所以欲望少。外界纷扰静止，所以心安。起居适宜，所以不疲倦。）气机随之顺畅，各人都能满足自己的愿望，都能实现心愿。（志向不贪婪，所以想要的都能顺利；心态容易满足，所以所愿必得；不追求异想天开，所以没有得不到的。《老子》说：知足就不会受辱，知止就不会危险，可以长久。）因此嗜好的欲望不能劳累他的眼睛，淫乱邪恶不能迷惑他的心，（《老子》说：不看引起欲望的事物，使心不乱。又说：圣人只求饱腹而不逐目欲。）所以能都活到百岁，动作依然不衰老，是因为他们的德行完备而没有危险。（《庄子》说：执守大道的人德行完备，德行完备的人形体健全，形体健全的人是圣人之道。）
女子七岁时，肾气旺盛，牙齿更换，头发生长。（老阳之数极于九，少阳之数次于七，女子属于少阴之气，所以用少阳数与之配合。说明阴阳二气和合，才能生成形体，所以七岁时肾气盛，牙齿更换，头发生长。）十四岁时，天癸至，任脉通畅，太冲脉旺盛，月经按时来潮，所以能生育。（“癸”指壬癸，北方天干之名，属水。任脉、冲脉，都是奇经八脉。肾气全盛，冲任二脉流通，经血逐渐充盈，应时而下，天真之气下降，与之相合，所以叫天癸。然而冲脉为血海，任脉主胞胎，二者相互资助，所以能生育。称为月事，是因为平和之气，大约每三十天显现一次。）二十一岁时，肾气平均（平衡），所以智齿长出，身高发育到极点。（真牙，指最后长出的牙齿。肾气平和则真牙生出，表明牙齿是骨之余。）二十八岁时，筋骨坚固，头发长到极点，身体最为壮盛。（女子天癸的周期，七七四十九岁结束，处于四七二十八岁，体力精力的一半，所以身体壮盛，发育达到顶峰。）三十五岁时，阳明脉开始衰退，面部开始憔悴，头发开始脱落。（阳明经脉的气血营养面部，所以它衰退时，头发脱落，面部憔悴。）四十二岁时，三阳脉在头部开始衰退，面部憔悴，头发开始变白。（三阳经脉，全部上行至头，所以三阳脉衰退，则面部憔悴，头发变白。之所以衰退，是因为妇女气有余而血不足，因为每月月经流失的缘故。）四十九岁时，任脉虚衰，太冲脉衰少，天癸枯竭，月经停止，所以形体衰老而不能生育。（经血绝止，这叫地道不通。冲任二脉衰微，所以形体败坏，不能生育。）
男子八岁时，肾气充实，头发生长，牙齿更换。（老阴之数极于十，少阴之数次于八，男子属于少阳之气，所以用少阴数与之结合。《易·系辞》说：天数为九，地数为十，这就是数理。）十六岁时，肾气旺盛，天癸至，精气满溢而泻出，阴阳和合，所以能生育。（男女有阴阳体质的不同，天癸表现为精血的形式也不同，阴静如海满则去血，阳动应合则泄精，二者通和，所以能生育。《易·系辞》说：男女交媾聚精，万物化生。）二十四岁时，肾气平均，筋骨强劲有力，所以智齿长出，身高发育到极点。三十二岁时，筋骨隆盛，肌肉丰满壮实。（男子天癸的周期，八八六十四岁结束，处于四八三十二岁，也是体力精力的一半。）四十岁时，肾气衰退，头发脱落，牙齿枯槁。（肾主骨，齿为骨之余，肾气既已衰退，精气无所滋养，所以头发脱落，牙齿干枯。）四十八岁时，阳气在头部衰竭，面部憔悴，两鬓斑白。（阳气，指阳明之气。足阳明脉起于鼻旁，夹口环绕嘴唇，交会于承浆穴，上行至耳前，到达额颅，所以在上部衰退，则面部憔悴，两鬓白发。）五十六岁时，肝气衰退，筋脉活动不利，天癸枯竭，精液减少，肾脏衰退，形体极度疲乏。（肝气滋养筋脉，肝衰则筋不能动。肾气滋养骨骼，肾衰则形体疲极，天癸已竭，所以精少。）六十四岁时，牙齿头发脱落。（阳气竭尽，精气衰退，所以牙齿头发不坚固，离开形体骸骨。）
肾主水，接受五脏六腑的精气而贮藏它，所以五脏精气旺盛，肾才能排泄（施泻）精气。（五脏六腑的精气充盛溢出，渗入灌注于肾，肾才接受并贮藏它，并非只有肾一脏独有精气，所以说五脏盛乃能泻。）现在五脏都衰退了，筋骨松弛无力，天癸耗尽，两鬓斑白，身体沉重，行走不稳，而不能生育了。（事物过于强盛就会衰老，这叫做天道。）有的人虽然年纪已老，却能生育子女，这是因为他们天赋寿命超过常人，气脉常通，肾气有余。（禀赋的天真之气有余。）这些人虽然有子女，但男子不超过六十四岁（八八），女子不超过四十九岁（七七），天地赋予的精气都已竭尽了。（虽然年老生子，子女的寿命也不过是天癸存续的时间范围。）
The chapter "On the True Vitality of Antiquity" states: People in ancient times, those who understood the Way, modeled themselves on Yin and Yang, harmonized with techniques and numbers, (Understanding the Way refers to knowing the principles of self-cultivation. Yin and Yang are the eternal laws of Heaven and Earth; techniques and numbers are the grand theory for preserving life. Therefore, those who cultivate themselves must strictly adhere to these first.) regulated their diet and drinking, maintained regular daily routines, and did not engage in reckless exertion, (Diet and drinking provide flavor to fill emptiness; daily routines are the guidelines for movement and rest. If food and drink exceed by double, the intestines and stomach will be injured. The *Treatise on the Interaction Between Human Life and the Heavenly Qi* states: If daily routines are disturbed, the spirit and qi will float. This is a rejection of reckless movement. Guangchengzi said: Be absolutely still and clear, do not exhaust your form, do not shake your essence, and you can achieve longevity. Thus, the sages practiced this first.) thereby enabling their form and spirit to coexist, allowing them to complete their natural lifespan, reaching a hundred years before passing away. (Form and spirit coexisting means jointly attaining the limit of longevity; being cautious in cultivation to honor the true vitality, thus fully completing the natural lifespan. "Passing away" refers to departing from the physical body. The *Ling Shu* states: When a person reaches one hundred, the five zang organs are all empty, the spirit and qi have all departed, and only the physical skeleton remains until death.)
People today are different, (having deviated from the Way.) regarding wine as ordinary liquid, (indulging in drinking.) treating recklessness as normalcy, (lacking restraint/trust.) engaging in sexual intercourse while drunk, (excessive indulgence in lust.) exhausting their essence through desires, dissipating their true qi through frivolous activity, (Pursuing sensual pleasure is called "desire"; light/frivolous use is called "dissipation". Indulging in lust without restraint leads to essence exhaustion; continuous frivolous use leads to true qi dissipation. Therefore, sages cherish essence and value careful bestowal, filling marrow and hardening bones.) unaware of how to maintain fullness, failing to manage their spirit at appropriate times, (Meaning using lightly and indulging in desires. Cherishing essence and protecting spirit is like holding a vessel filled to the brim; if not handled carefully and moved, it will tip over and empty, losing true vitality. My form contains spirit, which needs constant management/control.) seeking only mental gratification, going against the joy of life preservation, (Seeking quick satisfaction in the use of heart-desires goes against the joy of life preservation.) lacking regulation in daily routines, thus aging prematurely at fifty. (Deviating from the Way means one cannot complete the natural lifespan.)
The teachings of the ancient sages to the people were: Avoid empty evils and thieving winds when timely; remain tranquil and void, so that true qi follows; keep spirit and essence guarded within, how could disease arise? (Evil qi enters when there is deficiency, called empty evil; secretly harming harmony and neutrality, called thieving wind. The *Ling Shu* states: Evil qi cannot injure alone; only when human qi is deficient does evil overcome it. Tranquil and void means modeling the Dao's clarity and stillness, holding essence and qi internally, so empty evil cannot cause harm.) Therefore, wills are leisurely with few desires, hearts are peaceful without fear, bodies labor without fatigue, (Internal mechanisms cease, hence few desires. External chaos quiets, hence heart peace. Daily routines are suitable, hence no fatigue.) qi flows smoothly, each follows their desires, all obtain what they wish. (Wills are not greedy, hence desires are smooth; hearts are easily satisfied, hence wishes are fulfilled; no strange demands, hence nothing is unattainable. The *Laozi* states: Knowing contentment brings no humiliation, knowing limits brings no danger, allowing for longevity.) Therefore,嗜欲 (addictive desires) cannot weary their eyes, licentious evil cannot confuse their hearts, (The *Laozi* states: Do not see what arouses desire, so the heart does not become chaotic. Also: The sage provides for the belly, not the eye.) thus able to reach a hundred years of age, with movements remaining vigorous, because their virtue is complete and they are not endangered. (The *Zhuangzi* states: Those who hold the Dao have complete virtue; those with complete virtue have complete form; those with complete form follow the Dao of the sage.)
Women at seven sui, kidney qi becomes abundant, teeth change, hair grows. (The number of Old Yang peaks at nine, the number of Young Yang ranks second at seven. Women belong to the qi of Young Yin, so it pairs with the number of Young Yang. This clarifies that the harmony of yin and yang qi enables the formation of the body; thus at seven sui, kidney qi is abundant, teeth change, and hair grows.) At fourteen sui (two sevens), Tian Gui arrives, the Ren Mai (Conception Vessel) is unobstructed, the Chong Mai (Penetrating Vessel) is abundant, menstruation occurs on time, thus conception is possible. ("Gui" refers to Ren and Gui, the heavenly stems of the North, belonging to Water. Ren Mai and Chong Mai are both extraordinary vessels. When kidney qi is fully abundant, Chong and Ren flow smoothly, menstrual blood gradually fills, descending according to time, true vitality qi descends to engage with it, hence called Tian Gui. However, Chong is the Sea of Blood, Ren governs the uterus/womb; these two assist each other, thus conception is possible. It is called monthly affairs because the harmonious qi appears approximately every ten days [month].) At twenty-one sui (three sevens), kidney qi is balanced, hence wisdom teeth grow and height reaches its limit. (Wisdom teeth refer to the last teeth to emerge. When kidney qi is balanced, wisdom teeth grow, indicating teeth are the surplus of bone.) At twenty-eight sui (four sevens), sinews and bones are firm, hair grows to its limit, the body is robust and strong. (The cycle of Tian Gui for women ends at seven sevens (49 sui). At four sevens (28 sui), half of physical strength has been reached, thus the body is robust, reaching its peak development.) At thirty-five sui (five sevens), the Yangming Mai begins to decline, the face becomes withered, hair begins to fall. (The Yangming meridian nourishes the face; thus when it declines, hair falls and the face withers.) At forty-two sui (six sevens), the three Yang meridians decline above, the face becomes withered, hair begins to turn white. (The three Yang meridians all ascend to the head; thus when they decline, the face withers and hair turns white. The reason for decline is that women have excess qi but deficient blood, due to monthly loss through menstruation.) At forty-nine sui (seven sevens), the Ren Mai is deficient, the Chong Mai is depleted, Tian Gui is exhausted, the earthly pathway is blocked, thus the form deteriorates and childbearing ceases. (Menstrual water stops, this is called the earthly pathway being blocked. Chong and Ren are weak, thus the form deteriorates and there is no offspring.)
Men at eight sui, kidney qi is solid, hair grows, teeth change. (The number of Old Yin peaks at ten, the number of Young Yin ranks second at eight. Men belong to the qi of Young Yang, so it combines with the number of Young Yin. The *Yi Jing - Xi Ci* states: Heaven is nine, Earth is ten, these are the numbers.) At sixteen sui (two eights), kidney qi is abundant, Tian Gui arrives, essence overflows and is discharged, yin and yang harmonize, thus conception is possible. (Males and females have different yin-yang natures; Tian Gui manifests differently as essence and blood. Yin is static, like a sea filling then releasing blood; Yang is active, responding to union by discharging essence. These two communicate and harmonize, thus conception is possible. The *Yi Jing - Xi Ci* states: Male and female join essence, all things transform.) At twenty-four sui (three eights), kidney qi is balanced, sinews and bones are strong and powerful, hence wisdom teeth grow and height reaches its limit. At thirty-two sui (four eights), sinews and bones are lush and abundant, muscles are strong and full. (The cycle of Tian Gui for men ends at eight eights (64 sui). At four eights (32 sui), also half of physical strength is reached.) At forty sui (five eights), kidney qi declines, hair falls, teeth become brittle. (Kidney governs bone, teeth are the surplus of bone. Since kidney qi has declined, essence has nothing to nourish, thus hair falls and teeth become dry.) At forty-eight sui (six eights), yang qi衰竭 (depletes) above, the face becomes withered, temples turn gray. (Yang qi refers to Yangming qi. The Foot-Yangming meridian starts at the nose, flanks the mouth, circles the lips, meets at Chengjiang, ascends to the front of the ear, and reaches the forehead/cranium; thus when it declines above, the face withers and temples turn white.) At fifty-six sui (seven eights), liver qi declines, sinews cannot move, Tian Gui is exhausted, essence is scarce, kidney qi declines, the form is extremely exhausted. (Liver qi nourishes sinews; liver decline means sinews cannot move. Kidney qi nourishes bone; kidney decline means the form is extremely fatigued. Tian Gui is already exhausted, hence essence is scarce.) At sixty-four sui (eight eights), teeth and hair fall out. (Yang qi is exhausted, essence is depleted, thus teeth and hair are not firm, leaving the physical body.)
The Kidney governs water, receiving the essence of the five zang and six fu organs to store it; therefore, only when the five zang are abundant can it discharge (excrete). (The essence and qi of the five zang and six fu overflow and seep into the Kidney, which receives and stores it. It is not that only the Kidney possesses essence exclusively; thus it is said that when the five zang are abundant, it can discharge.) Now that all five zang have declined, sinews and bones are loose and sagging, Tian Gui is exhausted, temples are white, the body feels heavy, walking posture is unsteady, and childbearing is impossible. (When things are too strong, they age; this is called the Way of Heaven.) There are some who are already old yet have children; this is because their innate longevity exceeds the norm, their qi and pulses remain open, and kidney qi is sufficient. (Endowed with an excess of true vital qi.) Although these people have children, men do not exceed the end of eight eights (64 sui), and women do not exceed the end of seven sevens (49 sui); the essence and qi of Heaven and Earth are all exhausted. (Although they bear children in old age, the children's lifespan will not exceed the duration of Tian Gui.)