识添油法。古人岂欺我哉！此治内伤大法也。
然内伤藉资药石，以无情之草木，疗有情之形躯，犹落下乘。古称真心为大药，又有以
心医心之法，乃是最妙上乘。盖七情、五劳，惟劳力伤气者，由辛苦而成；高年亏损者，由
衰老所致。此外无不由心火妄动，耗散真阴而起。经曰∶君火以明。谓其无形无质，寂然不
动，感而遂通也。相火以位，谓宜安其位而不出也。火生于天而成于地，金、木、水、土中
皆有之，但静则不见，动之则生。静中之火，自然之火，能生万物，经故曰∶少火生气。
动中
劳能引动，一切人事烦劳，皆能引动。动则心病，心病则神病，神病则形病。人身一个囫囵
形躯，百脉相通，内外贯彻，断无此虚彼实之理，不过略有先后轻重之分，故神、形每相继
为病。心肾真阴，即被煎熬，而津、精、涕、唾、气、血、液七般阴物，以及形体之阴，无
一不被煎熬。阴伤则病，阴尽则亡，相火无所归附，随君火同去而死矣。悲夫！世之患内伤
者，趁此阴阳未离，早用养心功夫。孟子曰∶养心莫善于寡欲。盖寡欲则心虚，虚则灵，灵
则生神，神生气，气生精，精生形。常人由形生精，精生气，气生神，赖后天之真阴，招摄
先天之真阳。此由神生气，气生精，精生形，本先天之真阳，以复后天之真阴，盖返还之道
也。尝见养之日久，神与形交，坎离既济，遍身骨节历历有声，百脉既通，百病自愈，一息
尚存，皆可复命，不独内病全消，即外邪亦不为患。一心疗万病，不假药多方。古人之言，
洵足信也！
或曰∶孩提之童，亦有不足之病，岂亦由心生乎？然赤子虽无心，良由父母气质薄弱，
胎元早已有亏，况今元会气薄，少年知识早开，往往童子之病，亦多自心始（汪 庵先
生云∶小儿喜怒悲恐，较之成人，更专且笃，不可不察）。人果能寡欲清心，喜怒哀乐，情
不妄发，由是致中致和，天地位而万物育，岂徒为一身却病延年计乎？圣贤诚意正心学问在
此，修身俟命功夫亦在此，然则养心之学，其所系岂浅鲜哉？
要掌握“添油法”（比喻通过滋养阴精来延续生命，如同给灯添油）。古人难道会欺骗我们吗！这是治疗内伤的大法。
然而，内伤病需要借助药物石药来治疗，用无情的草木药材去治疗有情的形体躯壳，这终究属于下乘之法。古人称“真心”为大药，又有以心医心的方法，这才是最妙的高上法门。大概七情（喜、怒、忧、思、悲、恐、惊）和五劳（久视、久卧、久坐、久立、久行），只有因体力劳动过度耗伤气机，是由辛苦劳作造成的；年老体衰导致的亏损，是由衰老引起的。除此之外，没有不是由心火妄动，耗散真阴（人体最根本的阴液）而引起的。《内经》说：“君火以明。”是指君火无形无质，寂静不动，感应事物便能通达。相火以位，是指应当安守其位而不妄动。火生于天而成于地，金、木、水、土五行之中皆有火，但静止时看不见，被扰动时才产生。静止中的火，是自然的火，能生养万物，所以经文说：“少火生气。”（温和的火能滋生元气）。
被扰动的火，劳累能引动它，一切人事上的烦扰劳累，都能引动它。一旦妄动就会损伤心脏，心脏受损则神志病变，神志病变则形体病变。人身是一个完整的躯体，百脉相通，内外贯通，绝没有此处虚彼处实的道理，只不过略有先后轻重的区别，所以神与形往往相继生病。心肾的真阴，因此被煎熬，而津、精、涕、唾、气、血、液这七种阴物，以及形体的阴分，无一不被煎熬。阴液受伤则生病，阴液耗尽则死亡，此时相火无所依附，随着君火一同离去而死去了。可悲啊！世间患内伤病的人，趁此阴阳尚未分离之际，早用养心的功夫。孟子说：“养心没有比减少欲望更好的了。”大概减少欲望则心虚空灵，虚空灵则神明，神明则产生气，气产生精，精产生形体。常人是由形体产生精，精产生气，气产生神，依赖后天的真阴，招摄先天的真阳。这里是由神产生气，气产生精，精产生形体，本于先天的真阳，来恢复后天的真阴，这就是返还之道。
我曾经见到修养日久，神与形交融，坎离既济（心肾相交），全身骨节历历有声，百脉通畅，百病自愈，只要还有一口气在，都可以恢复生命，不仅内病全消，即使外邪也不会成为祸患。一心可以疗愈万病，不需要借助多方药物。古人的话，确实可信啊！
有人问：幼童也有先天不足的病，难道也是由心生起的吗？然而婴儿虽然无心识活动，但也多因父母体质薄弱，胎元早有亏损。况且当今时代元气衰弱，少年人知识开启过早，往往儿童的疾病，也多从心开始。（汪昂先生曾说：小儿的喜怒悲恐情绪，比成人更专注且强烈，不可不仔细考察。）人如果能减少欲望、清静心神，喜怒哀乐等情感不妄发，从而达到中和的境界，天地定位而万物化育，岂止是为了自身祛病延年呢？圣贤诚意正心的学问就在这里，修身待命的功夫也在这里，那么养心的学问，其所关系的重要性难道浅显吗？
To comprehend the "Adding Oil Method" (a metaphor for prolonging life by nourishing Yin essence, akin to adding oil to a lamp). Did the ancients deceive us? This is the grand principle for treating internal injury.
However, internal injuries rely on medicinal herbs and minerals; using heartless plants and trees to treat sentient flesh and blood is ultimately a lower-level approach. The ancients called the "True Heart" the great medicine, and there exists a method of healing the mind with the mind, which is the most exquisite supreme approach. Generally, among the Seven Emotions (Joy, Anger, Worry, Thought, Sorrow, Fear, Fright) and Five Strains (prolonged viewing, lying, sitting, standing, walking), only those caused by excessive physical labor damaging Qi result from hard work; the depletion in advanced age results from senescence. Aside from these, none arise other than from the reckless movement of Heart Fire (Shen-related fire), which consumes True Yin (the fundamental Yin fluid of the body). The Classic states: "The Sovereign Fire illuminates." This means it is formless and substance-less, silent and unmoving, yet responsive and penetrating upon stimulation. "The Minister Fire occupies its position," meaning it should remain in its place and not wander. Fire is born in Heaven and formed in Earth; it exists within Metal, Wood, Water, and Earth, but is invisible when still and arises when moved. The fire in stillness is natural fire, capable of generating all things, hence the Classic says: "Lesser Fire generates Qi" (mild fire generates vital energy).
Fire that is disturbed can be stirred by fatigue; all worldly mental and physical exertions can stir it. When moved, it damages the Heart; when the Heart is damaged, Shen (Spirit) becomes diseased; when Shen is diseased, the Form becomes diseased. The human body is an integrated whole, with hundred vessels connected and interior-exterior permeating; there is absolutely no logic where one part is deficient while another is excess, only slight differences in sequence and severity. Thus, Shen and Form often become diseased successively. The True Yin of the Heart and Kidney is thereby simmered away, and the seven Yin substances—Jin (thin fluids), Jing (Essence), Ti (nasal mucus), Tuo (saliva), Qi, Xue (Blood), and Ye (thick fluids)—as well as the Yin of the Form, are all subjected to this simmering. When Yin is injured, disease occurs; when Yin is exhausted, death ensues. At this point, Minister Fire has no attachment, departs together with Sovereign Fire, and death follows. How tragic! Those suffering from internal injuries in the world should, while Yin and Yang have not yet separated, employ the practice of nourishing the Heart early. Mencius said: "There is nothing better for nourishing the Heart than reducing desires." Reducing desires makes the Heart empty and spiritual; emptiness brings spirituality; spirituality generates Shen; Shen generates Qi; Qi generates Jing; Jing generates Form. Ordinary people generate Jing from Form, Qi from Jing, and Shen from Qi, relying on postnatal True Yin to attract prenatal True Yang. Here, however, Shen generates Qi, Qi generates Jing, and Jing generates Form; this originates from prenatal True Yang to restore postnatal True Yin, which is the Way of Return. I have observed that with long-term cultivation, Shen and Form intertwine, Kan and Li achieve mutual interaction (Heart-Kidney intersection), joints throughout the body produce distinct sounds, the hundred vessels become unobstructed, and all diseases heal spontaneously. As long as one breath remains, life can be restored; not only are internal illnesses completely eliminated, but external pathogens also pose no threat. One Heart can cure ten thousand diseases, without needing multiple prescriptions. The words of the ancients are indeed trustworthy!
One might ask: Do infants also suffer from congenital insufficiency? Is this also generated by the Heart? Although infants lack conscious mental activity, their condition often stems from weak parental constitution, resulting in early deficiency of the fetal origin. Moreover, in the current era, Yuan Qi (Original Qi) is thin, and adolescents' knowledge awakens too early. Often, children's diseases also begin with the Heart. (Mr. Wang Ang stated: Children's emotions of joy, anger, sorrow, and fear are more focused and intense than adults', and must be carefully observed.) If people can reduce desires and purify the mind, ensuring that emotions like joy, anger, sorrow, and happiness do not erupt recklessly, thereby achieving centrality and harmony, so that Heaven and Earth find their places and all things are nurtured, would this not serve not only to eliminate disease and prolong life for oneself? The learning of sincerity and rectifying the mind of the sages lies here; the effort of cultivating oneself and awaiting destiny also lies here. Therefore, is the significance of the study of nourishing the Heart not profound?