余读淮南子曰人食矾石而死蚕食之而不饥鱼食巴豆而死鼠食之而肥类不可必推也昔见宋
人记洪文安公亦信庸医误服矾石丸竟至精液皆竭七窍流血而死淮南子之言亦有征矣
魏晋间人喜服寒食散即五石散是也孙真人载于千金方中而皇甫谧因试其药遂为废人隆冬
裸袒
食冰当暑畏热悲恚欲自杀噫服此散者不闻有利于人其为害甚多余读晋史载裴秀服此散遂致暴
死裴秀不足较若皇甫谧谙药性着医书而亦误服何哉故颜之推深戒子孙不可轻服古方乃援引皇
甫谧殷仲堪为戒者此也(石林避暑录话)
颜之推尝戒儿辈有曰凡欲饵药必须精审不可轻妄近有王爱州在邺曾服松脂不得其法服之
肠塞
而死为药所误者甚多汝曹不可不深戒也余尝见东坡志林备载服松脂法称此方有牢牙驻颜乌须
之功惜坡翁未深考焉
室大则多阴台高则多阳多阴则 多阳则痿此阴阳不适之患也是故先王不处大室不为高台
味不
众珍衣不 热 热则脉塞脉塞则气不达味众珍则胃克胃克则中大鞔大鞔则气不达以此求长生
其可得乎(吕氏春秋)
礼年七十悬车悬车者以年薄虞渊如日之仄体气就损神候方落不可复劳形驱于风尘役方寸
于外物矣(陶隐居真诰)
灌园所以养蔬也驱禽所以养果也养生之士岂不如养蔬养果之人乎较其理之轻重何如哉(
耄智余书)
我读《淮南子》时看到，人说吃矾石会死，但蚕吃它却不感到饥饿；鱼吃巴豆会死，老鼠吃它却长得肥壮。事物的规律不可一概而论。过去我曾见到宋人的笔记中记载，洪文安公也相信庸医，误服了矾石丸，最终导致精液枯竭，七窍流血而死。《淮南子》中的话也是有验证的。
魏晋时期的人喜欢服用“寒食散”，也就是所谓的“五石散”。孙思邈将其记载在《千金方》中，而皇甫谧因为尝试服用这种药，最终成了废人。隆冬时节他赤裸身体，吃着冰块；酷暑时节他畏惧炎热，悲伤愤怒想要自杀。唉！服用这种散剂的人，没听说对人有什么好处，它的危害非常大。我读《晋史》记载，裴秀服用这种散剂导致暴死。裴秀不值得多提，像皇甫谧那样精通药性、撰写医书的人，却也误服了，这是为什么呢？所以颜之推深深告诫子孙，不可轻易服用古方，就是援引皇甫谧和殷仲堪作为警戒的例子。（出自《石林避暑录话》）
颜之推曾经告诫儿辈说：“凡是想要服药，必须精心审慎，不可轻率妄为。”近来有王爱州在邺城，曾服用松脂，因为没有掌握正确的方法，服用后肠道堵塞而死。被药物所误害的人很多，你们不能不深深警戒啊。我曾经见过苏东坡的《志林》，详细记载了服用松脂的方法，称此方有坚固牙齿、驻留容颜、使胡须变黑的功效。可惜苏东坡没有深入考证罢了。
居室太大则阴气重，台基太高则阳气盛。阴气过重则导致阳痿，阳气过盛也导致阳痿。这是阴阳失调带来的祸患。因此，先代君王不住太大的屋子，不高筑台基，饮食不追求众多珍馐，衣着不追求过热。衣服过热则经脉闭塞，经脉闭塞则气血不通畅。饮食珍馐过多则胃受损伤，胃受损伤则中焦之气壅滞，中焦之气壅滞则气血无法通达。用这种方法来求取长生，怎么可能呢？（出自《吕氏春秋》）
礼制规定，七十岁退休（悬车）。所谓“悬车”，是因为年事已高，如同太阳接近虞渊（日落之处），时日无多，就像太阳偏西一样。此时体力元气已经损耗，神气状态正在衰退，不能再让形体劳累，不能在风尘中奔波，不能让心神在外物上役使了。（出自陶弘景《真诰》）
疏导筋骨则形体健全，剪除情欲则精神健全，谨慎言语则福气健全。（出自《亢仓子》）
浇灌园圃是为了种植蔬菜，驱赶禽鸟是为了保护果实。养生的人士，难道不如那些种植蔬菜和果实的人吗？比较其中的道理轻重，结果如何呢？（出自《耄智余书》）
I read in the *Huainanzi* that humans die after consuming alum (Mingfan, 明矾), yet silkworms consume it without feeling hungry; fish die after consuming croton seed (Baddou, 巴豆), yet rats become fat after consuming it. The patterns of things cannot be generalized. In the past, I saw a record by a Song dynasty person stating that Hong Wen'an also trusted quack doctors and mistakenly ingested alum pills, ultimately resulting in the depletion of his essence and fluids, with bleeding from all seven orifices until death. Thus, the words in the *Huainanzi* are indeed verified.
During the Wei and Jin dynasties, people enjoyed taking "Hanshi San" (Cold Food Powder), also known as "Wushi San" (Five-Mineral Powder). Sun Simiao recorded it in the *Qianjin Fang* (Prescriptions Worth a Thousand Gold). However, Huangfu Mi tried this medicine and became disabled. In deep winter, he would stand naked and eat ice; in summer heat, he feared the heat, felt sorrowful and resentful, and even desired to kill himself. Alas! Among those who took this powder, none were heard to benefit from it; its harm was severe. Reading the *Book of Jin*, I found a record that Pei Xiu took this powder and died suddenly. Pei Xiu is not worth discussing; however, Huangfu Mi, who understood medicinal properties and authored medical texts, also mistakenly ingested it. Why? Therefore, Yan Zhitui deeply warned his descendants not to lightly take ancient prescriptions, citing Huangfu Mi and Yin Zhongkan as warnings for this very reason (from *Shilin Bushu Luhua*).
Yan Zhitui once warned his children: "Whenever one intends to take medicine, one must be precise and prudent, never acting rashly." Recently, Wang Aizhou in Ye city consumed pine resin (Songzhi, 松脂). Because he did not follow the correct method, his intestines became blocked, leading to his death. Many have been misled by medicines; you must take this warning seriously. I once saw Su Dongpo's *Zhilin*, which detailed the method of taking pine resin, claiming this prescription has the merit of strengthening teeth, preserving youth, and darkening hair. Unfortunately, Master Dongpo did not examine it deeply.
If a room is too large, there is excessive yin; if a terrace is too high, there is excessive yang. Excessive yin leads to impotence; excessive yang also leads to impotence. This is the affliction caused by the disharmony of yin and yang. Therefore, the former kings did not dwell in large rooms nor build high terraces. They did not consume numerous delicacies, nor wore clothes that made them too hot. If clothes make one too hot, the meridians become obstructed; if meridians are obstructed, qi fails to circulate. If one consumes numerous delicacies, the stomach suffers damage; if the stomach is damaged, the central jiao becomes stagnant; if the central jiao is stagnant, qi fails to circulate. By using such methods to seek longevity, how could it be possible? (from *Lüshi Chunqiu*)
The rites stipulate that at seventy years of age, one hangs up the carriage (retires). "Hanging up the carriage" implies that when one is old, like the sun approaching the Yu Yuan (the place where the sun sets) or the sun slanting westward, physical energy is depleted, and spiritual condition is declining. One should no longer labor the body, run about in the wind and dust, or enslave the mind to external objects (from Tao Hongjing's *Zhen Gao*).
Guiding and unblocking the sinews and bones ensures the integrity of the form; cutting off desires ensures the integrity of the spirit; keeping quiet ensures the integrity of fortune (from *Kangcangzi*).
Watering the garden is done to cultivate vegetables; driving away birds is done to protect fruits. Are those who practice health preservation not comparable to those who cultivate vegetables and fruits? How do their principles compare in weight? (from *Maozhi Yushu*)