（凡八类）
夫养性者，欲所习以成性，性自为善，不习无不利也。性既自善，内外百病自然不生，
祸乱灾害亦无由作，此养性之大经也。善养性者则治未病之病，是其义也。故养性者，不但
饵药餐霞，其在兼于百行，百行周备，虽绝药饵足以遐年。德行不充，纵服玉液金丹未能延
寿。故老子曰∶善摄生者，陆行不遇虎兕，此则道德之指也，岂假服饵而祈遐年哉。圣人所
以制药饵者，以救过行之人也。故愚者抱病历年而不修一行，缠 没齿终无悔心。此其所以
歧和长逝，彭跗永归，良有以也。嵇康曰∶养生有五难，名利不去为一难，喜怒不除为二难，
声色不去为三难，滋味不绝为四难，神虑精散为五难。五者必存，虽心希难老，口诵至言，
咀嚼英华，呼吸太阳，不能不回其操，不夭其年也。五者无于胸中，则信顺日跻，道德日全，
不祈善而有福，不求寿而自延，此养生之大旨也。然或有服膺仁义，无甚泰之累者，抑亦其
亚欤。
黄帝问于岐伯曰∶余闻上古之人，春秋皆度百岁，而动作不衰。今时之人，年至半百而
动作皆衰者，时代异耶？将人失之也？岐伯曰∶上古之人，其知道者，法则阴阳，和于术数，
饮食有节，起居有常，不妄作劳，故能形与神俱，而尽终其天年，度百岁乃去。今时之人则
不然，以酒为浆，以妄为常，醉以入房，以欲竭其精，以耗散其真，不知持满，不时御神，
务
避之有时，恬澹虚无，真气从之，精神内守，病安从来。是以其志闲而少欲，其心安而不惧
，其形劳而不倦，气从以顺，各从其欲，皆得所愿。故甘其食，美其服，乐其俗，高下不相
慕，故其民曰朴，是以嗜欲不能劳其目，淫邪不能惑其心，愚智贤不肖不惧于物，合于道数
，故皆能度百岁而动作不衰者，以其德全不危也。是以人之寿夭在于撙节，若消息得所，则
长生不死，恣其情欲，则命同朝露也。岐伯曰∶人年四十而阴气自半也，起居衰矣。年五十
体重耳目不聪明矣。年六十阴痿，气力大衰，九窍不利，下虚上实，涕泣俱出矣。故曰∶知
之则强，不知则老。故同出名异，智者察同，愚者察异。愚者不足，智者有余。有余则耳目
聪明，身体强健，年老复壮，壮者益理。是以圣人为无为之事，乐恬淡之味，能纵欲快志，
得虚无之守，故寿命无穷，与天地终。此圣人之治身也。
春三月此为发陈，天地俱生，万物以荣，夜卧早起，广步于庭，被发缓形，以使志生，
生而勿杀，与而勿夺，赏而勿罚，此春气之应，养生之道也。逆之则伤肝。夏为寒为变，则
奉长者少。
夏三月此为蕃莠，天地气交，万物华实，夜卧早起，毋厌于日，使志无怒，使华英成秀
，使气得泄，若所爱在外，此夏气之应，养长之道也。逆之则伤心。秋为 疟，则奉收者少，
冬至重病。
秋三月此为容平，天气以急，地气以明，早卧早起，与鸡俱兴，使志安宁，以缓秋刑，
收敛神气，使秋气平，毋外其志，使肺气清，此秋气之应，养收之道也。逆之则伤肺。冬为
飧泄，则奉藏者少。
冬三月此为闭藏，水冰地坼，无扰乎阳，早卧晚起，必待日光，使志若伏若匿，若有私
意，若已有得，去寒就温，毋泄皮肤，使气亟夺。此冬气之应，养藏之道也。逆之则伤肾。
春为痿厥，则奉生者少。
天有四时五行，以生长收藏，以寒暑燥湿风。人有五脏，化为五气，以生喜怒悲忧恐
，故喜怒伤气，寒暑伤形，暴怒伤阴，暴喜伤阳。故喜怒不节，寒暑失度，生乃不固，人能
根据时摄养，故得免其夭枉也。
仲长统曰∶王侯之宫，美女兼千。卿士之家，侍外家数百。昼则以醇酒淋其骨髓，夜则房
室输其血气，耳听淫声，目乐邪色，宴内不出，游外不返。王公得之于上，豪杰驰之于下，
及至生产不时，字育太早，或童孺而擅气，或疾病而构精，精气薄恶，血脉不充，既出胞脏，
养护无法，又蒸之以绵纩，烁之以五味，胎伤孩病而脆，未得坚刚，复纵情欲，重重相生，
病病相孕，国无良医，医无审术，奸佐其间，过谬常有，会有一疾，莫能自免。当今少百岁
之人者，岂非所习不纯正也。
抱朴子曰∶或问所谓伤之者，岂色欲之间乎？答曰∶亦何独斯哉。然长生之要，其在房
中，上士知之，可以延年除病，其次不以自伐。若年当少壮，而知还阴丹以补脑，采七益于
长俗。（一作谷）者，不服药物，不失一二百岁也，但不得仙耳。不得其术者，古人方之于
凌
杯以盛汤，羽苞之蓄火，又且才所不逮而强思之伤也，力所不胜而强举之伤也，深忧重恚伤
也，悲哀憔悴伤也，喜乐过度伤也，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，饱食即卧伤也，跳走喘乏伤也，欢呼哭泣伤也。阴
阳不交伤也积伤至尽，尽则早亡，尽则非道也。故养性之士，唾不至远，行不疾走，耳不极
听，目不极视，坐不久处，立不至疲，卧不至 。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，饮不欲过多。不欲啖生冷，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，夏不欲穷凉，不欲露卧星月，不欲眠中用扇，大寒
大热、大风大雾皆不得冒之。五味不欲偏多，故酸多则伤脾，苦多则伤肺，辛多则伤肝，咸
多则伤心，甘多则伤肾，此五味克五脏五行，自然之理也。凡言伤者，亦不即觉也，谓久则
损寿耳。是以善摄生者，卧起有四时之早晚，兴居有至和之常制，调利筋骨有俯仰之方，祛
疾闲邪有吐纳之术，流行营卫有补泻之法，节宣劳逸有与夺之要。忍怒以全阴，抑喜以养阳。
然后先服草木以救亏缺，后服金丹以定无穷，养性之理尽于此矣。
夫欲快意任怀，自谓达识知命，不泥异端，极情肆力，不劳持久者，闻此言也，虽风之
过耳，电之经目，不足喻也。虽身枯于留连之中，气绝于绮纨之际，而甘心焉，亦安可告之
以养性之事哉，非唯不纳，乃谓妖讹也，而望彼信之，所谓以明鉴给 瞽，以丝竹娱聋夫者
也。
魏武与皇甫隆令曰∶闻卿年出百岁，而体力不衰，耳目聪明，颜色和悦，此盛事也。所
服食施行导引，可得闻乎？若有可传，想可密示封内。隆上疏对曰∶臣闻天地之性，唯人为
贵。人之所贵，莫贵于生。唐荒无始，劫运无穷。人生其间，忽如电过，每一思此，罔然心
热，生不再来，逝不可追，何不抑情养性以自保。惜今四海垂定，太平之际又当须展才布德
当由万年。万年无穷，当由修道，道甚易知，但莫能行。臣尝闻道人蒯京已年一百七十八，
而甚丁壮，言人当朝朝服食玉泉、琢齿，使人丁壮有颜色，去三虫而坚齿。玉泉，口中唾也。
朝
嵇康曰∶穣岁多病，饥年少疾，信哉不虚。是以关中土地，俗好俭啬，厨膳肴馐，不过
菹酱而已，其人少病而寿。江南岭表，其处饶足，海陆 肴，无所不备，土俗多疾而人早夭。
北
闷，赤露眠卧，宿食不消，未逾期月，大小皆病，或患霍乱香港脚胀满，或寒热疟痢恶核疔肿，
或痈疽痔漏，或偏风猥退，不知医疗以至于死。凡如此者，比肩皆是，唯云不习水土，都不
知病之所由。静言思之，可为太息者也。学人先须识此，以自诫慎。
抱朴子曰∶人之一身，犹一国之象也。胸腹之位，犹宫室也。四肢之列，犹郊境也。骨
节之分，犹百宫也。神犹君也，血犹臣也，气犹民也，知治身则能治国也。夫爱其民，所以
安其国。惜其气，所以全其身。民散则国亡，气竭则身死。死者不可生也，亡者不可存也。
是以至人消未起之患，治未病之疾。医之于无事之前，不追于既逝之后。夫人难养而易危也，
气难清而易浊也，故能审威德所以保社稷，割嗜欲所以固血气，然后真一存焉，精神守焉，
百病却焉，年寿延焉。
（共分为八类）
所谓养性，就是希望将习惯养成天性，天性自然向善，如果不加以习练，就没有什么是不利的。既然天性已经向善，内外的各种疾病自然就不会产生，祸乱灾害也没有产生的缘由，这就是养性的根本原则。善于养性的人，能够治疗尚未发生的疾病，这正是其中的含义。所以养性，不仅仅是服用药物和吞服云霞（指辟谷或炼丹），更在于兼修各种行为规范。如果各种行为规范都完备了，即使断绝药物的摄入也足以长寿。如果德行不充实，纵然服用玉液金丹也无法延长寿命。所以老子说：“善于保养生命的人，在陆地上行走不会遇到老虎和犀牛。”这说的是道德的指引作用，哪里需要依靠服用补药来祈求长寿呢？圣人制作药物，是为了救治那些行为有过失的人。所以愚笨的人抱着病多年却不修养任何一种德行，直到死也没有后悔之心。这就是为什么岐伯、和（指古代名医）长久逝去，彭祖、跗（指古代长寿者）永远归天，确实是有原因的。嵇康说：“养生有五大难点，不去除名利是第一难，去除喜怒是第二难，去除声色是第三难，断绝美味是第四难，精神思虑耗散是第五难。这五种情况如果都存在心中，虽然心里希望难以衰老，口中诵读至理名言，咀嚼精华食物，呼吸太阳精气，也不能改变其操守，不能避免早逝。如果这五种杂念不在胸中，那么诚信顺遂就会日益提升，道德日益完善，不祈求善行而有福报，不追求长寿而自然延年，这是养生的主要宗旨。然而有的人信奉仁义，没有过度的泰然之累，这也算是次一等的境界吧。
黄帝问岐伯说：“我听说上古时代的人，年龄都超过百岁，但动作依然不衰弱。现在的人，年龄只到半百动作就都衰败了，这是因为时代不同呢？还是因为人们自身失误造成的？”岐伯回答说：“上古时代的人，他们懂得‘道’，效法阴阳的变化，调和于术数之中，饮食有节制，起居有规律，不妄自劳累，所以能够使形体与精神相俱备，从而享尽天然赋予的寿命，活到百岁才离开。现在的人却不是这样，把酒当作浆水喝，把妄为当作常态，醉酒后行房事，用欲望耗尽自己的精气，用耗散损耗自己的真元，不知道保持精气的充盈，不按时调摄精神，所以身体衰败。至于上古之人，他们知道适时躲避邪气，心境恬淡虚无，真气顺从，精神内守，疾病从哪里来呢？因此他们的志向清闲而欲望少，内心安宁而不恐惧，身体劳作但不疲倦，气机顺从，各随其欲，都能实现愿望。所以觉得食物甘甜，衣服美观，风俗快乐，高低地位不相羡慕，所以百姓质朴，因此嗜欲不能劳损他们的眼睛，淫邪不能迷惑他们的心，无论愚笨、聪明、贤能还是不肖，都不被外物所惊扰，合于道数，所以都能活到百岁而动作不衰，是因为他们的德行完备而没有危险。所以人的寿命长短在于节制，如果调节得当，就能长生不死；如果放纵情欲，生命就像早晨的露水一样短暂。岐伯说：“人到了四十岁，阴气就自然减半，起居能力开始衰退。五十岁时，身体沉重，耳目不再灵敏。六十岁时，阳痿，气力大衰，九窍不通利，下虚上实，涕泪俱出。所以说：懂得养生则强壮，不懂则衰老。所以同出一源却结果不同，智者观察共同点，愚者观察差异点。愚者感到不足，智者感到有余。有余则耳目聪明，身体强健，年老时依然壮实，壮实者更加条理分明。所以圣人从事无为的事业，以恬淡为乐，能够纵情快意，坚守虚无的境界，所以寿命无穷，与天地同在。这是圣人的修身之道。
春季三个月，这是推陈出新的季节，天地生机勃发，万物繁荣，应当晚睡早起，在庭院中阔步慢行，披散头发，放松形体，以使意志生发，顺应生机而不要杀戮，给予而不要剥夺，奖赏而不要惩罚，这是顺应春气的表现，是养生的方法。违背它则会损伤肝脏，夏季就会发生寒变，奉养长夏之气的能力就会减少。
夏季三个月，这是万物繁茂的季节，天地之气相交，万物开花结果，应当晚睡早起，不要厌恶日照，使意志不愤怒，使容颜秀美，使气机得以宣泄，好像喜爱的事物在外，这是顺应夏气的表现，是养长的方法。违背它则会损伤心脏，秋季就会发生疟疾，奉养收敛之气的能力就会减少，冬至时会患重病。
秋季三个月，这是容受平定的季节，天气急劲，地气清明，应当早睡早起，与鸡鸣同时起床，使意志安宁，以缓和秋气的肃杀，收敛神气，使秋气平和，不要使志意外泄，使肺气清肃，这是顺应秋气的表现，是养收的方法。违背它则会损伤肺脏，冬季就会发生完谷不化的腹泻，奉养闭藏之气的能力就会减少。
冬季三个月，这是闭藏的季节，水结冰，地开裂，不要扰动阳气，应当早睡晚起，一定要等到日出才起，使意志好像潜伏隐匿，好像有私心，好像已经有所收获，远离寒冷靠近温暖，不要让皮肤开泄导致气机频繁耗夺。这是顺应冬气的表现，是养藏的方法。违背它则会损伤肾脏，春季就会发生痿厥，奉养生发之气的能力就会减少。
天有四时五行，用来生长收藏，表现为寒暑燥湿风。人有五脏，化生为五气，用来产生喜怒悲忧恐，所以喜怒会伤气，寒暑会伤形，暴怒伤阴，暴喜伤阳。所以喜怒不节制，寒暑失度，生命就不稳固，人如果能根据时节进行摄养，就能避免夭折。
仲长统说：“王侯的宫殿，美女多达千人。卿士的家宅，侍妾数百人。白天用美酒浸泡骨髓，晚上在房室中耗损血气，耳朵听淫靡之声，眼睛喜好邪色，宴饮在内不出门，游乐在外不回家。王公在上层获得这种风气，豪杰在下层追逐这种行为，等到生育不及时，抚养太早，有的孩童就擅动精气，有的患病时还交合精气，精气薄弱恶劣，血脉不充盈，既出了母体脏腑，养护又没有方法，又用绵絮蒸暖，用五味烧烤，导致胎儿受伤孩子多病且脆弱，未能变得坚刚，又放纵情欲，层层相生，病病相孕，国家没有良医，医生没有审慎的技术，奸邪之人夹杂其中，过错谬误常有发生，一旦有一身疾病，无法自我免除。当今缺少活到百岁的人，难道不是所习染的不纯正吗？
抱朴子说：“有人问所谓的伤害，难道是房事方面的吗？回答说：又何止于此呢。然而长生的关键，在于房中术，上等之士知道这一点，可以延年除病，其次不至于自我伐害。如果正当年少壮实，就知道运用还阴丹来补脑，在世俗中采集七益（一种养生方法），不服用药物，也不失活一二百岁，只是不能成仙罢了。不得其法的人，古人将其比作用杯子盛汤，用羽毛包裹火种。此外还有：才力不及却强思虑的伤害，力量不胜却强举重的伤害，深忧重怒的伤害，悲哀憔悴的伤害，喜乐过度的伤害，急切追求欲望的伤害，忧愁患难的伤害，久谈言笑的伤害，寝息失时的伤害，拉弓引弩的伤害，沉醉呕吐的伤害，饱食即卧的伤害，跳走喘乏的伤害，欢呼哭泣的伤害。阴阳不交也是伤害。积伤直至竭尽，竭尽则早亡，竭尽就不是道了。所以养性的人，吐唾不远，行走不快，耳朵不极听，眼睛不极视，坐不久处，站不至疲，卧不至极度舒适（原文缺字，意指不过度安逸）。先冷穿衣，先热脱衣。不极度饥饿才进食，进食不可过饱。不极度口渴才饮水，饮水不欲过多。不吃生冷，不在风中饮酒，不频繁沐浴，不广布远大的志愿，不刻意制造奇巧。冬天不极度温暖，夏天不穷尽凉爽，不在星月下露宿，不在睡眠中用扇子扇风，大寒大热、大风大雾都不去冒犯。五味不欲偏多，所以酸多伤脾，苦多伤肺，辛多伤肝，咸多伤心，甘多伤肾，这是五味克制五脏五行，是自然的道理。凡是说伤害的，也不是立刻察觉，说是久了就会损害寿命。所以善于养生的人，卧起顺应四时的早晚，起居有至和的常规，调理筋骨有俯仰的方法，祛除疾病闲邪有吐纳的技术，流行营卫有补泻的方法，节宣劳逸有取舍的要领。忍耐愤怒以保全阴气，抑制喜悦以滋养阳气。然后先服用草木药物来补救亏缺，后服用金丹来安定无穷，养性的道理都在这里了。
那些想要快意任性，自认为通达识命，不拘泥于异端，尽情竭力，不劳持久的，听到这些话，虽然像风吹过耳朵，闪电经过眼睛，不足以比喻他们的无动于衷。虽然身体枯槁于留恋之中，气绝于绮罗之间，但他们心甘情愿，又怎么可以把养性的事告诉他们呢？不仅不接受，反而认为是妖言惑众，指望他们相信，这就是所谓的给盲人看明镜，让聋子听音乐。
魏武帝给皇甫隆的信中说：“听说你年龄超过百岁，但体力不衰，耳目聪明，颜色和悦，这是盛事啊。你所服食的施行导引，可以告诉我吗？如果有可以传授的，希望能秘密示知封内。”皇甫隆上疏回答说：“臣听说天地的本性，唯人最贵。人所珍视的，没有比生命更珍贵的了。远古洪荒无始，劫运无穷。人生其间，忽然如电光闪过，每次想到这些，心中茫然发热，生命不再来，逝去不可追，为什么不抑制情欲养性以自保呢？可惜如今四海垂定，太平之际，又应当施展才华布施德行，应当活到万年。万年无穷，应当由修道而来，道很容易知晓，只是没有人能实行。臣曾经听说道人蒯京已经一百七十八岁，但非常健壮，他说人应当每天早晨服用玉泉、琢齿，使人健壮有颜色，去除三虫坚固牙齿。玉泉，就是口中的唾液。早晨……”（此处原文中断）
嵇康说：“丰年多病，荒年少疾，确实不虚。所以关中土地，习俗喜好节俭吝啬，厨房膳食菜肴，不过是腌菜酱而已，那些人少病而长寿。江南岭表，那里富足，海陆菜肴，无所不备，当地习俗多病而人早夭。北方……”（此处原文中断）
闷，赤身露体睡觉，宿食不消，未过一个月，大小便都生病，或者患霍乱、香港脚、胀满，或者寒热疟痢、恶核疔肿，或者痈疽痔漏，或者偏风猥退，不知道医疗以至于死。凡如此者，比比皆是，只说不适应水土，都不知道病的由来。静心思量，可为叹息。学人必须先认识这些，以自我告诫谨慎。
抱朴子说：“人的身体，就像一个国家的景象。胸腹的位置，就像宫室。四肢的排列，就像郊境。骨节的分布，就像百官。神就像君主，血就像臣子，气就像百姓，懂得治理身体就能治理国家。爱护百姓，所以安定国家。爱惜气，所以保全身体。百姓离散则国家灭亡，气竭则身体死亡。死者不能复生，亡者不能复存。所以至人消除未起的祸患，治疗未病的疾病。在无事之前医治，不在既逝之后追赶。人难养而易危，气难清而易浊，所以能审察威德所以保卫社稷，割舍嗜欲所以巩固血气，然后真一存在，精神守住，百病退却，年寿延长。”
(There are eight categories in total)
Nourishing nature (Yangxing, cultivating one's character and life) aims to form habits into one's innate nature, so that the nature naturally tends toward goodness. Without such cultivation, nothing would be disadvantageous. Since the nature is inherently good, internal and external diseases will naturally not arise, and disasters and chaos will have no cause to occur; this is the fundamental principle of nourishing nature. Those who excel at nourishing nature can treat diseases before they manifest, which embodies its true meaning. Therefore, nourishing nature involves not only taking medicines or practicing breath retention (Cixia, swallowing clouds/mist), but also integrating various moral conduct practices. If all behavioral norms are fully observed, even without taking medicines, one can achieve longevity. However, if virtue is insufficient, even consuming jade elixirs or golden pills cannot extend life. Thus, Laozi said: "Those who are skilled at preserving life do not encounter tigers or rhinoceroses when traveling on land." This refers to the guidance of morality; how could it rely on taking tonics to pray for longevity? The Sages created medicines to rescue those whose conduct has gone astray. Therefore, foolish people may suffer from illness for years without cultivating any single virtue, remaining unrepentant until death. This is why ancient physicians like Qibo and He passed away long ago, and legendary long-lived figures like Peng Zu and Fu returned to eternity—there is indeed a reason. Ji Kang stated: "There are five difficulties in health preservation: failing to abandon fame and profit is the first difficulty; failing to eliminate anger and joy is the second; failing to abandon sensual pleasures is the third; failing to abstain from rich flavors is the fourth; and scattering spirit and essence through excessive mental exertion is the fifth. If these five exist within the heart, although one may desire to avoid aging and recite profound truths, chew delicacies, and breathe solar qi, one cannot change their conduct nor avoid premature death. If these five are absent from the mind, then trust and compliance will daily improve, and morality will become complete. One will receive blessings without seeking goodness and extend life without pursuing longevity; this is the main purport of health preservation. Yet, some who adhere to benevolence and righteousness without excessive complacency are considered secondary in attainment.
The Yellow Emperor asked Qibo: "I have heard that people in ancient times lived beyond a hundred years while their movements remained vigorous. People today reach only half that age and their movements decline. Is this due to differences in the era, or because people themselves are at fault?" Qibo replied: "People in ancient times understood the Dao. They modeled themselves after Yin and Yang, harmonized with numerical arts (Shushu, methods of calculation and divination used in healing), regulated their diet, maintained regular routines, and did not overexert themselves. Thus, their form and spirit remained united, allowing them to fulfill their natural lifespan and pass away after living a hundred years. People today are different. They treat wine as water, make recklessness a habit, engage in sexual activity while drunk, exhaust their essence through desires, and dissipate their true qi (Zhenqi, vital energy). They do not know how to maintain fullness, fail to regulate their spirit timely, and thus their bodies decline. In contrast, ancients knew how to avoid pathogens appropriately, maintaining a tranquil and empty mind (Tandann Xuwu). True qi followed their will, and spirit was guarded internally, so how could disease arise? Their aspirations were leisurely with few desires, their hearts peaceful without fear, their bodies labored but not exhausted, and their qi flowed smoothly. Each followed their wishes and achieved their hopes. Thus, they found food sweet, clothing beautiful, and customs joyful, without envying higher or lower statuses. Consequently, the people were simple and unadorned. Desires did not weary their eyes, and licentiousness did not confuse their minds. Whether wise or foolish, virtuous or unworthy, they were not disturbed by external things. Harmonizing with the Dao, they all lived past a hundred years with vigorous movements because their virtue was complete and protected them from harm. Therefore, human longevity depends on moderation. If regulation is appropriate, one can achieve immortality; if desires are indulged, life is as fleeting as morning dew. Qibo said: "At forty, a person's yin qi naturally halves, and their capacity for daily activities declines. At fifty, the body feels heavy, and hearing and vision become dull. At sixty, impotence occurs, strength greatly diminishes, the nine orifices become obstructed, deficiency exists below and excess above, and tears and mucus flow freely. Thus it is said: Those who understand [health preservation] become strong; those who do not grow old. Although originating from the same source, outcomes differ. The wise observe similarities; the foolish observe differences. The foolish feel deficient; the wise feel abundant. Abundance brings clear hearing and sight, strong body, and vigor in old age, making the robust even more resilient. Therefore, the Sages engaged in non-action (Wuwei), found joy in tranquility, indulged their wills freely, and upheld emptiness. Thus, their lifespan was infinite, lasting as long as heaven and earth. This is the Sages' method of self-cultivation.
The three months of spring constitute the season of sprouting and renewing. Heaven and earth generate together, and all things flourish. One should sleep late and rise early, walk broadly in the courtyard, let hair down and relax the body, to allow the will to generate. Nourish life rather than kill, give rather than take, reward rather than punish. This corresponds to the spring qi and is the way of nourishing life. Violating it injures the Liver, leading to cold changes in summer and reduced capacity to nourish the growing phase.
The three months of summer constitute the season of flourishing and blooming. Heaven and earth qi intersect, and all things flower and bear fruit. One should sleep late and rise early, not dislike the sun, keep the will free from anger, let brilliance become elegant, and allow qi to vent, as if loving what is outside. This corresponds to the summer qi and is the way of nourishing growth. Violating it injures the Heart, leading to malaria in autumn and reduced capacity to nourish the harvesting phase, resulting in severe illness at the Winter Solstice.
The three months of autumn constitute the season of containment and leveling. Heaven's qi becomes urgent, and Earth's qi becomes clear. One should sleep early and rise early, waking with the chickens, keeping the will peaceful to缓 (alleviate) autumn's punishment, gathering spirit and qi to balance autumn qi, not letting the will escape outward, and keeping Lung qi pure. This corresponds to the autumn qi and is the way of nourishing harvest. Violating it injures the Lungs, leading to undigested stool diarrhea in winter and reduced capacity to nourish the storage phase.
The three months of winter constitute the season of closure and storage. Water freezes, and earth cracks. Do not disturb yang qi. Sleep early and rise late, waiting for sunlight. Let the will seem hidden, as if having private thoughts or already possessing something. Avoid cold and seek warmth, do not let skin pores open excessively to prevent frequent loss of qi. This corresponds to the winter qi and is the way of nourishing storage. Violating it injures the Kidneys, leading to flaccidity and cold limbs in spring and reduced capacity to nourish the generation phase.
Heaven has four seasons and five elements, governing growth, flourishing, harvesting, and storage, manifesting as cold, heat, dryness, dampness, and wind. Humans have five Zang organs, transforming into five qi, generating anger, joy, sorrow, grief, and fear. Thus, anger and joy injure qi; cold and heat injure form; violent anger injures yin; violent joy injures yang. Therefore, unregulated anger and joy, and imbalanced cold and heat, make life unstable. If humans can preserve and nourish according to the seasons, they can avoid premature death.
Zhongchang Tong said: "In the palaces of kings and nobles, there are thousands of beauties. In the homes of ministers, hundreds of attendants. By day, they soak their marrow in fine wine; by night, they drain their blood and qi in bedchambers. Ears listen to obscene sounds, eyes delight in lustful colors. Banquets stay indoors, outings never return. Lords adopt this from above, heroes chase it from below. When childbirth is untimely and rearing too early, children misuse their qi, or the sick engage in intercourse, essence becomes thin and evil, blood vessels remain unfilled. After leaving the womb, care is lacking. They are steamed in cotton and roasted by rich flavors. Fetuses are injured, infants are sick and fragile, never becoming solid. Then desires are indulged again, layer upon layer, disease breeding disease. With no good doctors and no prudent medical skills, deceitful helpers intervene, errors are common. When illness strikes, one cannot save oneself. Why are there so few centenarians today? Is it not because their habits are impure?
Baopuzi said: "Someone asked if the injury referred to was solely about sexual desire. I answered: How could it be only that? However, the key to longevity lies in bedroom arts. Superior scholars know this and can extend life and cure disease; inferior ones avoid self-depletion. If one is young and strong, knowing how to use Huan Yindan to replenish the brain and collect 'Seven Benefits' in secular life, one can live 100-200 years without medicine, though not become an immortal. Those who lack the technique are compared to holding soup in a cracked cup or storing fire in a feather pouch. Additionally, forcing thought beyond one's capacity causes injury; lifting weight beyond one's strength causes injury; deep worry and resentment cause injury; sorrow and emaciation cause injury; excessive joy cause injury; frantic pursuit of desires causes injury; anxiety over worries causes injury; prolonged talking and laughing cause injury; irregular sleeping and resting cause injury; drawing bows and crossbows causes injury; drunkenness and vomiting cause injury; lying down immediately after eating causes injury; jumping and running until panting causes injury; shouting and crying cause injury. Lack of yin-yang intersection causes injury. Accumulated injuries lead to exhaustion; exhaustion leads to premature death; exhaustion is contrary to the Dao. Therefore, those who nourish nature do not spit far, walk slowly, listen moderately, look moderately, sit for limited periods, stand until fatigue, or lie down excessively. They dress before feeling cold and undress before feeling hot. They do not eat until extremely hungry, nor overeat. They do not drink until extremely thirsty, nor drink excessively. They avoid raw/cold foods, drinking in the wind, frequent bathing, broad ambitions, and strange crafts. In winter, they avoid extreme warmth; in summer, extreme coolness. They do not sleep under stars/moon, fan themselves in sleep, or expose themselves to extreme cold/heat/wind/fog. Five flavors should not be biased; sour harms Spleen, bitter harms Lungs, pungent harms Liver, salty harms Heart, sweet harms Kidney. This is the natural interaction of five flavors controlling five Zang organs and five elements. Injuries are not immediately felt; they reduce lifespan over time. Thus, skilled preservers adjust wake/sleep by seasons, maintain harmonious routines, regulate sinews/bones with stretching, dispel pathogens with breathing exercises (Tuna), circulate Ying and Wei Qi with tonifying/reducing methods, and manage labor/rest with moderation. Enduring anger preserves yin; suppressing joy nourishes yang. First, take herbal medicines to repair deficiencies; later, take golden pills to stabilize infinity. This concludes the principles of nourishing nature.
Those who seek pleasure and follow their whims, claiming to understand fate and reject heterodoxy, indulging their strength without enduring hardship, hear these words as if wind passes ears or lightning flashes eyes—they remain unmoved. Though their bodies wither in indulgence and qi severs amidst silk and satin, they accept it willingly. How can one tell them of nourishing nature? They not only refuse to listen but call it heresy. Expecting them to believe is like showing a mirror to the blind or playing music for the deaf.
Emperor Wu of Wei wrote to Huangfu Long: "I hear you are over a hundred years old, yet your physical strength is undiminished, hearing and vision are sharp, and your complexion is harmonious. This is a great achievement. What medicines, practices, and Daoyin (guiding and pulling) techniques do you use? Please share them secretly if transmissible." Huangfu Long submitted a memorial: "I hear that among all things in heaven and earth, humans are most precious. Among human values, life is supreme. From ancient times without beginning, kalpas are endless. Human life here is fleeting like lightning. Thinking of this, my heart burns with anxiety. Life does not come again; death cannot be追回 (retrieved). Why not restrain emotions and nourish nature to protect oneself? Now that the world is peaceful, we should display virtue and talent, aiming for ten thousand years. Ten thousand years require cultivating the Dao. The Dao is easy to know but hard to practice. I once heard the Daoist Kuai Jing was 178 years old and very vigorous. He said people should consume 'Jade Spring' (mouth saliva) and grind teeth every morning to become vigorous, improve complexion, remove three worms, and strengthen teeth. Jade Spring is saliva..." (Text cuts off)
Ji Kang said: "In fertile years, there are many illnesses; in famine years, few. This is true. In Guanzhong, people value frugality. Kitchen fare is merely pickles and sauce. People are healthy and long-lived. In Jiangnan and Lingbiao, resources are abundant, with diverse seafood and meats. Local customs lead to frequent illness and early death. In the North... [Text cuts off] ...stifling heat, sleeping naked, undigested food remains. Within a month, both large and small bowels become diseased. Some suffer from cholera, beriberi, distension, alternating cold and fever, malaria, dysentery, malignant nodules, carbuncles, hemorrhoids, fistulas, hemiplegia, or gradual decline, dying without medical knowledge. Such cases are everywhere. They blame 'unaccustomed climate,' unaware of the true cause. Reflecting quietly, one can only sigh. Students must recognize this to guard themselves.
Baopuzi said: "The human body resembles a state. Chest and abdomen are like palaces. Limbs are like suburbs. Joints are like officials. Spirit is the ruler, blood is the minister, qi is the people. Knowing how to govern the body allows one to govern the state. Loving the people secures the state. Cherishing qi preserves the body. If people scatter, the state falls; if qi exhausts, the body dies. The dead cannot live; the fallen cannot be restored. Therefore, perfect beings eliminate potential troubles and treat diseases before they arise. They heal before events occur, not after they pass. Humans are hard to nurture and easy to endanger; qi is hard to clarify and easy to turbid. Thus, one must examine authority and virtue to protect the nation, cut off desires to consolidate blood and qi. Then True Oneness remains, spirit is guarded, hundred diseases retreat, and lifespan extends."