东坡居士，桑榆之末景。忧患之余生，而后学道。虽为达者所笑，然犹贤乎已也。以《嵇
叔夜养生论》，颇中予病，故手写数本，其一以赠罗浮郑师。
闲邪存诚，炼气养精。一存一明，一炼一清。清明乃极，丹元乃生。坎离乃交，梨枣乃
成。中夜危坐，服此四药。一药一至，则极则处。几费千息，闲之廓然，存之卓然，养之郁
然，炼之赫然，守之以一。成之以久，功在一日。何迟之有？（易曰闲邪存其诚，详味此字，
知邪中有诚，无非邪者，闲亦邪也。至于无所闲，乃见其诚者幻灭，灭故非幻不灭）
吴子野云，芡实盖温平耳。本不能大益人，然俗谓水硫黄，何也？人之食芡也，必枚啮
而细嚼之，未有多嘬而亟咽者也。舌颊唇齿，终日嗫嚅。而芡无五味，腴而不腻，是以致玉
池之水。故食芡者，能使人华液流通。转相摄注，积其力，虽过乳石可也。以此知人，能澹
食而徐饱者，当有大益。吾在黄冈中，见牧羊者，必驱之瘠土，云草短而有味，羊得细嚼，
则肥而无疾。羊犹尔，况人乎？（食芡法）
养生之方，以胎息为本，此固不刊之语，更无可议。但以气若不闭，任其出入，则渺绵
漭，无卓然近效。待其兀然自住，恐终无此期。若闭而留之，不过三十五息。奔突而出，
虽有微暖养下丹田，此一溉于汤，决非度世之术。近日深思，似有所得。盖因看《孙真人养
生门》中，调气第五篇。反复寻究，恐是如此。其略曰，和神气之道，当得密室，闭户安床
暖席，枕高二寸半，正身僵卧，瞑目闭气于胸膈间，以鸿毛着鼻，止而不动。经三百息，耳
无所闻，目无所见，心无所思。则寒暑不能侵，蜂虿不能毒。寿三百六十岁，此邻于真人也。
此一段要诀。弟且静心细意，字字研究。看既云闭气于胸膈，恐是不闭鼻中气。只以意坚守
此气于胸膈中，令出入息，似动不动，氤氲缥缈。如香炉盖上烟，汤瓶嘴中气。自在出入，
无呼吸之者则鸿毛可以不动。若心不起念，虽过三百息可也。仍须一切依此本诀，卧而为之。
仍须直以鸿毛粘着鼻端，以意守气于胸中，遇欲吸时不免微吸。及其呼时，虽不得呼，但任
其氤氲缥缈，微微自出，尽气乎则又微吸，如此出入元不断，而鸿毛自不动，动亦极微，觉
其微动，则又加意制勒之。以不动为度，虽云制勒，然终不闭。至数百息，出者少，不出者
多，则内守充盛。血脉通流，上下相灌输，而生理备矣。兄悟此元意，甚以为奇。恐是夜夜
烧香，神启其心，自悟自证，适值痔疾及热甚，未能力行，亦时时小试，觉其理不谬。更候
疾平天凉，稍稍置力。续见效，当报弟，不可谓出意杜撰而轻之也。（胎息法）
《抱朴子》云∶古人藏丹砂井中，而饮者犹获上寿。今但悬望大丹，丹既不可望。又学
烧，而药物火候，皆未必真。纵使烧成，又畏火毒而未能服。何不趁此？且服生丹砂意谓过
百日者，力亦不慢。草药是覆盆子，亦神仙所饵。百日熬炼，草石之气，亦相乳入。每日五
更，以井花水服三丸。服罢，以意送至下丹田。心火温养久之，意谓必有丝毫留者。积三百
余服，恐必有刀圭留丹田，致一之道。初若眇昧，久乃有不可量者。况老夫别无见解，直欲
以拙守而致神仙。此大可笑，亦可取也。（藏丹砂法）
吾虽了了见此理，而资躁褊。害之者众，恐未便成。子由端静淳淑，使少加意。当先我
得道，尔必却度我，故书此纸，为异日信。非虚语也，绍圣二年。
东坡居士，已至晚年。历经忧患的余生之后，才开始修道。虽然被通达事理的人嘲笑，但这总比不做强。因为嵇康（字叔夜）的《养生论》，很切中我的病症，所以我亲手抄写了几本，其中一本赠送给罗浮山的郑法师。
排除邪念以保持真诚，炼化气息以滋养精气。一个保持，一个明朗；一个炼化，一个清静。达到极致的清明，丹元（丹田中的元气）便会生成。坎离（心肾）相交，梨枣（指口中津液或体内精华）便结成。半夜端正坐姿，服用这四种“药”。一种方法运用一次，就能达到极致并安住其中。经过数千次呼吸的调节，闲静则广阔开朗，存守则卓越超群，滋养则郁郁葱葱，炼化则光辉显著，用“一”来坚守它。凭借持久来完成它，功效在于每一天。有什么可嫌慢的呢？《易经》说：“闲邪存其诚”，仔细品味这个“闲”字，就知道邪念中包含着真诚，没有纯粹的邪，所谓的“闲”也是一种邪。直到没有什么需要排除的，才能见到真诚的幻灭，幻灭故而非虚幻不灭。
吴子野说，芡实不过是温平之性罢了。本来不能对人有大益处，但世俗称之为“水硫黄”，为什么呢？人们吃芡实，一定是一颗颗咬碎细细咀嚼，没有多少人是一口吞下的。舌头、脸颊、嘴唇和牙齿，整天都在嚅动咀嚼。而芡实没有五味，丰腴却不腻人，因此能产生玉池（口腔）中的津液。所以吃芡实，能使人华液（唾液/津液）流通。相互摄取灌注，积累其力量，即使是过量的金石类药物也可以承受。由此可知，人如果能清淡饮食且慢慢吃饱，应当会有很大的益处。我在黄冈时，看见牧羊人，一定要把羊赶到贫瘠的土地上，说草短而有味道，羊得到细嚼，就会肥壮而无疾病。羊尚且如此，何况人呢？（食芡法）
养生的方术，以胎息为本，这确实是不可更改的真理，更无可争议。但是如果气息不闭锁，任由它出入，那就渺茫绵长，没有显著的近期效果。等到它自然停止，恐怕终究不会有这一天。如果闭气留住它，不过三十五次呼吸。奔突而出，虽然有微暖滋养下丹田，但这就像往滚烫的汤里浇一勺水，决不是度世成仙的方法。近日深思，似乎有所心得。大概是因为看《孙真人养生门》中调气的第五篇。反复寻究，恐怕是这样的。其大意说：调和神气的方法，应当得到密室，关好门窗，安放床铺，温暖席子，枕头高二寸半，身体正直僵硬地躺卧，闭上眼睛，在胸膈间闭气，将鸿毛放在鼻端，静止不动。经过三百次呼吸，耳朵听不到声音，眼睛看不见东西，心中没有思虑。那么寒暑不能侵犯，蜂蝎不能毒害。寿命可达三百六十岁，这接近于真人了。这一段是要诀。弟弟且静心细致地研究，逐字推敲。既然说在胸膈间闭气，恐怕不是闭住鼻子的气。只是用心意坚守此气在胸膈中，让出入的气息，似动非动，氤氲缥缈。像香炉盖上的烟，汤瓶嘴中的气。自由出入，没有呼吸者则鸿毛可以不动。如果心中不起念头，即使超过三百次呼吸也可以。仍然必须一切依照这个根本诀要，躺着进行。仍然必须直接用鸿毛粘着鼻端，用心意守气于胸中，遇到想吸气时不免轻微吸入。等到呼气时，虽然不能呼出，只任其氤氲缥缈，微微自行排出，气尽时又轻微吸入，这样出入不断绝，而鸿毛自然不动，动也极其微小，感觉到微动，就又加意控制它。以不动为限度，虽然说控制，但最终并不闭气。到了数百次呼吸，呼出的少，不出来的多，那么内守充盛。血脉通流，上下互相灌输，生理机能完备了。哥哥领悟了这个原本的意思，觉得很奇妙。恐怕是夜里烧香，神灵启发了他的心，自己领悟自己验证，恰逢痔疮及热症严重，未能全力实行，也时时小试，觉得道理不错。更等病愈天凉，稍稍用力。继续见效，当报告弟弟，不要说是凭空杜撰而轻视它。（胎息法）
《抱朴子》说：古人将丹砂藏在井中，饮用井水的人还能获得高寿。现在只是遥望大丹，丹既不可望。又学习炼丹，而药物火候，都不一定真实。纵使炼成，又畏惧火毒而不能服用。为什么不趁此时机？暂且服用生丹砂。我认为过百日，效力也不慢。草药是覆盆子，也是神仙所食用的。经过百日的熬炼，草木与石头的药气，也会相互渗透融合。每天五更天，用井花水送服三丸。服完后，用心意将其送至下丹田。心火温养很久，我认为必定有丝毫留存。积累三百多次服用，恐怕必定有刀圭（少量）留在丹田，这是致一的道理。起初若隐若现，久了便有不可估量的效果。况且老夫别无见解，只想以笨拙的坚守来达到神仙境界。这虽然大可笑，但也值得取法。（藏丹砂法）
我虽然清楚地明白这个道理，但资质急躁偏狭。妨害我的人众多，恐怕难以成功。子由（苏辙）端庄宁静淳朴善良，让他稍加留意。应当比我先得道，你一定会反过来救渡我，所以写下这张纸，作为日后的凭证。这不是空话，绍圣二年。
Dongpo Jushi (Layman Dongpo) is in the twilight of his life. After a life remaining amidst worries and hardships, he then began to study the Dao. Although he may be laughed at by those who are enlightened, it is still better than doing nothing. Because Ji Kang's (courtesy name Shuye) "Treatise on Nourishing Life" hits close to my ailments, I have handwritten several copies, one of which was given to Master Zheng of Luofu Mountain.
Exclude evil thoughts to preserve sincerity; refine Qi (vital energy) to nourish Jing (essence). One preserves, one clarifies; one refines, one purifies. When clarity reaches its extreme, Dan Yuan (the Elixir Field/Dantian) is born. Kan and Li (Heart and Kidney) intersect, and Li Zao (metaphorically referring to saliva or internal essence) forms. Sitting upright in the middle of the night, ingest these four "medicines." Each application brings one to the extreme and allows one to abide there. Through thousands of breaths, exclusion makes one broad and open, preservation makes one outstanding, nourishment makes one lush, and refinement makes one radiant; guard with Unity. Complete it through longevity; the merit lies in each day. Why complain of slowness? The *I Ching* says: "Exclude evil to preserve sincerity." Carefully savor this character "exclude" (Xian); know that within evil there is sincerity, there is no pure evil, and even "excluding" is a form of evil. Only when there is nothing to exclude can one see the extinction of sincerity's illusion; because it extinguishes, it is not illusory but imperishable.
Wu Ziye said that Qianshi (Euryale Seed) is merely warm and neutral. Originally, it cannot greatly benefit people, yet the common people call it "Water Cinnabar." Why? When people eat Qianshi, they must bite it piece by piece and chew it finely; few gulp it down quickly. The tongue, cheeks, lips, and teeth chatter all day long. And Qianshi has no five flavors, is rich but not greasy, thus producing water in the Jade Pool (mouth). Therefore, eating Qianshi can cause Huaye (saliva/fluids) to circulate. Mutual absorption and infusion accumulate its power; even excessive ingestion of mineral stones could be tolerated. From this, we know that if a person can eat blandly and slowly until full, they will surely derive great benefit. While I was in Huanggang, I saw shepherds driving sheep to barren land, saying the grass is short and flavorful; when sheep chew it finely, they become fat and disease-free. Sheep are like this, let alone humans? (Method of Eating Qianshi)
The method of nourishing life is based on Taixi (Embryonic Breathing), which is indeed an unalterable truth, leaving no room for debate. But if Qi is not closed and allowed to enter and exit freely, it becomes vague and continuous, lacking immediate obvious effects. Waiting for it to stop naturally, one fears it will never happen. If one closes and retains it, it lasts only thirty-five breaths. Rushing out, although it provides slight warmth to nourish the Lower Dantian, this is like pouring a ladle of water into boiling soup; it is certainly not a method for transcending the world. Recently, after deep thought, I seem to have gained some insight. It likely stems from reading the fifth chapter on regulating Qi in Sun Simiao's "Nourishing Life Section." Repeatedly investigating, it seems to be so. The gist says: The way to harmonize Shen (spirit) and Qi is to obtain a secret room, close doors and windows, place a bed, warm the mat, use a pillow two and a half cun high, lie straight and stiff, close eyes, hold breath in the chest and diaphragm, place a goose feather on the nose, stopping without movement. After three hundred breaths, ears hear nothing, eyes see nothing, mind thinks nothing. Then cold and heat cannot invade, bees and scorpions cannot poison. Lifespan can reach 360 years; this is near becoming a Zhenren (True Person). This passage contains the essential secret. Younger brother, please study quietly and carefully, analyzing every word. Since it says holding breath in the chest and diaphragm, it probably does not mean closing the nasal air. Just use intent to guard this Qi in the chest and diaphragm, making the inhalation and exhalation seem moving yet unmoving, misty and ethereal. Like smoke on an incense burner lid, or gas from a kettle spout. Entering and exiting freely, without conscious breathing, the goose feather can remain still. If the mind raises no thoughts, even over three hundred breaths is fine. Still, one must strictly follow this fundamental method, practicing while lying down. One must directly stick the goose feather to the tip of the nose, using intent to guard Qi in the chest; when wanting to inhale, inevitably inhale slightly. When exhaling, although one cannot exhale forcefully, just let it be misty and ethereal, emerging slightly on its own; when air is exhausted, inhale slightly again. Thus, entry and exit do not break, and the goose feather remains still; movement is extremely slight. Feeling slight movement, add intent to restrain it. Take non-movement as the standard. Although called restraint, ultimately one does not close the air completely. By hundreds of breaths, less exits, more stays inside, so internal guarding becomes abundant. Blood vessels flow smoothly, upper and lower pour into each other, and physiological functions are complete. Brother, realizing this original meaning, I find it wonderful. Perhaps burning incense at night inspired the spirit, leading to self-realization and verification. Coinciding with severe hemorrhoids and heat, I could not practice fully, but tested it occasionally, feeling the principle is not wrong. Wait until illness subsides and weather cools, then exert effort gradually. If continued effectiveness appears, I will report to younger brother. Do not dismiss it as fabricated nonsense. (Method of Embryonic Breathing)
*Baopuzi* states: Ancients stored Zhusha (Cinnabar) in wells, and those who drank from them still attained long life. Now we only gaze distantly at the Great Elixir; since the Elixir is unattainable, and learning alchemy involves uncertain drugs and fire control, even if refined, one fears fire toxicity and cannot take it. Why not take advantage of this moment? Temporarily ingest raw Zhusha. I believe after a hundred days, the effect will not be slow. The herbal medicine is Fupenzi (Rubus Chingii Fructus), also consumed by immortals. After a hundred days of refining, the qi of herbs and stones mutually penetrate. Every day at the fifth watch, take three pills with well-water drawn at dawn. After ingestion, send it with intent to the Lower Dantian. Heart Fire warms and nourishes it for a long time; I believe some trace will remain. Accumulating over three hundred doses, surely a small amount (Dao Gui) will remain in the Dantian, achieving the Way of Unity. Initially obscure, later it yields immeasurable results. Moreover, this old man has no other insights; he simply wishes to achieve immortality through clumsy perseverance. This is laughable, yet commendable. (Method of Storing Cinnabar)
Although I clearly understand this principle, my temperament is impetuous and narrow. Many hinder me, so success is unlikely soon. Ziyou (Su Che) is dignified, quiet, pure, and virtuous; if he pays a little attention, he should attain the Dao before me. You will surely save me later, so I write this paper as proof for future days. These are not empty words. Year Shaosheng, 2nd year.