阴胜阳则衰，阴阳相半，衰兆见矣）。年五十，体重，耳目不聪明矣（阳气者，轻而善运；阴气者，重而难舒。
五十阴盛，故体重也。阳主通达，阴主闭塞，故耳不聪；阳为显明，阴为幽暗，故目不明）。年六十，阴痿，气
大衰，九窍不利，下虚上实，涕泣俱出矣（阳气大衰，所以阴痿也，九窍不利者，阳气不充，不能运化也，
下虚者，少火虚也，上实者，阴乘阳也，涕泣俱出，阳衰不能摄也）。故曰∶知之则强，不知则老（知七损八益而
调之，则强；不知，则阴渐长而衰老）。故同出而名异
耳（同出者，阴与阳也，名异者，强与老也）。智者察同，愚者察异（智者洞明阴阳之故，故曰察同。愚者
徒知强老之形，故曰察异）。愚者不足，智者有余。有余则耳目聪明，身体轻强，老者复壮，壮者益治（愚者阴
长，日就衰削，故不足；智者阳生，日居强盛，故有余。有余则聪明轻健，虽既老而复同于壮，壮者益治，即
老子早服重积之说也）。是以圣人为无为之事，乐恬 之能（无为者。自然之道也。恬澹者，清静之乐也。老子
之无为而无不为，庄子之乐全得大是也）。从欲快志于虚无之守，故寿命无穷，与天地终（从欲者，如孔子之
从心所欲也。快志，即《大学》之自慊也。至虚极，守静笃，虚无之守也。天下之受伤者。实也，有也。与虚无
同体，不受坏矣。故寿命无穷，与天地终。愚按∶阳者轻清而无象，阴者重浊而有形。长生之术必曰虚无，得
全于阳也。故仙真之用在阴尽阳纯，仙真之号曰纯阳全阳，皆以阳为要也。《中和集》云∶大修行人，分阴未
尽则不仙；一切凡人，分阳未尽则不死。明乎此。而七损八益灼然不疑矣）。
遗篇《刺法论》曰∶肾有久病者，可以寅时面向南，净神不乱思，闭气不息七遍，以引颈咽气顺之，如咽
甚硬物，如此七遍后，饵舌下津令无数（肾为水脏，以肺金为母。肺金主气，咽气者，母来顾子之法也。咽津
者，同类相亲之道也。人生于寅，寅为阳旺之会，阳极于午，午为向明之方。神不乱思者，心似太虚，静定凝
一也。闭气不息者，止其呼吸，气极则微微吐出，不令闻声。七遍者，阳数也。引颈者，伸之使直，气易下也。
如咽甚硬物者，极力咽之，汨汨有声，以意用力送至丹田气海，气为水母，气足则精自旺也。饵舌下津者，为
命门在两肾之间，上通心肺，开窍于舌下，以生津。古人制活字，从水从舌者，言舌水可以活人也。舌字从千从口，言
千口水成活也。
津与肾水，原是一家，咽归下极，重来相会，既济之道也。《仙经》曰∶气是添年药，津为续命芝，世上漫忙
兼漫走，不知求我更求谁。气为水母，水为命根，勤而行之，可以长生。《悟真篇》曰∶咽津纳气是人行，
有药方能造化生，炉内若无真种子，犹将水火煮空铛。此言虚极静笃，精养灵根气养神，真种子也）。
愚按∶《素问》、《灵枢》各九卷，何字非尊生之诀。兹所摘者，不事百草而事守一，不尚九候而尚三
奇。盖观天之道，执天之行，进百年为万古尊生之道。于是为大矣。因知不根于虚静者，即是邪术；不归于易
简者，即是旁门，诚能于此精求，则道德五千，丹经五卷，岂复有余蕴哉！
阴气偏胜而阳气衰弱，阴阳双方力量相当时，衰败的征兆就会显现。人到了五十岁，身体沉重，耳目不再灵敏（阳气性质轻扬且善于运行；阴气性质重浊且难以舒展。五十岁时阴气盛极，所以身体沉重。阳主通达，阴主闭塞，所以耳不聪；阳主显明，阴主幽暗，所以目不明）。人到了六十岁，性功能减退，元气大衰，九窍不通畅，下部虚弱上部实滞，鼻涕和眼泪不由自主地流出（阳气极度衰弱，所以导致性功能减退。九窍不通畅，是因为阳气不充盈，不能推动运化。下部虚弱，是因为命门之火虚衰；上部实滞，是因为阴邪乘袭阳气。鼻涕眼泪俱出，是因为阳气衰弱不能固摄津液）。所以说：懂得（调和）七损八益的道理就强壮，不懂就会衰老（懂得七损八益并加以调理，就能强壮；不懂，则阴气逐渐增长而衰老）。人和万物同出于阴阳，只是名称不同罢了（同出，是指阴与阳；名异，是指强壮与衰老）。聪明的人洞察阴阳的根本规律，愚笨的人只关注强弱衰老的外在表现（聪明的人透彻明白阴阳变化的缘故，所以叫洞察根本；愚笨的人只知道强弱衰老的外形，所以叫关注表象）。愚笨的人精气不足，聪明的人精气有余。精气有余则耳目聪明，身体轻便强健，老年人可以恢复壮年状态，壮年人更加健康（愚笨的人阴气长盛，日渐衰败，所以精气不足；聪明的人阳气生发，日渐强盛，所以精气有余。精气有余则聪明轻健，即使年老也能像壮年一样，壮年人更加安康，这就是老子所说的“早服”、“重积”的道理）。因此，圣人从事于顺应自然的事业，乐于保持恬淡清静的能力（无为，是自然之道。恬淡，是清静之乐。老子的无为而无不为，庄子的乐全得大，都是这个道理）。在虚无清静中顺从欲望、满足志趣，所以寿命无穷，能与天地共存（顺从欲望，如同孔子所说的“从心所欲”。满足志趣，即《大学》中的“自慊”。达到至虚极、守静笃的境界，就是虚无之守。天下受伤的原因在于“实”和“有”。与虚无同体，就不会受到破坏。所以寿命无穷，与天地共存。我按语：阳气轻清无形，阴气重浊有形。长生的方法必须讲究虚无，这是为了保全阳气。所以仙真的作用在于阴尽阳纯，仙真的称号叫纯阳、全阳，都是以阳为关键。《中和集》说：大修行人，分阴未尽则不成仙；一切凡人，分阳未尽则不会死。明白了这一点，七损八益的道理就显然无疑了）。
遗篇《刺法论》说：患有久病的人，可以在寅时面向南方，精神清净不乱想，憋气七次，同时伸颈咽气使其顺畅，就像吞咽很硬的东西一样，这样做了七遍后，收集舌下的唾液吞下无数口（肾属水脏，以肺金为母。肺金主气，咽气是母亲来照顾儿子的方法。咽津是同类相亲的道理。人生于寅时，寅是阳气旺盛的交会点，阳极于午时，午是朝向光明的方位。精神不乱思，心像太虚一样，静定凝一。憋气不息，停止呼吸，气极时微微吐出，不让听到声音。七遍代表阳数。引颈，伸展使气道直，气容易下行。像吞咽很硬的东西，极力吞咽，汨汨有声，用意念用力送至丹田气海。气为水之母，气足则精自然旺盛。吞咽舌下津液，因为命门在两肾之间，上通心肺，开窍于舌下，以此生津。古人造活字，从水从舌，是说舌水可以让人活。舌字从千从口，是说千口水能成活。津液与肾水，原本是一家，咽归下极，重新相会，这是水火既济的道理。《仙经》说：气是添年的药，津是续命的芝，世上人忙忙碌碌到处奔走，不知道求我还能求谁。气为水母，水为命根，勤奋实行，可以长生。《悟真篇》说：咽津纳气是人所行的，有药方能造化生，炉内若无真种子，犹将水火煮空铛。这是说虚极静笃，精养灵根气养神，这才是真种子）。
我按语：《素问》、《灵枢》各九卷，哪个字不是尊重的秘诀？这里摘取的内容，不崇尚百草而崇尚守一，不崇尚九候脉象而崇尚三奇。观察天的规律，执行天的行动，进献百年作为万古尊生的大道。于是这就非常伟大了。因此知道不基于虚静的，就是邪术；不归于简易的，就是旁门，如果能在此处精心探求，那么道德五千言，丹经五卷，难道还有剩余的深意吗！
When Yin prevails and Yang declines, and when Yin and Yang are in equilibrium, signs of decline appear. At age fifty, the body feels heavy, and hearing and vision become less acute (Yang Qi is light and agile; Yin Qi is heavy and difficult to move. At fifty, Yin is abundant, hence heaviness. Yang governs openness, Yin governs obstruction, hence poor hearing; Yang represents brightness, Yin represents darkness, hence poor vision). At age sixty, impotence occurs, vital energy greatly declines, the nine orifices become obstructed, deficiency in the lower part and excess in the upper part manifest, and tears and saliva flow freely (Great decline of Yang Qi causes impotence. Obstruction of the nine orifices results from insufficient Yang Qi failing to transform and transport. Lower deficiency refers to the weakness of Mingmen Fire; upper excess refers to Yin encroaching upon Yang. Free flow of tears and saliva indicates Yang's failure to consolidate fluids). Thus it is said: Those who understand [the principles of] Seven Losses and Eight Benefits will be strong; those who do not will age prematurely (Understanding and regulating the Seven Losses and Eight Benefits leads to strength; ignorance leads to gradual Yin growth and aging). All things originate from the same source but have different names (Originating from the same source refers to Yin and Yang; different names refer to strength and old age). The wise observe the commonality, while the foolish observe differences (The wise penetrate the essence of Yin and Yang, thus observing the commonality. The foolish only know the forms of strength and old age, thus observing differences). The foolish lack sufficiency; the wise possess abundance. Abundance brings clear hearing and vision, a light and strong body; the elderly may regain vigor, and the vigorous become even healthier (The foolish experience Yin growth and daily decline, hence insufficiency; the wise experience Yang generation and daily strength, hence abundance. Abundance brings clarity and agility; even the elderly can resemble the vigorous, and the vigorous become more regulated. This aligns with Laozi’s concept of "early preparation" and "accumulating heavily"). Therefore, the sage engages in non-action (Wu Wei), finding joy in tranquility and emptiness (Non-action is the Way of Nature. Tranquility and emptiness represent the joy of purity and stillness. Laozi’s "non-action yet nothing is left undone" and Zhuangzi’s "joy in completeness" exemplify this). Following desires and fulfilling aspirations within the realm of emptiness and stillness, their lifespan is infinite, lasting as long as Heaven and Earth (Following desires resembles Confucius’ "following the heart's desire without transgressing." Fulfilling aspirations corresponds to the "self-satisfaction" in the Great Learning. Reaching the utmost emptiness and holding fast to stillness constitutes the guard of emptiness. Injury in the world arises from "fullness" and "existence." Being identical with emptiness prevents decay. Thus, the lifespan is infinite, coexisting with Heaven and Earth. My commentary: Yang is light, clear, and formless; Yin is heavy, turbid, and formed. The art of longevity must emphasize emptiness to preserve Yang. Hence, the function of immortals lies in the exhaustion of Yin and purity of Yang; titles like "Pure Yang" or "Complete Yang" highlight Yang as essential. *Zhonghe Ji* states: A great cultivator who has not exhausted their share of Yin cannot become an immortal; any ordinary person who has not exhausted their share of Yang will not die. Understanding this makes the principles of Seven Losses and Eight Benefits undeniable).
The lost chapter *Ci Fa Lun* (Treatise on Acupuncture Methods) states: For those with chronic kidney disease, at the Yin hour (3–5 AM), face south, keep the spirit pure and thoughts undisturbed, hold the breath for seven cycles, extend the neck and swallow air smoothly, as if swallowing a very hard object. After seven cycles, collect and swallow the saliva under the tongue repeatedly (The Kidney is a Water organ, with Lung Metal as its mother. Lung Metal governs Qi; swallowing air is the method of the mother caring for the son. Swallowing saliva follows the principle of mutual attraction among similar substances. Humans are born in the Yin hour, which is the convergence of vigorous Yang. Yang peaks at Wu noon, the direction facing light. Keeping the spirit undisturbed means the mind is like the Great Void, quiet, stable, and unified. Holding the breath involves stopping respiration; when breath is extreme, exhale slightly without sound. Seven cycles represent the number of Yang. Extending the neck straightens the airway for easier Qi descent. Swallowing like a hard object requires forceful swallowing with audible sounds, directing Qi via intention to the Dantian/Qihai. Qi is the mother of Water; sufficient Qi naturally strengthens Essence. Collecting saliva under the tongue works because the Mingmen lies between the two Kidneys, connecting upward to Heart and Lung, opening at the base of the tongue to generate fluids. Ancient characters for "living" combine Water and Tongue, indicating tongue fluid gives life. The character "tongue" combines Thousand and Mouth, implying thousand mouthfuls sustain life. Saliva and Kidney Water are originally one family; swallowing returns them to the lower extremity for reunion, achieving the state of Water-Fire Intersection (*Ji Ji*). *Xian Jing* says: Qi is the medicine that adds years, saliva is the lingzhi that extends life. People rush about in the world, not knowing whom else to seek besides me. Qi is the mother of Water, Water is the root of life. Diligent practice ensures longevity. *Wuzhen Pian* says: Swallowing saliva and gathering Qi is what humans do; only with true medicine can creation arise. If the furnace lacks the true seed, water and fire merely boil an empty pot. This speaks of utmost emptiness and stillness, nourishing the spiritual root with Essence and the spirit with Qi—the true seed).
My commentary: The *Suwen* and *Lingshu*, each in nine volumes, contain no words that are not secrets of respecting life. What is extracted here does not rely on hundreds of herbs but on guarding unity; it does not prioritize the nine pulse diagnoses but emphasizes the three wonders. Observing the Way of Heaven and executing its actions, offering a century-long path as the eternal Way of Respecting Life—this is truly great. Thus, anything not rooted in emptiness and stillness is heretical technique; anything not returning to simplicity and ease is a heterodox school. If one diligently seeks truth here, will there be any remaining depth in the *Daodejing* (Five Thousand Words) or the five scrolls of Alchemical Classics?