《素问》为《黄帝内经》，本太素浑元之理，阐天人合一之道。谋诸岐伯，开示诸臣。虽岐伯之言
居多，而黄帝之问实启之。故后世以《黄帝内经》九卷，称为《素问》。汉·班固《艺文志》曰∶《黄帝
内经》十八卷，《素问》即其经之九卷也，兼《灵枢》九卷，乃其数焉。
上古者，黄帝之时追溯混沌初开，鸿 始辟也。天真者，天性自然之真，毫无人欲之杂也。帝欲寿天
下之民，故言上古之人，春秋皆度百岁，而今时之人不能也。更欲昌天下之后，故言人寿虽年
老有子。而今时之人，又不能也。终举上古真人，乃上古天真之人也。中古至人能同于上古之真人者也。
其次有圣人，其次有贤人，能学中古之至人，无愧于上古之真人。故名《上古天真论》。
昔在黄帝，生而神灵，弱而能言，幼而徇齐，长而敦敏，成而登天。
徇，循同。长，上声。下仿此。
史臣叙《黄帝素问》，而先为纪述之。黄帝姓公孙，有熊国君少典之子，继神农而有天下。生于轩辕之
丘，故名轩辕。以土德王天下，故号黄帝，在，察也。史臣追述而稽察之。故曰昔在“生而神灵”。度越
凡流，天授之圣人也。“弱而能言”，生而知之，弱年即能立言也。循，顺也。齐，正也。“幼而循齐”，年
虽幼，能顺其正也。敦，诚信也。敏，通达也。“长而敦敏”，长则诚信通
达，垂拱致治，教化大行也。“成而登天”，帝铸鼎于鼎湖之山，鼎成升仙，群臣攀龙髯而莫及也。
乃问于天师曰∶余闻上古之人，春秋皆度百岁而动作不衰，今时之人，年半百
而动作皆衰者，时世异耶？人将失之耶？
岐伯为帝师，故史臣称为天师。帝欲天下之人，寿同上古。故问上古之人，春秋皆度百岁。度，越也。
年越百岁，而动作且不衰。今时之人，年仅半百，而动作皆衰者，岂古今时世之异耶？抑
不得其道而人将失之耶？
岐伯对曰∶上古之人，其知道者，法于阴阳，和于术数，食饮有节，起居有常，不妄作劳，故
能形与神俱，而尽终其天年，度百岁乃去。
言非时世之异，乃人自失其道也。上古之人，其知养生之道者，能取法于天地之阴阳，调和于五行之
术数，知阴阳术数之道，则食饮有节，起居有常，以养其形，不妄作劳，以安其神，故能形与神俱，而尽
终其天年，此所以春秋皆度百岁乃去也。
今时之人不然也，以酒为浆，以妄为常，醉以入房，以欲竭其精，以耗散其真，不知持满，
不时御神，务快其心，逆于生乐，起居无节，故半百而衰也。
乐，音落，下同，余篇仿此。今时之人，不知养生之道，而且戕贼其生。酒能乱性，若以酒为浆，则心
不由理，而以妄为常矣。以酒为浆，则身不由心，而醉以入房矣。醉以入房，是以欲竭其精
也。以妄为常，是以耗散其真也。竭精耗真，则不知持满之道以养身，不知随时御神之法以养心，但务快
其心，而其身则逆于生乐，致起居无节，不能形与神俱，故年半百而动作皆衰也。
夫上古圣人之教下也，皆谓之虚邪贼风，避之有时，恬 虚无，真气从之，精神内守，病安从来？
， 同。上古圣人，恐人为外邪所侵，故教下也。凡四时不正之气，皆谓之虚邪贼风，教其避之有时，
其心则恬 虚无，而本元之真气从之，不竭其精，时御其神，则精神内守，外知所避，内
得其守，病安从来？
是以志闲而少欲，心安而不惧，形劳而不倦，气从以顺，各从其欲，皆得所愿，故美其食，任
其服，乐其俗，高下不相慕，其民故曰朴。是以嗜欲不能劳其目，淫邪不能惑其心，愚智贤不肖，不
惧于物，故合于道，所以能年皆度百岁，而动作不衰者，以其德全不危也。
内得其守，外知所避，是以内则志闲而少欲，心安而不惧，外则形劳而不倦，内外安和，故气从以
顺，各从其欲，而皆得所愿也。故外则美其食，任其服；内则乐其俗，高下不相慕。上古之
民，不同于今日之民，其民故曰朴。夫美其食，任其服，是以嗜欲不能劳其目。乐其俗，是以淫邪不能惑
其心。高下不相慕，是以愚智贤不肖不惧于物，其民曰朴。故合于养生自然之道。所以上古之人，能年皆度百
岁而动作不衰者，以其道合则德全，而不致倾危也。由是，则非时世之异，而人自失其道也。
此一节，言形与神俱，则内外安和，道合德全而能寿也。
帝曰∶人年老而无子者，材力尽耶？将天数然也？
帝既欲寿天下之民，更欲昌天下之后，故问人年老而无子者，自身之材力尽耶？
抑将天数拘限而然也？
岐伯曰∶女子七岁，肾气盛，齿更发长。
更，平声，下同。人之生子，天数固有常期。材力亦有定数，天施地生，在人则男施女生。故先
论女子。女子起于七岁者，偶得奇数，阴中有阳也。故女子七岁，肾气始盛。《五脏生成篇》云∶
“肾之合，骨也，其荣发也。”齿者，骨之余，肾气盛，故齿更发长。
二七，而天癸至，任脉通，太冲脉盛，月事以时下，故有子。
任脉之任，平声，余篇仿此。天癸者，男精女血，天一所生之癸水也。二七而天癸至，则任脉通，任
脉通，则太冲脉盛。《骨空论》云∶任脉起于中极之下，上关元。是任脉合少阴也。《阴阳离合论》
云∶太冲之地，名曰少阴。是太冲亦合少阴也。故任脉通，太冲脉盛，则少阴癸水之月事以时下。月
事时下，肾气匀调，故有子，言
有子自二七始也。
三七，肾气平均，故真牙生而长极。
平均，平满均调，无太过无不及也。肾气平均，故真牙生而长极，齿根尖深者名牙，牙之最后生者，
名真牙。言七岁肾气始盛，至三七而充足也。
四七，筋骨坚，发长极，身体盛壮。
筋骨，肝肾之所主也。坚，固足也。肝肾固足，故发长极，身
体盛壮也。言四七，内坚固，外充满，无以复加也。
五七，阳明脉衰，面始焦，发始坠。
阳明之脉，行于面，衰则面始焦。阳明多血多气，衰则血气不充溢于毛窍，故发始坠。言四七
血气盛极，至五七而始衰也。
六七，三阳脉衰于上，面皆焦，发始白。
三阳，太阳、阳明、少阳也。三阳之脉，皆起于面，故脉衰于上，始则面始焦者，至此则皆焦矣。始
则发始坠者，至此则始白矣。言五七阳明脉衰，至六七而三阳皆衰也。
七七，任脉虚，太冲脉衰少，天癸竭，地道不通，故形坏而无子也。
二七而天癸至，则任脉通，太冲脉盛，至七七而任脉虚，太冲脉衰少，是以天癸竭。天癸之水，行于
地中，水竭则地道不通，不通故有形之经脉败坏，而无子也。此女子天数有常期，而材力有定数者如此。
丈夫八岁，肾气实，发长齿更。
男子起于八岁者，奇得偶数，阳中有阴也。肾气实者，言八岁以前，肾气尚虚，至此始实也，肾合
骨，其荣发，故发长齿更。
二八，肾气盛，天癸至，精气溢泻，阴阳和，故能有子。
写，泻同，余篇仿此。二八肾气盛者，言八岁方实，至二八而始盛也。肾气盛，故天癸至，天癸至，
则精气满溢而外泻。男女媾精，故阴阳和而有子。言男子二八，始能有子也。
三八，肾气平均，筋骨劲强，故真牙生而长极。
肾气平满均调，则精气营运，故筋骨劲强，筋骨劲强，故真牙生而长极。言男子三八，而肾气冲和也。
四八，筋骨隆盛，肌肉满壮。
三八，筋骨劲强，至四八，则有余而隆盛矣。筋骨隆盛于内，
则肌肉亦满壮于外。男子肾气至四八而内外有余也。
五八，肾气衰，发坠齿槁。
肾气八岁始实，四八盛极，至五八而始衰。肾气实，则发长齿更，肾气衰，则发坠齿槁，自然之理也。
六八，阳气衰竭于上，面焦，发鬓斑白。
五八衰在下之肾气，至六八，则在上之阳气亦衰竭矣。盖阳气盛，则其颜光，毛发长。今阳气
衰竭于上，故面焦，发鬓斑白。
七八，肝气衰，筋不能动，天癸竭，精少，肾脏衰，形体皆竭。
藏，作脏，余篇凡作脏者，俱不释，如字则释之。肝气衰者，肾水不生肝木也。肝衰，则血不荣筋，
故筋不能动。肝衰则天癸已竭。男子之天癸，精也。天癸竭，则精少，精少，则肾脏衰。肾脏
衰，不但衰无形之气，有形之形体，亦皆竭矣。
八八，则齿发去。
五八肾气始衰，则发坠齿槁。至八八，则齿发离形体而去矣。此男子天数有常期，而材力有定数者如此。
肾者主水，受五脏六腑之精而藏之，故五脏盛，乃能泻，今五脏皆衰，筋骨解坠，天癸尽矣。
故发鬓白，身体重，行步不正，而无子耳。
五藏，脏同；六府，腑同。余篇脏腑，俱仿此。而脏之藏，如字，解坠同懈惰。先天癸水，籍后
天水谷以生。故肾者主水。水，癸水也∶受五脏六腑水谷所化之精，而藏之于肾。夫六腑之精，归
于五脏，五脏之精，复归于肾，故必五脏盛，精乃能泻。今五脏皆衰，筋骨懈惰，而天癸亦尽矣。天癸
尽于内，故发鬓白，身体重，行步不正见于外，此其所以无子耳。
帝曰∶有其年已老而有子者，何也？
上文论男女天癸之常，以明今时不同于上古。帝欲今时之人同于上古，故问有其年已老而犹然有子者何也？
岐伯曰∶此其天寿过度，气脉常通，而肾气有余也，此虽有子，男不过尽八八，
女不过尽七七，而天地之精气皆竭矣。
年老有子，此其天寿过度，七七、八八，不能限也。其人必气脉常通，而肾气有余，故老而有子也。此虽有
子，非其常数；若以常数论之，男子天癸不过尽于八八，女子天癸不过尽于七七，而上天之气，下地之精皆竭矣。
帝曰∶夫道者，年皆百数，能有子乎？
道者，百数有子，女子不在其中；上文年老有子，亦但问男子，岐伯兼论男女，故帝复问也。
岐伯曰∶夫道者，能却老而全角，身年虽寿，能生子也。
形有尽，道无穷。夫道者，自能却老而全角，天之常数，不得限之。故身年虽寿，能生子也。此
一节，言生子有常数，惟道者能却老全角，虽寿而有子也。
黄帝曰∶余闻上古有真人者，提挈天地，把握阴阳，呼吸精气，
独立守神，肌肉若一，故能寿敝天地，无有终时，此其道生。
道者，百数有子，惟古为然。故曰，余闻上古有真人者，乃禀道之人也。道居天地之上，大道无形，
生育天地，故其人能提挈天地；大道无情，营运日月，故其人能把握阴阳；呼吸而天地之精气
合，故呼吸精气，独立而天地之元神守，故独立守神。真人肌肉之体，与天地清宁之体无二，故肌肉若一。
如是，故能寿敝天地。敝，尽也。寿尽天地，则无有终时。凡此皆其道之所生，上古真人之禀道者如此。
中古之时，有至人者，淳德全道，和于阴阳，调于四时，去世离俗，积精全神，游
行天地之间，视听八达之外。此盖益其寿命而强者也，亦归于真人。
至，极也。中古之时，有至人者，极尽人道，以归于真也。淳
德全道者，淳其天性之德，全其固有之道也。和于阴阳，调于四时者，和调于天地阴阳之四时也。去
世离俗者，身居世俗之内，心超世俗之外也。积精全神者，精积而神全也。能如是也，故形体游行
于天地之间，聪明视听于八达之外，此至人全道，盖益其寿命而自强者也。其体亦归于真人。此中古至人，
归真以合道者如此。
其次有圣人者，处天地之和，从八风之理，适嗜欲于世俗之间，无恚嗔之心，行不欲离于世，被
服章，举不欲观于俗，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。
恚，音惠，余篇仿此。圣人者，先知先觉之人也。真人居天地之上，至人去世俗之间。圣人，则处天
地之和，从八风之理，其居世俗之内也，则适嗜欲于世俗之间，而无恚嗔之心，其行已也，不欲自
离于世，亦被服而章。服，衣也。章，冠也。其举动也，不欲观于习俗，故外不劳形于事，内无思想之
患。内无思想，则以恬愉为务，外不劳形，则以自得为功。不劳形而自得，则形体不敝。敝，
坏也。无思想而恬愉，则精神不散。散，失也。如此，则寿亦可以百数，是同于至人之益其寿命而强
者矣。此言圣人之同于至人者如此。
其次有贤人者，法则天地，象似日月，辨列星辰，逆从阴阳，
分别四时，将从上古，协议于道，亦可使益寿，而有极时。
别，音逼。贤人者，则古称先，阐幽发微之人也。法则天地者，上法天，下则地也。日月星辰系于
天，故象似日月，辨列星辰。象似者，效像拟似。辨列者，分辨条列也。阴阳四时征于地，
故逆从阴阳，分别四时。逆，迎也。阴阳之变，迎而从之，四时之常，分而别之。如此，则将从上古，
而协议于道，能如是也，亦可使益寿。犹言亦可如至人，而使益其寿命也。而有极时者，真人寿
敝天地，无有终时。贤人则有极时，此贤人学道，亦可如圣人，而几于至人者如此。此一节，承上文道者
年寿有子之意，言上古真人能全道，中古至人能全真，圣人贤人，全真以合道也。
《素问》是《黄帝内经》的一部分，本源于太素浑元（宇宙本源）的道理，阐明天人合一的规律。通过向岐伯请教，向众臣开示。虽然主要是岐伯的回答居多，但其实是黄帝的提问开启了这些内容。所以后世将《黄帝内经》九卷称为《素问》。汉代班固在《艺文志》中说：《黄帝内经》共十八卷，《素问》就是其中作为经书的九卷，加上《灵枢》九卷，才凑齐了这个数目。
所谓“上古”，是指追溯黄帝那个时代，那是混沌初开、天地刚刚开辟的时候。“天真”是指天性自然的本真状态，没有一丝一毫的人为欲望掺杂。黄帝想让天下的百姓长寿，所以说上古的人，年龄都能超过百岁，而且动作不显衰老；而现代的人却不能这样。他又想让天下人的后代繁衍昌盛，所以说上古的人即使年老也能生育子女；而现代的人又不能做到这一点。最后列举了上古的真人，也就是上古时期保持天真本性的人。中古时期的至人能够与上古的真人相媲美。其次是圣人，再次是贤人，他们能学习中古的至人，无愧于上古的真人。因此这篇论文命名为《上古天真论》。
从前黄帝出生时就有神灵之质，幼年就能说话，年幼时行为顺正，长大后敦厚敏捷，成年后登上帝位。
（注：“徇”通“循”，意为遵循；“长”读上声，意为成长。下文仿此。）
史官在叙述《黄帝素问》时，先对黄帝进行了纪述。黄帝姓公孙，是有熊国君少典的儿子，继承了神农氏统治天下。他出生在轩辕之丘，所以名叫轩辕。他以土德王治天下，所以号称黄帝，“在”字的意思是考察。史官追述并考察黄帝的事迹，所以说“昔在生而神灵”。他的才智超越凡俗，是天授的圣人。“弱而能言”，指生来就知道道理，未成年时就能发表言论。“循”是顺从，“齐”是端正。“幼而循齐”，指年纪虽小，却能顺应正道。“敦”是诚信，“敏”是通达。“长而敦敏”，指长大后诚信且通达，垂衣拱手就能治理好天下，教化广泛推行。“成而登天”，指黄帝在鼎湖山铸鼎，鼎成之后升天成仙，群臣拉着他的龙须却没能跟上。
于是黄帝向天师问道：我听说上古的人，年龄都能超过百岁，而且动作不衰老；现在的人，年龄刚过五十，动作就都衰老了，这是时代不同呢？还是人们失去了养生的方法呢？
岐伯是帝师，所以史官称他为天师。黄帝希望天下人都能像上古那样长寿，所以问上古的人为什么能活过百岁还不衰老。现在的人为什么刚过五十就都衰老了呢？难道是因为古今时代不同吗？还是因为不得其道，是人们自己失去养生之道了呢？
岐伯回答说：上古的人，那些懂得养生之道的人，效法阴阳的变化，调和于术数（养生方法），饮食有节制，起居有规律，不妄自劳累，所以能形体与精神俱在，从而享尽天赋的自然寿命，活到一百岁才离世。
这段话的意思是，并不是时代不同，而是人们自己失去了养生之道。上古的人，那些懂得养生之道的人，能够取法于天地的阴阳变化，调和于五行之术数。懂得了阴阳术数的道理，就能做到饮食有节、起居有常，以此来养护形体；不妄自劳累，以此来安顿精神。所以能形神兼备，尽终其天年，这就是他们能活过百岁才离世的原因。
现在的人就不是这样了，把酒当水喝，把妄为当作常态，醉酒后行房事，用情欲耗竭精气，用妄为耗散真气，不知道保持精气的充盈，不善于适时地驾驭精神，只求一时的心快意，违背了生命的乐趣，起居没有节制，所以不到五十岁就衰老了。
（注：“乐”读落音，下同，其他篇章仿此。）现在的人不懂养生之道，反而残害自己的生命。酒能乱性，如果把酒当水喝，心就不受理智控制，从而以妄为常了。把酒当水喝，身体就不受心的控制，从而醉酒后行房。醉酒后行房，就是用情欲耗竭精气。以妄为常，就是耗散真气。耗竭精气、耗散真气，就不知道保持充盈的方法来养护身体，不知道随时驾驭精神的方法来养护心灵，只是一味追求心情的痛快，导致身体违背了生命的乐趣，致使起居无节制，不能做到形神兼备，所以刚过五十岁动作就都衰老了。
所以上古圣人对下民的教导都是：对于虚邪贼风（四时不正之气），要按时避开；心境恬淡虚无，真气就会顺从；精神内守，病从哪里来呢？
（注：“恬”同“恬”。）上古圣人担心人们被外邪侵袭，所以教导下民。凡是四时不正之气，都叫作虚邪贼风，教导人们要按时避开。如果内心恬淡虚无，本元的真气就会顺从，不耗竭精气，适时驾驭精神，那么精神就能内守。对外知道躲避邪气，对内知道守住精神，疾病怎么会发生呢？
因此，意志闲适而欲望少，内心安定而不恐惧，形体劳动而不疲倦，气机随之顺畅，各随其心愿，都能实现愿望。所以他们对食物感到美味，对衣着随意舒适，对风俗感到快乐，不论地位高低都不羡慕，他们的百姓被称为质朴。因此嗜欲不能劳损他们的眼睛，淫邪不能迷惑他们的心，无论愚笨、聪明、贤良或不肖，都不被外物所困扰，所以符合大道，因此能活到百岁而动作不衰，是因为他们的道德完备而没有危险。
内心有所坚守，对外知道躲避，所以内在意志闲适欲望少，内心安定不恐惧；外在形体劳动但不疲倦，内外安和，所以气机顺畅，各随其愿，都能实现愿望。所以对外，对食物感到美味，对衣着随意；对内，对风俗感到快乐，不论高低都不羡慕。上古的百姓不同于今天的百姓，他们的百姓被称为质朴。对食物感到美味，对衣着随意，所以嗜欲不能劳损眼睛；对风俗感到快乐，所以淫邪不能迷惑心灵；不论高低都不羡慕，所以无论愚智贤不肖都不被外物困扰，百姓质朴。所以符合养生自然之道。所以上古的人能活到百岁而动作不衰，是因为道合则德全，不会导致倾覆危险。由此看来，并不是时代不同，而是人们自己失去了养生之道。
这一节，讲的是形神兼备，则内外安和，道合德全就能长寿。
黄帝说：人老了却没有子女，是体力精力耗尽了呢？还是天命如此呢？
黄帝既然希望天下百姓长寿，又希望天下后代繁衍，所以问人老了却没有子女，是自己本身的体力精力耗尽了呢？还是受天命限制而这样的呢？
岐伯说：女子七岁时，肾气旺盛，牙齿更换，头发生长。
（注：“更”读平声，下同。）人生育子女，天数自有固定的期限。体力精力也有定数，天施地生，在人则是男施女生。所以先论述女子。女子从七岁开始，是因为偶数中得奇数，阴中有阳。所以女子七岁，肾气开始旺盛。《五脏生成篇》说：“肾的相合是骨，其荣华在发。”牙齿是骨的余气，肾气旺盛，所以牙齿更换，头发生长。
十四岁时，天癸（促进生殖机能成熟的物质）到来，任脉通畅，太冲脉旺盛，月经按时来潮，所以能生育子女。
（注：“任”读平声，余篇仿此。）天癸，是男精女血，由天一之水所生的癸水。十四岁天癸到来，任脉就通畅，任脉通畅，太冲脉就旺盛。《骨空论》说：任脉起于中极之下，向上经过关元。这说明任脉与少阴经相合。《阴阳离合论》说：太冲之地，名为少阴。这说明太冲脉也与少阴经相合。所以任脉通畅，太冲脉旺盛，少阴癸水所主的月经就能按时来潮。月经按时来潮，肾气匀调，所以能生育，意思是女子从十四岁开始能生育。
二十一岁时，肾气平均（充盛调匀），所以智齿长出，身高发育到极点。
平均，指平满均调，没有太过也没有不及。肾气平均，所以智齿长出，身高发育到极点。牙根尖深者叫牙，最后长出的牙叫智齿。意思是七岁肾气开始旺盛，到二十一岁时已经充足。
二十八岁时，筋骨坚固，头发长到极点，身体处于最壮盛的阶段。
筋骨是由肝肾所主管的。坚，指坚固。肝肾坚固，所以头发长到极点，身体壮盛。意思是二十八岁时，内部坚固，外部充满，无以复加。
三十五岁时，阳明脉开始衰退，面部开始憔悴，头发开始脱落。
阳明经脉行于面部，衰退则面部开始憔悴。阳明经多血多气，衰退则气血不能充盈毛窍，所以头发开始脱落。意思是二十八岁时气血盛极，到三十五岁才开始衰退。
四十二岁时，三阳脉（太阳、阳明、少阳）在头部开始衰退，面部全面憔悴，头发开始变白。
三阳，指太阳、阳明、少阳。三阳经脉都起于面部，所以在头部开始衰退。开始时只是面部局部憔悴，到这里就全面憔悴了。开始时只是头发开始脱落，到这里就开始变白了。意思是三十五岁阳明脉衰退，到四十二岁三阳脉都衰退了。
四十九岁时，任脉空虚，太冲脉衰少，天癸枯竭，月经停止，所以形体败坏而不能生育了。
十四岁天癸到来，任脉通畅，太冲脉旺盛，到四十九岁任脉空虚，太冲脉衰少，所以天癸枯竭。天癸之水行于地中，水枯竭则地道不通，不通则有形之经脉败坏，而不能生育。这是女子天数有固定期限，体力精力有定数的表现。
男子八岁时，肾气充实，头发生长，牙齿更换。
男子从八岁开始，是因为奇数中得偶数，阳中有阴。肾气充实，是说八岁以前肾气尚虚，到这里才开始充实。肾合骨，其荣华在发，所以头发生长，牙齿更换。
十六岁时，肾气旺盛，天癸到来，精气满溢而外泄，阴阳调和，所以能生育子女。
（注：“泻”同“写”，余篇仿此。）十六岁肾气旺盛，是说八岁方才充实，到十六岁才开始旺盛。肾气旺盛，所以天癸到来，天癸到来，则精气满溢而外泄。男女交媾结合，所以阴阳调和而有子。意思是男子十六岁，始能有子。
二十四岁时，肾气平均，筋骨强劲有力，所以智齿长出，身体发育到极点。
肾气平满均调，则精气营运，所以筋骨强劲有力，筋骨强劲有力，所以智齿长出，身体发育到极点。意思是男子二十四岁，肾气冲和。
三十二岁时，筋骨隆盛，肌肉丰满壮实。
二十四岁筋骨强劲，到三十二岁，则有余而更加隆盛。筋骨在内部隆盛，则肌肉也在外部丰满壮实。男子肾气到三十二岁，内外都有余。
四十岁时，肾气开始衰退，头发脱落，牙齿枯槁。
肾气八岁开始充实，三十二岁盛极，到四十岁才开始衰退。肾气充实，则头发生长牙齿更换；肾气衰退，则头发脱落牙齿枯槁，这是自然的道理。
四十八岁时，阳气在头部衰竭，面部憔悴，两鬓斑白。
四十岁在下部的肾气衰退，到四十八岁，在上部的阳气也衰竭了。阳气旺盛，则面色光泽，毛发茂盛。现在阳气在头部衰竭，所以面部憔悴，两鬓斑白。
五十六岁时，肝气衰退，筋脉活动不利，天癸枯竭，精液减少，肾脏衰退，形体全部衰竭。
（注：“脏”作“脏”解，余篇凡作“脏”者，俱不解释，如字则解释之。）肝气衰退，是因为肾水不生肝木。肝衰，则血不能荣养筋脉，所以筋脉活动不利。肝衰则天癸已枯竭。男子的天癸即是精。天癸枯竭，则精少，精少则肾脏衰退。肾脏衰退，不但无形之气衰退，有形的形体也都衰竭了。
六十四岁时，牙齿脱落，头发掉光。
四十岁肾气开始衰退，则头发脱落牙齿枯槁。到六十四岁，则牙齿和头发离开形体而脱落了。这是男子天数有固定期限，体力精力有定数的表现。
肾主水，接受五脏六腑的精气而贮藏它，所以五脏旺盛，才能排泄精气。现在五脏都衰退了，筋骨懈惰，天癸也尽了。所以两鬓斑白，身体沉重，行走不稳，而不能生育了。
（注：“藏”同“脏”；“六府”同“六腑”。余篇脏腑，俱仿此。而“脏”的“藏”字，按字面解释，“解坠”同“懈惰”。）先天癸水，依靠后天水谷来滋生。所以肾主水。水，即癸水：接受五脏六腑水谷所化生的精气，而贮藏于肾。六腑的精气，归于五脏；五脏的精气，又回归于肾。所以必须五脏旺盛，精气才能排泄。现在五脏都衰退了，筋骨懈惰，天癸也尽了。天癸在内枯竭，所以两鬓斑白、身体沉重、行走不稳表现在外，这就是不能生育的原因。
黄帝说：有的人年纪已经老了却有子女，为什么呢？
上文论述男女天癸的常规，以说明现在的人不同于上古之人。黄帝希望现在的人能像上古之人一样，所以问有的人年纪已经老了却还有子女是什么原因？
岐伯说：这是因为他的天赋寿命超过常人，气脉经常通畅，而且肾气有余。这样的人虽然有子女，但男子不超过六十四岁，女子不超过四十九岁，天地赋予的精气就都枯竭了。
年老有子女，是因为天赋寿命超过常人，七七、八八的定数不能限制他。这种人必定气脉经常通畅，肾气有余，所以老了还有子女。这样的人虽然有子女，但不是正常的定数；如果按正常定数来说，男子的天癸不过尽于六十四岁，女子的天癸不过尽于四十九岁，而上天之气、下地之精都枯竭了。
黄帝说：修道的人，年龄都上百岁了，还能有子女吗？
修道的人，上百岁有子女，女子不在其中；上文年老有子女，也只是问男子，岐伯兼论男女，所以黄帝再问。
岐伯说：修道的人，能抗拒衰老而保全形体，身体虽然长寿，能生育子女。
形体有尽头，道无穷尽。修道的人，自然能抗拒衰老而保全形体，天的定数不能限制他。所以身体虽然长寿，能生育子女。这一节，讲的是生育子女有定数，只有修道的人能抗拒衰老保全形体，虽然长寿而有子女。
黄帝说：我听说上古有真人，能提挈天地，把握阴阳，呼吸精气，独立守神，肌肉若一，所以能寿命与天地同尽，没有终结的时候，这是因为他得道而生。
道的人，上百岁有子女，只有古代是这样。所以说，我听说上古有真人，是禀受大道的人。道居于天地之上，大道无形，生育天地，所以这个人能提挈天地；大道无情，营运日月，所以这个人能把握阴阳；呼吸而与天地之精气相合，所以呼吸精气；独立而与天地之元神相守，所以独立守神。真人的肌肉之体，与天地清宁之体没有二致，所以肌肉若一。像这样，所以能寿命与天地同尽。敝，是尽的意思。寿命尽于天地，就没有终结的时候。这些都是道所生成的，上古真人禀受大道的情况就是这样。
中古时期，有至人，品德淳厚，完全掌握了道，与阴阳和谐，与四时协调，身处世俗之外，积聚精气，保全精神，游历于天地之间，视听通达八方之外。这大概是延长寿命而强健的人，也归属于真人一类。
至，是极的意思。中古时期，有至人，是极尽人道，以归于真。淳德全道，是淳厚其天性之德，保全其固有之道。和于阴阳，调于四时，是与天地阴阳的四时和谐协调。去世离俗，是身居世俗之内，心超世俗之外。积精全神，是精积聚而神保全。能做到这样，所以形体游历于天地之间，聪明视听通达八方之外，这是至人全道，大概是延长寿命而自强的人。他的体质也归属于真人。这是中古至人归真合道的情况。
其次有圣人，处于天地之和，顺从八风的规律，在世俗之间适应自己的嗜欲，没有愤怒嗔恨之心，行为不想脱离世俗，穿戴服饰有章法，举动不想迎合习俗，对外不使形体被事务劳累，对内没有思想上的忧患，以恬淡愉快为务，以自我满足为功，形体不毁坏，精神不散失，也可以活到百岁。
（注：“恚”读惠音，余篇仿此。）圣人是先知先觉的人。真人居于天地之上，至人处于世俗之间。圣人，则处于天地之和，顺从八风的规律，居住在世俗之内，则在世俗之间适应自己的嗜欲，而没有愤怒嗔恨之心；他的行为，不想自我脱离世俗，也穿戴服饰有章法。服，是衣服；章，是冠帽。他的举动，不想迎合习俗，所以对外不使形体被事务劳累，对内没有思想上的忧患。对内没有思想，则以恬淡愉快为务；对外不劳累形体，则以自我满足为功。不劳累形体而自我满足，则形体不毁坏。敝，是毁坏的意思。没有思想而恬淡愉快，则精神不散失。散，是丢失的意思。像这样，寿命也可以活到百岁，是和至人延长寿命而强健的一样。这是说圣人与至人相同的情况。
其次有贤人，效法天地，象似日月，分辨列布星辰，逆从阴阳，分别四时，追随上古，协议于道，也可以使寿命延长，而有极限时间。
（注：“别”读逼音。）贤人是效法古人、阐明幽微的人。法则天地，是上法天，下则地。日月星辰系于天，所以象似日月，分辨列布星辰。象似，是效像拟似；辨列，是分辨条列。阴阳四时征于地，所以逆从阴阳，分别四时。逆，是迎。阴阳的变化，迎而从之；四时的常规，分而别之。像这样，则追随上古，而协议于道，能做到这样，也可以使寿命延长。犹言也可以像至人，而使延长寿命。而有极时，真人寿命与天地同尽，没有终结的时候。贤人则有极限时间，这是贤人学道，也可以像圣人，而接近至人的情况。这一节，承接上文道者年寿有子之意，讲上古真人能全道，中古至人能全真，圣人贤人全真以合道。
Suwen (Plain Questions) is part of Huangdi Neijing (Yellow Emperor's Inner Canon), originating from the principle of Tai Su Hun Yuan (the primordial origin of the universe), elucidating the way of the unity of heaven and humanity. Through consultation with Qibo, it was revealed to the ministers. Although most of the words are from Qibo, it was actually Huangdi's questions that initiated them. Therefore, later generations referred to the nine volumes of Huangdi Neijing as Suwen. In Han Dynasty, Ban Gu in Yiwenzhi (Bibliography) stated: Huangdi Neijing has eighteen volumes; Suwen is the nine volumes serving as the classic, combined with Ling Shu (Spiritual Pivot) nine volumes, making up the total number.
"Shanggu" (Ancient Times) refers to tracing back to the time of Huangdi, when chaos first opened and heaven and earth were just created. "Tianzhen" (Innocent Nature) refers to the natural truth of human nature, without any mixture of human desires. Huangdi wished for the people of the world to live long lives, so he spoke of people in ancient times who could exceed a hundred years of age and whose movements did not decline; whereas people of today cannot do so. He further wished for the prosperity of the descendants of the world, so he spoke of people in ancient times who could still have children even when old; whereas people of today cannot achieve this either. Finally, he mentioned the Zhenren (True Persons) of ancient times, who were those maintaining their innocent nature during the Shanggu period. The Zhiren (Perfected Persons) of the Middle Ancient times could match the Zhenren of ancient times. Next were the Shengren (Sages), and then the Xianren (Worthy Persons), who could learn from the Zhiren of middle ancient times and be worthy of the Zhenren of ancient times. Hence, this chapter is named Lun Shanggu Tianzhen (Discussion on the Innocent Nature of Ancient Times).
In the past, Huangdi was born with spiritual qualities, could speak while young, behaved correctly and smoothly in childhood, became honest and agile upon growing up, and ascended to the throne upon maturity.
(Note: "Xun" is synonymous with "Xun" (follow); "Zhang" is pronounced with the rising tone, meaning growth. The following follows this pattern.)
The historian narrates Huangdi Neijing by first recording Huangdi. Huangdi's surname was Gongsun, son of Shaodian, ruler of Youxiong State, who succeeded Shennong to rule the world. He was born at Xuanyuan Hill, hence named Xuanyuan. He ruled the world with Earth Virtue, hence titled Huangdi (Yellow Emperor). "Zai" means to examine. The historian traces and examines Huangdi's deeds, hence saying "In the past, [he was] born with spiritual qualities." His wisdom surpassed ordinary people; he was a sage endowed by heaven. "Could speak while young" means knowing things from birth, being able to express ideas before reaching adulthood. "Xun" means to follow; "Qi" means correct. "Behaved correctly and smoothly in childhood" means although young, he could follow the right path. "Dun" means honest; "Min" means thorough. "Honest and agile upon growing up" means upon maturity, he was honest and thorough, governing the world effortlessly through non-action, with great promotion of education. "Ascended to the throne/maturity" refers to Huangdi casting a tripod at Dinghu Mountain; after the tripod was completed, he ascended to become an immortal. The ministers tried to hold onto his dragon whiskers but failed to catch up.
Then Huangdi asked the Tianshi (Heavenly Master): I have heard that people in ancient times could exceed a hundred years of age and their movements did not decline. People today, however, begin to decline in movement before reaching fifty. Is this due to differences in times and eras? Or is it because people have lost the proper way?
Qibo was the emperor's teacher, so the historian calls him Tianshi. Huangdi wished for all people to live as long as those in ancient times. Thus, he asked why people in ancient times could live past a hundred without declining. Why do people today decline in movement just past fifty? Is it due to the difference between ancient and modern times? Or is it because they do not follow the proper way, thus losing the method of life preservation?
Qibo replied: People in ancient times who understood the Way could model themselves after Yin and Yang, harmonize with Shu Shu (numerological methods/techniques), regulate their diet and drinking, maintain regular daily routines, and avoid excessive labor. Therefore, they could maintain both body and spirit, fully completing their natural lifespan, living to a hundred years before passing away.
This statement implies that it is not the difference in times, but people themselves losing the Way. People in ancient times who understood the Way of health preservation could take models from the Yin and Yang of heaven and earth, and harmonize with the techniques of the Five Elements. Understanding the principles of Yin, Yang, and Shu Shu allows one to regulate diet and drinking, maintain regular routines to nourish the body, and avoid excessive labor to calm the spirit. Thus, body and spirit remain together, allowing one to fully complete their natural lifespan. This is why they could live past a hundred years before passing.
People of today are different. They treat wine as water, make irregularity a norm, engage in sexual intercourse while drunk, exhaust their essence through lust, and dissipate their true Qi through recklessness. They do not know how to maintain fullness, fail to govern their spirit at appropriate times, seek only momentary pleasure, go against the joy of life, and lack regular routines. Consequently, they decline before reaching fifty.
(Note: "Le" is pronounced "Luo", same below, other chapters follow this.) People of today do not understand the Way of health preservation and instead harm their lives. Wine can disturb nature; treating wine as water means the heart is no longer guided by reason, leading to making recklessness a norm. Treating wine as water means the body is no longer controlled by the heart, leading to sexual intercourse while drunk. Engaging in intercourse while drunk leads to exhausting essence through lust. Making recklessness a norm leads to dissipating True Qi. Exhausting essence and dissipating True Qi means not knowing how to maintain fullness to nourish the body, nor knowing how to govern the spirit timely to nourish the mind. They only pursue mental pleasure, causing the body to go against the joy of life, resulting in irregular routines. Unable to keep body and spirit together, they decline in movement just past fifty.
Therefore, the teachings of the Sages of ancient times to the common people were: Avoid empty evils and thieving winds (abnormal qi of the four seasons) at the proper times; maintain tranquility and emptiness, so that True Qi follows; guard the spirit within, so how can disease arise?
(Note: "Tan" is synonymous with "Tan".) The Sages of ancient times feared people would be invaded by external pathogens, so they taught the masses. All abnormal qi of the four seasons are called Empty Evils and Thieving Winds, teaching people to avoid them at the proper times. If the mind is tranquil and empty, the primal True Qi will follow. Not exhausting essence and governing spirit timely ensures the spirit remains guarded within. Knowing externally how to avoid pathogens and internally how to guard the spirit, how can disease arise?
Thus, the will is leisurely with few desires, the heart is peaceful without fear, the body labors without fatigue, Qi flows smoothly, each follows their wishes, and all attain their hopes. Therefore, they find delight in their food, are content with their clothing, rejoice in their customs, do not envy high or low status, and their people are called simple and unadorned. Thus, sensual desires do not weary their eyes, and licentiousness does not confuse their hearts. Whether foolish, wise, virtuous, or incompetent, they are not troubled by external things, thus conforming to the Dao. This is why they can live past a hundred years without declining in movement, because their virtue is complete and they face no danger.
Internally guarding the spirit and externally avoiding pathogens leads to an inner state of leisurely will and few desires, a peaceful heart without fear. Externally, the body labors without fatigue. With internal and external harmony, Qi flows smoothly, wishes are fulfilled, and hopes are attained. Externally, they delight in food and are content with clothing; internally, they rejoice in customs and do not envy status. The people of ancient times differ from today's people; their people are called simple. Delighting in food and being content with clothing means sensual desires do not weary the eyes. Rejoicing in customs means licentiousness does not confuse the heart. Not envying status means whether foolish or wise, virtuous or incompetent, they are not troubled by external things, and the people are simple. Thus, they conform to the natural Way of health preservation. This is why people of ancient times could live past a hundred years without declining in movement: because conforming to the Dao makes virtue complete, preventing peril. From this, we see it is not the difference in times, but people themselves losing the Way.
This section discusses that when body and spirit are together, there is internal and external harmony; conforming to the Dao and completing virtue leads to longevity.
Huangdi said: When people grow old and have no children, is it because their physical strength and vitality are exhausted? Or is it determined by the mandate of heaven?
Since Huangdi wished for the people of the world to live long and for their descendants to prosper, he asked why some people grow old without children. Is it because their own physical strength and vitality are exhausted? Or is it constrained by the mandate of heaven?
Qibo said: At seven years old, girls' Kidney Qi becomes abundant, teeth change, and hair grows.
(Note: "Geng" is pronounced with the level tone, same below.) Human reproduction has fixed periods according to heaven. Physical strength and vitality also have fixed numbers. Heaven gives, earth generates; in humans, male gives, female receives. Thus, we discuss females first. Girls start at seven because even numbers contain odd numbers, meaning yin contains yang. Therefore, at seven, Kidney Qi begins to flourish. The Wuzang Shengcheng Pian (Chapter on Generation of Five Zang Organs) states: "The Kidney corresponds to bone, and its glory is in the hair." Teeth are the surplus of bone; when Kidney Qi flourishes, teeth change and hair grows.
At fourteen (two sevens), Tian Gui (a substance promoting reproductive maturation) arrives, the Ren Mai (Conception Vessel) becomes unobstructed, and the Chong Mai (Penetrating Vessel) becomes abundant. Menstruation occurs regularly, enabling conception.
(Note: "Ren" is pronounced with the level tone, other chapters follow this.) Tian Gui refers to male semen and female blood, the Gui Water generated by Tian One. At fourteen, Tian Gui arrives, the Ren Mai becomes unobstructed, and the Chong Mai becomes abundant. The Gu Kong Lun (Chapter on Bone Cavity) states: The Ren Mai originates below Zhongji and goes up to Guanyuan. This shows the Ren Mai connects with the Shaoyin channel. The Yin Yang Li He Lun (Chapter on Yin-Yang Separation and Combination) states: The place of the Great Surge is named Shaoyin. This shows the Chong Mai also connects with Shaoyin. Thus, when the Ren Mai is unobstructed and the Chong Mai is abundant, the menstruation governed by Shaoyin Gui Water occurs regularly. Regular menstruation indicates balanced Kidney Qi, enabling conception. This means women can conceive starting from fourteen.
At twenty-one (three sevens), Kidney Qi is balanced and even, wisdom teeth erupt, and growth reaches its peak.
Balanced and even means full and harmonious, neither excessive nor deficient. With balanced Kidney Qi, wisdom teeth erupt, and growth peaks. A tooth with a deep root is called a tooth; the last to emerge is the wisdom tooth. This indicates that since Kidney Qi began flourishing at seven, it is now sufficient at twenty-one.
At twenty-eight (four sevens), sinews and bones are firm, hair reaches its maximum length, and the body is in its prime.
Sinews and bones are governed by the Liver and Kidney. Firm means solid. With solid Liver and Kidney, hair reaches maximum length, and the body is robust. This means at twenty-eight, the interior is solid, and the exterior is full, leaving no room for further increase.
At thirty-five (five sevens), the Yangming Meridian begins to decline, the face starts to wither, and hair begins to fall.
The Yangming meridian runs over the face; its decline causes facial withering. The Yangming meridian is rich in blood and Qi; its decline means blood and Qi cannot fill the hair follicles, causing hair loss. This indicates that blood and Qi peaked at twenty-eight and began declining at thirty-five.
At forty-two (six sevens), the Three Yang meridians (Taiyang, Yangming, Shaoyang) decline above, the face completely withers, and hair begins to turn white.
Three Yang refers to Taiyang, Yangming, and Shaoyang. These meridians originate in the face; their decline above causes the face to completely wither. What was initially partial facial withering now becomes complete. What was initially hair loss now turns white. This indicates that since the Yangming meridian declined at thirty-five, all Three Yang meridians decline at forty-two.
At forty-nine (seven sevens), the Ren Mai is deficient, the Chong Mai declines, Tian Gui is exhausted, the earthly pathway (menstruation) stops, the form deteriorates, and childbearing ceases.
At fourteen, Tian Gui arrived, Ren Mai was unobstructed, and Chong Mai was abundant. By forty-nine, Ren Mai is deficient, Chong Mai declines, so Tian Gui is exhausted. Tian Gui water flows in the earth; when water dries up, the earthly pathway stops. Stagnation leads to the deterioration of有形 (formative) meridians, ending fertility. This illustrates the fixed periods of heaven and fixed limits of vitality in women.
At eight years old, boys' Kidney Qi becomes substantial, hair grows, and teeth change.
Boys start at eight because odd numbers contain even numbers, meaning yang contains yin. Kidney Qi becoming substantial means that before eight, Kidney Qi was still deficient, but now it becomes substantial. Kidney corresponds to bone, and its glory is in the hair; thus, hair grows and teeth change.
At sixteen (two eights), Kidney Qi flourishes, Tian Gui arrives, essence overflows and is emitted, yin and yang harmonize, enabling conception.
(Note: "Xie" is synonymous with "Xie" (emit), other chapters follow this.) Kidney Qi flourishing at sixteen means it became substantial at eight and now flourishes. Flourishing Kidney Qi brings Tian Gui; arrival of Tian Gui causes essence to overflow and emit. Male-female union of essence leads to yin-yang harmony and conception. This means men can conceive starting from sixteen.
At twenty-four (three eights), Kidney Qi is balanced, sinews and bones are strong, wisdom teeth erupt, and growth reaches its peak.
Balanced and harmonious Kidney Qi allows essence to circulate, making sinews and bones strong. Strong sinews and bones allow wisdom teeth to erupt and growth to peak. This indicates that at twenty-four, Kidney Qi is harmonious.
At thirty-two (four eights), sinews and bones are robust, muscles are full and strong.
At twenty-four, sinews and bones were strong; by thirty-two, they are even more robust. Internal robustness of sinews and bones leads to external fullness of muscles. At thirty-two, men have abundance both internally and externally.
At forty (five eights), Kidney Qi begins to decline, hair falls, and teeth become dry.
Kidney Qi became substantial at eight, peaked at thirty-two, and began declining at forty. Substantial Kidney Qi leads to hair growth and tooth change; declining Kidney Qi leads to hair loss and dry teeth. This is the natural law.
At forty-eight (six eights), Yang Qi衰竭 (exhausts) above, the face withers, and temples turn gray.
Declining Kidney Qi below at forty leads to exhaustion of Yang Qi above at forty-eight. Abundant Yang Qi brings luster to the face and lush hair. Now, with Yang Qi exhausted above, the face withers, and temples turn gray.
At fifty-six (seven eights), Liver Qi declines, sinews cannot move, Tian Gui is exhausted, essence is scarce, Kidney Qi declines, and the entire form is depleted.
(Note: "Zang" is written as "Zang", other chapters using "Zang" are not explained separately; if read literally, it is explained.) Declining Liver Qi is due to Kidney Water failing to generate Liver Wood. Liver decline means blood fails to nourish sinews, so sinews cannot move. Liver decline means Tian Gui is already exhausted. For men, Tian Gui is essence. Exhausted Tian Gui means scarce essence; scarce essence leads to Kidney Qi decline. Kidney Qi decline means not only the formless Qi declines, but the formable form is also depleted.
At sixty-four (eight eights), teeth and hair fall out.
Since Kidney Qi began declining at forty, hair fell and teeth dried. By sixty-four, teeth and hair detach from the form and fall out. This illustrates the fixed periods of heaven and fixed limits of vitality in men.
The Kidney governs water, receiving and storing the essence of the Five Zang and Six Fu organs. Therefore, only when the Five Zang are abundant can essence be discharged. Now that all Five Zang are declining, sinews and bones are lax, and Tian Gui is exhausted. Thus, temples turn gray, the body feels heavy, walking is unsteady, and childbearing ceases.
(Note: "Cang" is synonymous with "Zang"; "Liu Fu" is synonymous with "Liu Zang". Other chapters follow this. The "Cang" in Zang is explained literally; "Xie Zhui" is synonymous with "Xie Duo" (laxity).) Pre-natal Tian Gui relies on post-natal grain and water for generation. Thus, the Kidney governs water. Water refers to Gui Water: it receives the essence transformed from grain and water of the Five Zang and Six Fu organs and stores it in the Kidney. Essence from the Six Fu returns to the Five Zang; essence from the Five Zang returns to the Kidney. Therefore, only when the Five Zang are abundant can essence be discharged. Now that all Five Zang are declining, sinews and bones are lax, and Tian Gui is exhausted. Exhaustion of Tian Gui internally manifests externally as gray temples, heavy body, and unsteady gait, which is why childbearing ceases.
Huangdi said: Some people are old yet still have children. Why?
The previous text discussed the normal patterns of Tian Gui in men and women to show that modern people differ from ancient ones. Huangdi wishes for modern people to be like the ancients, so he asks why some old people still have children.
Qibo said: This is because their innate longevity exceeds the norm, their Qi and vessels are always unobstructed, and their Kidney Qi is in excess. Although such people may have children, men do not exceed the limit of eight eights (64), and women do not exceed the limit of seven sevens (49); the essence of heaven and earth will eventually be exhausted.
Having children in old age is due to exceeding innate longevity, where the limits of seven sevens and eight eights do not apply. Such people must have unobstructed Qi and vessels and excess Kidney Qi, hence having children in old age. Although they have children, this is not the constant rule. According to the constant rule, men's Tian Gui ends at eight eights, and women's at seven sevens, at which point the essence of heaven and earth is exhausted.
Huangdi said: Can those who follow the Dao, living past a hundred, still have children?
Those following the Dao having children past a hundred excludes women; the previous question about old age having children focused on men, but Qibo discussed both genders, so Huangdi asks again.
Qibo said: Those who follow the Dao can resist aging and preserve their form. Although their bodily age is advanced, they can still bear children.
Form has an end, but the Dao is infinite. Those who follow the Dao naturally resist aging and preserve their form; the constant laws of heaven cannot limit them. Thus, although their bodily age is advanced, they can still bear children. This section states that while childbearing has a constant limit, only those who follow the Dao can resist aging and preserve their form, allowing them to have children despite advanced age.
Huangdi said: I have heard that in ancient times there were Zhenren (True Persons) who could grasp heaven and earth, control Yin and Yang, breathe in essence and Qi, stand alone guarding their spirit, and whose muscles were unified. Thus, their lifespan matched that of heaven and earth, having no end; this is because they lived by the Dao.
Those following the Dao having children past a hundred was unique to antiquity. Thus, it is said: I have heard of Zhenren in ancient times, who were those imbued with the Dao. The Dao resides above heaven and earth; formless, it generates heaven and earth, so these persons could grasp heaven and earth. Emotionless, it operates sun and moon, so they could control Yin and Yang. Breathing merges with the essence and Qi of heaven and earth, hence breathing in essence and Qi. Standing alone merges with the primordial spirit of heaven and earth, hence standing alone guarding the spirit. The muscular body of the Zhenren is indistinguishable from the clear and tranquil body of heaven and earth, hence muscles are unified. Thus, their lifespan matches heaven and earth. "Bi" means end. Lifespan ending with heaven and earth means having no end. All these are generated by the Dao. This describes the Zhenren of ancient times imbued with the Dao.
In middle ancient times, there were Zhiren (Perfected Persons) with pure virtue and complete understanding of the Dao, harmonizing with Yin and Yang, adjusting to the Four Seasons, separating from worldly affairs, accumulating essence, and preserving spirit. They wandered between heaven and earth, with hearing and sight extending beyond the eight directions. These individuals likely extended their lifespan and strengthened their bodies, also returning to the state of Zhenren.
"Zhi" means ultimate. Zhiren in middle ancient times ultimately fulfilled human nature to return to truth. Pure virtue and complete Dao mean purifying innate virtue and completing inherent Dao. Harmonizing with Yin and Yang and adjusting to Four Seasons means harmonizing with the Yin-Yang and Four Seasons of heaven and earth. Separating from worldly affairs means dwelling in the world while transcending it mentally. Accumulating essence and preserving spirit means gathering essence and perfecting spirit. Doing so allows the form to wander between heaven and earth and senses to extend beyond the eight directions. This represents Zhiren completing the Dao, likely extending lifespan and strengthening the body. Their constitution also returns to Zhenren. This describes Zhiren of middle ancient times returning to truth and merging with the Dao.
Next were Shengren (Sages), who dwelled in the harmony of heaven and earth, followed the principles of the Eight Winds, adapted desires within secular society, harbored no anger or resentment, acted without distancing themselves from the world, wore proper attire, avoided ostentatious behavior, did not let external affairs tire the body, had no internal worries, pursued tranquility and joy, achieved self-satisfaction, kept the form intact, preserved the spirit undissipated, and could also live to a hundred.
(Note: "Hui" is pronounced "Hui", other chapters follow this.) Shengren are those with prior knowledge and awakening. Zhenren dwell above heaven and earth; Zhiren exist within secular society. Shengren dwell in the harmony of heaven and earth and follow the principles of the Eight Winds. Dwelling within society, they adapt desires within secular norms without anger or resentment. In action, they do not distance themselves from the world, wearing proper attire. "Fu" means clothes; "Zhang" means hat/crown. In conduct, they avoid conforming to vulgar customs, so externally they do not let affairs tire the body, and internally they have no mental worries. Internally free from worry, they pursue tranquility and joy; externally free from labor, they achieve self-satisfaction. Not tiring the body and achieving self-satisfaction keeps the form intact. "Bi" means decay/damage. Free from worry and pursuing tranquility preserves the spirit undissipated. "San" means loss. Doing so allows living to a hundred, similar to Zhiren extending lifespan and strengthening the body. This describes Shengren being similar to Zhiren.
Next were Xianren (Worthy Persons), who modeled themselves after heaven and earth, imitated the sun and moon, distinguished the arrangement of stars, followed or opposed Yin and Yang, differentiated the Four Seasons, followed the ancients, and agreed with the Dao. They could also extend their lifespan, though with a limit.
(Note: "Bie" is pronounced "Bi".) Xianren are those who emulate the ancients and elucidate subtle truths. Modeling after heaven and earth means emulating heaven above and earth below. Sun, moon, and stars are attached to heaven, so they imitate sun and moon and distinguish star arrangements. "Xiang Si" means imitating; "Bian Lie" means distinguishing and arranging. Yin, Yang, and Four Seasons manifest on earth, so they follow or oppose Yin and Yang and differentiate Four Seasons. "Ni" means to welcome. Welcoming and following Yin-Yang changes, and distinguishing Four Seasons constants. Doing so allows following the ancients and agreeing with the Dao. This enables extending lifespan. It means they can also extend lifespan like Zhiren. Having a limit means while Zhenren's lifespan matches heaven and earth without end, Xianren have a limit. This describes Xianren studying the Dao, approaching Shengren and nearing Zhiren. This section continues the theme of Dao followers living past a hundred and having children, stating that ancient Zhenren fully embodied the Dao, middle ancient Zhiren fully embodied truth, and Shengren and Xianren embodied truth to merge with the Dao.