矣。夫人之所以不能终其寿命而中道夭于刑戮者，何也？以其生生之浓。夫惟能无以生为者，则
所以修得生也。
凡夫不徒不知益之为益，乃又不知损之为损也。夫损易知而速焉，益难知而迟焉。而尚不悟
其易，亦安能炽其难哉？夫损之者，如灯火之消脂，莫之见也，而忽尽矣；益者如禾苗之播殖，
莫之觉也，而忽茂矣。故治身养性，务谨其细，不可以小益为不平而不修，不可以小损为无伤而
不防。凡聚小所以就大，损一所以至亿也。若能爱之于微，成之于着者，则当乎知道矣。
养生以不伤为本，此要言也。且才所不逮而困思之，伤也；力所不胜而强举之，伤也；悲哀
憔悴，伤也；喜乐过差，伤也；汲汲所欲，伤也；戚戚所患，伤也；久谈言笑，伤也；寝息失时，
伤也；挽弓引弩，伤也；沉醉呕吐，伤也；跳走喘乏，伤也；欢呼笑泣，伤也；阴阳不交，伤也。
是以养性之方，唾不及远，行不疾步，耳不极听，目不极视，坐不至久，卧不及疲。先寒而衣，
先热而解。不欲极饥而食，食不可过饱；不欲极渴而饮，饮不可过多。凡食多则结积聚，过饮则
成痰癖也。不欲甚劳甚逸，不欲起晚，不欲汗流，不欲多睡，不欲奔车走马，不欲极目远望，不
欲多食生冷，不欲饮酒当风，不欲数数沐浴，不欲广志远愿，不欲规造异巧。冬
不欲极温，夏不欲极凉。不欲露卧星下，不欲眠中见扇。大寒大热大风大雾，皆不欲冒之。五味
入口，不欲偏多。故酸多伤脾，若多伤肺，辛多伤肝，咸多伤心，甘多伤肾。此五行自然之理也。
凡言伤者，亦不便觉也，谓久则损寿耳。
古之知道者，筑垒以防邪，疏源以毓真。深居静处，不为物撄，动息与神气俱，魂魄守。
谨防室兑，专一不分，真气乃存，上下灌注，气乃流通。如水之流，如日月之行而不休。阴营其
脏，阳固其腑，流源 ，满而不溢，充而不盈，夫是之谓久生。
里语有之∶人在世间，日失一日，如牵羊以就诸屠所，每进一步，而去死转近。此譬虽丑而
实理也。达人所以不愁死者，非不欲求生，亦固不知所以免死之术，而空自煎愁，无益于事。故
云∶乐天知命，故不忧耳，非不欲久生也。且夫深入九泉之下，长空罔极，始为蝼蚁之粮，终与
尘埃合体，令怛然心热，不觉咄嗟。若心有求生之志，何不屏置不急之事，以修玄妙也哉？
世人不察，惟五欲是嗜，声色是耽。目惑玄黄，耳务淫哇。滋味煎其脏腑，醴醪煮其肠胃，
香芬腐其骨髓，喜怒悖其正气，思虑消其精神，哀乐殃其平粹。夫以蕞尔之躯，攻之非一途；易
竭之身，而瓜分受敌。身非木石，其能久乎？
大凡住生，先调元气。身有四气，人多不明。四气之中，各主生死。一曰干元之气，化为
精，精反为气。精者连于神，精益则神明，精固则神畅，神畅则生健。苦精散则神疲，精竭则
神去，神去则死。二曰坤元之气，化为血，血复为气。气血者通为内外，血壮则体丰，血固则颜
盛，颜盛则生合。若血衰则发变，血败则脑空，脑空则死。三曰庶气，庶气者，一元交气，气化
为津，津复为气。气运于生，生托于气，阴阳动息，滋润形体。气通则生，气乏则死。四曰众气，
众气者，谷气也。谷济于生，终误于命，食谷虽生，蕴谷气还死。精能附血，气能附生，当使循
环，即身永固。干元之阳，阳居阴立，脐下气海是也。坤元之阴，阴居阳位，脑中血海是也。
生者属阳，阳贯五脏，喘息之气是也。死者属阴，阴纳五味，秽恶之气是也。气海之气以壮精神，
以填骨髓；血海之气以补肌肤，以流血脉；喘息之气以通六腑，以扶四肢；秽恶之气以乱身神，
以腐五脏。
形者，生之气也；心者，形之主也；神者，心之宝也。故神静而心和，心和而形全；神躁则
心荡，心荡则形伤。将全其形也，先在理神。故恬和养神，则自安于内；清虚栖心神，则不诱于
外。神恬心清，则形无累矣。虚室生白，人心苦空。虚则纯白不浊，吉祥至矣。人不照于昧爽而
照于莹镜者，以莹能朗也；不鉴于流波而鉴于静水者，以静能清也。镜水以清明之性，故能照物
之形。由此观之，神照则垢灭，形静而神清。垢灭则内欲永尽，神清则外累不入。今清歌奏而心
乐，悲声发而心哀。夫七窍者，精神之户牖也；志气者，五脏之候也。耳目诱于声色，鼻口之于
芳味，四体之于安适，其情一也。则精神驰惊而不守，志气系于趋舍，则五脏滔荡而不安。嗜欲
之归于外，心腑壅塞于内；曼衍于荒滔之波，留连于是非之境，而不败德伤生者，盖亦寡矣。是
以圣人清目而不视，聪耳而不听，闭口而不言，弃心而不虑。贵身而忘贱，故尊势不能动；乐道
而忘贫，故浓利不能倾。容身以怡情，而游一气，活然纯白于衷，故形不养而自全者，不劳而道自至也。
身之有欲，如树之有蝎。树抱蝎则远自凿，人抱欲而反自害。故蝎盛则木枯，欲炽而身亡。
将收情欲，先敛五关。五关者，情欲之路，嗜欲之府也。目爱彩色，命曰伐性之斧；耳乐淫声，
命曰攻心之鼓；口贪滋味，命曰腐脏之药；鼻悦芳馨，命曰熏喉之烟；身安舆驷，命曰召蹶之机。
此五者所以养生，亦以伤生。耳目之于声色，鼻口之于芳味，肌体之于安适，其情一也。然亦以
之生，或为贤智，或为痴愚，由于处之异也。
罢了。人之所以不能享尽天年，而在中途因刑罚杀戮而夭折的原因是什么呢？是因为他们过分贪求生存（过度纵欲、厚味以养生）。只有那些不把“求生”当作刻意追求的人，才能真正修养得道而长生。
大凡人们不仅不知道什么是真正的补益，甚至也不知道什么是真正的损害。损害是容易察觉且发生迅速的，而补益是难以察觉且见效缓慢的。如果连容易察觉的损害都不能醒悟，又怎么能把握那难以察觉的补益呢？所谓损害，就像灯火消耗油脂一样，看不见过程，却忽然就耗尽了；所谓补益，就像禾苗播种繁殖一样，不知不觉间，忽然就茂盛了。所以修身养性，务必谨慎于细微之处，不能因为小的补益看似不显著就不去修养，也不能因为小的损害看似无伤大雅就不去防备。凡是积累小的才能成就大的，减少一分才能达到亿万（指长寿）。如果能从细微处爱护身体，在显著处成就德行，那就差不多懂得“道”了。
养生的根本在于不伤害身体，这是关键的话。况且才力不及却勉强深思，是伤害；力量不胜却强行举重，是伤害；悲哀憔悴，是伤害；喜乐过度，是伤害；急切地追求欲望，是伤害；忧愁患难，是伤害；长时间谈话欢笑，是伤害；睡眠作息失去规律，是伤害；拉弓射箭，是伤害；醉酒呕吐，是是伤害；奔跑跳跃导致气喘乏力，是伤害；大声欢呼哭笑，是伤害；阴阳交合不当，是伤害。
因此，养性的方法包括：吐唾沫不要用力过远，行走不要步伐过快，耳朵不要听到极致的声音，眼睛不要看到极远的地方，坐不要久坐，躺卧不要等到极度疲劳。在感到冷之前就穿衣，在感到热之前就脱衣。不要等到极度饥饿才进食，进食不可过饱；不要等到极度口渴才饮水，饮水不可过多。凡是食物吃多了就会形成积聚病，饮水过多就会形成痰癖病。不要过于劳累也不要过于安逸，不要起得太晚，不要大汗淋漓，不要睡太多，不要乘车骑马狂奔，不要极目远眺，不要吃太多生冷食物，不要在风中饮酒，不要频繁沐浴，不要志向过于远大，不要刻意制造奇巧之物。冬天不要极度温暖，夏天不要极度凉爽。不要在星空下露宿，不要在睡觉时让扇子对着吹。大寒、大热、大风、大雾天气，都不要冒犯。五味入口，不要偏多。所以酸味多吃伤脾，甜味多吃伤肺，辛味多吃伤肝，咸味多吃伤心，甘味多吃伤肾。这是五行自然的道理。
凡是说伤害身体的，当时并不会觉得有什么不适，只是时间久了会减损寿命罢了。
古代懂道的人，修筑壁垒以防备邪气，疏通源头以养育真气。深居静处，不被外物扰乱，动静与神气相伴随，魂魄得以守持。谨防房事泄精，专心致志不分心，真气才能存留，上下灌注，气机才能流通。像水流一样，像日月运行一样不停息。阴气滋养五脏，阳气固护六腑，流源通畅，满而不溢，充实而不盈满，这就叫做长久生存。
俗语说：人在世间，日子一天天过去，就像牵着羊走向屠宰场，每进一步，离死亡就更近一步。这个比喻虽然丑陋，但确实是真理。通达的人之所以不忧愁死亡，并不是不想求生，而是因为本来就不懂得避免死亡的方法，白白地煎熬忧愁，对事情没有益处。所以说：乐天知命，所以不忧愁，这并不是不想长久生存啊。况且深入九泉之下，长空无极，开始成为蝼蚁的食物，最终与尘埃合体，让人心中惊惧发热，不觉叹息。如果心里有求生的志向，为什么不摒弃不急之事，来修养玄妙之道呢？
世人不明察，只嗜好五欲，沉迷声色。眼睛被五色迷惑，耳朵追求淫靡之声。滋味煎煮他们的脏腑，美酒煮烂他们的肠胃，香气腐蚀他们的骨髓，喜怒违背他们的正气，思虑消耗他们的精神，哀乐破坏他们的平和纯粹。凭借这微小的身躯，攻击它的途径不止一种；容易枯竭的身体，却分散地遭受敌人的攻击。身体不是木头石头，怎么能长久呢？
大凡维持生命，先要调摄元气。身体有四气，人们大多不明白。四气之中，各自主宰生死。一是干元之气，化为精，精又反化为气。精与神相连，精充足则神明，精坚固则神畅达，神畅达则身体健壮。如果精散失则神疲乏，精竭尽则神离去，神离去则死亡。二是坤元之气，化为血，血又复化为气。气血贯通内外，血壮则身体丰满，血坚固则面色红润，面色红润则生命和谐。如果血衰败则头发改变，血败坏则脑空，脑空则死亡。三是庶气，庶气是一元交感之气，气化生为津液，津液又复化为气。气运化生命，生命依托于气，阴阳动静呼吸，滋润形体。气通畅则生，气匮乏则死。四是众气，众气就是谷气。谷物救济生命，但最终误于性命，食谷虽能维持生命，蕴积谷气反而致死。精能依附血，气能依附生命，应当使它们循环，身体就能永远稳固。干元的阳，阳居于阴位，即脐下的气海。坤元的阴，阴居于阳位，即脑中的血海。生命属阳，阳贯穿五脏，即喘息之气。死亡属阴，阴收纳五味，即秽恶之气。气海之气用来壮精神，填骨髓；血海之气用来补肌肤，流血脉；喘息之气用来通六腑，扶四肢；秽恶之气用来乱身神，腐五脏。
形体，是生命的载体；心，是形体的主宰；神，是心的宝贝。所以神安静则心和，心和则形全；神躁动则心荡，心荡则形伤。想要保全形体，先在调理精神。所以恬淡平和以养神，则内心自然安宁；清虚无为以栖心神，则不被外物诱惑。神恬心清，则形体没有累赘了。虚室生白，人心苦于空虚。虚空则纯白不浑浊，吉祥就来了。人不照昏暗的光线而照明亮的镜子，是因为镜子能明亮；不从流动的水波中看自己而从静止的水中看自己，是因为静止的水能清澈。镜子和水以清明之性，所以能照见物体的形状。由此看来，神清明则污垢消灭，形体安静则神清气爽。污垢消灭则内在的欲望永尽，神清气爽则外在的累赘不入。如今清歌奏响而心快乐，悲声发出而心悲哀。七窍是精神的窗户；志气是五脏的征候。耳目被声色诱惑，鼻口被芳味吸引，四肢贪图安适，这种情状是一样的。那么精神驰惊而不能守舍，志气系于取舍，则五脏动荡而不安。嗜欲趋向外部，心腑壅塞于内部；漫游于荒滔的波浪，流连于是非的境界，而不败德伤生的，大概也很少了。因此圣人清目而不视，聪耳而不听，闭口而不言，弃心而不虑。重视身体而轻视贱物，所以尊势不能动摇他；乐于大道而忘记贫穷，所以浓利不能倾覆他。容身以怡情，遨游于一气之中，内心豁然纯白，所以形体不修养而自然保全，不劳而道自然到来。
身体有欲望，就像树上有蝎虫。树抱蝎虫则从远处被蛀空，人怀抱欲望反而自害。所以蝎虫盛则树木枯死，欲望炽盛则人身亡。要想收敛情欲，先要收敛五关。五关，是情欲的道路，嗜欲的府库。眼睛喜爱彩色，名叫伐性之斧；耳朵喜好淫声，名叫攻心之鼓；嘴巴贪恋滋味，名叫腐脏之药；鼻子悦纳芳香，名叫熏喉之烟；身体贪图车马安适，名叫召蹶之机。这五种东西，既是养生的工具，也是伤生的根源。耳目对于声色，鼻口对于芳味，肌体对于安适，其情状是一样的。然而也依靠它们生存，有的成为贤智，有的成为痴愚，取决于如何处理它们。
Thus, why do people fail to complete their natural lifespan and die prematurely due to punishment or violence? It is because of their excessive attachment to life (overindulgence in desires and rich foods for the sake of longevity). Only those who do not treat "seeking life" as an intentional pursuit can truly cultivate the Way and achieve longevity.
Generally, people not only fail to understand what constitutes true nourishment, but they also fail to understand what constitutes harm. Harm is easy to perceive and occurs rapidly, whereas nourishment is difficult to perceive and takes effect slowly. If one cannot realize the obvious harm, how can one grasp the subtle nourishment? Harm is like a lamp consuming wax; its process is invisible, yet it suddenly runs out. Nourishment is like sowing grain; imperceptibly, it suddenly flourishes. Therefore, in cultivating the body and nature, one must be cautious about details. One should not neglect minor benefits because they seem insignificant, nor ignore minor harms because they seem harmless. Accumulating small things leads to greatness; reducing excess leads to abundance (longevity). If one can cherish the body at its subtle stages and achieve virtue at its manifest stages, one would then approach understanding the Dao.
The foundation of health preservation lies in avoiding injury; this is a crucial principle. For instance, thinking excessively beyond one's capacity causes injury; forcing physical exertion beyond one's strength causes injury; sorrow and emaciation cause injury; excessive joy causes injury; eagerly pursuing desires causes injury; worrying about potential disasters causes injury; prolonged talking and laughing cause injury; irregular sleep and rest cause injury; drawing bows and using crossbows cause injury; drunkenness and vomiting cause injury; running, jumping, panting, and fatigue cause injury; loud cheering, crying, and laughing cause injury; improper sexual intercourse causes injury.
Therefore, methods for preserving nature include: spitting without excessive force, walking without rapid steps, listening without extreme sounds, looking without extreme distance, sitting without prolonged periods, lying down before reaching exhaustion. Put on clothes before feeling cold, remove them before feeling hot. Do not eat until extremely hungry, and avoid overeating; do not drink until extremely thirsty, and avoid drinking too much. Excessive food consumption leads to accumulation disorders; excessive drinking leads to phlegm-stasis disorders. Avoid both excessive labor and excessive ease; avoid waking up late; avoid profuse sweating; avoid excessive sleep; avoid frantic driving or riding; avoid straining vision to look far; avoid eating too many raw and cold foods; avoid drinking alcohol in the wind; avoid frequent bathing; avoid having overly ambitious goals; avoid creating artificial novelties. In winter, avoid extreme warmth; in summer, avoid extreme coolness. Avoid sleeping outdoors under the stars; avoid being fanned while sleeping. Do not expose oneself to extreme cold, heat, wind, or fog. When tasting the five flavors, avoid excess. Thus, excessive sour damages the Spleen; excessive sweet damages the Lung; excessive pungent damages the Liver; excessive salty damages the Heart; excessive bitter damages the Kidney. This is the natural law of the Five Elements.
Injuries to the body are not immediately felt; they merely reduce lifespan over time.
Ancient masters of the Dao built ramparts to prevent evil influences and cleared sources to nurture true Qi. They dwelled in quiet places, undisturbed by external objects, moving and resting in harmony with Shen and Qi, guarding Hun and Po. They strictly guarded against seminal emission, maintaining single-minded focus, so that True Qi could remain, circulating上下 (up and down), flowing freely like water, unceasingly like the sun and moon. Yin nourishes the Zang organs, Yang secures the Fu organs. The flow is smooth, full but not overflowing,充盈 (filled) but not stagnant. This is called long life.
A proverb says: People in this world lose a day each day, like sheep led to the slaughterhouse; each step forward brings them closer to death. Though this metaphor is ugly, it is true. Wise men do not worry about death not because they do not wish to live, but because they lack the method to avoid death, thus suffering in vain without benefit. Hence it is said: "Knowing destiny and being content with Heaven, one has no worries." This does not mean they do not wish for long life. Instead, descending into the nine springs, facing the boundless void, becoming food for ants, and finally merging with dust, causes heart palpitations and sighs. If one has the will to live, why not discard non-essential matters and cultivate the profound Dao?
People of the world, failing to observe clearly, indulge in the five desires and lust for sound and color. Eyes are confused by black and yellow (colors); ears pursue licentious noises. Flavors fry the viscera; wine boils the intestines and stomach; fragrance rots the bone marrow; anger and joy violate righteous Qi; thought and worry dissipate Spirit; sorrow and joy destroy inner purity. With such a tiny body, attacked from multiple paths; a body easily exhausted, yet divided to face enemies. The body is not wood or stone; how can it last long?
Generally, sustaining life requires first regulating Yuan Qi. The body has four Qi, which most people do not understand. Among these four, each governs life and death. First is Gan Yuan Qi, which transforms into Jing (Essence), and Jing transforms back into Qi. Jing connects to Shen (Spirit); abundant Jing leads to bright Shen; solid Jing leads to smooth Shen; smooth Shen leads to robust health. Scattered Jing leads to tired Shen; exhausted Jing leads to departing Shen; departing Shen leads to death. Second is Kun Yuan Qi, which transforms into Blood, and Blood transforms back into Qi. Qi and Blood connect inside and outside; strong Blood leads to plump body; solid Blood leads to ruddy complexion; ruddy complexion leads to harmonious life. Withered Blood leads to hair changes; ruined Blood leads to empty brain; empty brain leads to death. Third is Shu Qi, which is the Qi of interaction between the One Yuan. Qi transforms into Jin Ye (Body Fluids), and Jin Ye transforms back into Qi. Qi operates life; life relies on Qi; Yin-Yang movement and respiration moisten the form. Flowing Qi means life; deficient Qi means death. Fourth is Zhong Qi, which is Gu Qi (Grain Qi). Grain sustains life but ultimately misleads fate; although eating grain sustains life, accumulating Gu Qi leads to death. Jing attaches to Blood; Qi attaches to Life; they should circulate, making the body permanently stable. Gan Yuan Yang resides in Yin positions, specifically the Qi Sea below the navel. Kun Yuan Yin resides in Yang positions, specifically the Blood Sea in the brain. Life belongs to Yang; Yang penetrates the five Zang organs, manifested as breathing Qi. Death belongs to Yin; Yin receives the five flavors, manifested as foul Qi. Qi Sea Qi strengthens Spirit and fills bone marrow; Blood Sea Qi supplements skin and flesh and flows through blood vessels; Breathing Qi opens the six Fu organs and supports the four limbs; Foul Qi disturbs body spirit and rots the five viscera.
Form is the vessel of life; Mind is the master of form; Spirit is the treasure of Mind. Thus, calm Spirit leads to harmonious Mind; harmonious Mind leads to intact Form. Restless Spirit leads to turbulent Mind; turbulent Mind leads to damaged Form. To preserve Form, one must first regulate Spirit. Tranquility and harmony nourish Spirit, ensuring inner peace; clarity and emptiness house Spirit, preventing external temptation. With tranquil Spirit and clear Mind, Form suffers no burden. An empty room generates light; the human mind fears emptiness. Emptiness ensures pure whiteness without turbidity, bringing auspiciousness. People do not look in dim light but in bright mirrors because mirrors are clear; they do not see reflections in flowing waves but in still water because still water is clear. Mirrors and water, possessing clarity, reflect the shape of objects. From this, we see: clear Spirit eliminates filth; quiet Form clarifies Spirit. Eliminated filth means internal desires are gone; clarified Spirit means external burdens do not enter. Now, singing songs brings joy; mournful sounds bring sorrow. The seven orifices are the windows of Spirit; Ambition and Qi are the indicators of the five viscera. Eyes and ears seduced by sound and color, nose and mouth attracted by fragrance, limbs seeking comfort—all share the same nature. Thus, Spirit becomes anxious and loses its post; Ambition is tied to choices, causing the five viscera to churn uneasily. Desires turn outward; Heart and viscera become blocked inwardly; wandering in chaotic waves, lingering in realms of right and wrong—few escape moral decay and life damage. Therefore, sages clear eyes but do not look; sharpen ears but do not listen; close mouths but do not speak; abandon thoughts but do not deliberate. Valuing the body over the trivial, status cannot move them; loving the Dao over poverty, wealth cannot tilt them. Dwelling to please emotions, roaming in One Qi, with a heart of pure white, Form preserves itself without cultivation; Dao arrives without effort.
Desires in the body are like insects in trees. Trees harboring insects rot from within; humans harboring desires harm themselves. Abundant insects kill trees; intense desires kill humans. To restrain desires, one must first guard the Five Gates. The Five Gates are the paths of desire and the storehouses of craving. Eyes loving colors are called axes that cut nature; ears loving licentious sounds are drums that attack the heart; mouths craving flavors are medicines that rot viscera; noses enjoying fragrances are smoke that burns throats; bodies enjoying carriage rides are mechanisms that summon collapse. These five can preserve life or damage it. Eyes/ears regarding sound/color, nose/mouth regarding fragrance, body regarding comfort—these natures are identical. Yet, depending on how one handles them, one may become wise or foolish.