柳公度年八十余步履轻健或求其术曰吾无他术但未尝以元气佐喜怒气海常温耳盖知道之
士怒不见于色而暴悍之夫动辄忿戾其所伤多矣摄生者宜以此为戒
进士刘遁遇异人曰世人奉养往往倒置早漱口不若将卧而漱去齿间所积牙亦坚固(云笈七
签)
张畋苦 疾既瘳谒九河公公曰子于病中曾会移心法否畋对曰未也公曰人能于病中移其心
如对君父慎之静之不药而愈(张畋语录)
雷电交合之子必病癫狂故曰有不戒其容止者生子不备也(玄女中房经)
尊年之人不可顿饱但频频与食使脾胃易化谷气长存若顿令饱食则多伤满老人肠胃虚薄不
能消纳故成疾患为人子者深宜体悉此养老之大要也(奉亲养老书)
凡人饱暖安乐纵情恣意以致夭折者多矣使辛苦忧畏拂乱心志能谨畏无意外事可以永年孙
思邈论养性以忧畏为本其言反复切甚正此谓也(倚觉粗杂记)
善养生者形要小劳无至大疲故水流则清滞则浊矣养生之人欲其血脉运动如水之流坐不欲
至倦
行不欲至劳频行不已然宜稍缓即是小劳之术也嵇康有云流水不腐户枢不蠹谓其运动而然耳养
生者识之
金匮要略水气门越婢一汤成无己注云脾治水谷为卑脏其职若婢故名越婢杨善注云脾裨也
在胃
之下裨助胃气生化水谷二说皆非余阅赵良仁金匮衍义方论云越婢之一汤婢当作脾然甘者是土
之本味所以脾气不和和以甘热胃气不清清以甘寒故以石膏麻黄甘草行其津液所以发越脾气以
散皮肤间风水越脾之名盖有自云
柳公度八十多岁了，走路依然轻快强健。有人向他请教长寿的秘诀，他说：“我没有什么别的法术，只是从不让元气伴随喜怒情绪消耗，保持气海穴温暖罢了。”大概懂得养生之道的人，愤怒不表现在脸色上；而那些粗暴强悍的人动不动就愤恨乖戾，他们受到的伤害太多了。注重养生的人应当以此为戒。
进士刘遁遇到一位异人，异人说：“世人奉养身体往往本末倒置，临睡前漱口不如早起漱口，这样可以去除齿间积聚的食物残渣，牙齿也会坚固（出自《云笈七签》）。”
张畋苦于疾病，病愈后拜见九河公。九河公问：“你在生病期间曾经修习过‘移心法’吗？”张畋回答说：“没有。”九河公说：“人能在生病时转移心神，就像面对君主和父亲那样谨慎、安静，不吃药也能痊愈（出自《张畋语录》）。”
雷电交合之时受孕的孩子必定会患癫狂病，所以说如果不注意房事时的仪容举止，生下的孩子就会有缺陷（出自《玄女中房经》）。
年老的人不可以一顿吃得太饱，应该频繁地少量进食，使脾胃容易消化，谷气长存。如果一顿吃得过饱，就容易导致胀满伤身。老人的肠胃虚弱单薄，不能消纳食物，所以会形成疾患。作为子女的人，深深体谅这一点，这是养老的大要（出自《奉亲养老书》）。
普通人饱暖安乐，纵情肆意，以致早夭的很多。如果经历辛苦忧虑畏惧，扰乱心志，能够谨慎敬畏，避免意外之事，就可以长寿。孙思邈论述养生以“忧畏”为根本，他的话反复恳切，正是这个意思（出自《倚觉粗杂记》）。
善于养生的人，形体要轻微劳作，但不要到大疲劳的程度，所以水流则清澈，停滞则浑浊。养生的人希望血脉运动像水流一样，坐着不要感到疲倦，行走不要感到劳累，经常活动但不宜过于急促，这就是轻微劳作的要领。嵇康曾说：“流水不腐，户枢不蠹”，说的是因为运动才这样的。养生的人要明白这个道理。
《金匮要略·水气门》中的越婢汤，成无己注释说：脾管理水谷，是卑下的脏器，它的职能如同婢女，所以叫越婢。杨善注释说：脾，裨助的意思，在胃的下面，裨助胃气化生水谷。这两种说法都不对。我阅读赵良仁的《金匮衍义方论》，认为越婢汤的“婢”字应当作“脾”。甘味是土的本味，所以脾气不和，用甘热来调和；胃气不清，用甘寒来清利。因此用石膏、麻黄、甘草来运行津液，从而发越脾气，以疏散皮肤间的风水。“越脾”这个名字是有来历的。
Liu Gongdu was over eighty years old, yet his gait remained light and vigorous. When asked about his secret to longevity, he said, "I have no other technique; I simply never allow my primordial qi (Yuan Qi, 元气) to be consumed by anger or joy, keeping the Qihai acupoint (CV6, Sea of Qi) warm." Generally, those who understand the Dao preserve their composure and do not let anger show on their faces, whereas violent and aggressive individuals are prone to sudden fits of fury, causing themselves great harm. Those who practice self-cultivation should take this as a warning.
The Jinshi (Imperial Graduate) Liu Dun met an extraordinary person who said, "People often invert the proper order of daily care. It is better to rinse the mouth before going to bed than in the morning; doing so removes accumulated debris between the teeth, keeping them firm and solid" (from *Yunji Qiqian*).
Zhang Tian suffered from a severe illness. After recovering, he paid respects to Duke Jiuhe. The Duke asked, "Did you practice the 'Mind-Shifting Method' during your illness?" Zhang Tian replied, "No." The Duke said, "If one can shift their mind during illness, treating it with the caution and stillness one would show before a sovereign or father, they can heal without medicine" (from *Zhang Tian Yulu*).
Children conceived during thunderstorms will inevitably suffer from epilepsy and mania. Therefore, it is said that if one does not observe propriety and restraint during intercourse, the offspring will be defective (from *Xuannü Zhongfang Jing*).
Elderly people should not eat until full in one sitting. Instead, food should be offered frequently in small amounts to facilitate digestion by the spleen and stomach, allowing Gu Qi (Grain Qi, 谷气) to persist. If they eat to excess at once, it often leads to distension and injury. The intestines and stomach of the elderly are weak and thin, unable to digest and absorb large quantities of food, thus giving rise to disease. Children should deeply understand this principle, which is essential for caring for the aged (from *Fengqin Yanglao Shu*).
Many ordinary people die prematurely due to indulgence in comfort, warmth, and pleasure. However, if one experiences hardship, worry, and fear, thereby stirring up the mind and spirit, but remains cautious and reverent, avoiding unexpected events, one can attain longevity. Sun Simiao discussed health preservation, stating that "worry and reverence" are fundamental. His words are repeated and earnest, precisely referring to this concept (from *Yijue Cuzaji*).
Those skilled in health preservation should engage the body in slight labor, but not to the point of exhaustion. Thus, flowing water remains clear, while stagnant water becomes turbid. A person practicing health preservation desires blood and qi to circulate like flowing water; sitting should not lead to fatigue, and walking should not lead to exhaustion. Frequent movement is good, but it should be moderate. This is the method of slight labor. Ji Kang said, "Flowing water does not rot; door hinges are not eaten by worms," meaning that motion prevents decay. Those who practice health preservation should recognize this.
In the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), under the chapter on Water-Qi Diseases, there is Yuepi Tang. Cheng Wuji's commentary states: The Spleen manages water and grain; it is a humble organ, and its function is like that of a maid, hence the name Yuepi. Yang Shan commented: Pi means to assist; located below the Stomach, it assists the Stomach Qi in transforming and transporting water and grain. Both interpretations are incorrect. In reading Zhao Liangren's *Jingui Yanyi Fanglun*, I believe the character "Pi" (Bride/Maid) in Yuepi Tang should be read as "Pi" (Spleen). Sweet flavor is the fundamental taste of Earth. Therefore, when Spleen Qi is disharmonious, it is harmonized with sweet and hot properties; when Stomach Qi is unclear, it is cleared with sweet and cold properties. Thus, Shi Gao (Gypsum Fibrosum), Ma Huang (Ephedrae Herba), and Gan Cao (Glycyrrhizae Radix et Rhizoma) are used to move fluids, thereby venting the Spleen Qi to disperse wind-water in the skin. The name "Yuepi" has its origin here.