《推篷寤语》
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《推篷寤语》序
医不三世，不服其药。又曰：九折肱方能为活人之术。医学自前清季年，由不工商者厕身其间，荒落益不堪言。华洋交通，东西医输入，文秀之士始留心科学，本格致而旁及医术。搜古籍，研新术，虽他族有一日千里之势，我岐黄家学亦群竞发明，以与相抗衡。往往内症经他族告绝不理者，经我医对症进方，立起沉疴。同社裘君吉生有搜刊医书之举，不佞于无锡孙君文修处见《推蓬寤语》一书，系前明松江李豫亨，字元荐所著，此书原版已毁。先生自幼性耽博览，始从师好诗，辄学诗，见祈祷有验，辄学祈祷。嘉靖丙申从其父海楼宪副，收大沩寇，多集兵书，辄喜谈兵，兼习韬钤星遁射弩诸法。自楚归吴，即捐夙好，专习举业，游胶庠间有声。时文衡山诸公以书画鸣，辄学书，旁及古迹名绘，善鉴赏。继而有以养生说进者，辄喜谈养生，搜辑玄家梵荚数百种，更及于医卜星相，莫不窥其奥妙。顾数奇迄不如志，隆庆庚午始捐举业，以鸿胪谒选，自苏赴京，舟行多暇，摅夙昔所知能表见者，汇为《推篷寤语》计九卷，内分测微、原教、本术、还真、订疑、毗政诸篇。该洽古今，贯穿百家，蘧蘧焉足起人意。末附以往来论学函牍一卷，共十卷，隆庆辛未秋梓行。不佞因原教、本术二篇有关医术摘抄以贡同仁，可见先生当日谈医之一斑。何今之以医名世者墨守一家言，《灵素》诸书既少涉猎，欲其旁通格致，学究天人，不益戛戛乎其难之哉。讵知百凡学术，不进即退，势无中立。将来地轴迁移，空气变换，寒温带冷热长缩，有违旧序，万汇在交气之中呼吸酝酿，病日出而日多，则术亦宜日进而日精。现在西医霉菌血清电气疗治诸法，较之古人已上一层，再经数十年精益求精后之视今，亦犹今之视昔，此亦进化之公理也。先生不以医名世，而能博学周知若此，吾侪在医界适当学术竞争潮流，而不融洽中外之书，以拯斯人疾苦，读先生遗篇当亦废然自返矣。是为序。
中华民国七年十月下浣新安古黟王寿芝兰远序于江村游六轩
《推篷寤语》自叙
舟之亡所见者，篷蔽之；人之懵所知者，寐障之。舟匪篷，则丹崖碧流在望矣；人匪寐，则开户发牖昭如矣。非心目不及也，物翳之也。物翳去，则心光目色朗然畅矣。余夙慕古人奇节轶行，操铅椠以干有司之知恒欲，稍稍施用于世，顾性拙命奇，迄不如志，驰逐而不知止久矣。夫余之寐也，岁庚午始捐举子业，谒天曹选，将从游缙绅先生，以求通余寐焉。挂帆北征时，适春暮，每推篷坐舟次，纵观淮徐齐鲁之风物，仰瞻泰山之磅礴，北顾黄河之奔流，盖天下之大观几得其半矣。乃喟然叹曰：伟哉山川，天其假此以通余之赜赜耶。夫六艺之囿至广，道德之渊至深，其高达于无上，其卑入于无下，藏若江海，达若康庄，学者旷然而通，爽然而明，则内外之分弗淆，荣辱之情靡忒，即锺彝竹帛犹且与吾性不相涉入也，况乎挈量进退于咫尺间哉。余自少迄兹，钻研故纸，泛滥诸家，穷昼夜之力不废，且濡染先公遗训，咨诹先达名言，孜孜惟恐不逮者，历念余年矣。兹游也，乃因舟中之暇，摅夙昔所知解表见，古今嘉闻懿行可垂世则者，间附己意，形之楮素，累数百条，总若干卷。庶几哉，启昔之寐而为今之觉乎。虽然昔人有言梦中说梦自以为寤矣，匆匆然与人言之不知其尚寐也。余之寤也，毋乃类此。其方梦也，不自知也。梦之真醒也，不自知也。同余梦者，亦不知也。惟先觉者知之。今学士大夫高明俊爽，晖映先后，其于道德阃奥，固有神悟而心解矣。余也幸观泰山之祟高与黄河之萦带，且仰观天子宫阙之宏丽矣。而非求如欧阳子之文章与韩文公之才抱，若苏子所称者以尽余之大观，则又乌能自已也。因名曰《推篷寤语》，以俟当世之先觉君子。
原养生之教
圣人以天地为法象，明人身之安危。天地之气一岁十二卦，一卦六爻，共七十二爻。半阴半阳，总候三百六十日，阴消阳长，暑往寒来。故十一月复卦，坤下阳生，井泉即温。至于正月三阳，阳气平地，故云内阳而外阴。及乎四月，六阳将尽，阴气下生，则井底寒泉。至于七月，三阴平地，故日外阴而内阳也。天地之气相去八万四千里，日月周天，动经一岁。人于天地，具体而微。心肾之气相去仅八寸四分，元气周流止于百刻，故以子为一阳生，午为一阴生，七十二爻半阴半阳，盈亏消息比之天地之气特倏忽耳。善摄生者，吾之天地阴阳无愆，则荣卫周密而六淫无自入矣。
夫人应世之术非必尽废诸事而后谓之摄养也。特消息否泰而行之藏之，量其才能而负之荷之。若才不逮而强思，力不胜而强，沉忧重恚，悲哀憔悴，喜乐过度，汲汲所欲，戚戚所患，谈笑不节，兴寝失时，挽弓引弩，沉醉呕吐，饱食即卧，跳走喘乏，欢呼哭泣，皆为过伤。此古人所戒之节也。况风前月下，竹径花边，俯仰伤怀，杯余疏散，或进退维谷而干禄，或冲烟冒瘅以求荣，呼吸杂邪，停留宠辱，饮食异味，荏苒暴患，尤不可不知戒焉。
外获其身如惜干霄之茂树，勿纵一斧之刃伐伤；内获其行如惜渡海之浮囊，勿容一针之锋穿破。妙道之士当知二护之法有味哉，其言之也，君子修身慎行必须常存此意始得。
善理家者忘其身，善理国者忘其家，何也?为富不仁则忘其身矣，为天下不顾家则忘其家矣。圣人以肢体为国，以精气为民，治其身而家无不齐，治其家而国无不理。
因马念车，因车念盖，趑趄嗫嚅而未决，寤寐惊悸而不安。夫二五之精妙，合而凝两肾中间白膜。膜内一点动气，大如筋头，鼓舞变化，开阖周身，熏蒸三焦，消化水谷，外御六淫，内当万虑，昼夜无停，八面受敌。由是神随物化，气逐神消，荣卫告衰，七窍反常矣。噫，业识茫茫，安有止极，是在人知足知止耳。
人之始生，其气日向上升，故齿毁复出，发剃更生，志虑聪明日长。及真精既溢之后，其气日渐下降。初则便溺处毫毛，次则两胁下毫毛，精神已亏于体矣。又次则两颊生髭髯，又次则两颔生髭髯，而精神已亏于首矣。然犹有精血充满，髭髯毫毛尚黑；迨至中年则精血不能充满，而颐颊皓素，霜雪满颠，齿落不生，发落不出矣。君子见其徵，则知其内，验其符，则省其中，而颐体养精，惜气存神，虽若逐亡犹恐不及，况纵欲以戕生损身以促命乎!
人之胚胎赖父母精血凝结而成，及至十月胎完，则父母精血一点也用不著，止做得一个胞胎。其中得父母一点神气，日渐长大，其精血恶浊之物，日逐翻出。至十月满足，翻天覆地，应地一声脱胎出世。其父母恶浊之气还不能尽，又去口血，剃胎发，每月变蒸，轮年疹痘。至七八岁又毁齿更生，然后体气渐清，知虑渐长，别立乾坤，自成造化。渐至十五六岁，再为父母矣。岂非天地一团至真之气所成乎!人不自爱惜，沦于夭折，不能延年立命，实为可惜。
人之有身乃天地一点真阳之气也。是气也，生于无形无象之先，聚于无极太极之内。父母未生，二五之精妙合而凝，未有此身，即有此气。此气运行周流六虚，形以之而成，心以之而灵，耳目以之而聪明，元神以之而运行，五行以之而化生。散之则混融无间，聚之则凝结成形，圣人知此摄动心、止欲念、聚神光、结正气，天下泰然将正而定矣。
天下之群实，心莫若虚，应天下之群动，心莫若静。惟虚不为物之所凝，惟静不为物之所惑。故必窒欲以空其性，惩忿以虚其心。以之修身则无自不得，以之治性则无往不可．寂然太空与道为一。
天地之气不升则不降，不出则不入。虚管溉满捻上悬之水固不泄，为无升气而不能降也；空瓶小口顿溉不入，为气不出而不能入也。善养生者能存其神，则气自裕，神之所至，气亦随之而往焉。盈天地间皆气也。气不为天地之所盗，则为吾人之所盗，长生久视之术其要在此。人顾损精以耗其气，何哉。
坟素之书以心为身中君主之官，神明出焉，以此养生则寿，没齿不殆。主不明则道闭塞而不通，形乃大伤，以此养生则殃。圣人以身为国，以心为君，以精气为民，抱一守中，心不妄用，故精充气住，战退百邪，丹田有宝，四大轻安，修之不已，内功外行，乃证真仙。
长生之道，庄子一段亦自好看。如云：黄帝问广成子治身奈何，而可以长久。广成子日：善哉问。至道之精，窈窈冥冥；至道之极，昏昏默默。无视无听，抱神以静，形将自正，必静必清。无劳尔形，无摇尔精，乃可长生，慎内闭外，多知为败，我守其一，以处其和，故千二百岁而形未尝衰。人果能无劳尔形，无摇尔精，长生之道可以无俟外觅。
金来归性初，乃得称还丹，朱子以为忝，同吐露还丹。要诀在此，恰不知无者以奉上，上有神德，居此两孔窍。法金气，亦相胥等语，亦是此意，均照人以形相求之，故交互其辞。金不对木，却以对性，无不对有，却以对上，神以对德，不以道对，金以对气，不以木对，恐人泥性情、金木、上下、神气、道德而求。要之只是铅汞二字，铅不下沉，汞不上飞，只是交结。在吾儒之道，只是惩忿窒欲，铅汞自结也。
形以遭全，命以术延，此二语道尽金丹骨髓。以道全者，只是修性工夫；以术延者，只是修命工夫。仙歌云：若还修性不修命，总是神仙第一病；若还修命不修丹，万劫英灵难入圣。如此则修性修命修丹工夫俱不可少，修性之法与二乘坐禅颇同；修命之法只是顷刻结丹之妙；修丹之法则有天元地元人元之分。然总不过是收拾身心，敛藏神气二语耳。道虽分三，理致只一。
古诗云：超凡一句绝商量，说破教君笑断肠，一切顺违生死事，莫令厌恋作心王。大抵桑榆之景劳逸不同，劳心者甚于劳力。善为心王者，劳亦如是，逸亦如是，如鱼饮水，冷暖自知。弗以有涯之身，供彼无涯之事。
物生于天而养于天，然人为嗜欲所胜，声色之蛊，势利之徇，燠寒之触，情炎于中，形索于外，天始不能司其养矣。圣人作《内经》数万言，或防于未然，或救于已然，无非补天养也。呜呼!知养生之在我，则知圣人之言当鉴。如迷欲不返，则天且不能如之，何况古人之陈言乎。
血肉之躯未尝无病，鸟兽亦血肉也，巢居穴处，饱而后已，何以无病。马牛鹰鹞亦鸟兽也，乃亦有病何也?以鸟兽未尝受人羁鞠，而马牛鹰鹞则辔絷在人故耳。夫人劳心劳力，为治人事人之所役使，安得不为诸疾之所侵。觎君子见其始即知其终，善为心王，不为形役，病安从生。
饮食有节，脾土不泄；调息寡言，肺金自全；恬然无欲，肾水自足；动静宜敬，心火自定；宠辱不惊，肝木以宁。此得之杨景明先生之传，云养生家日用之不可废者，余谓岂独养生，即跻贤圣亦不过是语矣。
身有毛发处俱是精之走漏处，头之有发，精随上越也；眼之有毛，精随之视出也；鼻之有毫，精随气行也；颐颊之有髭须，精随口发也；便溺之有毫毛，精随液动也。盖精发于窍，气亦从之。其不及随窍出者，横溢于旁遂为毛发耳。此最为一身精神之征，皓素枯槁而不之惜，何哉。
身中六贼，惟眼最紧，身中提防六贼，亦惟眼为最难。故目中一见可欲，则君心为之奔逸，驰骤不可复制。善提防者就于此处着力，似有根柄。《阴符经》云：机在目。吾儒序克复，首日：非礼勿视。《心经》序：眼、耳、鼻、舌、身、意，亦惟以眼为先。盖三教圣人俱以此为至要。
注列子者日：色盛者骄，力盛者奋，是少壮之时也。少壮则血气飘溢，欲虑充起，安可能语道。至于斑白则血气既衰，欲虑柔而体将休矣，故可与语道而行之也。然有循大化而不与化俱者，常不失赤子之心，虽壮而不骄，虽耄而不耗，其于语道无往而不暇矣。今之君子功成名遂，霜雪盈颠，而方且不暇闻道焉，抑又何哉。
眼者神之牖，鼻者气之户，尾闻者精之路。人多视则神耗，多息则气虚，频好内则精竭。务须时时闭目以养神，日逐调息以养气，紧闭下元以养精。精充则气裕，气裕则神完，道家谓之三宝，又谓之大药，此非惑于异端之教，实吾儒养生之常理耳。
精存于目则其视明，精存于耳则其听聪，精留于口则其言当，精集于心则其虑通，故闭四关则终身无患。又日中欲不出谓之扃，外邪不入谓之闭，中扃外闭何事不节，外闭中扃何事不成。合文子之二语观之，人何可不爱精而远欲耶。
孔子日：及其壮也，血气方刚戒之在斗。夫斗者非特斗狠，才有胜心即自伤和。学未明而傲，养未成而骄，志不行则郁而病矣。自暴自弃，言不及义而狂矣。大抵血气盛旺之时难以制抑。凡事当先知心是吾之灵明主人。一切好欲欺侮凌夺肆恣者，是血气所使。倘犯刑名灾害，则是灵明主人自受苦辱也，尝作此想者自然渐成调伏。
《推篷寤语》
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《推篷寤语》序
医学讲究师承，若未继承三代医家之学，便不宜服用其药物。又说：只有经过多次骨折治疗（喻指临床经验极其丰富），才能掌握救死扶伤的技术。自清朝末年以来，医学界混杂了非专业出身的人员，导致医学荒废衰落，不堪入目。随着中西交流日益频繁，西方医学传入，有文化修养的人士开始关注科学，探究事物原理并旁及医术。他们搜集古籍，研究新技术，虽然其他族群的医学有一日千里的发展势头，但我中医（岐黄之术）各家也竞相发明创新，以与之抗衡。往往内科病症被西医告知无法救治的，经中医对症用药，能立即治愈重病。同社的裘吉生君有搜罗刊印医书的举动，我在无锡孙文修君处见到《推篷寤语》一书，这是前明松江人李豫亨，字元荐所著，此书原版已毁。李先生自幼喜爱博览群书，起初跟随老师学习诗歌，一学诗就喜欢上了；见祈祷灵验，就去学祈祷。嘉靖丙申年，他跟随父亲海楼宪副平定大沩寇乱，收集了许多兵书，于是喜欢谈论军事，兼习韬略、星象遁甲、射箭弩法等。从楚国回到吴地后，便舍弃了旧日的爱好，专心攻读科举学业，在太学中很有名声。当时文徵明等公卿以书画闻名，他便学习书法，旁通古迹名画，擅长鉴赏。后来有人进献养生之说，他便喜欢谈论养生，搜辑道家、佛家数百种典籍，进而涉及医卜星相，无不窥探其中的奥妙。然而命运多舛，始终不得志，直到隆庆庚午年才放弃科举，通过鸿胪寺候补选官，从苏州赴京，舟行多有闲暇，抒发往日所知所能表现的内容，汇编为《推篷寤语》，共九卷，内分测微、原教、本术、还真、订疑、毗政诸篇。该书博洽古今，贯穿百家，生动活泼足以振起人的意趣。末尾附有往来论学的书信一卷，共十卷，于隆庆辛未年秋季刻印发行。我因原教、本术两篇与医术有关，摘抄出来献给同仁，可见先生当日谈论医学的一个侧面。为何当今以医学闻名于世的人墨守一家之言，《灵枢》《素问》等书既少涉猎，想要他们旁通格物致知之学，学问贯通天人，不是更加艰难吗？岂不知所有学术，不进则退，没有中立之势。将来地轴迁移，空气变换，寒温带冷热长短变化，违背旧有序列，万物在交气之中呼吸酝酿，疾病日出而日多，那么医术也应当日益进步和精进。现在西医的霉菌、血清、电气疗法等方法，比古人已高出一层，再经过几十年精益求精，后人看今天，也像今天看过去一样，这也是进化的公理。先生不以医学闻名于世，却能如此博学周知，我们身处医学界，正处在学术竞争的潮流中，若不融汇中外书籍，以拯救人们的疾苦，读先生的遗篇应当也会反躬自省。这就是序言。
中华民国七年十月下旬新安古黟王寿芝兰远序于江村游六轩
《推篷寤语》自叙
船航行时看不见外界，是因为篷遮蔽了视线；人懵懂无知，是因为睡眠障碍了认知。船如果没有篷，那么丹崖碧水就在眼前了；人如果不睡眠，那么打开门窗光明就昭然若揭了。这不是心目光彩达不到，而是被外物遮蔽了。外物遮蔽去除，那么心光目色就明朗通畅了。我向来仰慕古人的奇节逸行，拿着笔杆去求取官员的认可，常常想稍微施用于世间，但本性笨拙命运奇特，始终不得志，追逐奔跑却不知道停止已经很久了。我的“睡眠”状态，从庚午年开始放弃科举学业，谒见天曹（指吏部）选官，打算追随士大夫先生，以求通晓我的蒙昧。挂帆北征时，正值春末，每次推开船篷坐在船中，纵观淮徐齐鲁的风土人情，仰望泰山的磅礴气势，北望黄河的奔流，天下的宏大景观几乎得到了一半。于是感叹道：山川真伟大啊，上天大概是借此来通晓我的深奥吧。六艺的领域至广，道德的深渊至深，它的高达于无上，它的卑入于无下，藏纳如江海，通达如康庄大道，学者旷达而通晓，爽朗而明白，那么内外之分就不混淆，荣辱之情就没有偏差，即使钟鼎竹帛（指功业史册）也与我的本性不相干涉，何况在咫尺之间权衡进退呢。我自少至今，钻研故纸堆，泛滥于诸家学说，穷尽昼夜之力不废弃，且沾染先父的遗训，咨询前辈的名言，孜孜不倦唯恐赶不上，历经多年了。这次旅行，正是利用舟中的闲暇，抒发往日所知所见，古今美好的传闻和高尚的行为可以垂范世间的，偶尔附上自己的意思，写在纸上，累计数百条，总共若干卷。或许能开启昔日的蒙昧而为今日的觉悟呢。虽然古人说梦中说梦自以为醒了，匆匆忙忙与人说不知道还在睡梦中。我的觉醒，恐怕类似于此。正在做梦时，自己不知道；梦真正醒来时，自己也不知道；与我同梦的人，也不知道。只有先觉者知道。现在的学士大夫高明俊爽，辉映前后，对于道德的门径奥秘，本来就有神悟而心解的了。我有幸观泰山的崇高与黄河的环绕，且仰望天子宫阙的宏伟壮丽了。如果不追求像欧阳修那样的文章与韩愈那样的才华抱负，像苏轼所说的那样来尽览我的大观，那么又怎么能控制自己不写呢。因此命名为《推篷寤语》，以等待当代的先觉君子。
原养生之教
圣人以天地为法象，阐明人身安危的道理。天地之气一年十二卦，一卦六爻，共七十二爻。半阴半阳，总候三百六十日，阴消阳长，暑往寒来。所以十一月复卦，坤下阳生，井泉即变温。到了正月三阳开泰，阳气平地而起，所以说内阳而外阴。到了四月，六阳将尽，阴气下生，则井底寒泉。到了七月，三阴平地，所以说外阴而内阳。天地之气相距八万四千里，日月周天运行，动经一岁。人在天地间，是具体而微的缩影。心肾之气相距仅八寸四分，元气周流止于百刻，所以以子时为一阳生，午时为一阴生，七十二爻半阴半阳，盈亏消息相比天地之气特别短暂。善于摄生的人，我们的天地阴阳没有差错，那么营卫周密而六淫（风、寒、暑、湿、燥、火六种外感病邪）无从入侵。
人应对世事的方法不一定非要废弃所有事情后才叫作摄养。只是根据否泰（运气好坏）而行藏，衡量自己的能力而承担。如果才能不足却强行思考，力量不够却强行做事，沉溺忧愁重怒，悲哀憔悴，喜乐过度，急切追求所欲，担忧所患，谈笑不节制，起居失时，拉弓引弩，沉醉呕吐，饱食即卧，跳跃奔跑气喘乏力，欢呼哭泣，都是过分的伤害。这是古人所告诫的节制。况且风前月下，竹径花边，俯仰伤怀，杯余疏散，或者进退维谷却谋求禄位，或者冲烟冒瘴以求荣耀，呼吸夹杂邪气，停留宠辱，饮食异味，逐渐遭受暴患，尤其不可不知戒除。
外在爱护身体如同爱惜参天大树，不要放纵斧头之刃砍伤；内在爱护行为如同爱惜渡海的浮囊，不要让针锋穿破。精通妙道的人应当知道这两种保护方法，这话意味深长，君子修身慎行必须常存此意才行。
善于治理家庭的人忘记自身，善于治理国家的人忘记家庭，为什么呢？为了富贵而不仁就会忘记自身，为了天下不顾家就会忘记家庭。圣人把肢体当作国家，把精气当作百姓，治理好自身则家庭无不齐整，治理好家庭则国家无不理顺。
因为马想到车，因为车想到伞盖，犹豫不决而未决断，睡觉做梦惊悸而不安。二五之精妙合凝聚在两肾中间的白膜。膜内一点动气，大如筋头，鼓舞变化，开阖周身，熏蒸三焦，消化水谷，外御六淫，内当万虑，昼夜不停，八面受敌。由此神随物化，气逐神消，营卫告衰，七窍反常了。唉，业识茫茫，哪里有止境，这在于人知足知止罢了。
人刚开始出生，其气日向上升，所以牙齿毁坏后重新长出，头发剃掉后再生，志向思虑聪明日渐增长。等到真精溢出之后，其气日渐下降。起初是在便溺处生长毫毛，其次是两胁下长毫毛，精神已在体内亏损了。再次是两颊生胡须，又是两颔生胡须，而精神已在头部亏损了。然而还有精血充满，胡须毫毛尚黑；到了中年则精血不能充满，而颐颊皓白，霜雪满头，牙齿脱落不再生长，头发脱落不再长出。君子看到征兆，就知道内部情况，验证符应，就反省内心，从而颐养身体保养精液，珍惜气保存神，虽然好像追逐逃亡还怕来不及，何况放纵欲望以残害生命损害身体缩短寿命呢！
人的胚胎依赖父母精血凝结而成，等到十月胎成，则父母精血一点也用不着，只做成一个胞胎。其中得到父母一点神气，日渐长大，那些精血恶浊之物，每日翻出。到十月满足，翻天覆地，应地一声脱胎出世。父母的恶浊之气还不能尽，又去口血，剃胎发，每月变蒸，逐年疹痘。到七八岁又换牙重生，然后体气渐清，知虑渐长，别立乾坤，自成造化。渐渐到十五六岁，再成为父母。难道不是天地一团至真之气所成的吗！人不自我爱惜，沦于夭折，不能延年立命，实在可惜。
人有身体乃是天地一点真阳之气。这气，生于无形无象之前，聚于无极太极之内。父母未生，二五之精妙合而凝，未有此身，即有此气。这气运行周流六虚，形以此而成，心以此而灵，耳目以此而聪明，元神以此而运行，五行以此而化生。散开则混融无间，聚集则凝结成形，圣人知道这一点，收敛心动，止住欲念，聚拢神光，结成正气，天下泰然将正而定矣。
天下的众多实理，心莫过于虚，应对天下的众多变动，心莫过于静。只有虚不被外物凝滞，只有静不被外物迷惑。所以必须窒塞欲望以空其性，惩戒愤怒以虚其心。用它来修身则无不自得，用它来治性则无往不可，寂然太空与道为一。
天地之气不升则不降，不出则不入。虚管灌满捏上悬之水固不泄，是因为无升气而不能降；空瓶小口倒灌不入，是因为气不出而不能入。善于养生的人能存其神，则气自然充裕，神所到的地方，气也随之前往。盈天地间皆气也。气不为天地所盗，则为吾人所盗，长生久视之术的关键在此。人反而损耗精液以耗气，为什么呢。
坟典之书以心为身中君主之官，神明由此而出，以此养生则长寿，到老也不危险。主不明则道闭塞而不通，形体乃大伤，以此养生则遭殃。圣人以身为国，以心为君，以精气为民，抱一守中，心不妄用，所以精充气住，战退百邪，丹田有宝，四大轻安，修之不已，内功外行，乃证真仙。
长生之道，庄子的一段话也很好看。如说：黄帝问广成子如何治身，可以长久。广成子说：问得好。至道的精髓，深远幽暗；至道的极致，昏黑沉默。不看不听，抱持精神以静，形体将自然端正，必须静必须清。不要劳累你的形体，不要摇动你的精，才可以长生，谨慎内守关闭外缘，多知为败，我守住其一，处于和谐，所以千二百岁而形体未曾衰老。人如果能不劳累形体，不摇动精，长生之道可以不须向外寻找。
金来归性初，才称得上还丹，朱子认为惭愧，一同吐露还丹。要诀在此，恰不知无者以奉上，上有神德，居此两孔窍。效法金气，也是相互等同的话，也是这个意思，都照人以形相求，所以交互其辞。金不对木，却以对性，无不对有，却以对上，神以对德，不以道对，金以对气，不以木对，恐怕人拘泥性情、金木、上下、神气、道德而求。总之只是铅汞二字，铅不下沉，汞不上飞，只是交结。在我儒家的道，只是惩忿窒欲，铅汞自结也。
形体得以保全，性命得以延长，这两句话道尽了金丹骨髓。以道全者，只是修性工夫；以术延者，只是修命工夫。仙歌说：如果只修性不修命，总是神仙第一病；如果只修命不修丹，万劫英灵难入圣。这样则修性修命修丹工夫都不可少，修性的方法与二乘坐禅颇相同；修命的方法只是顷刻结丹的妙处；修丹的方法则有天元地元人元之分。然而总不过是收拾身心，敛藏神气两句话罢了。道虽分三，理致只一。
古诗说：超凡一句绝商量，说破教君笑断肠，一切顺违生死事，莫令厌恋作心王。大体桑榆之景劳逸不同，劳心者甚于劳力。善于做心王者，劳亦如是，逸亦如是，如鱼饮水，冷暖自知。不要用有限的身体，供给那无限的事情。
物生于天而养于天，然而人被嗜欲所胜，声色的蛊惑，势利的徇私，寒热的触动，情炎于中，形索于外，天始不能司其养矣。圣人作《内经》数万言，或防于未然，或救于已然，无非补天养也。呜呼！知道养生在于我，就知道圣人的话应当借鉴。如果迷于欲望不返回，那么天尚且不能怎么样，何况古人的陈言呢。
血肉之躯未尝无病，鸟兽也是血肉，巢居穴处，吃饱后就停止，为什么无病。马牛鹰鹞也是鸟兽，然而也有病为什么呢？因为鸟兽未曾受人羁绊，而马牛鹰鹞则辔绳系在人手中缘故。人劳心劳力，为治人事人之所役使，怎么不被各种疾病所侵犯。君子看到开始就知道结局，善于做心王，不被形体役使，病从哪里产生。
饮食有节，脾土不泄；调息寡言，肺金自全；恬然无欲，肾水自足；动静宜敬，心火自定；宠辱不惊，肝木以宁。这是得之于杨景明先生的传授，说是养生家日用不可废除的，我认为岂独养生，就是达到贤圣也不过是这些话罢了。
身上有毛发处都是精的走漏处，头之有发，精随上越也；眼之有毛，精随之视出也；鼻之有毫，精随气行也；颐颊之有髭须，精随口发也；便溺之有毫毛，精随液动也。大概精发于窍，气也从之。其不及随窍出者，横溢于旁遂为毛发耳。这是最为一身精神之征，皓素枯槁而不珍惜，为什么呢。
身中六贼，惟眼最紧，身中提防六贼，亦惟眼为最难。所以目中一见可欲，则君心为之奔逸，驰骤不可复制。善于提防者就于此处着力，似有根柄。《阴符经》说：机在目。儒家讲克复，首日：非礼勿视。《心经》讲：眼、耳、鼻、舌、身、意，也以眼为先。大概三教圣人都以此为至要。
注释列子的人说：色盛者骄，力盛者奋，是少壮之时。少壮则血气飘溢，欲虑充起，怎么可能语道。至于斑白则血气既衰，欲虑柔而体将休矣，所以可与语道而行之也。然而有循大化而不与化俱者，常不失赤子之心，虽壮而不骄，虽耄而不耗，其于语道无往而不暇矣。现在的君子功成名遂，霜雪盈颠，而方且不暇闻道焉，抑又何哉。
眼睛是神的窗户，鼻子是气的门户，尾闾是精的路径。人多视则神耗，多息则气虚，频好内则精竭。务必时时闭目以养神，每日调息以养气，紧闭下元以养精。精充则气裕，气裕则神完，道家谓之三宝，又谓之大药，这不是惑于异端之教，实是我儒养生之常理耳。
精存于目则其视明，精存于耳则其听聪，精留于口则其言当，精集于心则其虑通，所以闭四关则终身无患。又说日中欲不出谓之扃，外邪不入谓之闭，中扃外闭何事不节，外闭中扃何事不成。合文子的两句话观之，人何可不爱精而远欲耶。
孔子说：等到壮年，血气方刚，戒之在斗。夫斗者非特斗狠，才有胜心即自伤和。学未明而傲，养未成而骄，志不行则郁而病矣。自暴自弃，言不及义而狂矣。大体血气盛旺之时难以制抑。凡事当先知心是吾之灵明主人。一切好欲欺侮凌夺肆恣者，是血气所使。倘犯刑名灾害，则是灵明主人自受苦辱也，尝作此想者自然渐成调伏。
Tui Peng Wu Yu (Awakening by Pushing Up the Boat Canopy)
Written by Li Yuheng, courtesy name Yuanjian, from Yunjian
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Preface to Tui Peng Wu Yu
Medical practice relies on three generations of lineage; one should not take medicine from those who lack such heritage. It is also said: Only after healing fractures nine times (metaphorically indicating extensive clinical experience) can one master the art of saving lives. Since the late Qing Dynasty, the medical field has been infiltrated by non-professionals, leading to a state of decline and disarray that is beyond description. With increasing interaction between China and foreign nations, Western medicine was introduced, prompting literati to pay attention to science, investigating the principles of things and extending their knowledge to medical arts. They collected ancient texts and studied new techniques. Although other ethnic groups' medicine showed rapid development, our traditional Chinese medicine (Qihuang school) practitioners also competed to innovate and clarify theories to counterbalance this trend. Often, internal diseases declared incurable by Western doctors could be immediately cured of severe ailments by Chinese doctors prescribing appropriate formulas. Mr. Qiu Jisheng of the same society undertook the project of collecting and publishing medical books. I saw the book *Tui Peng Wu Yu* at the residence of Mr. Sun Wenxiu in Wuxi. This work was authored by Li Yuheng, courtesy name Yuanjian, from Songjiang during the late Ming Dynasty. The original edition has been destroyed. Mr. Li loved reading extensively since childhood. Initially, he followed a teacher to learn poetry and quickly became fond of it; seeing the efficacy of prayers, he learned prayer practices. In the Bing Shen year of the Jiajing era, he accompanied his father, Vice Commissioner Hailou, in suppressing bandits at Dawei, collecting many military books, and thus developed an interest in discussing military strategy, studying tactics, astrology, archery, and crossbow methods. Returning from Chu to Wu, he abandoned these past hobbies and focused exclusively on imperial examinations, gaining fame in the Imperial Academy. At that time, officials like Wen Zhengming were renowned for calligraphy and painting, so Mr. Li learned calligraphy and extended his knowledge to ancient relics and famous paintings, becoming skilled in appreciation. Later, when someone presented theories on health preservation, he enjoyed discussing longevity, collecting hundreds of Daoist and Buddhist texts, and further exploring divination, physiognomy, and astrology, penetrating their mysteries. However, facing bad luck and unfulfilled ambitions, he finally gave up the imperial examinations in the Geng Wu year of the Longqing era, seeking official selection through the Court of State Ceremonial. Traveling from Suzhou to Beijing by boat, having much leisure time, he expressed his past knowledge and abilities, compiling them into *Tui Peng Wu Yu*, consisting of nine volumes, divided into chapters such as Ce Wei, Yuan Jiao, Ben Shu, Hai Zhen, Ding Yi, and Pi Zheng. The book covers ancient and modern knowledge, integrates various schools of thought, and is lively enough to inspire people. Attached at the end is a volume of correspondence regarding academic discussions, totaling ten volumes, printed in the autumn of the Xin Wei year of the Longqing era. Because the chapters "Yuan Jiao" and "Ben Shu" are related to medical arts, I excerpted them to present to colleagues, offering a glimpse of Mr. Li's views on medicine at that time. Why do contemporary physicians famous for their skills stick rigidly to one school? Having rarely read classics like *Ling Shu* and *Su Wen*, and wishing to broaden their understanding of scientific investigation and cosmic-human relations, they find it increasingly difficult. Is it not true that all academic pursuits either advance or regress, with no middle ground? In the future, shifts in the earth's axis and changes in air composition will alter cold and warm zones, disrupting old orders. As all living beings breathe and ferment within changing energies, diseases will increase daily, necessitating that medical skills also progress and refine themselves daily. Current Western medical methods such as germ theory, serum therapy, and electrical treatment are already superior to those of the ancients. After decades of refinement, future generations viewing today will be like us viewing the past; this is the universal law of evolution. Although Mr. Li did not gain fame for medicine, his erudition was so comprehensive. We, situated in the medical community amidst the tide of academic competition, should reflect upon reading his legacy if we fail to integrate Chinese and foreign books to alleviate human suffering. This is the preface.
Wang Shouzhi, Courtesy Name Lanyuan, from Guyi, Xin'an, Preface at Jiangcun Youliuxuan, Late October of the 7th Year of the Republic of China
Autobiographical Note of Tui Peng Wu Yu
When a boat sails, the canopy obscures what is seen; when a person is ignorant, sleep hinders knowledge. If the boat had no canopy, red cliffs and green streams would be in sight; if a person did not sleep, opening doors and windows would reveal clarity. It is not that the mind's eye lacks capacity, but that external objects obscure it. Once these obstructions are removed, the light of the mind and the color of the eyes become bright and smooth. I have long admired the extraordinary deeds of ancients, holding my pen to seek recognition from officials, often desiring to apply myself to the world. Yet, being clumsy by nature and peculiar in fate, I have never achieved my wishes, chasing without knowing when to stop for a long time. My state of "sleep" began to change in the Geng Wu year when I abandoned the scholar's career, sought selection from the Heavenly Ministry, and intended to follow gentlemen scholars to understand my ignorance. When setting sail northward, it was late spring. Each time I pushed up the boat canopy and sat in the vessel, I observed the customs of Huai, Xu, Qi, and Lu, looked up at the majestic Mount Tai, and gazed north at the flowing Yellow River, obtaining nearly half of the world's grand vistas. I sighed, saying: How magnificent are mountains and rivers! Perhaps Heaven uses this to reveal my profound mysteries. The realm of the Six Arts is vast, the abyss of morality is deep. Its height reaches the supreme, its depth enters the lowest. It stores like the sea and river, and opens like broad roads. Scholars understand it broadly and clearly, so distinctions between inner and outer are not confused, and feelings of honor and disgrace do not deviate. Even bronze inscriptions and bamboo slips do not interfere with my nature, let alone weighing advances and retreats within inches. From youth until now, I have delved into old papers, wandered through various schools, exhausting day and night efforts without ceasing, absorbing my late father's teachings, consulting predecessors' words, diligently fearing inadequacy, for many years. This journey, utilizing leisure on the boat, expresses past knowledge and observations. Good reports and noble deeds from ancient and modern times that can serve as models for the world, occasionally adding my own opinions, written on paper, accumulating hundreds of entries, totaling several volumes. Perhaps this can awaken past slumber into present awareness. Although ancients said, "Speaking of dreams in a dream, one thinks oneself awake," hastily speaking to others without knowing one is still asleep. My awakening may be similar. While dreaming, one does not know it; truly waking from a dream, one does not know it; those who dream with me also do not know. Only the awakened ones know. Today's scholars and officials, bright and outstanding, reflecting upon each other, inherently possess divine insight and mental comprehension of the depths of morality. I am fortunate to observe the loftiness of Mount Tai and the winding of the Yellow River, and to look up at the magnificence of the heavenly palace. Not seeking the literary talent of Ouyang Xiu or Han Yu, nor the grand vision described by Su Shi, how could I help myself? Thus named *Tui Peng Wu Yu*, awaiting the awakened gentlemen of the present age.
On the 16th Day of the 4th Month, Geng Wu Year of Longqing, Li Yuheng, Courtesy Name Yuanjian, from Yunjian
On the Teaching of Health Preservation
Sages take heaven and earth as models to clarify the safety and danger of the human body. The qi of heaven and earth follows twelve hexagrams in a year, each with six lines, totaling seventy-two lines. Half yin and half yang, covering three hundred and sixty days, yin decreases while yang grows, summer goes and winter comes. Thus, in the eleventh month, the Fu Hexagram, with yin below and yang arising, makes well springs warm. By the first month, three yang arise, and yang qi rises from the ground, hence "inner yang and outer yin." By the fourth month, six yang are about to end, and yin qi arises from below, making well water cold. By the seventh month, three yin rise from the ground, hence "outer yin and inner yang." The distance between heaven and earth qi is eighty-four thousand li. The sun and moon orbit the sky, taking a year. Humans within heaven and earth are microcosms. The distance between heart and kidney qi is only eight cun four fen. Yuan qi circulates for only one hundred ke. Thus, Zi hour is the birth of one yang, Wu hour is the birth of one yin. The seventy-two lines, half yin half yang, waxing and waning, compared to heaven and earth qi, are particularly fleeting. Those good at preserving life ensure their internal heaven and earth yin and yang are without error, so Ying and Wei are dense, and the Six Evils (Wind, Cold, Summerheat, Dampness, Dryness, Fire) cannot enter.
The method of responding to the world does not require abandoning all affairs to be called preservation. One merely acts according to fortune and misfortune, storing or revealing as appropriate, bearing burdens according to one's ability. If ability is insufficient yet one forces thinking, or strength is lacking yet one forces action, sinking into sorrow and anger, grieving and emaciating, excessive joy or pleasure, eagerly pursuing desires, worrying about fears, talking and laughing without restraint, sleeping and rising at improper times, drawing bows, getting drunk and vomiting, lying down immediately after eating, jumping and running until panting, shouting and crying—all are excessive injuries. These are the restraints warned against by ancients. Moreover, before the wind and under the moon, by bamboo paths and flower edges, feeling sorrow upon looking up and down, dissipating after drinking, or being stuck in dilemmas yet seeking official rank, or rushing through smoke and miasma seeking glory, breathing in mixed evils, lingering on favor and disgrace, eating strange flavors, gradually suffering sudden illnesses—these must especially be guarded against.
Externally protecting the body is like cherishing a towering tree, not allowing an axe blade to injure it; internally protecting conduct is like cherishing a floating bag for crossing the sea, not allowing a needle point to pierce it. Those versed in the wonderful Dao should know these two methods of protection; the words are meaningful. Gentlemen cultivating themselves and guarding their actions must constantly keep this intention.
Those good at managing families forget themselves; those good at managing states forget their families. Why? Being rich without benevolence leads to forgetting oneself; governing the world without regard for family leads to forgetting the family. Sages view limbs as the state and essence/qi as the people. Governing oneself ensures family harmony; governing the family ensures state order.
Thinking of the cart because of the horse, thinking of the canopy because of the cart, hesitating and stammering without deciding, startled and palpitations in sleep and wakefulness. The essence of Yin and Five Elements combines subtly to condense in the white membrane between the two kidneys. Inside the membrane, a moving qi, large as a sinew head, inspires and transforms, opening and closing the whole body, steaming the San Jiao, digesting food and drink, defending against the Six Evils externally, handling ten thousand thoughts internally, stopping neither day nor night, facing enemies from all sides. Thus, spirit transforms with objects, qi dissipates with spirit, Ying and Wei decline, and the seven orifices become abnormal. Alas, karmic consciousness is vast; where is the limit? It lies in contentment and knowing when to stop.
At the beginning of human life, qi rises daily, so teeth fall out and regrow, hair is shaved and regenerates, wisdom and intelligence grow daily. After true essence overflows, qi descends daily. Initially, hair grows in urination/defecation areas, then under the armpits, and spirit is already depleted in the body. Next, beard hair grows on cheeks, then on jaws, and spirit is depleted in the head. Yet there is still abundant essence and blood, and beard hair remains black. Upon reaching middle age, essence and blood cannot fill fully, cheeks become pale, frost and snow cover the crown, teeth fall out and do not regrow, hair falls out and does not grow. Gentlemen seeing signs know the interior; verifying omens reflects the center, thereby nourishing the body and preserving essence, cherishing qi and storing spirit. Though fleeing loss might seem insufficient, how much more so indulging desire to harm life and shorten destiny!
Human embryos form from the coagulation of parents' essence and blood. When the fetus completes ten months, the parents' essence and blood are no longer needed, forming only the placenta. Within it, receiving a spark of parents' spirit and qi, it grows daily, turning out turbid essence and blood impurities daily. At ten months full term, overturning heaven and earth, with a sound hitting the earth, it is born. Parents' turbid qi is not entirely gone; mouth blood is removed, fetal hair is shaved, monthly transformations occur, annual rashes and smallpox appear. At seven or eight years old, teeth fall out and regrow, then body qi clears, wisdom grows, establishing a new universe, creating its own造化. Gradually reaching fifteen or sixteen, one becomes a parent again. Is this not formed by a cluster of true qi from heaven and earth! Humans failing to cherish themselves, falling into premature death, unable to extend life and establish destiny, is truly pitiable.
The human body is a particle of true yang qi from heaven and earth. This qi is born before form and image, gathered within Wuji and Taiji. Before parents existed, the essence of Yin and Five Elements combined subtly; before this body existed, this qi existed. This qi circulates through the Six Voids, forming shape, enabling heart spirituality, granting hearing and sight clarity, operating primordial spirit, and generating the Five Elements. Scattered, it blends without gap; gathered, it condenses into form. Sages know this: restraining movement of heart, stopping desires, gathering spiritual light, consolidating righteous qi, the world becomes peaceful and correct.
Among truths in the world, nothing is better than emptiness for the heart; among movements in the world, nothing is better than stillness for the heart. Only emptiness is not congealed by objects; only stillness is not confused by objects. Therefore, one must block desires to empty nature, punish anger to empty the heart. Using this to cultivate oneself brings self-satisfaction; using this to govern nature allows going anywhere. Silent vast space merges with Dao.
Heaven and earth qi does not descend if it does not ascend, does not enter if it does not exit. A hollow tube filled with water suspended above does not leak because there is no ascending qi to allow descending; an empty bottle with a small mouth cannot be filled because there is no exiting qi to allow entering. Those good at preservation can store spirit, so qi naturally suffices. Where spirit goes, qi follows. The world is full of qi. If qi is not stolen by heaven and earth, it is stolen by humans. The key to long life lies here. Why do humans damage essence to consume qi?
Classic texts state the heart is the monarch official in the body, from which spirit and enlightenment emerge. Preserving life this way leads to longevity and safety until old age. If the ruler is unclear, the Dao closes and不通, causing great injury to form, leading to disaster. Sages view the body as a state, the heart as the ruler, essence/qi as the people. Embracing unity and guarding the center, the heart does not misuse itself, so essence fills and qi stays, defeating hundred evils, treasure exists in the Dantian, the Four Elements are light and peaceful. Continuous cultivation of internal skill and external conduct leads to true immortality.
The path of longevity is beautifully described by Zhuangzi. For example: Huangdi asked Guangchengzi how to govern the body to live long. Guangchengzi said: Excellent question. The essence of the Great Dao is profound and dark; the extreme of the Great Dao is dim and silent. Do not look, do not listen, hold spirit in stillness, form will naturally correct. Must be still and clear. Do not labor your form, do not shake your essence, then you can live long. Guard internally, close externally, much knowledge leads to failure. I guard the One, dwell in harmony, thus for 1,200 years my form did not decay. If humans can indeed not labor their form and not shake their essence, the path of longevity needs no external search.
Metal returns to initial nature, only then can it be called Returning Elixir. Zhu Xi considered himself unworthy, together revealing the Returning Elixir. The essential secret lies here. Precisely unknown: the "non-existent" offers to the superior, where divine virtue resides, in these two apertures. Following metal qi, also mutually equal words, is also this meaning, all seeking humans by form, hence exchanging terms. Metal does not correspond to Wood, but corresponds to Nature; Non-existence does not correspond to Existence, but corresponds to Superiority; Spirit does not correspond to Virtue, but does not correspond to Dao; Metal does not correspond to Qi, but does not correspond to Wood, lest people cling to nature/wood-metal, upper/lower, spirit/qi, morality/virtue in seeking. Ultimately, it is just the characters Lead and Mercury. Lead does not sink, Mercury does not fly, they just knot together. In our Confucian Way, it is just punishing anger and blocking desires, Lead and Mercury knot themselves.
Form preserved by completeness, life extended by technique, these two phrases exhaust the marrow of Golden Elixir. Completeness by Dao is merely cultivating nature; extension by technique is merely cultivating life. Immortal song says: If cultivating nature but not life, it is the first illness of immortals; If cultivating life but not elixir, eternal spirits struggle to enter sainthood. Thus, cultivating nature, life, and elixir are all indispensable. Cultivating nature is similar to meditation in Hinayana; cultivating life is the wonder of instant elixir formation; cultivating elixir has divisions of Heavenly, Earthly, and Human origins. However, it is ultimately just two phrases: gathering body and mind, storing spirit and qi. Though Dao divides into three, principle is one.
Ancient poem says: Transcending the ordinary, one sentence cuts off discussion; Revealing it makes you laugh till intestines break. All matters of compliance or violation, life or death, Do not let aversion or attachment become the king of heart. Generally, evening scenery differs in labor and rest; mental labor is harder than physical. Those good at ruling the heart, labor is like this, rest is like this, like fish drinking water, knowing cold and warmth oneself. Do not use a finite body to supply infinite affairs.
Things are born of heaven and nourished by heaven, yet humans conquered by desires, bewitched by sounds and colors, following power and profit, touched by heat and cold, passion burning inside, form withering outside, heaven can no longer manage their nourishment. Sages wrote tens of thousands of words in *Neijing*, preventing before it happens, saving after it happens, none other than supplementing heaven and nourishing. Alas! Knowing preservation depends on me, then knowing sages' words should be mirrored. If lost in desire without returning, even heaven cannot do anything, let alone ancients' old words.
Flesh bodies are not without disease; birds and beasts are also flesh. Nesting and dwelling in caves, stopping after eating, why no disease? Horses, cattle, eagles, and hawks are also birds and beasts, yet they have disease. Why? Because birds and beasts are not bound by humans, whereas horses, cattle, eagles, and hawks are bridled and tied by humans. Humans labor mind and body, enslaved by governing affairs and serving people, how can they not be invaded by various diseases. Gentlemen seeing the beginning know the end; being good at ruling the heart, not being enslaved by form, from where does disease arise?
Diet has regulation, spleen earth does not leak; regulating breath and speaking little, lung metal preserves itself; tranquil and desireless, kidney water suffices; movement and stillness respectful, heart fire settles; favor and disgrace undisturbed, liver wood calms. This was transmitted from Mr. Yang Jingming, saying it is indispensable for daily use by preservers of life. I say, not only for preservation, even reaching sages and worthies is but these words.
Wherever there is hair on the body, it is a place of essence leakage. Hair on the head, essence ascends; eyelashes, essence exits with vision; nose hairs, essence moves with qi; beard on cheeks/jaw, essence issues with speech; pubic hair, essence moves with fluids. Essence originates from orifices, qi follows. What does not exit via orifices overflows sideways to become hair. This is the most significant sign of body spirit. Why not cherish it when pale and withered?
Of the six thieves in the body, the eyes are tightest; guarding against the six thieves, the eyes are hardest. Thus, seeing something desirable in the eyes causes the monarch heart to run wild, galloping uncontrollably. Those good at guarding exert effort here, seeming to have a handle. *Yinfu Jing* says: The mechanism is in the eyes. Confucians discuss overcoming and restoring, first saying: Do not look at what is contrary to propriety. *Heart Sutra* lists: Eye, ear, nose, tongue, body, mind, prioritizing the eye. Three religions' sages all consider this crucial.
Commentators on Liezi say: Those abundant in beauty are arrogant, those abundant in strength are vigorous; this is youth. Youth means blood and qi overflow, desires and thoughts rise, how can one speak of Dao? When hair turns gray, blood and qi decline, desires soften, body rests, thus one can speak of Dao and practice it. Yet some follow the Great Transformation without perishing with it, always retaining the child's heart, not arrogant though strong, not exhausted though old, finding no time inadequate to speak of Dao. Today's gentlemen, achieving merit and fame, heads full of frost and snow, yet not having time to hear of Dao, why is this?
Eyes are windows of spirit, nose is door of qi, tailbone is path of essence. Much seeing consumes spirit, much breathing depletes qi, frequent sexual activity exhausts essence. Must frequently close eyes to nourish spirit, daily regulate breath to nourish qi, tightly close lower origin to nourish essence. Essence full, qi sufficient; qi sufficient, spirit complete. Daoists call these Three Treasures, also Great Medicine. This is not confusing heterodox teachings, but actually Confucian common sense of preservation.
Essence stored in eyes sees clearly; essence stored in ears hears sharply; essence retained in mouth speaks appropriately; essence gathered in heart thinks smoothly. Thus closing four gates ensures lifelong no disaster. Also, desires not exiting midday is called shutting; external evils not entering is called closing. Inner shut, outer closed, what matter is not regulated? Outer closed, inner shut, what matter is not accomplished? Viewing with Wenzi's two phrases, how can humans not cherish essence and avoid desire?
Confucius said: In maturity, blood and qi are剛刚, beware of fighting. Fighting is not just brawling; having a competitive heart harms harmony. Learning unclear yet arrogant, cultivation immature yet proud, will not executed yet depressed and ill. Self-abandoning, speaking not of righteousness yet mad. Generally, when blood and qi are robust, it is hard to restrain. In all matters, one must first know the heart is the spiritual master. All desires bullying, plundering, and acting arbitrarily are driven by blood and qi. If violating laws and disasters occur, it is the spiritual master suffering humiliation. Thinking this naturally leads to gradual taming.