试观天地之道，有盈有虚，有消有长，是以日中则昃，月盈则蚀，此即天运之循环，而
天亦不能违者，故有先天之说也。先天有定数，君子知命，固当听乎天也。若后天之道，则
参赞有权，人力居多矣。何以见之？第就国家之否泰，可证人身之寿夭。虽曰天步多艰，无
成不败，然如商周汉晋唐宋相传，国运皆有中兴，人道岂无再振？消长一理，小大皆然。尝
闻之康节先生云∶一万里区宇，四千年兴亡，五百主肇位，七十国开疆，则此中人事不为不
多也。而何以兴复仅见止此数代。是亦由知道者少，而不知道者之多耳。彼知道者，既以得
人，又以得天。得人即所以得天也。不知道者，既不知本，又不知末，既以失之，而终不知
其所以失也。至若身命之谋，则举世之人孰不爱命，而每多耽误者，其不知道者亦犹是耳。
欲明其道，可无言乎。然言而无证，则人多不信，故借此国运之征，用效遒人之铎。
试论国家之衰也，或以人心之离，或以财用之匮，或以兵戈之残伤，或以优柔之旷废。
而人之亨否，无非一理。夫在国曰人心，在人曰神志。故曰∶事其神者神去之，休其神者神
居之。知生气之主在乎心，此元神之不可不养也。又在国曰财用，在人曰血气。气为阳，阳
主神也；血为阴，阴主形也。血气若衰，则形神俱败，此营卫之毫厘当惜也。又在国曰兵戈
，在人曰克伐。夫兵者，凶器也；克伐者，危事也。未有日加剥削而不致残伤元气者，此消
耗之不可不慎也。又在国曰优柔，在人曰疑贰。今日云姑且，明日云将就，岂不佥云稳当，
然致坐失机宜，变生倏忽。又焉知耽搁之大害，此死机之不可不断也。凡此数者，姑亦言其
大约。
至若人之大数，则犹有先天后天之体用，而兴亡之应变，则来培来覆，亦莫匪人之自为
耳。何谓先天？如《内经》曰∶人生十岁，血气始通，其气在下，故好走。二十，气血方盛
，肌肉方长，故好趋。三十，五脏大定，血脉盛满，故好步。四十，脏腑经脉其盛已定，腠
理始疏，故好坐。五十，肝气衰，故目不明。六十，心气衰，故好卧。七十，脾气衰。八十
，肺气虚，故言善误。九十，肾气竭。百岁，五脏六腑皆虚，神气皆去，故形骸独居而终矣
。此即先天之常度，是即所谓天年也。天畀之常，人人有之，其奈今时之人，自有知觉以来
，恃其少壮，何所不为。人生之常度有限，而情欲无穷。精气之生息有限，而耗损无穷。因
致戕此先天而得全我之常度者，百中果见其几？残损有因，惟人自作，是即所谓后天也。然
而所丧由人，而挽回之道，有不仍由人者乎？且此非逆天以强求，亦不过复吾之固有。得之
则国运人运，皆可中兴，不有明哲，诚难语此；失之则落花流水，逝而罔觉，一衰即已，良
可寒心，所以《易》重来复，正为此也。然求复之道，其道何居？盖在天在人，总在元气，
但使元气无伤，何虞衰败？元气既损，贵在复之而已。
常见今人之病，亦惟元气有伤，而后邪气得以犯之。故曰∶邪之所凑，其气必虚。此客
主相持之理，从可知矣。凡虚邪之辨，如情志之消索，神主于心也。治节之不行，气主于肺
也。筋力之疲困，血主于肝也。精髓之耗减，骨主于肾也。四肢之软弱，肌肉主于脾也。损
其一浅，犹肤腠也；损其二深，犹经络也；损其三四，则连及脏腑矣。当其微也，使不知徙
薪牖户，则将为江河，将寻斧柯，恐无及于事矣。故人于中年左右，当大为修理一番，则再
振根基，尚余强半。敢云心得，历验已多，是固然矣。然而修理之说，亦岂易言？修国家，
良臣不易；修身命，良医亦难。第观从古至今，数千年来，凡得医之全量者为谁？而今则曰
∶此医也，彼亦医也，又何良医之多也？医难言矣，其毋为良医之所惑。
试看天地运行的规律，有充盈也有亏虚，有消退也有生长。因此太阳到了正午就会偏西，月亮圆满之后就会亏损，这就是天体运行循环往复的道理，即使是天也无法违背，所以有了“先天”这一说法。先天具有既定的定数，君子知晓天命，自然应当顺从天意。至于后天的道理，则在于人能参与并辅助天道，人的努力占据了大部分作用。凭什么这样说呢？只需观察国家的衰败与兴盛，就可以推知人身的寿命长短。虽然常说天下局势多艰难，没有不经历成功与失败的，然而像商、周、汉、晋、唐、宋这样传承久远的朝代，国运都有中兴之时，人道难道就没有重新振作的时候吗？消长遵循同样的道理，无论大事小事都是如此。曾听康节先生（邵雍）说：“一万里疆域，四千年兴亡史，五百位君主即位，七十个国家开疆拓土”，其中的世事人事不可谓不多。但为什么复兴仅见于这几个朝代呢？这也是因为懂得这个道理的人少，而不懂的人多的缘故。那些懂道理的人，既得到了人心，又顺应了天时。得到人心就是顺应天时的表现。不懂道理的人，既不知道根本，也不知道枝末，既然已经失败了，却始终不知道失败的原因。至于对于身家性命的谋划，世上谁不爱惜生命，却往往多有耽误的，这些不懂道理的人也就是这样罢了。想要阐明这个道，能不说话吗？然而空谈而没有实证，人们大多不信，所以借此国家运势的征兆，来效仿古代巡行民歌以采集民情的官员摇动木铎以警醒世人。
试着论述国家的衰败，有时是因为人心的离散，有时是因为财政用度的匮乏，有时是因为战争兵戈的残害，有时是因为犹豫不决导致的荒废。而个人的吉凶祸福，无非也是同一个道理。在国家称为“人心”，在个人称为“神志”。所以说：侍奉好精神的人，精神会离去；休养好精神的人，精神会留存。知道生气的根本主宰在于心，这就意味着元神是不可不养护的。在国家称为“财用”，在个人称为“血气”。气属于阳，阳主司精神；血属于阴，阴主司形体。如果血气衰弱，那么形体和精神都会败坏，这说明营卫之气哪怕毫厘之差也应当珍惜。在国家称为“兵戈”，在个人称为“克伐”（指过度消耗或攻伐）。兵器是凶险之物；克伐是危险之事。从来没有每天进行剥削而不导致元气受损的，这说明消耗必须谨慎对待。在国家称为“优柔”（犹豫不决），在个人称为“疑贰”（心存二意、犹豫）。今天说暂且这样，明天说将就那样，难道不都说稳妥得当吗？然而这会导致坐失良机，变故突然发生。又怎知拖延耽搁的巨大危害，这说明决断生死之机是不可不果断的。以上几点，姑且只说个大概。
至于人的大限寿数，还有先天和后天的体用关系，而兴衰存亡的应变，无论是培养还是覆灭，无不是人自己造成的。什么是先天？如《黄帝内经》所说：人十岁时，血气开始通畅，气机在下，所以喜欢跑跳。二十岁时，气血正旺盛，肌肉正生长，所以喜欢快走。三十岁时，五脏大体定型，血脉盛满，所以喜欢步行。四十岁时，脏腑经脉的旺盛状态已固定，腠理开始疏松，所以喜欢静坐。五十岁时，肝气衰退，所以眼睛看不清楚。六十岁时，心气衰退，所以喜欢躺卧。七十岁时，脾气衰退。八十岁时，肺气虚弱，所以说话容易出错。九十岁时，肾气枯竭。一百岁时，五脏六腑都虚弱，神气都离去，所以只剩躯壳独自存在直到终结。这就是先天的常规限度，也就是所谓的“天年”。上天赋予的常态，人人都有，无奈当今之人，自从有了知觉以来，倚仗年轻力壮，什么事都做。人生的常规限度是有限的，而情欲却是无穷的。精气的生成和休息是有限的，而耗损却是无穷的。因此导致戕害了先天之本，从而不能保全我原本正常寿命的，百人之中果然能看见几个？残损伤害是有原因的，只是人自作自受，这就是所谓的“后天”。然而所丧失的由人造成，而挽回的方法，有不仍然由人决定的吗？况且这不是违背天道去强求，也不过是恢复我们固有的本性。做到了，那么国运和人运都可以中兴，如果没有明智的哲人，确实难以与此谈论；失去了，就像落花流水一样逝去而毫无察觉，一旦衰败就完了，实在令人寒心，所以《易经》强调“复”卦，正是为此原因。然而寻求恢复的方法，方法在哪里呢？大概在天在人，总归在于元气，只要使元气不受损伤，何必担忧衰败？元气既然已经受损，贵在恢复它而已。
常见现在人的疾病，也只是因为元气受伤，然后邪气才得以侵犯。所以说：邪气聚集的地方，正气必定虚弱。这种客主相持的道理，由此可以知道了。凡是辨别虚邪，比如情志的消沉索寞，神志的主宰在心；治节功能的不能正常运行，气的主宰在肺；筋力的疲乏困倦，血的主宰在肝；精髓的耗减削弱，骨的主宰在肾；四肢的软弱无力，肌肉的主宰在脾。损伤其中一项较浅，还在皮肤腠理之间；损伤两项较深，就到了经络层面；损伤三四项，就连及到脏腑了。当病情轻微时，如果不知道采取预防措施的徙薪曲突（比喻事先采取措施，防止灾祸），那么病情就会像江河决堤一样严重，最终连斧头砍柴都来不及了，恐怕对事情就无济于事了。所以人在中年左右，应当大大地进行一番调理修理，那么重新振作根基，还剩下大半强健。敢说这是心得，经过多次验证确实如此，这当然是真的。然而“修理”的说法，又岂是容易言说的？修理国家，良臣不易做到；修身养命，良医也难为。只看从古至今，数千年来，凡是得到医学全部精髓的人是谁？而现在却说：这个是医生，那个也是医生，怎么会有这么多良医呢？医生难做啊，你们不要为好医生的言论所迷惑。
Observe the way of Heaven and Earth: there is fullness and emptiness, decline and growth. Therefore, when the sun reaches its zenith, it begins to wane; when the moon becomes full, it begins to eclipse. This is the cyclical operation of celestial movements, which even Heaven cannot violate; hence arises the concept of *Xiantian* (Pre-Heaven / Innate Constitution). *Xiantian* has a fixed number; the superior person understands destiny and thus naturally submits to Heaven's will. As for the way of *Houtian* (Post-Heaven / Acquired Constitution), humans have the authority to participate in and assist it, with human effort playing the majority role. How do we know this? By observing the decline and prosperity of a nation, one can verify the longevity or shortness of life of an individual. Although it is said that the steps of Heaven are often arduous and no success lasts without failure, dynasties such as Shang, Zhou, Han, Jin, Tang, and Song all experienced periods of national revival (*Zhongxing*). Can the path of humanity not also be revitalized? The principles of decline and growth are the same, whether in great matters or small ones. I once heard Mr. Kangjie (Shao Yong) say: "Ten thousand *li* of territory, four thousand years of rise and fall, five hundred rulers ascending the throne, seventy states expanding their borders." Thus, human affairs within this are indeed numerous. Yet why did restoration occur only in these few dynasties? It is because those who understand the Way are few, while those who do not are many. Those who understand the Way obtain both people and Heaven. Obtaining people is the means to obtain Heaven. Those who do not understand the Way know neither the root nor the branches; having lost, they still do not know why they lost. Regarding plans for one's body and life, who in the world does not love life, yet so many delay and fail? These people who do not understand the Way are just like that. To clarify this Way, can one remain silent? However, words without evidence lead most people not to believe. Therefore, borrowing the signs of national fortune, I use this to emulate the *Qiuren* (officials who traveled to collect folk songs and opinions) shaking their wooden clappers to warn the people.
Let us discuss the decline of a state: it may be due to the dispersion of people's hearts, the scarcity of financial resources, the devastation of war, or the neglect caused by indecision. The fortune or misfortune of an individual follows the same principle. In a state, it is called "people's hearts"; in an individual, it is called "Shenzhi" (Spirit and Consciousness). Thus it is said: "Those who serve their Spirit well will see it depart; those who rest their Spirit well will see it reside." Knowing that the master of vital Qi resides in the Heart, one must not fail to nourish the *Yuanshen* (Original Spirit). In a state, it is called "financial resources"; in an individual, it is called "Xueqi" (Blood and Qi). Qi belongs to Yang, and Yang governs the Spirit; Blood belongs to Yin, and Yin governs the Form. If Xueqi declines, both Form and Spirit will fail; thus, every minute detail of *Yingwei* (Defensive and Nutritive Qi) must be cherished. In a state, it is called "warfare"; in an individual, it is called "Ke Fa" (over-consumption or aggressive depletion). Weapons are instruments of ill omen; Ke Fa is a dangerous act. There is no case of daily exploitation that does not damage the *Yuanqi* (Original Qi); thus, consumption must be handled with caution. In a state, it is called "indecision"; in an individual, it is called "doubt". Today saying "let it be," tomorrow saying "make do with it"—though everyone may think it safe, it leads to missing opportunities and sudden changes. How could one know the great harm of delay? Thus, decisive action regarding critical moments is indispensable. These points are merely stated in general terms.
Regarding the major lifespan of humans, there are the substance and function of *Xiantian* and *Houtian*, and the variations of rise and fall—whether cultivation or destruction—are all self-made by humans. What is *Xiantian*? As stated in the *Neijing* (Inner Canon): At ten years old, blood and Qi begin to circulate, the Qi is lower, so one likes to run. At twenty, blood and Qi are flourishing, muscles are growing, so one likes to walk briskly. At thirty, the five Zang organs are largely settled, blood vessels are full, so one likes to walk steadily. At forty, the prosperity of viscera and meridians is fixed, pores begin to loosen, so one likes to sit. At fifty, Liver Qi declines, so vision becomes unclear. At sixty, Heart Qi declines, so one likes to lie down. At seventy, Spleen Qi declines. At eighty, Lung Qi is deficient, so speech is prone to error. At ninety, Kidney Qi is exhausted. At one hundred, the five Zang and six Fu organs are all deficient, Spirit and Qi have departed, so only the corpse remains until death. This is the normal measure of *Xiantian*, known as *Tian Nian* (Natural Lifespan). The endowment of Heaven is common to all, yet modern people, since gaining consciousness, rely on their youth and strength to do anything they please. The normal measure of life is limited, but desires are infinite. The generation and rest of Essence and Qi are limited, but their consumption is infinite. Consequently, damaging the *Xiantian* to preserve one's natural measure results in only a few out of a hundred. Damage has causes; it is self-inflicted, which is what is meant by *Houtian*. However, since the loss is caused by humans, is the way to recover it not also determined by humans? Moreover, this is not forcing against Heaven, but merely restoring our inherent nature. Achieving this allows both national and personal fortune to revive; without wise philosophers, it is truly hard to discuss this. Losing it is like falling flowers and flowing water, passing away without awareness; once declined, it ends, which is truly chilling. Hence, the *I Ching* emphasizes the hexagram *Fu* (Return), precisely for this reason. But where lies the method of seeking return? Whether in Heaven or in humans, it always centers on *Yuanqi*. As long as *Yuanqi* is undamaged, why worry about decline? Once *Yuanqi* is damaged, the priority is to restore it.
I commonly observe that illnesses of modern people arise only after *Yuanqi* is injured, allowing *Xieqi* (Pathogenic Factors) to invade. Thus it is said: "Where pathogenic factors gather, Zheng Qi (Upright Qi) must be deficient." From this, the principle of host-pathogen confrontation can be understood. In distinguishing deficiency and pathogenic factors: emotional depression is governed by the Heart (Shen); failure of regulatory functions is governed by the Lung (Qi); fatigue of sinews and strength is governed by the Liver (Blood); depletion of marrow and essence is governed by the Kidney (Bone); weakness of limbs is governed by the Spleen (Muscle). Damaging one aspect is shallow, remaining in skin and pores; damaging two aspects is deeper, reaching meridians; damaging three or four aspects involves the Zang-Fu organs. When the condition is slight, if one does not take preventive measures (like moving the hearth to prevent fire), it will become like a raging river, and eventually even chopping wood will be futile, likely rendering efforts useless. Therefore, around middle age, one should undergo significant regulation and repair; then, revitalizing the foundation, more than half of one's vigor remains. I dare claim this is my insight, verified many times, and it is indeed true. However, the concept of "repair" is not easy to discuss. Repairing a state requires capable ministers; repairing one's body and life requires capable physicians. Looking from ancient to modern times, over thousands of years, who has mastered the complete essence of medicine? Yet today we say: "This is a physician, that is also a physician"—why are there so many capable physicians? It is difficult to speak of physicians; do not be confused by the claims of so-called capable physicians.