《上古天真论》曰∶夫上古圣人之教下也，皆谓之虚邪贼风，避之有时（教下者，教民避害也，风从冲后来者，
伤人者也，谓之虚邪贼风。如月建在子，风从南来，对冲之火反胜也；月建在卯，风从西来，对冲之金克木也；月
建在午，风从北来，对冲之水克火也；月建在酉。风从东来，对冲之木反胜也，必审其方，随时令而避之也），恬
澹虚无，真气从之，精神内守，病安从来（恬者，内无所营。澹者，外无所遂，虚无者，虚极静笃，即恬澹之极，
臻于自然也。真气从之者，曹真人所谓神是性兮气是命。神不外弛气自定。张虚静曰∶神一出便收来，神返身中气
自回。又曰∶人能常清静，天地悉皆归，真一之气皆来从我矣。精无妄伤，神无妄动，故曰内守。如是之人，邪岂
能犯，病安从生乎）。
有真人者，提挈天地，把握阴阳，呼吸精气，独立守神，肌肉若一（真，天真也。不假修为，故曰真人；心
同太极，德契两仪。提挈，把握也。全真之人，呼接天根，吸接地脉，精化为气也，独立守神，气化为神也。精气
皆化，独有神存，故曰独立，肌肉若一者，神还虚无，虽有肌肉而体同虚空也。仙家所谓抱元守一，又曰了得一，
万事毕。即形与神俱之义也）。故能寿敝天地，无有终时，此其道生（天地有质，劫满必敝。真人之寿，前乎无始
后乎无终，天地有敝，吾寿无终矣。此非恋于形生，盖形神俱微妙，与道合真，故曰此其道生者，明非形生也）。
有至人者，淳德全道，和于阴阳，调于四时（至者，以修为而至者也，淳者，浓也。德浓道全，不愆于阴阳，
不逆于四时，庶几奉若天时者矣），去世离俗，积精全神（去世离俗，藏形隐迹也。积精全神者，炼精化气，炼气
化神也）游行天地之间，视听八远之外（全神之后，便能出隐显之神，故游行天地之间；尘纷不乱，便能彻耳目之
障，故视听八远之外）。此盖益其寿命而强者也，亦归于真人（前之真人，则曰道生；此言至人，则曰寿命、曰强，
但能全角而已。亦归于真人者，言若能炼神还虚，亦可同于真人，此全以修为而至者也）。
有圣人者，处天地之和，从八风之理（圣者，大而化之，亦人中之超类者，与天地合德，四时合序，故能处天
地之和而气赖以养，从八风之理而邪弗能伤也。八风者，《灵枢·九宫八风篇》云，风从所居之乡来者为实风，主
生长，养万物，从其冲后来者为虚风，伤人者也，主杀主害；从南方来，名曰大弱风；从西南方来，名曰谋风；从
西方来，名曰刚风；从西北方来，名曰折风；从北方来，名曰大刚风；从东北方来，名曰凶风；从东方来，名曰婴
儿风；从东南方来，名曰弱风），适嗜欲于世俗之间，无恚嗔之心，被服章，举不欲观于俗（饮食有节，起居有常，
适嗜欲也。摄情归性，无恚嗔也。和光混俗，不离世也。被服章者，皋陶谟曰天命有德，五服五章哉。圣人之心，
不磷不淄，虽和光混俗，而未尝观效于俗也），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（外不劳形则身安，内无思想则神静。恬愉者，调服七情也。自得者，素位而行，无入
不自得也。如是者，形不受贼，精神不越而寿可百矣）。
有贤人者，法则天地，象似日月，辨列星辰，逆从阴阳，分别四时（贤人者，精于医道者也。法天地阴阳之理，
行针砭药石之术，智者能调五脏，斯人是已），将从上古协议于道，亦可使益寿而有极时（将从者，有志慕古，未
能与之同其归也，合
同于道者，医道通仙道也。调摄营卫，培益本元，勿干天地之和，自无夭札之患，故曰亦可益寿。亦者，次别
上文之圣人也。有极时者，天癸数穷，形体衰惫，针砭药饵无可致力矣。真人者，无为而成，至人者，有为而
至。圣人治未病，贤人治已病。修诣虽殊，尊生则一也。按有物浑成，先天地生，强名曰道，无迹象之可泥，
岂形质之能几。白玉蟾所以有四大一身皆属阴，不知何物是阳精之说也。返本还元，湛然常寂，名之曰道。积精
全神，益寿强命，名之曰术，《文始经》云忘精神而超生，见精神而久生是也，忘精神者，虚极静笃，精自然化
气，气自然化神，神自然还虚也，见精神者，虚静以为本，火符以为用，炼精成气，炼气成神，炼神还虚也。
嗟！吾人处不停之运，操必化之躯，生寄死归，谁其获免？贪求者妄殆，自弃者失时。即有一二盲修瞎炼，皆
以身内为工夫，独不闻《胎息经》云胎从伏气中结，气从有胎中息，气入身来谓之生，神去离形谓之死，知神气
者可以长生。气有先天后天之别，后天者，呼吸往来之气也；先天者，无形无象，生天生地，生人生物者也。
康节云；干遇巽时观月窟，地逢雷处见天根。天根月窟间来往，三十六宫都是春，真既醉于先天之说也。惜乎
下手无诀，讹传错教。妄以两目为月窟，阳事为天根，令人捧腹。若得诀行持，不过一时辰许，先天祖气忽然
来归，鼻管如迎风之状，不假呼吸施为，不事闭气数息，特须一言抉破，可以万古长存。若非福分深长，鲜不闻
而起谤，甚有俗医笑其迂妄。不知医道通仙，自古记之，亦在乎人而已矣）。
《四气调神大论》曰∶春三月，此谓发陈（发，生发也。陈，敷陈也，发育万物，敷布寰区，故曰发陈）。天地俱
生，万物以荣（敷和之纪，木德周行。俱生者，氤氲之气也。
天地氤氲，万物化醇。荣者，显也。发也）；夜卧早起，广步于庭（此言在天主发生之令，在人须善养之方。
夫人卧与阴俱，起与阳并，卧既夜矣，起复早焉，令阳多而阴少，以象春升之气也。广步者，动而不休，养
阳之道也）；被发缓形，以使志生（被发者，舒在头之春气也。缓者，和缓以应令也，如是则神志调适，肖天
气之生矣）；生而勿杀，予而勿夺，赏而勿罚（《尚书纬》曰∶东方青帝，好生不贼。禹禁云∶春三月，山林不
登斧。管子云∶解怨赦罪，皆所以奉发生之德也）。此春气之应，养生之道也（四时之令，春生夏长，秋收冬
藏。以上诸则，乃养生气之道也），逆之则伤肝，夏为寒变，奉长者少（逆者，不能如上养生之道也。奉者，
禀承也。肝木旺于春，春逆其养则肝伤，而心火失其所奉，故当夏令火不足而水侮之，因为寒变，寒变者，变
热为寒也。春生之气既逆，夏长之气不亦少乎）。
夏三月，此谓蕃秀（布叶曰蕃，吐华曰秀，万物亨嘉之会也）。天地气交，万物华实（即司天在泉，三
四气之交。《六元正纪大论》所谓上下交互，气交主之是也。阳气生长于前，阴气收成于后，故万物华实）；
夜卧早起，毋厌于日（卧起同于春令，亦养阳之物也。按荀子云∶夏不宛 。言当避赫曦之 ，毋为日所厌苦），
使志无怒，使华英成秀，使气得泄，若所爱在外（怒则气上，助火亢炎，故使志无怒，则生意畅遂，譬如
华英渐至成秀也。气泄者，肤腠宣通，法畅遂之时令也。发舒之极，遍满乾坤，其用外而不内，人奉之以养生，
故所爱若在外，不知正所以调其中也）。此夏气之应，养长之道也。逆之则伤心，秋为 疟，奉收者少（夜卧
以下皆顺夏令养长之道也，否则与令为逆，乘时秉政之心主不亦拂其性乎？心伤则暑乘之，秋金收肃，暑邪内
郁，必为 疟。夏长既逆，则奉长气而秋收者少矣），冬至重病（心火受伤，绵延至冬，则水来克火，病将重矣）。
秋三月，此谓容平（阴升阳降，大火西行，万物之容，至此平定，故曰容平）。天气以急，地气以明
（风气劲疾曰急，物色清肃曰明）；早卧早起，与鸡俱兴（早卧以避初寒，早起以从新爽）；使志安宁，以缓
秋刑（阳德日减，阴惨日增，故须神志安宁，以缓肃杀之气），收敛神气，使秋气平；无外其志，使肺气清。
此秋气之应，养收之道也（曰收敛，曰无外，皆秋气之应，养收之道。）逆之则伤肺，冬为飧泄，奉藏者少
（肺金主秋，秋失其养，故伤肺。肺伤则肾失其主。故当冬令而为飧泄。飧泄者，水谷不分，肾主二便，失封藏
之职故也）。
冬三月，此谓闭藏（阳气伏藏，闭塞成冬也）。水冰地坼，无扰乎阳（阴盛阳衰，君子固密，则不伤于
寒，即无扰乎阳也）；早卧晚起，必待日光（所以避寒也，即养藏也）；使志若伏若匿，若有私意，若已
有得（曰伏曰匿，曰私曰得，皆退藏于密，法闭藏之本也）；去寒就温，无泄皮肤，使气亟夺（去寒就温，所以
养阳。无使泄夺，所以奉藏。真氏曰∶闭藏不密，温无霜雪，则来年阳气无力，五谷不登。人身应天地，可不
奉时耶）。此冬气之应，养藏之道也。逆之则伤肾，春为痿厥，奉生者少（水归冬旺，冬失所养，则肾伤而肝
木失主。肝主筋，故当春令筋病为痿，冬不能藏，则阳虚为厥。冬藏既逆，承气而为春生者少矣）。
天气，清静光明者也。静当作净。清阳之气，净而不杂，天之体也；居上而不亢，下济而光明，天之用也。
藏德不止，故不下也（藏德者，藏其高明而不肯自以为高明也。不止者，健运不息也。惟藏而不止，虽下降而
实不之下，曷尝损其居上之尊乎，故曰不下也）。天明则日月不明，邪害空窍（惟天藏德，不自为用，故日月
显明以表造化。使天不藏德而自露其光明，则日月无以藉之生明，大明见者小明灭矣。此喻身中元本不藏，发
皇于外，明中空而邪凑也）。阳气者闭塞，地气者冒明（天气自用，则孤阳上亢而闭塞乎阴气，地气隔绝而冒蔽乎光明矣）。
云雾不精，则上应白露不下（地气上为云雾，天气下为雨露。上下痞隔，则地气不升，而云雾不得输精于上；
天气不降，而雨露不得施布于下。人身上焦如雾，膻中气化则通调水道，下输膀胱。气化不及州都，则水道不
通，犹之白露不降矣）。交通不表。万物命故不施，不施则名木多死（独阳不生，独阴不成。若上下不交，
则阴阳乖而生道息，不能表见于万物之命，故生化不施而名木多死）。恶气不发，风雨不节，白露不下，则菀
稿不荣（恶气不发，浊气不散也。风雨不节。气候乖乱也，白露不下，阴精不降也，即不表不施之义也。
菀稿不荣，言草木抑菀枯槁，不能发荣，即名木多死之义也。上文言天地不交。此则专言天气不降也）。贼风
数至，豪雨数起，天地四时不相保，与道相失，则未央绝灭（阴阳不和，贼风豪雨，数为侵侮，生长收藏不
保其常，失阴阳惨舒自然之道矣。央，中半也。未及中半而早已绝灭矣）。惟圣人从之，故身无奇病，万物不
失，生气不竭（从之者，法天地四时也，存神葆真以从其藏德，勇猛精勤以从其不止，收视返听以从其不自
明，通任会督以从其阴阳之升降，则合乎常经，尚安得有奇病？万物不失，与时偕行，生气满乾坤也。不竭者，
无未央绝灭之患也。愚按∶四时者，阴阳之行也；刑德者，四时之合也。春凋秋荣，冬雷夏雪，刑德易节，贼气
至而灾。夫德始于春，长于夏；刑始于秋。流于冬。刑德不失，四时如一。刑德离乡，时乃逆行，故不知奉若
天时，非尊生之典也。是以《天真论》曰调于四时，曰分别四时。四气者，天地之恒经；调神者，修炼之要则。
故春夏养阳，秋冬养阴，以从其根。根者，人本于天，天本于道，道本自然，此皆治未病之方，养生者所切亟也）。
《阴阳应象大论》曰∶能知七损八益，则二者可调，不知用此，则早衰之节也（二者，阴阳也。七为少阳
之数，八为少阴之数。七损者，阳消也；八益者，阴长也。阴阳者，生杀之本始。生从乎阳，阳惧其消也；杀
从乎阴，阴惧其长也。能知七损八益，察其消长之机，用其扶抑之术，则阳常盛而阴不乘，二者可以调和，常
体春夏之令，永获少壮康强，是真把握阴阳者矣。不知用此，则未央而衰，用者，作用也。如复卦一阳生，圣
人喜之，则曰不远复，无祗悔，元吉。 卦一阴生，圣人谨之，则曰系于金 ，贞吉，有攸往，见凶，羸豕孚 躅，此
即仙家进阳火、退阴符之妙用也。朱紫阳曰∶
老子言治人事天莫若啬。夫惟啬，是谓早服，早服是谓重积德。早服者，言能啬则不远，而复便在此也。重积
德，言先有所积，而复养以啬，是又加积之也。此身未有所损，而又加以啬养，是谓早服而重积。若损而后养，
仅足以补其所损，不得谓之重积矣。知此，则七阳将损，八阴将益，便早为之所；阳气不伤，阴用不张。庶调
燮阴阳，造化在手之神用也，华元化曰∶阳者生之本，阴者死之基。阴宜常损，阳宜常益，顺数者生，顺阴者
灭。数语可作七损八益注疏）。年四十，而阴气自半也，起居衰矣（二十为少阳，三十为壮阳。东垣云∶行年
五十以上，降气多而升气少。降者阴也，升者阳也。由是则四十之时，正升阳之气与降阴之气相半，阳胜阴则强，
《上古天真论》说：上古的圣人教导百姓，都告诉他们要按时避开虚邪贼风（教下者，即教导民众躲避危害。所谓虚邪贼风，是指从对冲方位吹来的、伤害人体的风。例如：地支属子月时，若南风从南面吹来，与子水对冲的是午火，此时南风反而胜过了午火；地支属卯月时，西风从西面吹来，金克木，对冲之金克制了卯木；地支属午月时，北风从北面吹来，水克火，对冲之水克制了午火；地支属酉月时，东风从东面吹来，木反胜了金，对冲之木胜过酉金。必须仔细审察风向，顺应时令而加以躲避），保持心境恬静淡泊、虚无无为，真气就能顺从体内运行，精神内守而不外泄，疾病又从何而来呢？（恬，指内心没有过多的营求；澹，指对外在名利没有贪逐；虚无，指达到极致的虚空和宁静，也就是恬淡的极致，达到了自然的境界。真气顺从，正如曹真人所说：“神是性，气是命。神不外驰则气自定。”张虚静说：“神一旦外出就要立刻收回，神返回身中，气自然回归。”又说：“人若能经常保持清静，天地之气都会归附于我。”真一之气都会顺从我。精不妄加耗伤，神不妄动，所以叫内守。像这样的人，邪气怎么能侵犯？病怎么会发生呢？）
有真人存在，他们能够提挈天地，把握阴阳，呼吸精气，独立守神，肌肉形体仿佛与虚空合一（真，指天真。不需要借助后天的修为，所以称为真人；其心如同太极，德行契合两仪。提挈、把握意思相同。全真之人，呼气连接天根，吸气承接地脉，将精转化为气；独立守神，是将气转化为神。精气都化为了神，唯独神存在，所以叫独立。肌肉若一，是指神回归虚无，虽然还有肌肉形体，但身体如同虚空一样。道家所谓“抱元守一”，又说“了得一，万事毕”，这就是形与神俱备的含义）。因此他们的寿命可以比天地还长久，没有终结的时候，这就是所谓的“道生”（天地是有形质的，劫数满了必然败坏。真人的寿命，前无始点，后无终点，天地有败坏之时，而我的寿命没有终结。这并不是留恋形体生命，而是因为形神都微妙，与道合真，所以说这是“道生”，表明不是单纯的形体生存）。
有至人存在，他们道德淳厚，完全掌握了道，与阴阳和谐，调和于四时（至，是通过修养而达到的境界；淳，浓厚。道德深厚，道业圆满，不违背阴阳，不逆乱四时，差不多就是顺应天时的人了），远离世俗，积聚精气，保全精神（去世离俗，是指隐藏身形，隐居踪迹。积精全神，是指炼精化气，炼气化神），在天地之间遨游，视听范围扩展到八方之外（精神完全之后，就能显现出隐显变化的神通，所以在天地之间游行；不被尘世纷扰扰乱，就能穿透耳目的障碍，所以视听能及于八方之外）。这大概是增加寿命而且身体强健的人，也归属于真人之列（前面的真人，讲的是“道生”；这里讲至人，讲的是“寿命”和“强”，只是能够保全形体罢了。说也归于真人，意思是如果能炼神还虚，也可以等同于真人，这是完全通过后天修养而达到的境界）。
有圣人存在，他们处于天地和谐之中，遵循八风的规律（圣，是大而化之，也是人群中的超类者，与天地德行相合，与四时秩序相应，所以能处于天地和谐之中而气息得以滋养，遵循八风的规律而邪气不能伤害。八风，《灵枢·九宫八风篇》说：从居住之乡吹来的风叫实风，主生长，养育万物；从对冲方位吹来的风叫虚风，伤害人体，主杀伐灾害；从南方来，名叫大弱风；从西南方来，名叫谋风；从西方来，名叫刚风；从西北方来，名叫折风；从北方来，名叫大刚风；从东北方来，名叫凶风；从东方来，名叫婴儿风；从东南方来，名叫弱风），在世俗之间调节嗜欲，没有怨恨嗔怒之心，穿着服饰合乎礼制，举止不效仿世俗（饮食有节制，起居有常规，这就是调节嗜欲。收敛情感回归本性，没有怨恨嗔怒。和光同尘，不离世间。被服章，引用皋陶谟的话：“天命有德，五服五章哉。”圣人的心，不受污染，虽然和光同尘，但从未观察效法世俗），在外不因事务劳累形体，在内没有思想忧患，以恬静愉快为事务，以自我满足为功效，形体不衰老，精神不耗散，也可以活到百岁（在外不劳累形体则身体安康，在内没有思想忧患则精神宁静。恬愉，是调理七情。自得，是安于本分而行事，无处不自得。像这样的人，形体不受贼邪侵害，精神不越失，寿命可达百岁）。
有贤人存在，他们取法天地，效法日月，辨别排列星辰，逆顺阴阳，分别四时（贤人，是精通医道的人。效法天地阴阳的道理，施行针砭药石的技术，智者能调理五脏，说的就是这类人），将要追随上古，与道相合，也可以使寿命延长而有极限（将从，是有志仰慕古人，但未能与他们同归大道。与道相合，是指医道通于仙道。调理营卫，培补本元，不干扰天地之和，自然没有早夭的祸患，所以说也可以益寿。“亦”字，是区别于上文的圣人。有极限时间，是指天癸数尽，形体衰惫，针药已无法着力。真人是无为而成，至人是有为而至。圣人治未病，贤人治已病。修行的造诣虽然不同，但尊重生命的宗旨是一致的。按《老子》说：有一个东西浑然天成，在天地之前就存在，勉强命名为道，没有迹象可以拘泥，难道是形体质料所能接近的吗？白玉蟾因此有“四大一身皆属阴，不知何物是阳精”的说法。返本还元，湛然常寂，命名为道。积聚精气保全精神，益寿强身，命名为术。《文始经》说：忘精神而超脱生命，见精神而长久生存。忘精神，是指虚极静笃，精自然化气，气自然化神，神自然还虚。见精神，是指以虚静为本，以火候符节为用，炼精成气，炼气成神，炼神还虚。唉！我们人类处在不停运转的时运中，操控着必然变化的躯体，生是寄居，死是归宿，谁能免于死亡？贪婪追求的人会狂妄危险，自暴自弃的人会错失时机。即使有一两个盲目修炼的人，都把功夫用在身内，难道没听说过《胎息经》说：胎从伏气中结成，气从有胎中停止。气入身来叫做生，神去离形叫做死。懂得神气的人可以长生。气有先天和后天的区别，后天的是呼吸往来的气；先天的是无形无象，生天生地，生人生物的东西。康节先生说：干遇巽时观月窟，地逢雷处见天根。天根月窟间来往，三十六宫都是春，真是沉醉于先天的说法了。可惜下手没有口诀，讹传错教。妄把两目当作月窟，阳事当作天根，令人捧腹。如果得到口诀并实行，不过一个时辰左右，先天祖气忽然归来，鼻管像迎风一样的感觉，不需要呼吸作为，不需要闭气数息，只需要一句话点破，就可以万古长存。如果不是福分深长，很少有不听而生诽谤的，甚至有庸医笑他迂腐荒谬。不知道医道通仙道，自古就有记载，这也在于人而已了）。
《四气调神大论》说：春季三个月，这叫发陈（发，生发；陈，敷陈。发育万物，遍布寰宇，所以叫发陈）。天地一起生机勃发，万物繁荣茂盛（敷和的纪年，木德周行。俱生，是氤氲之气。天地氤氲，万物化醇。荣，是显扬。发，是生发）；晚睡早起，在庭院中阔步慢行（这是在阐述上天主管发生的命令，在人必须善于养护的方法。人卧与阴在一起，起与阳在一起，卧既已晚，起又复早，使阳气多而阴气少，以象征春天升发的气机。广步，是动而不止，是养阳的方法）；披散头发，舒缓形体，以使意志生发（披发，是舒展头部的春气。缓，是和缓以顺应时令，这样则神志调适，像天气的生发一样）；助长生发而不要杀戮，给予而不要剥夺，奖赏而不要惩罚（《尚书纬》说：东方青帝，好生不害。禹禁说：春季三个月，山林不用斧头砍伐。管子说：解怨赦罪，都是为了奉行生发的德行）。这是顺应春气，是养生的方法（四时的命令，春生夏长，秋收冬藏。以上这些准则，就是养生气的方法），违背它就会损伤肝脏，到了夏天会发生寒性病变，奉给夏季生长的气就少了（逆，是不能像上述养生方法那样做。奉，是禀承。肝木旺于春季，春季违背了养生之道就会伤肝，而心火失去了所禀承的来源，所以当夏令火不足而被水侮，因此发生寒变。寒变，是把热变为寒。春生之气既然违背，夏长之气能不减少吗？）
夏季三个月，这叫蕃秀（布叶叫蕃，吐华叫秀，是万物亨通嘉美的聚会）。天地之气相交，万物开花结果（即司天在泉，三四气之交。《六元正纪大论》所谓上下交互，气交主之。阳气生长在前，阴气收成在后，所以万物开花结果）；晚睡早起，不要厌恶日晒（卧起同于春令，也是养阳的方法。按荀子说：夏天不要弯曲身体躲避阳光。意思是应当避开酷热，不要被太阳晒得苦厌），使意志不要愤怒，使精华成就秀美，使气机宣泄，好像喜爱在外面（怒则气上，助长火亢炎，所以使意志不要愤怒，则生意畅遂，譬如花英渐渐成就秀美。气泄，是肤腠宣通，法畅遂的时令。发舒到极致，遍满乾坤，其作用向外而不向内，人奉养它以养生，所以喜爱好像在外面，不知道这正是调理其中的道理）。这是顺应夏气，是养长的方法。违背它就会损伤心脏，到了秋天会发生疟疾，奉给秋季收敛的气就少了（夜卧以下都是顺应夏令养长的方法，否则就与时令相逆，乘时秉政的心主不也会拂逆它的本性吗？心受伤则暑邪乘之，秋金收肃，暑邪内郁，必为疟疾。夏长既然违背，那么奉长气而秋收的就少了），到了冬至会重病（心火受伤，绵延到冬天，则水来克火，病将会加重）。
秋季三个月，这叫容平（阴升阳降，大火向西运行，万物的形态，到此平定，所以叫容平）。天气劲急，地气清明（风气劲疾叫急，物色清肃叫明）；早睡早起，与鸡同时起床（早睡以避开初寒，早起以顺应新的清爽）；使意志安宁，以缓解秋天的肃杀之气（阳德日渐减少，阴惨日渐增加，所以需要神志安宁，以缓和肃杀之气），收敛神气，使秋气平和；不要使志向外驰，使肺气清肃。这是顺应秋气，是养收的方法（曰收敛，曰无外，都是顺应秋气，养收的方法）。违背它就会损伤肺脏，到了冬天会发生飧泄，奉给冬季收藏的气就少了（肺金主秋，秋季失去养护，所以伤肺。肺伤则肾失去主宰。所以当冬令而为飧泄。飧泄，是水谷不分，肾主二便，失去封藏的职责的缘故）。
冬季三个月，这叫闭藏（阳气伏藏，闭塞形成冬天）。水结冰，地开裂，不要扰动阳气（阴盛阳衰，君子固密，就不受寒邪伤害，即不扰动阳气）；早睡晚起，一定要等到太阳出来（这是为了避寒，即养藏）；使意志好像潜伏隐匿，好像有私心，好像已经有所收获（曰伏曰匿，曰私曰得，都是退藏于密，效法闭藏的根本）；远离寒冷就靠近温暖，不要让皮肤开泄，使气频繁耗夺（去寒就温，是为了养阳。不让皮肤开泄耗夺，是为了奉养收藏。真氏说：闭藏不严密，温暖无霜雪，则来年阳气无力，五谷不丰收。人身应合天地，能不顺应时令吗？）。这是顺应冬气，是养藏的方法。违背它就会损伤肾脏，到了春天会发生痿厥，奉给春季生发的气就少了（水归于冬旺，冬季失去养护，则肾伤而肝木失去主宰。肝主筋，所以当春令筋病为痿，冬不能藏，则阳虚为厥。冬藏既然违背，承继气机而为春生的就少了）。
天气，是清静光明的。静应当作净。清阳之气，洁净而不混杂，是天的本体；居上而不亢奋，下济而光明，是天的功用。隐藏德行不止息，所以下降而不坠（藏德，是隐藏其高明而不肯自以为高明。不止，是健运不息。只有隐藏而不止息，虽然下降而实在不坠落，何尝损害了其居上的尊贵呢，所以说不下也）。天若显露光明，则日月就不明亮，邪气就会侵害空窍（只有天隐藏德行，不自己使用，所以日月显明以显示造化。假使天不隐藏德行而自己显露光明，则日月无法借它产生光明，大明出现则小明熄灭。这比喻身中元本不隐藏，发皇于外，明中空而邪气凑集）。阳气闭塞，地气冒蔽光明（天气自己使用，则孤阳上亢而闭塞阴气，地气隔绝而冒蔽光明）。云雾不精微，则上面应验白露不下（地气上为云雾，天气下为雨露。上下痞隔，则地气不升，而云雾不得输精于上；天气不降，而雨露不得施布于下。人身上焦如雾，膻中气化则通调水道，下输膀胱。气化不及州都，则水道不通，就像白露不降一样）。交通不表现，万物的生命就不能施展，不能施展则名贵的树木多会死亡（独阳不生，独阴不成。若上下不交，则阴阳乖违而生道息灭，不能表现在万物的生命上，所以生化不施展而名贵树木多死亡）。恶气不散发，风雨不节律，白露不下，则草木郁结枯槁不能繁荣（恶气不发，是浊气不散。风雨不节，是气候乖乱。白露不下，是阴精不降，即不表不施的意思。菀稿不荣，是说草木抑郁枯槁，不能发荣，即名木多死的意思。上文讲天地不交。这里专讲天气不降）。贼风屡次到来，豪雨屡次兴起，天地四时不能保全，与道相失，则在中途绝灭（阴阳不和，贼风豪雨，屡次侵侮，生长收藏不能保持常态，失掉了阴阳惨舒自然之道了。央，是中半。未及中半而早已绝灭了）。只有圣人顺从它，所以身体没有奇病，万物不失序，生气不竭尽（顺从它，是效法天地四时，存神葆真以顺从其藏德，勇猛精勤以顺从其不止，收视返听以顺从其不自明，通任会督以顺从其阴阳之升降，则合乎常经，哪里还会有奇病？万物不失序，与时偕行，生气满乾坤。不竭尽，是没有中途绝灭的祸患。愚按：四时，是阴阳的运行；刑德，是四时的结合。春凋秋荣，冬雷夏雪，刑德易节，贼气至而灾。德始于春，长于夏；刑始于秋，流于冬。刑德不失，四时如一。刑德离乡，时乃逆行，所以不知道顺应天时，不是尊重生命的典范。因此《天真论》说调于四时，曰分别四时。四气，是天地恒常的经线；调神，是修炼的要则。所以春夏养阳，秋冬养阴，以顺从其根本。根本，是人本于天，天本于道，道本于自然，这些都是治未病的方法，养生者所迫切需要的）。
《阴阳应象大论》说：能知道七损八益的道理，那么阴阳二者就可以调和，不知道运用这个，就是早衰的迹象（二者，指阴阳。七是少阳之数，八是少阴之数。七损，是阳消；八益，是阴长。阴阳，是生杀的根本。生从乎阳，阳害怕其消减；杀从乎阴，阴害怕其增长。能知道七损八益，考察其消长的机理，运用扶抑的技术，则阳常盛而阴不乘势，二者可以调和，常体春夏的时令，永远获得少壮康强，这是真正把握阴阳的人。不知道运用这个，则在中途就衰败。用，是作用。如复卦一阳生，圣人喜欢它，就说“不远复，无祗悔，元吉”。姤卦一阴生，圣人谨慎它，就说“系于金柅，贞吉，有攸往，见凶，羸豕孚蹢躅”，这就是道家进阳火、退阴符的妙用。朱紫阳说：老子言治人事天莫若啬。夫惟啬，是谓早服，早服是谓重积德。早服，是说能啬则不远，而复便在此。重积德，是说先有所积，而复养以啬，是又加积之。此身未有所损，而又加以啬养，是谓早服而重积。若损而后养，仅足以补其所损，不得谓之重积矣。知此，则七阳将损，八阴将益，便早为之所；阳气不伤，阴用不张。庶调燮阴阳，造化在手之神用也。华元化说：阳者生之本，阴者死之基。阴宜常损，阳宜常益，顺数者生，顺阴者灭。这几句话可以作为七损八益的注疏）。年四十，阴气自己减半，起居能力衰退了（二十为少阳，三十为壮阳。东垣说：行年五十以上，降气多而升气少。降者是阴，升者是阳。由此则四十之时，正是升阳之气与降阴之气各占一半，阳胜阴则强，
The *Lunyu* (Discourses on the Medical Classic) states: The sages of ancient times taught their subjects, telling them to avoid "empty evil and thief wind" (Xu Xie Zei Feng, i.e., harmful winds from conflicting directions) at the appropriate time. They were instructed to maintain a state of tranquility, emptiness, and non-action (Tian Dan Xu Wu), so that true qi (Zhen Qi, vital energy) would follow naturally, spirit (Shen) would be guarded within, and how could disease arise? (Tian refers to inner lack of striving; Dan refers to outer lack of desire; Xu Wu refers to extreme emptiness and stillness, the pinnacle of tranquility, reaching nature. True qi follows as Cao Zhenren said: "Spirit is nature, qi is destiny. If spirit does not stray outward, qi settles itself." Zhang Xujing said: "Once spirit goes out, bring it back; when spirit returns to the body, qi naturally returns." Also: "If one can often remain pure and quiet, heaven and earth will all return." True one qi comes with me. Essence is not wantonly injured, spirit is not wantonly moved, hence called "guarding within". Such people, how can evil invade? How can disease arise?)
There are "True Persons" (Zhen Ren) who can support heaven and earth, grasp yin and yang, breathe essence and qi, stand independent guarding spirit, and whose muscles and flesh seem as one (Zhen means innate truth. No need for cultivation, thus called True Person; heart like Taiji, virtue matches Liangyi. Supporting and grasping mean holding. A person of complete truth connects breath to heaven's root and earth's pulse, transforming essence into qi. Standing independent guarding spirit transforms qi into spirit. When essence and qi both transform, only spirit remains, hence "independent". Muscles and flesh as one means spirit returns to emptiness; though there is flesh, the body is like void. As Daoists say "embrace unity", or "attain unity, all matters finished", this is the meaning of form and spirit being together). Thus, their lifespan can match heaven and earth, having no end; this is called "Dao Sheng" (Dao generates life) (Heaven and earth have substance and will decay when kalpas end. The True Person's life has no beginning and no end; heaven and earth decay, but my life does not end. This is not attachment to physical life, but because form and spirit are subtle and united with Dao, hence "Dao Sheng", indicating it is not merely physical survival).
There are "Perfected Persons" (Zhi Ren) whose virtue is pure and Dao is complete, harmonizing with yin and yang, adjusting to the four seasons (Zhi means arriving through cultivation; Chun means thick/rich. Virtue is rich, Dao is complete, not violating yin/yang or the four seasons, almost conforming to heavenly timing). They leave the world and separate from worldly customs, accumulating essence and preserving spirit (Leaving the world means hiding form and traces. Accumulating essence and preserving spirit means refining essence into qi, and qi into spirit). They wander between heaven and earth, seeing and hearing beyond the eight extremes (After spirit is complete, one can manifest divine powers of appearing and disappearing, wandering heaven and earth; free from worldly dust, one can penetrate sensory barriers, seeing and hearing beyond the eight extremes). These are those who increase lifespan and strengthen the body, also returning to the level of True Persons (The previous True Person was described by "Dao Sheng"; here Perfected Persons are described by "lifespan" and "strength", merely preserving form. Saying they return to True Person means if one refines spirit to return to void, one can be equal to True Person, achieved entirely through cultivation).
There are "Sagely Persons" (Sheng Ren) who dwell in the harmony of heaven and earth, following the principles of the Eight Winds (Sheng means great transformation, a super-class among humans, merging virtue with heaven and earth, order with four seasons, dwelling in heavenly-earthly harmony to nourish qi, following Eight Wind principles so evil cannot harm. Eight Winds, from *Lingshu*, chapter Nine Palaces and Eight Winds: Wind from one's residence is Real Wind, promoting growth and nurturing all things; wind from the opposing direction is Empty Wind, harming humans, promoting killing and harm; South wind is Da Ruo Feng; Southwest is Mou Feng; West is Gang Feng; Northwest is Zhe Feng; North is Da Gang Feng; Northeast is Xiong Feng; East is Ying Er Feng; Southeast is Ruo Feng). They adapt desires within secular society, harboring no resentment or anger, wearing appropriate clothing, and avoiding vulgar behaviors (Moderate diet and regular routine adapt desires. Controlling emotions preserves nature, eliminating resentment. Blending light with the mundane, not leaving the world. Clothing follows ritual. The Sage's heart is unstained; though blending with the mundane, never imitating vulgarity). Externally, they do not labor the body with affairs; internally, they have no worries of thought. They make tranquility and joy their task, and self-satisfaction their merit. Their form does not decay, spirit does not scatter, and they can live to a hundred (Externally not laboring ensures bodily peace; internally no worry ensures spiritual calm. Tranquility and joy regulate the seven emotions. Self-satisfaction means acting according to one's position, finding contentment everywhere. Such people, form unharmed by thieves, spirit not lost, can live a hundred years).
There are "Worthy Persons" (Xian Ren) who take heaven and earth as models, imitate sun and moon, distinguish stars, follow or oppose yin and yang, and differentiate the four seasons (Xian Ren are experts in medical Dao. Modeling heaven-earth yin-yang principles, practicing acupuncture, moxibustion, and herbs, wise men can regulate the five zang organs; these are such people). They intend to follow ancient times and merge with Dao, which can also extend lifespan to its limit (Intending to follow means aspiring to ancients but not yet fully merging. Merging with Dao means medical Dao connects to Immortal Dao. Regulating Ying and Wei, nourishing the root, not disturbing heaven-earth harmony, avoids premature death, hence "can extend life". "Also" distinguishes from Sagely Persons above. "To its limit" means Tian Gui is exhausted, form is frail, needles and drugs cannot help. True Persons achieve through non-action; Perfected Persons arrive through action. Sages treat disease before it arises; Worthy Persons treat disease after it arises. Though cultivation differs, respecting life is one. As Laozi says: There is something混沌 (hun dun) formed before heaven and earth, forced named Dao, without traces to cling to, how can form approach it? Bai Yuchan said: "The four elements and whole body belong to Yin, I do not know what is Yang Jing." Returning to origin, still and silent, named Dao. Accumulating essence and preserving spirit, extending life, named Art. *Wenshi Jing* says: Forgetting spirit transcends life; seeing spirit prolongs life. Forgetting spirit means extreme emptiness/stillness, essence naturally becomes qi, qi naturally becomes spirit, spirit naturally returns to void. Seeing spirit means using emptiness as base and fire symbols as function, refining essence to qi, qi to spirit, spirit to void. Alas! We humans exist in constant motion, controlling bodies destined to change. Life is lodging, death is return. Who escapes? Greedy seekers face danger; self-abandoners miss timing. Even blind cultivators focus inward. Have they not heard *Taixi Jing*: "Fetus forms from subduing qi; qi rests from fetus. Qi entering body is birth; spirit leaving form is death. Knowing spirit and qi allows longevity." Qi has pre-heaven and post-heaven distinctions. Post-heaven is breathing qi; pre-heaven is formless, generating heaven/earth/humans/things. Kangjie said: "When Qian meets Xuan, observe Moon Cave; when Earth meets Thunder, see Heaven Root.往来 between Heaven Root and Moon Cave, thirty-six palaces are all spring." Truly intoxicated by pre-heaven theory. Pity that starting methods are wrong, misinterpreted. Wrongly taking eyes as Moon Cave, sexual organ as Heaven Root, makes one laugh. If one gets the method and practices, within an hour, pre-heaven ancestral qi returns, nostrils feel like facing wind, no need for breathing control or counting breaths. Just one word breaks the secret, allowing eternal existence. Without deep fortune, few won't slander upon hearing. Even vulgar doctors laugh at absurdity. Not knowing medical Dao connects to Immortal Dao, recorded since ancient times, depends on the person).
The *Siqi Tiaoshen Dalun* (Great Treatise on Regulating Spirit According to Four Qi) states: The three months of Spring are called "Fa Chen" (Fa means sprouting/generating; Chen means spreading/displaying. Developing all things, spreading across the universe, hence Fa Chen). Heaven and earth generate together, all things flourish (Fu He era, Wood virtue circulates. Ju Sheng is yinyun qi. Heaven and earth yinyun, all things become pure. Rong means manifest. Fa means generate). Sleep late, rise early, walk broadly in the courtyard (This explains heaven's command of generation; humans must nurture well. Sleeping with Yin, rising with Yang. Sleeping late, rising early, making Yang abundant and Yin scarce, symbolizing Spring ascending qi. Broad steps mean moving without rest, the way to nourish Yang). Loosen hair, relax form, to allow will to generate (Loosening hair spreads Spring qi of head. Relaxing responds to command gently. Thus spirit/will is adjusted, resembling heaven's generation). Generate and do not kill, give and do not take, reward and do not punish (*Shangshu Wei* says: Eastern Green Emperor loves life, does not harm. Yu's Prohibition: In Spring months, forests do not use axes. Guan Zi says: Resolve grudges, pardon crimes, all to honor generative virtue). This responds to Spring Qi, the way of nourishing life (Four seasons' commands: Spring generates, Summer grows, Autumn harvests, Winter stores. Above rules are ways of nourishing life). Violating it injures Liver; in Summer, cold changes occur; providing for Growth is less (Violating means not following above methods. Providing means receiving. Liver Wood prospers in Spring; violating Spring nourishment injures Liver, Heart Fire loses its source, so in Summer Fire is insufficient and Water insults it, causing cold change. Cold change turns heat to cold. Since Spring generation is violated, Summer growth qi is surely less).
The three months of Summer are called "Fan Xiu" (Fan means leafing out; Xiu means flowering. The gathering of all things flourishing and beautiful). Heaven and earth qi intersect, all things flower and bear fruit (Intersection of Sitian and Zaiquan, third and fourth qi intersections. *Liuyuan Zhengji Dalun* says: Upper and lower interact, qi intersection governs. Yang qi grows first, Yin qi harvests later, so all things flower and fruit). Sleep late, rise early, do not dislike the sun (Rising/sleeping same as Spring, also nourishing Yang. Xun Zi says: In summer do not curl up. Meaning should avoid scorching heat, not be weary from sun). Let will not be angry, let brilliance become beautiful, let qi vent, as if love is outside (Anger makes qi ascend, aiding fire hyperactivity, so let will not be angry, then life intent flows smoothly, like flowers becoming beautiful. Qi venting means skin/pores open, following smooth timing. Expansion to utmost fills universe, function is outward not inward. Humans nourish themselves with it, so love seems outside, unaware this regulates the center). This responds to Summer Qi, the way of nourishing growth. Violating it injures Heart; in Autumn, malaria occurs; providing for Harvest is less (Sleeping late etc. follow Summer growth; otherwise violate timing. Heart master governing season is disturbed. Heart injured, summer heat attacks; Autumn Metal restricts, summer heat stagnates inside, causing malaria. Summer growth violated, Autumn harvest provision is less). At Winter Solstice, serious illness (Heart Fire injured, lingering to Winter, Water overcomes Fire, illness becomes serious).
The three months of Autumn are called "Rong Ping" (Yin rises, Yang descends, Great Fire moves west. All things' forms stabilize here, hence Rong Ping). Heaven qi is urgent, Earth qi is clear (Wind urgency called Ji; object clarity called Ming). Sleep early, rise early, rise with chickens (Sleep early to avoid initial cold; rise early to follow new freshness). Let will be peaceful to slow Autumn punishment (Yang virtue decreases daily, Yin cruelty increases daily, so need spiritual peace to slow killing qi). Converge spirit and qi, let Autumn qi be peaceful; do not let will go outward, let Lung qi be clear. This responds to Autumn Qi, the way of nourishing harvest (Converging, not going outward, respond to Autumn Qi, nourish harvest). Violating it injures Lung; in Winter, undigested diarrhea occurs; providing for Storage is less (Lung Metal governs Autumn; losing Autumn nourishment injures Lung. Lung injured, Kidney loses master. So in Winter undigested diarrhea. Undigested diarrhea means water/grain not separated; Kidney governs two passages, losing storage duty).
The three months of Winter are called "Bi Cang" (Yang qi hides, closure forms Winter). Water freezes, earth cracks, do not disturb Yang (Yin excess Yang decline, gentleman solidifies, not harmed by cold, i.e., do not disturb Yang). Sleep early, rise late, wait for sunlight (To avoid cold, i.e., nourish storage). Let will be hidden/concealed, as if having private thoughts, as if already satisfied (Hidden/concealed, private/satisfied, all retreat to secrecy, modeling storage root). Leave cold, seek warmth, do not sweat skin, let qi frequently deplete (Leave cold seek warmth to nourish Yang. Do not sweat/deplete to honor storage. Zhen Shi says: If storage not tight, warm without frost/snow, next year Yang qi weak, grains fail. Human body mirrors heaven-earth, can one not follow timing?). This responds to Winter Qi, the way of nourishing storage. Violating it injures Kidney; in Spring, flaccidity/cold limbs occur; providing for Generation is less (Water returns to Winter prosperity; Winter losing nourishment injures Kidney, Liver Wood loses master. Liver governs sinews, so in Spring sinew disease causes flaccidity; Winter not storing, Yang deficiency causes cold limbs. Winter storage violated, inheriting qi for Spring generation is less).
Heavenly Qi is clear, quiet, and bright. Quiet should be read as Pure. Clear Yang qi, pure and unmixed, is Heaven's body; residing high without hyperactivity, descending to brighten, is Heaven's function. Hiding virtue without stopping, thus does not fall (Hiding virtue means hiding brightness, not claiming it. Stopping not means vigorous movement unceasing. Only hiding and not stopping, though descending, truly does not fall, never damaging high status, hence "does not fall"). If Heaven reveals brightness, Sun/Moon are not bright, evil harms empty apertures (Only Heaven hides virtue, not using itself, so Sun/Moon shine to show creation. If Heaven hides not virtue and reveals brightness, Sun/Moon cannot borrow it to shine; Great Brightness appears, Small Brightness extinguishes. This metaphor: body's origin not hidden, revealed outward, mind empty, evil gathers). Yang qi closes, Earth qi covers brightness (Heaven uses itself, lone Yang hyperacts, closing Yin qi; Earth qi isolated, covering brightness). Clouds/mist not refined, then upper responds with White Dew not descending (Earth qi up becomes clouds/mist; Heaven qi down becomes rain/dew. Upper/lower blocked, Earth qi not ascends, clouds/mist not refine upward; Heaven qi not descends, dew/rain not spread downward. Human upper jiao like mist, Tanzhong qi transformation opens waterways, transports to bladder. Qi transformation not reaching Zhoudou, waterways blocked, like White Dew not descending). Communication not expressed, ten thousand things' lives not applied, not applied then famous trees die (Lone Yang not born, lone Yin not formed. If upper/lower not communicate, yin/yang discord, life path stops, cannot express in ten thousand things' lives, so generation not applied, famous trees die). Evil qi not emits, wind/rain not regulated, White Dew not descends, then withered grass not flourishes (Evil qi not emitting, turbid qi not dispersing. Wind/rain not regulated, climate chaotic. White Dew not descending, Yin essence not descending, meaning not expressing/applying. Withered grass not flourishing, plants depressed/withered, cannot sprout, meaning famous trees die. Above spoke heaven-earth not communicating. Here speaks specifically Heaven qi not descending). Thief winds come frequently, heavy rains rise frequently, heaven-earth four seasons not preserved, deviating from Dao, then perish mid-way (Yin/Yang not harmonious, thief winds/heavy rains frequently invade, growth/storage not constant, losing natural yin/yang comfort/discomfort. Yang means mid-half. Perished before mid-half). Only Sages follow it, so body has no strange diseases, ten thousand things not lost, vital qi not exhausted (Following means modeling heaven-earth four seasons. Preserving spirit/truth to follow hiding virtue, brave/diligent to follow unceasing, returning vision/listening to follow not revealing brightness, connecting Ren/Du meridians to follow yin/yang ascent/descent, thus conforming to constant classics, how can strange diseases exist? Ten thousand things not lost, moving with time, vital qi fills universe. Not exhausted means no mid-way perishing risk. I note: Four seasons are Yin/Yang movement; Punishment/Virtue are Four Seasons combination. Spring withering/Autumn flourishing, Winter thunder/Summer snow, punishment/virtue changing terms, thief qi arrives disaster. Virtue starts Spring, grows Summer; Punishment starts Autumn, flows Winter. Punishment/Virtue not lost, four seasons one. Punishment/Virtue leaving home, time reverses, thus not knowing to follow heaven-time, not respecting life canon. Therefore *Tianzhen Lun* says adjust to four seasons, differentiate four seasons. Four Qi are heaven-earth constant lines; Regulating Spirit is cultivation key. Hence Spring/Summer nourish Yang, Autumn/Winter nourish Yin, to follow root. Root: human based on heaven, heaven based on Dao, Dao based on nature. These are methods of treating disease before arising, urgently needed by cultivators).
The *Yinyang Yingxiang Dalun* (Great Treatise on Yin-Yang Correspondence to Phenomena) states: Knowing Seven Losses and Eight Gains allows the two [Yin/Yang] to be regulated; not knowing to use this is the sign of premature aging (Two means Yin/Yang. Seven is number of Young Yang; Eight is number of Young Yin. Seven Losses is Yang declining; Eight Gains is Yin growing. Yin/Yang are root of life/death. Life follows Yang, fearing Yang loss; Death follows Yin, fearing Yin growth. Knowing Seven Losses/Eight Gains, observing change mechanism, using supporting/restraining techniques, Yang stays strong, Yin does not exploit, two can harmonize, constantly embodying Spring/Summer timing, forever gaining youth/strength/health, truly grasping Yin/Yang. Not using this, perishes mid-way. Use means action. Like Fu hexagram one Yang born, Sage rejoices, saying "Not far returning, no great regret, supreme good." Gou hexagram one Yin born, Sage guards, saying "Tied to metal brake, correct auspicious, going forward, seeing凶, lean pig trusts hesitation." This is Immortal school's advancing Yang fire, retreating Yin symbol妙用. Zhu Ziyang says: Laozi says governing people/serving heaven nothing better than frugality. Only frugality is called early service; early service is called heavy accumulation of virtue. Early service means frugality means not far, returning is here. Heavy accumulation means previously accumulated, then nourished by frugality, adding accumulation. Body not damaged, then added frugal nourishment, called early service and heavy accumulation. If damage then nourish, only enough to repair damage, not called heavy accumulation. Knowing this, when Seven Yang will lose, Eight Yin will gain, arrange early; Yang qi not injured, Yin use not expanded. Thus regulating Yin/Yang, creation in hand. Hua Yuanhua says: Yang is root of life, Yin is foundation of death. Yin should often decrease, Yang should often increase. Following numbers lives, following Yin perishes. These words serve as commentary on Seven Losses/Eight Gains). Age forty, Yin qi halves itself, daily activities decline (Twenty is Young Yang, Thirty is Strong Yang. Dongyuan says: Over fifty, descending qi more, ascending qi less. Descending is Yin, Ascending is Yang. Thus at forty, ascending Yang qi and descending Yin qi are half each. Yang winning Yin means strong,