《千金方》云∶夫养生也者，欲使习以性成，成自为善，不习无利也。性既自善，内外
百病皆悉不生，祸乱灾害亦无由作。此其养生之大经也。盖养性者，时则治未病之病，其义
也。故养性者不但饵药餐霞，其在兼于百行。百行周备，虽绝药饵，足以遐年；德行不充，
纵玉酒金丹，未能延寿。故老子曰∶善摄生者，陆行不畏虎光，此则道德之 也。岂假服饵
而祈遐年哉。
《文子》云∶太上养神，其次养形，神清意平，百节皆宁，养生之本也。肥肌肤，充腹
肠，开嗜欲，养生之末也。
《养生要集》云∶《神仙图》云∶夫为长生之术，常当存之行止坐起，饮食卧息，诸便
皆思，昼夜不忘。保安精、气、神，不离身则长生。
又云∶《中经》云∶夫禀五常之气，有静躁刚柔之性，不可易也。静者可令躁，躁者不
可令静，静躁各有其性，违之则失其分，恣之则害其生。故静之弊，在不开通；躁之弊，在
不精密。治生之道，顺其性，因其分，使拆引随宜，损益以渐，则各得其适矣。静者寿，躁
者夭。静而不能养，减寿；躁而能养，延年。然静易御，躁难将，顺养之宜者，静亦可养，
躁亦可养也。
又云∶大计奢嫩者寿，悭勤者夭，放散劬（拥俱反）KT （良刃反）之异也。佃夫寿，
膏粱夭，嗜欲少多之验也。处士少疾，游子多患，事务烦简之殊也。故俗人觅利，道人罕营。
又云∶《少有经》云∶少思，少念，少欲，少事，少语，少笑，少愁，少乐，少喜，少
怒，少好，少恶，行此十二少，养生之都契也。多思即神殆，多念则志散，多欲则损智，多
事则形疲，多语则气争，多笑则伤脏。多愁则心摄，多乐则意溢，多喜则忘错昏乱，多怒则
百脉不定，多好则专迷不治，多恶则焦煎无欢。此十二多不除，丧生之本，无少无多者，几
于真人也。
又云∶彭祖曰∶养寿之法，但莫伤之而已。夫冬温夏凉，不失四时之和，所以适身也。
美色HT 姿，幽闲娱乐，不致思欲之感，所以通神也。车马威仪，知足无求，所以一志也。
八
音五色，以玩视听之欢，所以导心也。凡此皆所以养寿而不能 酌之者，反以迷患。故至人
恐流遁不反，乃绝其源。故言∶上士别床，中士别被，服药百果，不如独卧。色使目盲，声
使耳聋，味令口爽之。苟能节宣其适，拆扬其通塞者，不以灭耳，而得其益。
又云∶彭祖曰∶重衣浓褥，体不堪苦，以致风寒之疾。浓味脯腊，醉饱厌饭，以致疝结
之病。美色妖丽，媚外家盈房，以致虚损之祸。淫声袅音，移心悦耳，以致荒耻之惑。驰骋游
观，弋猎原野，以致发狂之失。谋得战胜，乘弱取乱，以致骄逸之败。盖贤圣戒失其理者也，
然此养生之具，譬犹水火，不可失适，反为害耳。
又云∶仲长统曰∶北方寒，而其人寿；南方暑，而其人夭。此寒暑之方验于人也。均之
蚕也，寒而饥之，则引日多；温而饱之，则用日少。此寒暑饥饱为修短验乎物者也。婴儿之
生，衣之新纩则骨蒸焉，食之鱼肉则虫生焉，串之逸乐则易伤焉。此寒苦动移之使乎性也。
又云∶道机曰∶人生而命有长短者，非自然也。皆由将身不慎，饮食过差，淫 无度，
忤逆阴阳，魂魄神散，精竭命衰，百病萌生，故不终其寿也。
《稽康养生论》云∶养生有五难，名利不去，一难也；喜怒不除，二难也；声色不去，
三难也；滋味不绝，四难也；神虑精散，五难也。五者必存，虽心希难老，口诵至言，咀嚼
英华，呼吸大阳，不能不曲其操，不夭其年也。五者无于胸中，则信顺日济，玄德日全，不
祈喜而有福，不求寿而自延。此亦养生之大经也。然或有服膺仁义，无甚泰之累者，抑亦其
亚也。
又云∶夫神仙虽不目见，然记籍所载。前史所所传，较而论其有必矣。似特受异气，禀
之自然，非积学所能致也。至于道养得理，以尽性命，上获千余岁，下可数百年，可有之耳。
而世皆不精，故莫能得之，何以言之？夫服药求汗，或有不得而愧，情一集则涣然流离，终
朝不食，嚣然思食，而曾子衔袅，七日不饥。夜分而坐，则低迷思寝。内怀殿忧，则达旦不
瞑，则劲刷理鬓，醇醪发颜，仅乃得之。壮士之怒，赫然殊观，植发冲冠。由此言之，精神
之于形骸，犹国之有君也。神躁于中而形丧于外，犹君昏于上而国乱于下也。夫为稼于汤世，
偏有一溉之功者，虽终归焦烂，必有一溉者后枯。然则一溉之益，固不可诬矣。而世常谓一
怒不足以侵性，一袅不足以伤身，轻而肆之，是犹不识一溉之益而望嘉禾于旱苗者也。是以
君子知形恃神以立神，须形以存悟（性）。生理之易失，知一过之害生，故修性以保神，安
心以全身，爱憎不凄于情，忧喜不留于意，泊然无感（戚）而体气和平。
又云∶嗜欲虽出于人情，而非道德之正。犹木之有蝎，虽木所生而非木所宜，故蝎盛则
木，欲胜则身枯，然则欲与生，不并立；名与身，不俱存，略可知矣。
又云∶养性有五难，名利不灭，此一难也；喜怒不除，此二难也；声色不去，此三难也；
滋味不绝，此四难也；神虑精散，此五难也。五者必存，虽心希难老者，口诵至言，咀嚼英
华，呼吸大阳，不能不曲其操，不夭其年也。五者无于胸中，则信顺日济，玄德日全，不祈
而有福；不求寿而自延，此养生大理之所都也。
《抱朴子》云∶诸求长生者，必欲积善立功，慈心于物，怒己及人，仁逮昆虫，乐人之
吉，愍人之凶，周人之急，救人之穷。手不伤杀，口不劝福，见人有得，如己之得。见人有
失，如己有失。不自贵，不自誉，不嫉妒胜己，不佞谄阴贼，如此乃为有德。受福于天，所
作必成，求仙可冀也。
又云∶夫五声八音，清商流征，损聪者鲜藻艳彩，丽炳烂焕，伤明者也。宴安逸豫，清
醪芳醴，乱性者。冶容媚姿，红华素质，伐命者也。
又云∶夫损，易知而速焉；益，难知而迟焉。尚不悟其易，且安能识其难哉。夫损者如
灯火之消脂，莫之见而忽尽矣。益者如苗木之播殖，莫之觉而忽茂矣。故治身养性，务谨其
细，不可以小益为不猝而不修，不可以小损为无伤而不防。凡聚小所以就大积，一所以至亿
也。若能爱（受）之于微，成之于着者，则几乎知道矣。
《庄子》云∶善养生者，若牧羊者。然视其后者而鞭之。鲁有单（唐韵∶时□反，姓也）
豹者，严居而水饮，不与民共利，行年七十而犹有婴儿之色，不幸遇饿虎，饿虎杀而食之。
有张毅者，高门悬薄，无不趋也。行年四十而有内热之病以死。豹养其内而虎食其外，毅养
其外而病攻其内，此二子者，皆不鞭其后者也。（鞭其后者，去其不及也。）
《吕氏春秋》云∶圣人养生适性，室大则多阴，台高则多阴（阳）。多阳生 ，多阴则
生痿，皆不适之患也。味众肉充则中气不达，衣热则理塞，理塞则气不固，此皆伤生也。故
圣人为苑囿园池，足以观望劳形而已矣，为宫观台榭，足以避燥湿。为舆马衣裘逸身，足以
暖骸而已；为饮醴，足以适味充虚；为声色音乐，足以安生自娱而已。五者，圣人所养生也。
又云∶靡曼皓齿，郑卫之音，务以自乐，命曰伐命之斧。肥肉浓酒，务以相强，命曰烂
肠之食。（靡曼∶细理弱肌美也。皓齿，所谓齿如瓠犀也。《老子》云∶五味实口，使口爽伤，
故谓之烂肠之食。）
《颜氏家训》云∶夫养生者，先须虑祸求福，全身保性，有此生然后养之，勿徒养其无
生也。单豹养于内而丧外，张毅养于外而丧内，前贤之所诫也。稽康着养生之论，而以傲物
受刑；石崇冀服饵之延，而以贪溺取祸，往世之所迷也。
《千金方》说：所谓养生，就是希望使良好的习惯成为本性，本性养成后自然向善，如果不加以练习就没有益处。既然本性已经向善，内外的各种疾病都不会产生，祸乱灾害也没有产生的缘由。这是养生的根本原则。大概修养性情，就是在疾病发生之前进行治理，这就是它的含义。所以修养性情不仅仅是服用药物和吞服云霞（指修仙），还在于兼修各种行为准则。如果各种行为都完备，即使断绝药物摄入，也足以长寿；如果德行不充实，即使饮用玉液琼浆、服食金丹，也不能延长寿命。所以老子说：“善于保养生命的人，在陆地上行走不畏惧老虎和犀牛。”这依靠的是道德的力量。哪里需要借助服用补品来祈求长寿呢？
《文子》说：最高级的养生是养护精神，其次是养护形体。精神清明、意念平和，全身关节都能安宁，这是养生的根本。使肌肉丰满、肠胃充实、放纵嗜欲，这是养生的末节（次要方面）。
《养生要集》引用《神仙图》说：追求长生之术的人，应当在行、止、坐、起，饮食、睡眠休息以及大小便等所有日常活动中，时刻存思守神，昼夜不忘。只要精、气、神不离开身体，就能长生。
又说：《中经》说：人禀受五行之气，具有静躁、刚柔的本性，这是不可改变的。安静的人可以变得急躁，但急躁的人不能变得安静，静与躁各有其本性，违背它就会失去本分，放纵它则会伤害生命。所以安静的弊端在于不通达，急躁的弊端在于不精密。治生之道，顺应其本性，依据其本分，使导引拉伸适宜，增减调节循序渐进，那么各自都能得到适切的状态。安静的人长寿，急躁的人短命。安静而不能调养，会减寿；急躁而能调养，能延年。然而安静容易驾驭，急躁难以控制，顺应调养的适宜方法，无论是静还是躁都可以调养。
又说：大体上奢侈浪费的人长寿，吝啬勤劳的人短命，这是放纵散漫与过度劳累的区别。农夫长寿，贵族短命，这是嗜欲少多的验证。隐士少病，游子多患，这是事务烦简的不同。所以世俗之人谋求利益，修道之人很少经营俗务。
又说：《少有经》说：少思虑，少念头，少欲望，少事务，少言语，少欢笑，少忧愁，少快乐，少欢喜，少愤怒，少喜好，少厌恶，践行这“十二少”，是养生的关键契约。多思虑则精神疲惫，多念头则意志涣散，多欲望则损害智慧，多事务则形体疲劳，多言语则气息争乱，多欢笑则损伤脏腑。多忧愁则心气收敛（注：此处原文可能有误或通假，通常多忧伤心，但依字面译），多快乐则意念溢满，多欢喜则忘记错误导致昏乱，多愤怒则百脉不定，多喜好则专注沉迷无法治理，多厌恶则焦灼煎熬没有欢乐。这“十二多”如果不除去，是丧生的根本，既无“多”也无“少”的境界，就接近于真人了。
又说：彭祖说：养寿的方法，只是不要伤害自己罢了。冬天温暖夏天凉爽，不失四季的和谐，以此来适应身体。美好的姿色，幽静闲适的娱乐，不引起思欲的感觉，以此来通达精神。车马威仪，知足无求，以此来统一意志。八音五色，用来玩赏视听的快乐，以此来疏导心灵。所有这些如果是为了养寿但不能适度节制的话，反而会成为迷惑祸患。所以至人担心流荡忘返，于是断绝源头。所以说：上等之士分床睡，中等之士分被睡，服用各种果实，不如独自睡觉。美色使人眼盲，声音使人耳聋，美味使口舌受损。如果能节制宣通其适宜，调节开合其通畅，不仅不会毁灭，反而能获得益处。
又说：彭祖说：厚重的衣服和褥子，身体承受不了这种苦楚，从而导致风寒的疾病。浓烈的味道和干肉，醉酒饱食导致厌食，从而引发疝气结聚的疾病。美色妖丽，媚惑外室充满房间，从而导致虚损的灾祸。淫靡的声音和柔美的音调，移情悦耳，从而导致荒淫无耻的迷惑。驰骋游观，在原野射猎，从而导致发狂的过失。谋略得胜，乘弱取乱，从而导致骄逸的失败。这些都是贤圣告诫要避免违背常理的行为，然而这些养生的工具，就像水火一样，不能失当，否则反而成为害处。
又说：仲长统说：北方寒冷，那里的人长寿；南方炎热，那里的人短命。这是寒暑方位对人的验证。同样都是蚕，寒冷且饥饿它，则生长周期长；温暖且饱食它，则生长周期短。这是寒暑饥饱对事物长短的验证。婴儿出生，穿新的丝绵则会导致骨蒸热病，吃鱼肉则会导致寄生虫滋生，处于安逸享乐中则容易受伤。这是寒苦变动使其本性改变的结果。
又说：道机说：人生下来命运有长短，并非自然如此。都是由将养自身不慎，饮食过错，房事无度，违背阴阳，导致魂魄神志消散，精气枯竭生命衰弱，百病萌生，所以不能终享天年。
《嵇康养生论》说：养生有五难，名利不去除，是第一难；喜怒不消除，是第二难；声色不离弃，是第三难；滋味不绝除，是第四难；神虑精气分散，是第五难。这五点如果都存在，虽然心里希望难以衰老，口中诵读至理名言，咀嚼精华，呼吸太阳之气，也不能不扭曲操守，不能避免早夭。这五点如果在胸中没有，那么诚信顺遂日益增进，玄妙之德日益圆满，不祈求喜庆而有福报，不追求长寿而自然延续。这也是养生的根本原则。然而或许有信奉仁义，没有过分泰然之累的人，这也算是次一等的了。
又说：神仙虽然肉眼未见，但记载书籍所载，前史所传，比较讨论起来必定是有过的。似乎特别接受异气，禀受于自然，不是积累学问所能达到的。至于道法调养得理，以尽性命，上可活千余岁，下可活数百年，这是可能有的罢了。而世人都不精通，所以没有人能得到它，为什么这么说呢？服药求汗，有的人得不到而感到惭愧，情绪一旦聚集则汗出淋漓，整天不吃饭，烦躁地想吃东西，而曾子衔枚静默，七天不觉得饿。半夜坐着，则昏昏欲睡。内心怀着深重忧虑，则通宵不眠，用力梳理鬓发，喝醇酒发红脸，才勉强入睡。壮士发怒，神色赫然不同，头发竖起顶起帽子。由此说来，精神对于形骸，就像国家有君主一样。精神在体内躁动而形体在外衰败，就像君主在上昏庸而国家在下动乱一样。在汤的时代种庄稼，偏偏有一个灌溉之功的人，虽然最终归于焦烂，但一定有灌溉过的人在后来枯萎（注：此处原文逻辑较晦涩，意指点滴积累的重要性）。然而一次灌溉的益处，确实不可诬蔑。而世人常说一次愤怒不足以侵害本性，一次叹息不足以伤害身体，轻视而放肆这样做，就像不认识一次灌溉的益处却希望在旱苗上长出好禾苗一样。因此君子知道形体依赖精神而立身，精神依赖形体而存在。生理之理容易丧失，知道一次过失的危害会伤生，所以修养性情以保全精神，安定心神以保全身体，爱憎不凄惨于情感，忧喜不留存于心意，淡泊而无感（戚）则体气和平。
又说：嗜欲虽然出于人情，但不是道德的正道。就像树木有蛀虫，虽然是树木所生但不是树木所宜，所以蛀虫兴盛则树木枯死，欲望胜过则身体枯槁，那么欲望与生命，不能并存；名声与身体，不能俱存，大致可以知道了。
又说：养性有五难，名利不灭除，这是第一难；喜怒不消除，这是第二难；声色不离弃，这是第三难；滋味不绝除，这是第四难；神虑精气分散，这是第五难。这五点如果都存在，虽然心里希望难以衰老，口中诵读至理名言，咀嚼精华，呼吸太阳之气，也不能不扭曲操守，不能避免早夭。这五点如果在胸中没有，那么诚信顺遂日益增进，玄妙之德日益圆满，不祈求而有福报；不追求长寿而自然延续，这是养生大理的关键所在。
《抱朴子》说：凡是追求长生的人，必须想要积善立功，对万物怀有慈心，责己及人，仁爱遍及昆虫，为别人的吉祥而高兴，怜悯别人的凶险，周济别人的急难，救助别人的穷困。手不伤害杀戮，口不劝诱作恶，见别人有所得，就像自己有所得；见别人有所失，就像自己有所失。不自视高贵，不自吹自擂，不嫉妒胜过自己的人，不谄媚阴险贼害，这样才是有德之人。从上天接受福报，所作所为必定成功，求仙是可以期望的。
又说：五声八音，清商流征，损害听力者少见；鲜艳色彩，华丽灿烂，损害视力者也少。宴饮安逸豫乐，清酒芳醴，扰乱心性者多。冶容媚姿，红花素色，伐害生命者也多。
又说：损害，容易知晓而且迅速；益处，难以知晓而且迟缓。尚且不醒悟其容易，又怎么能识别其困难呢？损害就像灯火消耗油脂，没人看见却忽然耗尽了。益处就像播种苗木，没人察觉却忽然茂盛了。所以治身养性，务必谨慎细微，不可以因为小益处不明显而不修养，不可以因为小损害无伤大雅而不防备。凡是聚集小的才能成就大的，积累一的才能到达亿。如果能爱护于微细，成就于显著，那就几乎懂得大道了。
《庄子》说：善于养生的人，像牧羊人一样。看着落后的羊就用鞭子抽打它。鲁国有个单豹，隐居而饮水，不与民众共利，活到七十岁还有婴儿般的脸色，不幸遇到饿虎，饿虎杀死并吃了他。有个张毅，高门大户，没有不趋附的。活到四十岁因内热病而死。单豹养护内在而被虎吃掉外在，张毅养护外在而疾病攻击内在，这两个人，都没有鞭打他们落后的部分。（鞭打落后的部分，是指去除他们的不足之处。）
《吕氏春秋》说：圣人养生顺应本性，居室太大则多阴，台太高则多阳（注：原文可能有误，通常高台多风/阳，深室多阴，此处依原文翻译）。多阳生风疾，多阴则生痿痹，都是不适度的祸患。味道众多肉类充塞则中气不达，穿衣过热则腠理闭塞，腠理闭塞则气不固，这些都伤害生命。所以圣人建造苑囿园池，只足以观望劳形而已；建造宫观台榭，只足以避燥湿；制造车马衣裘，只足以暖身而已；制作饮醴，只足以适味充饥；制造声色音乐，只足以安生自娱而已。这五项，是圣人养生的方法。
又说：细理弱肌的美貌，郑卫之音，致力于自我快乐，叫做伐命的斧头。肥肉浓酒，致力于互相强迫，叫做烂肠的食物。（靡曼：细理弱肌美也。皓齿，所谓齿如瓠犀也。《老子》说：五味实口，使口舌受损，所以叫做烂肠的食物。）
《颜氏家训》说：养生的人，首先必须考虑祸福，保全身体和性命，有了生命然后去养护它，不要徒然养护没有生命的东西。单豹在内里修养却在外面丧命，张毅在外表修养却在内部丧命，这是前贤的告诫。嵇康著养生之论，却因为傲物受刑；石崇希望服用补药延长寿命，却因为贪溺招致祸患，这是往世的迷惑。
Nourishing Life
The *Qianjin Fang* (Prescriptions Worth a Thousand Gold) states: The term "nourishing life" refers to the desire to make good habits become one's nature. Once the nature is formed, it naturally tends toward goodness; without practice, there is no benefit. Since the nature is already inclined toward goodness, internal and external diseases will not arise, nor will disasters and calamities have a cause for occurrence. This is the fundamental principle of nourishing life. Generally, cultivating one's nature involves treating diseases before they occur, which is its meaning. Therefore, cultivating one's nature is not merely about taking medicine or consuming cloud mist (a metaphor for alchemical practices), but also encompasses practicing various behavioral norms. If all behaviors are complete, even without taking medicine, one can live a long life; if virtue is insufficient, even drinking jade nectar and consuming golden elixirs cannot extend longevity. Thus, Laozi said: "Those who are good at preserving life do not fear tigers or rhinoceroses when traveling on land." This relies on the power of morality. Why would one need to rely on taking supplements to pray for longevity?
The *Wenzi* states: The highest level of nourishing life is nurturing the spirit (Shen), followed by nurturing the form (Xing). When the spirit is clear and the mind is peaceful, all joints in the body remain tranquil; this is the root of nourishing life. Enriching muscles and filling the intestines, while indulging desires, are the superficial aspects of nourishing life.
The *Yangsheng Yaoji* (Essential Collection for Nourishing Life) quotes the *Shenxian Tu* (Diagram of Immortals): Those seeking the art of longevity should constantly maintain mindfulness during walking, standing, sitting, and lying down, as well as during eating, drinking, sleeping, resting, and excretion. Day and night, they should not forget to protect Jing (Essence), Qi (Vital Energy), and Shen (Spirit). As long as these three remain within the body, one can achieve longevity.
It further states: The *Zhongjing* (Inner Classic) says: Humans inherit the Qi of the Five Elements, possessing natures of stillness/agitation and rigidity/flexibility, which cannot be changed. A quiet person can become agitated, but an agitated person cannot become quiet. Stillness and agitation each have their own nature; violating it leads to losing one's proper place, while indulging it harms life. Therefore, the drawback of stillness is lack of openness, and the drawback of agitation is lack of precision. The way to manage life is to follow one's nature and adhere to one's limits, making stretching and guiding appropriate, and adjusting gains and losses gradually, so that each finds their suitable state. Quiet people live long, while agitated people die young. If one is quiet but fails to nurture oneself, lifespan is reduced; if one is agitated but knows how to nurture oneself, lifespan is extended. However, stillness is easy to control, while agitation is difficult to manage. Following the appropriate methods of nurturing, both stillness and agitation can be cultivated.
It further states: Generally, those who are extravagant and wasteful live long, while those who are stingy and diligent die young; this is the difference between being loose and scattered versus overworking. Farmers live long, while the wealthy and refined die young; this is the verification of few versus many desires. Recluses suffer few illnesses, while travelers suffer many ailments; this is the distinction between simple and complicated affairs. Therefore, worldly people seek profit, while Daoists rarely engage in such pursuits.
It further states: The *Shaoyou Jing* (Classic of Few Things) says: Think little, ponder little, desire little, do little, speak little, laugh little, worry little, rejoice little, be pleased little, be angry little, like little, dislike little. Practicing these "Twelve Fews" is the key contract of nourishing life. Thinking too much exhausts the spirit; pondering too much scatters the will; desiring too much damages wisdom; doing too much fatigues the form; speaking too much causes Qi to contend; laughing too much damages the Zang organs. Worrying too much constrains the heart; rejoicing too much overflows the mind; being pleased too much leads to forgetting errors and confusion; being angry too much makes the meridians unstable; liking too much leads to obsession and neglect; disliking too much causes anxiety and sorrow without joy. If these "Twelve Manys" are not eliminated, they are the root of losing life. One who has neither "many" nor "few" approaches the state of a True Person (Zhenren).
It further states: Peng Zu said: The method of nourishing longevity is simply to avoid harming oneself. Keeping warm in winter and cool in summer, maintaining the harmony of the four seasons, serves to adapt to the body. Beautiful appearances and elegant entertainment, without inducing thoughts of desire, serve to connect with the spirit. Chariots, horses, and dignified demeanor, with contentment and no demands, serve to unify the will. The eight sounds and five colors, used for the pleasure of hearing and seeing, serve to guide the mind. All these, if used for longevity but not moderated properly, instead become sources of confusion and disaster. Therefore, the Perfect Person (Zhiren) fears drifting away and never returning, so they cut off the source. Thus it is said: Superior scholars sleep in separate beds, middle scholars sleep in separate quilts; taking hundreds of fruits is not as good as sleeping alone. Beauty blinds the eyes, sound deafens the ears, and flavors dull the taste. If one can regulate and promote appropriateness, and open and close flow as needed, one will not perish but gain benefits.
It further states: Peng Zu said: Heavy clothes and thick mats, which the body cannot endure, lead to wind-cold diseases. Strong flavors and dried meats, drunkenness and overeating leading to satiety, result in hernia and knotting diseases. Beautiful and seductive colors, with concubines filling the rooms, result in deficiency and damage disasters. Lewd sounds and melodious tunes, pleasing the heart and ear, result in confusion from licentiousness. Galloping and touring, hunting in the wild, result in madness. Strategic victory and exploiting weakness, result in defeat from arrogance and indulgence. These are things sages warn against as deviations from reason. However, these tools for nourishing life are like fire and water; if not handled appropriately, they become harmful.
It further states: Zhongchang Tong said: The North is cold, and its people live long; the South is hot, and its people die young. This is the verification of cold and heat on humans. Consider silkworms: if kept cold and hungry, their growth period is long; if kept warm and full, their growth period is short. This is the verification of cold/heat and hunger/fullness on the lifespan of things. For infants, wearing new silk causes bone-steaming fever; eating fish and meat causes parasites; living in ease and pleasure makes them prone to injury. This is how cold/hardship and movement alter nature.
It further states: Dao Ji said: Human lifespans vary from short to long, not due to nature alone. It is all due to careless self-care, improper diet, excessive sexual activity, violating Yin and Yang, causing the dispersal of Hun and Po spirits, exhaustion of Jing and decline of life, and the emergence of hundred diseases, thus failing to reach the end of one's natural lifespan.
Ji Kang's *Treatise on Nourishing Life* states: There are five difficulties in nourishing life: not abandoning fame and profit is the first difficulty; not eliminating anger and joy is the second difficulty; not abandoning music and beauty is the third difficulty; not abstaining from rich flavors is the fourth difficulty; and the scattering of spirit and essence is the fifth difficulty. If these five exist, even if one hopes to age slowly, recites supreme words, chews essences, and breathes solar Qi, one cannot avoid distorting one's conduct or dying young. If these five are absent from the heart, then trust and compliance increase daily, profound virtue becomes complete daily, one receives blessings without praying, and extends life without seeking it. This is also a major principle of nourishing life. However, some who uphold benevolence and righteousness, without excessive burden of tranquility, are considered secondary.
It further states: Although immortals are not seen with the naked eye, records and histories confirm their existence. They seem to have received unique Qi, endowed by nature, not achievable through accumulated learning. However, if one follows Daoist cultivation principles to fully realize life and destiny, one may live over a thousand years at the upper limit, or several hundred at the lower limit. Yet people today do not understand this deeply, so none can attain it. Why say this? Taking medicine to induce sweat may fail, causing shame; but once emotions gather, sweat flows freely. Not eating all day, one feels restless and hungry; yet Zeng Zi holding a bit in his mouth did not feel hungry for seven days. Sitting past midnight, one feels drowsy; but harboring deep worries keeps one awake until dawn. Brushing hair vigorously or drinking strong wine may only barely induce sleep. A warrior's anger changes his appearance drastically, hair standing up to lift his hat. From this, we see that Spirit (Shen) regarding the Form (Xing) is like a Ruler regarding a State. If the Spirit is agitated internally, the Form perishes externally, just as a昏庸 ruler causes chaos below. In the time of Tang, among crops, only one irrigated; though it eventually withered, it survived longer than those not irrigated. Thus, the benefit of one irrigation is undeniable. People often say one anger does not harm nature, one sigh does not hurt the body, so they act lightly and recklessly. This is like expecting good grain from drought-stricken seedlings without recognizing the benefit of irrigation. Therefore, the gentleman knows that Form relies on Spirit to stand, and Spirit relies on Form to exist. Physiological principles are easily lost; knowing one mistake harms life, one cultivates nature to preserve Spirit, calms the mind to protect the body, ensures love and hate do not distress emotions, and sorrow and joy do not linger in intent, remaining detached and free from grief, so that body and Qi are harmonious.
It further states: Desires, though arising from human nature, are not the正道 (right path) of morality. Like termites in wood, though produced by the tree, they are not beneficial to it; when termites flourish, the tree dies; when desires prevail, the body withers. Thus, desire and life cannot coexist; fame and body cannot exist together; this can be roughly understood.
It further states: There are five difficulties in nourishing nature: not extinguishing fame and profit is the first difficulty; not eliminating anger and joy is the second; not abandoning music and beauty is the third; not cutting off rich flavors is the fourth; and scattering spirit and essence is the fifth. If these five exist, even hoping to age slowly, reciting supreme words, chewing essences, and breathing solar Qi, one cannot avoid distorting conduct or dying young. If these five are absent from the chest, then trust and compliance increase daily, profound virtue becomes complete, one receives blessings without praying, and extends life without seeking it. This is the core of the great principle of nourishing life.
*Bao Pu Zi* states: Those seeking longevity must accumulate good deeds and merit, harbor compassion for all things, blame themselves and forgive others, extend benevolence to insects, rejoice in others' happiness, pity others' misfortune, assist others in emergencies, and save others from poverty. Hands should not harm or kill, mouth should not encourage evil, seeing others gain should be like gaining oneself, seeing others lose should be like losing oneself. Do not value oneself highly, do not praise oneself, do not envy those better than oneself, do not flatter or act treacherously. Only then is one virtuous. Receiving blessings from Heaven, one's actions will succeed, and seeking immortality is hopeful.
It further states: The five tones and eight sounds, specifically Qing Shang and Liu Zheng, rarely damage hearing; bright colors rarely damage sight. Banquets, ease, and comfort, clear wines and fragrant liquors, disturb nature. Beautiful makeup and attire, red flowers and white textures, destroy life.
It further states: Damage is easy to know and fast; benefit is hard to know and slow. If one does not realize the easy, how can one recognize the difficult? Damage is like a lamp consuming wax; unseen, it suddenly runs out. Benefit is like planting saplings; unnoticed, it suddenly flourishes. Therefore, in managing the body and nourishing nature, one must be cautious of details. Do not neglect small benefits because they are not immediate; do not ignore small damages because they seem harmless. Accumulating small things achieves greatness; accumulating ones reaches billions. If one can cherish the subtle and achieve the manifest, one is nearly aware of the Dao.
*Zhuangzi* states: Those good at nourishing life are like shepherds. They look at the lagging sheep and whip it. Shan Bao of Lu lived in seclusion and drank water, sharing no profit with the people. At seventy, he still had the complexion of an infant. Unfortunately, he met a starving tiger, which killed and ate him. Zhang Yi visited high gates and thin walls, going everywhere. At forty, he died of internal heat illness. Shan Bao nurtured his interior but was eaten externally; Zhang Yi nurtured his exterior but disease attacked his interior. These two did not whip their lagging parts. (Whipping the lagging part means removing their deficiencies.)
*Lüshi Chunqiu* states: Sages nourish life by adapting to nature. Large rooms have much Yin; high platforms have much Yang. Much Yang generates wind disorders; much Yin generates flaccidity disorders. Both are harms of impropriety. Many flavors and meats block central Qi; overheating clothes block pores; blocked pores prevent Qi from securing. All these harm life. Therefore, sages build gardens and ponds only for viewing and exercise; palaces and terraces only for avoiding dryness and dampness; carriages, horses, clothes, and furs only for warming bones; drinks and sweets only for satisfying taste and hunger; music and song only for calming life and self-amusement. These five are what sages use to nourish life.
It further states: Fine skin and white teeth, Zheng and Wei music, pursued for self-pleasure, are called axes that destroy life. Fatty meat and strong wine, forced upon others, are called food that rots intestines. (Mi Man: fine skin and weak muscle beauty. Hao Chi: teeth like gourd seeds. *Laozi* says: Five flavors fill the mouth, damaging it, hence called rotting-intestine food.)
*Yanshi Jiaxun* states: Those who nourish life must first consider disaster and fortune, preserve body and nature. Having life allows one to nourish it; do not vainly nourish what has no life. Shan Bao nurtured inside but lost outside; Zhang Yi nurtured outside but lost inside; this is the warning of former sages. Ji Kang wrote treatises on nourishing life but suffered execution due to arrogance; Shi Chong hoped to extend life through elixirs but brought disaster through greed; these are confusions of past generations.