（素问上古天真论）
黄帝曰∶余闻上古有真人者，提挈天地，把握阴阳，（真，天真也。不假修为，故曰真人。心同太极，德契两仪，故
能斡旋造化，燮理阴阳，是即提挈把握之谓。）呼吸精气，独立守神，肌肉若一，（呼接于天，故通乎气。吸接于地，故
通乎精。有道独存，故能独立。神不外驰，故曰守神。神守于中，形全于外，身心皆合于道，故云肌肉若一。即首篇形
与神俱之义。按此节所重者，在精气神三字，惟道家言之独详，今并先贤得理诸论，采附于左以助参悟。白乐天曰；王
乔赤松，吸阴阳之气，食天地之精，呼而出故，吸而入新。方扬曰∶凡亡于中者，未有不取足于外者也。故善养物者守
根，善养生者守息，此言养气当从呼吸也。曹真人曰∶神是性兮气是命，神不外驰气自定。张虚静曰∶神若出，便收来，
神返身中气自回。此言守神以养气也。淮南子曰∶事其神者神去之，休其神者神居之。此言静可养神也。金丹大要曰∶
气聚则精盈，精盈则气盛。此言精气之互根也。契秘图曰∶坎为水为月，在人为肾，肾藏精，精中有正阳之气，炎升于
上；离为火为日，在人为心，心藏血，血中有真一之液，流降于下。此言坎离之交构也。吕纯阳曰∶精养灵根气养神，
此真之外更无真。此言修真之道，在于精气神也。胎息经曰∶胎从伏气中结，气从有胎中息，气入身来为之生，神去离
形为之死，知神气可以长生，固守虚无以养神气，神行即气行，神住即气住，若欲长生，神气须注，心不动念，无来无
去，不出不入，自然常住，勤而行之，是真道路。胎息铭曰∶三十六咽，一咽为先。吐唯细细，纳唯绵绵。坐卧亦尔，
行立坦然。戒于喧杂，忌以腥膻。假名胎息，实曰内丹。非只治病，决定延年。久久行之，名列上仙。此言养生之道，
在乎存神养气也。张紫阳曰∶心能役神，神亦役心，眼者神游之宅，神游于眼而役于心，心欲求静，必先制眼，抑之于
眼，使归于心，则心静而神亦静矣。此言存神在心，而静心在目也。又曰∶神有元神，气有元气，精得无元精乎？盖精
根据气生，精实而气融，元精失则元气不生，元阳不见，元神见则元气生，元气生则元精产。此言元精元气元神者，求精
气神于化生之初也。李东垣省言箴曰∶气乃神之祖，精乃气之子，气者精神之根蒂也，大矣哉！积气以成精，积精以全
神，必清必静，御之以道，可以为天人矣，有道者能之。余何人哉，切宜省言而已。此言养身之道，以养气为本也。愚
按诸论，无非精气神之理。夫生化之道，以气为本，天地万物莫不由之。故气在天地之外，则包罗天地，气在天地之内，
则营运天地，日月星辰得以明，雷雨风云得以施，四时万物得以生长收藏，何非气之所为？人之有生，全赖此气。故天
元纪大论曰∶在天为气，在地为形，形气相感而化生万物矣。惟是气义有二∶曰先天气，后天气。先天者，真一之气，
气化于虚，因气化形，此气自虚无中来；后天者，血气之气，气化于谷，因形化气，此气自调摄中来。此一形字，即精
字也。盖精为天一所生，有形之祖。龙虎经曰∶水能生万物，圣人独知之。经脉篇曰∶人始生，先成精，精成而脑髓生。
阴阳应象大论曰∶精化为气。故先天之气，气化为精，后天之气，精化为气，精之与气，本自互生，精气既足，神自王
矣。虽神由精气而生，然所以统驭精气而为运用之主者，则又在吾心之神，三者合一，可言道矣。今之人，但知禁欲即
为养生，殊不知心有妄动，气随心散，气散不聚，精逐气亡。释氏有戒欲者曰∶断阴不如断心，心为功曹，若止功曹，
从者都息，邪心不止，断阴何益？此言深得制欲之要，亦足为入门之一助也。又呼吸精气、存三守一详按，见运气类四
十一。又气内为宝义，见论治类十八。膻，世连切。）故能寿敝天地，无有终时，此其道生。（敝，尽也。真人体合于道，
故后天地而生，原天地之始，先天地而化，要天地之终，形去而心在，气散而神存，故能寿敝天地而与道俱生也。）
中古之时，有至人者，淳德全道，（至，极也。淳，浓也。至极之人，其德浓，其道全也。）和于阴阳，调于四时，（和，
合也，合阴阳之变化。调，顺也，顺时令之往来。）去世离俗，积精全神，（去世离俗，藏形隐迹也。积精全神，聚精会
神也。）游行天地之间，视听八远之外，（至道之人，动以天行，故神游宇宙。明察无外，故闻见八荒。）此盖益其寿命而
强者也，亦归于真人。（此虽同归于真人，然但能延寿而不衰，已异于寿敝天地者矣。故曰亦者，有间之辞也。）
其次有圣人者，处天地之和，从八风之理，（次真人、至人者，谓之圣人。圣，大而化也。圣人之道，与天地合德，
日月合明，四时合序，鬼神合吉凶。所以能处天地之和气，顺八风之正理，而邪弗能伤也。八风义见运气类三十五，有
图。）适嗜欲于世俗之间，无恚嗔之心，（适，安便也。恚？怒也。嗔，恶也。欲虽同俗，自得其宜，随遇皆安，故无嗔
怒。嗜音示。恚音畏。嗔，昌真切。）行不欲离于世，（和其光，同其尘也。）被服章，（五服五章，尊德之服。皋陶谟曰∶
天命有德。五服五章哉。）举不欲观于俗，（圣人之心，外化而内不化。外化所以同人，故行不欲离于世；内不化所以全
道，故举不欲观于俗。观俗者，效尤之谓。）外不劳形于事，内无思想之患，以恬愉为务，以自得为功，形体不敝，精神
不散，亦可以百数。（恬，静也。愉，悦也。敝，坏也。外不劳形则身安，故形体不敝；内无思想则心静，故精神无伤。
内外俱有养，则恬愉自得而无耗损之患，故寿亦可以百数。恬音甜。愉音俞。）
其次有贤人者，法则天地，（次圣人者，谓之贤人。贤，善也，才德之称。法，效也。则，式也。天地之道，天圆地
方，天高地浓，天复地载，天动地静。干为天，干者健也；坤为地，坤者顺也。君子之自强不息，安时处顺，能复能载，
能包能容，可方可圆，可动可静，是皆效法天地之道。）象似日月，（象，放也。似，肖也。日为阳精，月为阴精，月以
夜见，日以昼明，日中则昃，月盈则亏，日去则死，日来则生，故贤人象似之。）辨列星辰，（辨，别也。列，分解也。
二十八宿为星之经，金木水火土为星之纬，经有度数之常，纬有进退之变，日月所会谓之辰，辰有十二谓之次，会当朔
晦之期，次定四方之位，故贤人辨列之。）逆从阴阳，（逆，反也。从，顺也。阳主生，阴主死，阳主长，阴主消，阳主
升，阴主降，升者其数顺，降者其数逆，然阳中有阴，阴中有阳，盛衰不可不辨也，故贤人逆从之。）分别四时，（四时
义见下章。）将从上古，协议于道，亦可使益寿，而有极时。（将，随也。极，尽也。贤人从道于上古，故亦可益寿，而
但有穷尽耳。呜呼！人操必化之器，托不停之运，乌飞兔走，谁其免之？独怪夫贪得者忘殆，自弃者失时，时其有止也，
若之何？盖不知时命耳，彼贤人者则不然也。）
黄帝说：我听说上古时代有称为“真人”的人，他们能够掌控天地自然规律，把握阴阳变化法则。（真，指先天之真气。无需刻意修炼，所以称为真人。其心如同太极，德行契合两仪，因此能运转造化，调和阴阳，这就是所谓掌控和把握的意思。）他们呼吸吐纳精气，精神独立内守，形体与精神高度统一。（呼气连接上天，所以通达天气；吸气连接大地，所以通达地精。有道者独自存在，所以能独立不倚。神志不外驰散，所以叫守神。神守于体内，形体保全于体外，身心都合于大道，所以说肌肉若一。即首篇中形与神俱的含义。按此节所重视的，在于精、气、神三个字，只有道家论述得最为详尽，现在一并收录先贤合乎道理的各种论述，附在下面以辅助参悟。白居易说：王乔、赤松子，吸吮阴阳之气，食用天地之精华，呼出旧的，吸入新的。方扬说：凡是内部亏损的，没有不从外部获取补充的。所以善于养护万物的人守护根本，善于养生的人守护呼吸，这是说养气应当从呼吸入手。曹真人说：神是性，气是命，神不外驰气自然安定。张虚静说：神若外泄，便收回来，神返归身中气自然回归。这是说守神以养气。淮南子说：侍奉神则神离去，休整神则神留存。这是说静可以养神。金丹大要说：气聚则精盈，精盈则气盛。这是说精气互根的关系。契秘图说：坎为水为月，在人体对应肾，肾藏精，精中有正阳之气，炎升于上；离为火为日，在人体对应心，心藏血，血中有真一之液，流降于下。这是说坎离交构。吕纯阳说：精养灵根，气养神，这真是之外再无真。这是说修真之道，在于精气神。胎息经说：胎息从伏气中结成，气从有胎中停止，气入身体为之生，神离开形体为之死，知道神气可以长生，固守虚无以养神气，神行则气行，神住则气住，若想长生，神气必须专注，心不动念，无来无去，不出不入，自然常住，勤而行之，是真道路。胎息铭说：三十六咽，以第一咽为先。吐唯细细，纳唯绵绵。坐卧也是如此，行立坦然。戒除喧杂，忌讳腥膻。假名胎息，实为内丹。不仅治病，决定延年。久久行之，名列上仙。这是说养生之道，在于存神养气。张紫阳说：心能役使神，神也能役使心，眼睛是神游走的宅舍，神游走于眼而受心役使，心想要安静，必须先控制眼睛，抑制于眼，使归于心，则心静而神也静了。这是说存神在心，静心在目。又说：神有元神，气有元气，精难道没有元精吗？大概精根据气而生，精实而气融，元精失则元气不生，元阳不见，元神见则元气生，元气生则元精产。这是说元精、元气、元神，是在化生之初寻求精气神。李东垣省言箴说：气是神的祖，精是气的子，气是精神的根蒂啊，太重要了！积气以成精，积精以全神，必须清静，用道来驾驭，可以成为天人，有道者能做到。我是什么人呢，切宜少说话罢了。这是说养身之道，以养气为本。我按诸论，无非是精气神的道理。夫生化之道，以气为本，天地万物没有不由它产生的。所以气在天地之外，则包罗天地，气在天地之内，则营运天地，日月星辰得以明亮，雷雨风云得以施行，四时万物得以生长收藏，何尝不是气的作用？人的生存，全靠此气。所以天元纪大论说：在天为气，在地为形，形气相感而化生万物矣。只是气的含义有二：曰先天气，后天气。先天者，真一之气，气化于虚，因气化形，此气自虚无中来；后天者，血气之气，气化于谷，因形化气，此气自调摄中来。这一个形字，就是精字。盖精为天一所生，有形之祖。龙虎经说：水能生万物，圣人独知之。经脉篇说：人始生，先成精，精成而脑髓生。阴阳应象大论说：精化为气。所以先天之气，气化为精，后天之气，精化为气，精与气，本自互生，精气既足，神自然旺盛了。虽然神由精气而生，然而所以统驭精气而为运用之主者，则又在吾心之神，三者合一，可言道矣。今之人，只知道禁欲即为养生，殊不知心有妄动，气随心散，气散不聚，精逐气亡。释氏有戒欲者说：断阴不如断心，心为功曹，若止功曹，从者都息，邪心不止，断阴何益？这是说深得制欲的要领，也足以作为入门的帮助。又呼吸精气、存三守一详细分析，见运气类四十一。又气内为宝义，见论治类十八。膻，世连切。）所以他们能寿命与天地齐尽，没有终结之时，这是因为他们合于道而生。（敝，尽也。真人体合于道，所以后于天地而生，源于天地之始，先于天地而化，要及天地之终，形体离去而心在，气散而神存，所以能寿命与天地齐尽而与道俱生也。）
中古时代，有称为“至人”的人，道德淳厚，道法完备，（至，极也。淳，浓也。至极之人，其德浓厚，其道完备。）与阴阳和谐，顺应四时变化，（和，合也，合阴阳之变化。调，顺也，顺时令之往来。）远离世俗，积聚精微，保全神气，（去世离俗，藏形隐迹也。积精全神，聚精会神也。）游行于天地之间，视听达于八方遥远之外，（至道之人，动以天行，故神游宇宙。明察无外，故闻见八荒。）这大概是增加寿命而且强健的人，也归属于真人。（这虽然同归于真人，但只能延寿而不衰，已经不同于寿命与天地齐尽的人了。所以说“亦”，是有区别的说法。）
其次有称为“圣人”的人，处于天地之和气中，遵循八风之理，（次于真人、至人者，谓之圣人。圣，大而化也。圣人之道，与天地合德，日月合明，四时合序，鬼神合吉凶。所以能处天地之和气，顺八风之正理，而邪弗能伤也。八风义见运气类三十五，有图。）在世俗之间安适嗜欲，没有愤怒怨恨之心，（适，安便也。恚，怒也。嗔，恶也。欲虽同俗，自得其宜，随遇皆安，故无嗔怒。嗜音示。恚音畏。嗔，昌真切。）行为不欲脱离世间，（和其光，同其尘也。）穿着礼服，（五服五章，尊德之服。皋陶谟曰∶天命有德。五服五章哉。）举止不欲效仿世俗，（圣人之心，外化而内不化。外化所以同人，故行不欲离于世；内不化所以全道，故举不欲观于俗。观俗者，效尤之谓。）对外不因事务劳累形体，对内没有思想忧患，以恬淡愉悦为务，以自得为功，形体不坏，精神不散，也可以活到百岁。（恬，静也。愉，悦也。敝，坏也。外不劳形则身安，故形体不敝；内无思想则心静，故精神无伤。内外俱有养，则恬愉自得而无耗损之患，故寿亦可以百数。恬音甜。愉音俞。）
其次有称为“贤人”的人，效法天地规律，（次于圣人者，谓之贤人。贤，善也，才德之称。法，效也。则，式也。天地之道，天圆地方，天高地厚，天复地载，天动地静。干为天，干者健也；坤为地，坤者顺也。君子之自强不息，安时处顺，能复能载，能包能容，可方可圆，可动可静，是皆效法天地之道。）模拟日月运行，（象，放也。似，肖也。日为阳精，月为阴精，月以夜见，日以昼明，日中则昃，月盈则亏，日去则死，日来则生，故贤人象似之。）辨别排列星辰，（辨，别也。列，分解也。二十八宿为星之经，金木水火土为星之纬，经有度数之常，纬有进退之变，日月所会谓之辰，辰有十二谓之次，会当朔晦之期，次定四方之位，故贤人辨列之。）逆从阴阳变化，（逆，反也。从，顺也。阳主生，阴主死，阳主长，阴主消，阳主升，阴主降，升者其数顺，降者其数逆，然阳中有阴，阴中有阳，盛衰不可不辨也，故贤人逆从之。）分别四时节气，（四时义见下章。）随从上古之道，协议于道，也可以使寿命延长，但有穷尽之时。（将，随也。极，尽也。贤人从道于上古，故亦可益寿，但仅有穷尽耳。呜呼！人操必化之器，托不停之运，乌飞兔走，谁其免之？独怪夫贪得者忘殆，自弃者失时，时其有止也，若之何？盖不知时命耳，彼贤人者则不然也。）
Huangdi said: I have heard that in ancient times there were individuals known as "Zhenren" (True Persons). They could control the laws of Heaven and Earth, and grasp the principles of Yin and Yang. (Zhen refers to innate true Qi. Since they require no deliberate cultivation, they are called Zhenren. Their mind is like Taiji, and their virtue aligns with Liangyi [Two Modes], thus enabling them to manipulate creation and harmonize Yin and Yang; this is what is meant by controlling and grasping.) They breathed and absorbed essence and Qi, stood independent while guarding their Shen (Spirit), and maintained a unity of body and spirit. (Exhalation connects with Heaven, thereby accessing Tian Qi [Heavenly Qi]; inhalation connects with Earth, thereby accessing Di Jing [Earthly Essence]. Possessing the Dao, they exist independently, hence "standing alone." Their Shen does not scatter outward, hence "guarding the Spirit." With Shen guarded internally and form preserved externally, both body and mind align with the Dao, hence "muscles appear as one." This corresponds to the meaning of "form and spirit united" mentioned in the first chapter. The emphasis of this section lies in the three characters: Jing (Essence), Qi (Energy), and Shen (Spirit). Only Daoist texts discuss these in detail. Herein, various discussions from former sages that accord with reason are collected below to aid comprehension. Bai Juyi said: Wang Qiao and Chisongzi inhaled the Qi of Yin and Yang and consumed the essence of Heaven and Earth, exhaling the old and inhaling the new. Fang Yang said: Whatever is deficient within cannot but be supplemented from without. Therefore, those who nourish things well guard the root, and those who practice self-cultivation guard the breath; this indicates that nourishing Qi should begin with respiration. Cao Zhenren said: Shen is nature, Qi is destiny; if Shen does not scatter outward, Qi naturally settles. Zhang Xujing said: If Shen goes out, bring it back; if Shen returns to the body, Qi naturally returns. This speaks of guarding Shen to nourish Qi. Huainanzi said: To serve Shen causes it to depart; to rest Shen causes it to remain. This indicates that stillness can nourish Shen. Jin Dan Da Yao said: When Qi gathers, Jing becomes abundant; when Jing is abundant, Qi becomes vigorous. This explains the mutual root of Jing and Qi. Qi Mi Tu said: Kan represents Water and the Moon, corresponding to the Kidney in humans; the Kidney stores Jing, which contains Zheng Yang Qi that rises upward. Li represents Fire and the Sun, corresponding to the Heart in humans; the Heart stores Blood, which contains Zhen Yi fluid that flows downward. This describes the interaction of Kan and Li. Lü Dongbin said: Jing nourishes the spiritual root, Qi nourishes the Shen; beyond this truth, there is no other truth. This states that the path of cultivation lies in Jing, Qi, and Shen. Tai Xi Jing said: Fetal breathing forms from subduing Qi; Qi ceases within the fetal state. Qi entering the body constitutes life; Shen leaving the body constitutes death. Knowing that Shen and Qi enable longevity, one must guard emptiness and stillness to nourish Shen and Qi. Where Shen moves, Qi moves; where Shen rests, Qi rests. If one wishes for longevity, Shen and Qi must be focused. Let the heart hold no thoughts, neither coming nor going, neither exiting nor entering, naturally abiding. Diligently practicing this is the true path. Tai Xi Ming said: Thirty-six swallows, with the first swallow taking precedence. Exhale finely, inhale continuously. Whether sitting or lying, walking or standing, remain at ease. Avoid noise and clutter; shun strong flavors. Named "Fetal Breathing," it is actually Internal Alchemy. It not only cures diseases but ensures longevity. Practicing it over time leads to a name among the Immortals. This discusses the way of health preservation, lying in preserving Shen and nourishing Qi. Zhang Zi yang said: The Heart can command Shen, and Shen can also command the Heart. The eyes are the residence of Shen's wandering; when Shen wanders in the eyes, it is commanded by the Heart. If the Heart desires stillness, it must first control the eyes, restraining them so they return to the Heart; then the Heart becomes still and Shen becomes still. This discusses preserving Shen in the Heart and calming the mind through the eyes. He further said: There is Yuan Shen (Primordial Shen), there is Yuan Qi (Primordial Qi); is there not Yuan Jing (Primordial Jing)? Jing is generated from Qi; when Jing is substantial, Qi blends. If Yuan Jing is lost, Yuan Qi does not arise, and Yuan Yang is unseen. If Yuan Shen appears, Yuan Qi arises; when Yuan Qi arises, Yuan Jing is produced. This discusses seeking Yuan Jing, Yuan Qi, and Yuan Shen at the beginning of transformation. Li Dongyuan's Prohibition on Speech said: Qi is the ancestor of Shen, Jing is the child of Qi; Qi is the root and stalk of spirit and essence. How great is this! Accumulate Qi to form Jing, accumulate Jing to perfect Shen. One must be clear and quiet, guided by the Dao, and can become a Heavenly Human. Those with the Dao can achieve this. What kind of person am I? I must strictly limit my speech. This states that the way of nourishing the body takes nourishing Qi as the foundation. My view of these discussions is that they all concern the principles of Jing, Qi, and Shen. The way of generation and transformation takes Qi as its basis; nothing in Heaven and Earth exists without it. Thus, Qi outside Heaven and Earth encompasses them; Qi inside Heaven and Earth operates them. The sun, moon, stars, and planets shine because of it; rain, thunder, wind, and clouds manifest because of it; the four seasons and all things grow, flourish, harvest, and store because of it. Is this not the work of Qi? Human life relies entirely on this Qi. Therefore, Tian Yuan Ji Lun says: In Heaven it is Qi, on Earth it is Form; Form and Qi interact to generate all things. However, the meaning of Qi has two aspects: Pre-heaven Qi and Post-heaven Qi. Pre-heaven is the True One Qi, transforming from emptiness into form; this Qi comes from non-being. Post-heaven is the Qi of blood and energy, transforming from grain into Qi due to form; this Qi comes from regulation. This character "Form" refers to Jing. Jing is born from Tian Yi (One of Heaven) and is the ancestor of all forms. Long Hu Jing says: Water can generate all things, but only the Sage knows it. Jing Mai Pian says: When humans are first born, Jing is formed first; once Jing is formed, brain and marrow arise. Yin Yang Ying Xiang Da Lun says: Jing transforms into Qi. Thus, Pre-heaven Qi transforms into Jing, and Post-heaven Qi transforms from Jing. Jing and Qi originally generate each other; when Jing and Qi are sufficient, Shen naturally flourishes. Although Shen is born from Jing and Qi, the master that commands and utilizes them is the Shen of our Heart. When the three unite, the Dao can be spoken of. People today think that abstaining from desire is the way of health preservation, not knowing that if the Heart moves with delusion, Qi scatters with it; if Qi scatters and does not gather, Jing perishes chasing Qi. Buddhist practitioners of desire-abstinence say: Cutting off sexual desire is inferior to cutting off the mind. The Heart is the official; if you stop the official, the attendants cease. If evil thoughts do not stop, what benefit is there in cutting off sexual desire? This deeply grasps the key to restraining desire and serves as an aid for beginners. For detailed analysis of "breathing and absorbing essence" and "preserving three and guarding one," see Wind Qi Category 41. For the meaning of "Qi within is precious," see Treatment Discussion Category 18. Shan is pronounced "shi lian.") Thus, they can live as long as Heaven and Earth, having no end, because they are born of the Dao. (Bi means exhaustion/end. The Zhenren embodies the Dao, thus being born after Heaven and Earth yet originating from the beginning of Heaven and Earth, transforming before Heaven and Earth yet reaching the end of Heaven and Earth. When form departs, the Heart remains; when Qi scatters, Shen exists. Thus, their lifespan matches the exhaustion of Heaven and Earth, living together with the Dao.)
In middle antiquity, there were individuals known as "Zhiren" (Perfected Persons). Their virtue was pure and thick, and their Dao was complete. (Zhi means extreme. Chun means dense/thick. The most extreme persons have thick virtue and complete Dao.) They harmonized with Yin and Yang and adjusted to the four seasons. (He means harmony/alignment with the changes of Yin and Yang. Tiao means compliance/adaptation to the passage of seasons.) They left the world and separated from worldly customs, accumulating Jing and preserving Shen. (Leaving the world and separating from customs means hiding one's form and traces. Accumulating Jing and preserving Shen means gathering essence and uniting spirit.) They traveled between Heaven and Earth, and their hearing and sight reached far beyond the eight directions. (Those of the supreme Dao move according to Heaven's conduct, so their Shen wanders the universe. Their insight is boundless, so they hear and see the eight wastelands.) These are people who increase their lifespan and strengthen their constitution, also returning to the status of Zhenren. (Although they ultimately return to Zhenren, they can only extend life without decline, differing from those whose lifespan matches Heaven and Earth. Hence the word "also" implies a distinction.)
Next are those known as "Shengren" (Sages). They dwell in the harmony of Heaven and Earth and follow the principles of the Eight Winds. (Next to Zhenren and Zhiren are called Shengren. Sheng means great and transformative. The Dao of the Sage aligns with the virtue of Heaven and Earth, the brightness of the sun and moon, the order of the four seasons, and the fortune/misfortune of spirits and ghosts. Thus, they can dwell in the harmonious Qi of Heaven and Earth and comply with the correct principles of the Eight Winds, so that pathogens cannot harm them. The meaning of Eight Winds is seen in Wind Qi Category 35, with diagrams.) They accommodated their likes and dislikes within secular society, harboring no hearts of anger or resentment. (Shi means comfort/convenience. Hui means anger. Chen means aversion/dislike. Though desires are similar to the vulgar, they find their proper place and are at peace in any circumstance, hence no anger or aversion. Shi is pronounced 'shi'. Hui is pronounced 'wei'. Chen is pronounced 'chang qie'.) Their actions did not wish to separate from the world. (Harmonizing their light, mixing with their dust.) They wore ceremonial garments. (Five ranks of dress with five patterns, garments honoring virtue. Gao Tao Mo says: Heaven commands virtue. Five ranks of dress with five patterns!) Their conduct did not wish to imitate the vulgar. (The Sage's heart transforms externally but remains unchanged internally. External transformation allows identification with others, hence actions do not wish to leave the world; internal non-transformation preserves the Dao, hence conduct does not wish to observe the vulgar. Observing the vulgar refers to imitating bad examples.) Externally, they did not exhaust their form in affairs; internally, they had no worries of thought. They made tranquility and joy their task, and self-contentment their achievement. Their form did not deteriorate, and their spirit did not dissipate, allowing them to reach a hundred years. (Tian means quiet. Yu means joyful. Bi means damaged/worn out. Not exhausting form externally ensures bodily peace, hence form is not worn out; lacking mental turmoil ensures heart quietude, hence spirit is unharmed. Nourishment both internally and externally leads to tranquility, joy, self-contentment, and no loss, hence longevity can reach a hundred years. Tian is pronounced 'tian'. Yu is pronounced 'yu'.)
Next are those known as "Xianren" (Worthy Persons). They take Heaven and Earth as models. (Next to Shengren are called Xianren. Xian means good, a term for talent and virtue. Fa means emulate. Ze means pattern/model. The Dao of Heaven and Earth: Heaven is round, Earth is square; Heaven is high, Earth is thick; Heaven covers, Earth carries; Heaven moves, Earth is still. Qian is Heaven, Qian means vigorous; Kun is Earth, Kun means compliant. The gentleman strives unceasingly, rests in time and complies with circumstances, can cover and carry, contain and accommodate, be square or round, move or still; all these emulate the Dao of Heaven and Earth.) They imitate the Sun and Moon. (Xiang means project/copy. Si resembles/liken. The Sun is Yang essence, the Moon is Yin essence. The Moon appears at night, the Sun shines by day. The sun wanes at noon, the moon waxes then wanes. Sun departure brings death, Sun arrival brings life. Thus, the Worthy Person imitates this.) They distinguish and arrange the stars. (Bian means distinguish. Lie means arrange/decompose. The Twenty-Eight Mansions are the meridians of stars; Metal, Wood, Water, Fire, Earth are the latitudes of stars. Meridians have constant degrees; latitudes have advancing and retreating variations. The meeting of Sun and Moon is called Chen; there are twelve Chens called Ci. Meetings occur at the periods of new and full moons; CIs determine the positions of the four directions. Thus, the Worthy Person distinguishes and arranges them.) They follow and oppose Yin and Yang. (Ni means reverse/oppose. Cong means follow/comply. Yang governs life, Yin governs death; Yang governs growth, Yin governs decline; Yang governs ascending, Yin governs descending. Ascending numbers are compliant, descending numbers are reverse. However, Yin exists within Yang, and Yang exists within Yin; rise and fall must be distinguished, thus the Worthy Person opposes and complies.) They differentiate the four seasons. (Meaning of four seasons is seen in the next chapter.) They follow the ancients and agree with the Dao. They can also extend their lifespan, but it has a limit. (Jiang means follow/accompany. Ji means end/extreme. The Worthy Person follows the Dao of antiquity, thus can also extend life, but only to a finite extent. Alas! Humans wield instruments destined to decay and rely on motion that never stops. The crow flies, the rabbit runs [metaphors for time passing]; who can escape it? I only wonder at those who seek gain and forget danger, and those who abandon themselves and lose their time. Time has its limits, what can be done? It is simply ignorance of fate and timing. But the Worthy Person is different.)