松有千年之固，雪无一时之坚。若植松于腐坏，不期而必蠹；藏雪于阴山，历夏而不消
。违其性则坚者脆，顺其理则促者长。物情既尔，人理岂殊？然则调摄之术，又可忽乎？
人之胚胎，赖父母精血凝结而成。及至十月胎完，则父母精血一点也用不着，止做得一
个胞
胎。其中得父母一点神气，日渐长大，其精血恶浊之物，日逐翻出。至十月满足，翻天覆地
，HT （和去声）地一声，脱胎出世，其父母恶浊之气，还不能尽；又去口血，剃胎发，每月变
蒸，轮为疹痘；至七八岁，又毁齿更生，然后气体渐清。知虑渐长，别立乾坤，自成造化；
渐
至十五六岁，再为父母矣。岂非天地一团至真之气所成乎？人不自爱，沦于夭札，不能延年
立命，实为可惜！
附胎育 男三十而娶，女二十而嫁，古之制也。今人以病男羸女，为不了而毕姻
；或
男女病患新瘥，以吉日之迫而结婚。病蛾无能茧之蚕，破蕊无结实之果。少年少女，三关神
逸，五神志荡，房中分外，业种成胎。或侏儒不振；或巨首瞠目，虽具人形，实无聪慧。其
次学术行淫，执法无戒， 鬼使神，产男生女，望之不似。余实见之，每为怜悯。
附胎教 受娠之后，始终无犯，则胎气真纯，可无小产之患，而有灵光入梦；或有瑞
气相凭而生贤良君子。是以古今史传分明，五祖山诫禅师，慕苏老泉而为东坡学士，武夷丹
士，投真漆匠之家，而产西山先生；嵩道者，受史卫王之供，而出嵩之丞相。凡投胎夺舍之
灵，常有神童茂异之士。故胎教之法，使孕妇常观良金美玉，瑚琏 簋之器，又听讲诵经史
传集，而使秀气入胎。欲其生而知之，是乃仁术也。投胎夺舍之说，吾儒所无；胎教之法，
自不可少。（以上二则虽非摄生，实立命之原。）
天地之气，不升则不降，不出则不入。虚管溉满，捻上悬之，水固不泄，为无升气而不
能降
也；空瓶小口，顿溉不久，为气不出而不能入也。养生者能存其神，则气自裕；神之所至，
气亦随之而往焉。盈天地间皆气也。长生久视之术，其要在此。人顾损精以耗其气何哉？
养生以不伤为本，此要言也。且才所不逮而困思之，伤也；力所不胜而强为之，伤也；
悲哀
憔悴，伤也；喜乐过差，伤也；寝息失时，伤也；汲汲所欲，伤也；戚戚所患，伤也；久谈
多笑，伤也；沉醉呕吐，伤也；饱食即卧，伤也；急行喘促，伤也；善怒郁勃，伤也。积阳
至极早亡，早亡非道。是以养性之方，唾不及远。行不疾步，耳不极听，目不极视，坐不极
久，卧不及疲，先寒而衣，先热而解；不欲极饥而食，食不可过饱；不欲极渴而饮，饮不可
过多。凡食多则致积聚，饮多则成痰癖也。不欲甚劳甚逸，不欲起晚，不欲汗流，不欲多睡
，不欲多啖生冷，不欲饮酒当风，不欲数数沐浴，不欲远愿广志，不欲规造异功。冬不欲极
温，夏不欲过凉；及露坐星夜，眠不动扇；大寒大热，大风大雾，皆不欲冒之。五味入口，
不欲偏胜。凡言伤者，亦不便觉也，久则损寿耳。《养生要诀》曰∶一人之身，一国之象。
胸
臆之设，犹宫室也；肢体之位，犹郊境也；骨节之分，犹百川也；腠理之间，犹四衢也。神
犹君也，血犹臣也，气犹民也。故至人能理其身，亦犹明君能治其国。夫爱其民，所以安其
国；爱其气，所以全其身。民弊则国亡，气衰则身谢。
又曰∶多思则神散，多念则心劳，多笑则脏腑上翻，多言则气海虚脱，多喜则膀胱不实
，多
怒则腠理血逆，多乐则心神荡闲，多愁则面目焦枯，多好则智虑溃溢，多恶则肺爽奔腾，多
事则筋脉干急，多机则智虑沉逆。此乃伐人之生，甚于斧斤；蚀人之性，猛于豺虎。
又曰∶心内澄则真人守其位，气内定则邪物去其身；行诈欺则神悲，行争竞则神沮；轻
侮于
人则减算，杀害于物必伤年；行一善则魂神叹，行一恶则魄神喜。魂神欲人生，魄神欲人死
。常欲宽泰自居，恬淡自守，则形神安静，灾病不生矣。
长生之道，庄子一段，亦自好看。如云∶黄帝问广成子，治身奈何而可以长久？广成子
曰∶
善哉问！至道之精，窈窈冥冥；至道之极，昏昏默默。无视无听，抱神以静，形将自正。必
静必清，无劳尔形，无摇尔精，乃可长生。慎内闭外，多知为败，我守其一，以处其和，故
千二百岁而形未尝衰。人果能无劳尔形，无摇尔精，长生之道，可以无俟外觅。
眼者，神之牖；鼻者，气之户；尾闾者，精之路。人多视则神耗，多息则气虚，（气急
之谓
。）频好内则精竭。务须时时闭目以养神，日逐调息以养气，紧闭下元以养精。精充则气裕
，气裕则神完，道家谓之三宝，又谓之大药。此非惑于异端之教，实吾儒养生之常理耳。
精存于目，则其视明；精存于耳，则其听聪；精留于口则其言当；精集于心，则其虑通
。故
闭四关，则终身无患。又口中欲不出谓之扃，外邪不入谓之闭。中扃外闭，何事不节；外闭
中扃，何事不成。合文子之二语观之，人何可不爱精而远欲耶！
人生类以眠卧为宴息，饮食为颐养。不知睡卧最不可嗜，禅家以为六欲之首，最损神气
。饮
食亦不可过多，最能抑塞阳气。升降失度，将以养生，实以残生也。君子夙同夜寐，常使清
明在躬，淡餐素食，当使肠胃清虚，则神气周流，阴阳得位。此最养生之道，若肆志茵褥，
恣啖浓鲜，殊非调护所宜也。
男子八岁而阳精生，十六岁而阳精泄，八八六十四而阳精竭。女子七岁而癸水生，十四
岁而
癸水降，七七四十九而癸水竭。予尝验之，男子之寿多阻于六十四岁之外，稍有不谨，多生
肿胀风痹诸疾，而损寿元。故曰人生七十古来稀。女子之寿，多阻于四十九岁之外，稍有不
谨，则多生崩淋中脘诸疾，亦多损寿元。故知命者，于此耗竭之时，尤宜加谨，此真人鬼关
捩也。
邢和叔言∶吾曹常须爱养精力，精力稍不足，则倦所临事，皆勉强而无诚意，接宾客言
语尚
可见，况临大事乎？大抵能慎保始终者，却疾延年，老当益壮。虽有贫富之异，而营卫冲融
，四时若春，比之抱病而富且贵，已为霄壤之隔矣。况能进进不已，则非常人所可知也。
青州录事参军麻希慧年九十余致仕，唐太宗问摄生术。对曰∶臣无他术，惟是少情寡欲
，节
声色，薄滋味而已。唐柳公度年八十，有强力。人问其术。对曰∶平生未尝以脾胃熟生物，
暖冷物，以元气佐喜怒。宋吕许公为相，问服食之法于任恭惠公。公曰∶不晓养生之术，但
中
年因读文选有悟耳。谓∶石蕴玉而山辉，水含珠而川媚，许公深以为然。观此三说，则养生
之道，可以悬解，若夫炼服食以冀长生。此则方士之妄谈，高明之士，慎勿惑焉！
唐同州刺吏孟铣致仕归伊芳阳，年虽晚暮，志力如壮。尝谓所亲曰∶若能保身养性者，常
须善
言莫离口，良药莫离手。窃谓∶善言莫离口，则德崇而福浓；良药不离手，则病去而身康，
固长久之术也。然口有善言，又当身行善事；物疗身病，又当法疗心病，不尤为愈哉！
前明道林蒋先生偶抱疾病，岁乙亥病益甚，哕血几不起。先生乃医药借寓道林寺一室，
只以
一力自随，闭目趺足，默坐澄心，常达昼夜，不就枕席。一日忽香津满颊，一片虚白，炯
炯见前，猛然有省之间，而沉 已霍然去体矣。先生尝曰∶某读关洛诸书，见得万物一体，
未敢自信。直到三十二三岁，因病去寺中静坐，将怕死与恋老母念头一齐断却，如此者半年
余。一旦，忽觉此心洞然，宇宙浑属一身，呼吸痛痒，全无间隔。
宋晁文元公名迥，字明远。天资纯至，年过四十，登第始娶。得炼气服形之法，谢事燕
居，
独处道院，不治他务。戒家人无辄有请，惟二膳以时而进，既毕即彻，若祭享然。其言曰∶
辩不如讷，语不如默，动不如静，忙不如间。又云∶清胜于浊，静胜于动，忘胜于思，默胜
于语，性胜于情，五胜习熟，乃入道之渐门也。晚年耳中闻声，自言如乐中簧，以为学道灵
应之验，享年八十四而卒。
世言眉毫不如耳毫，耳毫不如老饕，此言老人饕餮嗜饮食，为永年之相也。此语未必然。饱
食胃气不展，多生疾患，藜藿次之，膏粱为甚；冬春次之，夏秋为甚。四分律载比邱有病，
先断饮食，亦一法也。犹忆先大父文相公，体中稍有不适，即禁饮食；年九十二卒，终身无
卧床之病。胃气运动故也。更见曹慈山先生，食精而少，不用晚餐，寿近百岁。传闻大学士
张公玉书，早饭一盏，食物无几，至暮惟服冻米汤一碗，年近期颐。盖食取补气，不饥即已
，饱是众疾；至用药物消导，尤伤和也。苏公每与客食，未饱已舍七箸。予有五节一篇，其
节食曰∶美味虽悦口，脾弱运化难，老饕且任彼，负腹自安。亦从阅历而得。
稽康《养生论》曰∶神农上药养命，中药养性。诚知性命之理，因辅养以通也。而世人
不察
，惟五谷是见，声色是耽，目眩元黄，耳务淫哇；滋味煎其腑脏，醴醪鬻其肠胃。芳香腐其
骨髓，喜怒悖其正气，思虑消其精神，哀乐殃其平粹。夫以蕞尔之躯，而攻者非一涂；易竭
之身，而内外受敌〉体非木石，其能久乎？
《抱朴子》曰∶凡养生者，欲令多闻广见，而择善焉〉偏修一事，不足赖也。又患好事
之徒
，各挟其所长；知元素之术者，则曰∶知房中之术，可以度世矣；明吐纳之道者，则曰∶惟
行气足以延寿矣；知屈伸之法者，惟导引可以难老矣；知草木之方者，则曰惟奇药可以无病
矣。学道之不能成就，由乎偏枯之若此也！
文中子曰∶善养生者，先寝食而后医药。此言简而有味。
孙真人《卫生歌》∶天地之间人为贵，头象天兮足象地，父母遗体能宝之，洪范五福确
为最
。卫生切要知三戒，大怒大欲并大醉，三者若还有一焉，须防损失真元气。次求长生须戒性
，火不出兮心自定，木还去火不生灰，人能戒性还延命。贪欲无穷忘却精，用心不已失元神
，劳形散尽中和气，更仗何因保此身。心若太费费则劳，形若太劳劳则怯，神若太伤伤则虚
，气若太损损则绝。世人欲识卫生道，喜乐有常嗔怒少，心诚意正思虑除，顺理修身去烦恼
。春嘘明目夏呵心，秋 冬嘻肺肾宁，四季常呼脾化食，三焦嘻出热难停。发宜多梳气宜炼
，齿宜数叩津宜咽。子欲不死修昆仑，双手揩磨常在面。春月少酸宜食甘，冬月宜苦不宜咸
，夏月增辛聊减苦，秋来辛减少加酸。季月大寒甘略戒，自然五脏保平安，若能全减身康
健，滋味能调少病缠。春寒莫使锦衣薄，夏月汗多须换着，秋冬觉冷渐加添，莫待病生才入
药。惟有夏月难调理，伏阴在内忌冰水；瓜桃生冷宜少餐，免至秋来成疟痢。心旺肾衰色宜
避，养精固肾当节制，常令肾实不空虚。日食须知忌油腻，太饱伤神饥伤胃，太渴伤血多伤
气；饥餐渴饮莫太过，免至膨 损心肺。醉后强饮饱强食，去此二者不生疾。人资饮食以养
生，去其甚者自安逸。食后徐行百步多，手摩脐腹食消磨；夜半灵根灌清水，丹田浊气切须
呵。饮酒可以陶情性，剧饮过多防百病。肺为华盖倘受伤，咳嗽劳神能伤命。慎忽将盐去点
茶，分明引贼入人家；下焦虚冷令人瘦，伤肾伤脾防病加。坐卧防风吹脑后，脑后受风人不
寿；更兼醉饱卧风中，风入五内成灾咎。雁有序兮犬有义，黑鱼朝北知臣礼；人无礼义反食
之，天地鬼神俱不喜。养体须当节五辛，五辛不节反伤身；莫教引动虚阳发，精竭容枯百病
侵。不问住家或住外，若遇迅雷风雨大，急宜端肃畏天威，静坐澄心须谨戒。思爱牵缠不自
由
，利名萦绊几时休，放宽些子留余福，免致中年早白头。顶天立地非容易，饱食暖衣宁不愧
；思量难报罔极恩，朝夕焚香拜天地。身安寿永事如何？胸次平夷积善多；惜命惜身更惜气
，请君熟玩卫生歌。
《本草衍义》总序曰∶夫未闻道者，放逸其心，逆于生药。以精神徇智巧，以忧患徇得
失，
以劳苦徇礼节，以身世徇财利。四徇不置，心为之病矣。极力劳形，噪暴气逆；当风纵酒，
餐嗜辛酸，肝为之病矣。饮食生冷，温凉失度；久坐久卧，大饱大饥，脾为之病矣。呼叫过
当，辩争倍答；冒犯寒暄，恣食咸苦，肺为之病矣。久处湿地，强力入水；纵欲劳形，三田
漏溢，肾为之病矣。五病既作，故未老而羸，未羸而病；病至则重，重则必毙。呜呼！此皆
不思而自取之也。
宠辱不惊，肝木自宁；动静以敬，心火自平；饮食有节，脾土不泄；调息寡言，肺金自
全；恬然无欲，肾水自足。此皆吾生药石，人当请事斯语。
人知惜生，每逢节气，皆宜保养，而二至尤为紧要。夏至欲宜节，冬至欲宜绝。盖二至
阴阳
消长之际，损人更甚。当一阳初生，其气甚微，如草木萌生，易于伤伐，易称至日闭关。《
松树有千年的稳固，雪花却没有一时的坚固。如果把松树种植在腐烂败坏的土地里，不用期待它必然会被虫蛀；把雪藏在阴冷的山间，经过夏天也不会融化。违背事物的本性，原本坚硬的就会变得脆弱；顺应事物的规律，原本短促的就能长久。万物的情理既然这样，做人的道理难道会有不同吗？既然如此，调养身体的方法，又怎么能忽视呢？
人的胚胎，依赖父母精血的凝结而形成。等到十月胎成，父母的精血这一点点作用就不需要了，只形成一个胞胎。其中得到父母的一点神气，日渐长大，那些精血中污浊的东西，一天天翻出排出。到十月满足，翻天覆地，随着一声“和”（去声）响，脱离母体出生，但父母留下的恶浊之气还不能完全清除；又要经历口血、剃除胎发，每月经历变蒸，轮流出现疹痘；到了七八岁，又换牙更生，然后气体逐渐清纯。知虑逐渐增长，另立天地，自成造化；渐渐长到十五六岁，再成为父母。这难道不是天地一团至真之气所形成的吗？人如果不自我爱惜，沦于早夭，不能延年立命，实在是非常可惜！
附：胎育
男子三十岁娶妻，女子二十岁嫁人，这是古代的制度。现在的人因为病弱的男子和瘦弱的女子，认为不结婚就无法完成婚姻大事；或者男女病患刚痊愈，因为吉日紧迫而结婚。就像生病的蚕不能结茧，破蕊的花不能结果一样。少年少女，三关神气逸散，五神志意动荡，房事过度，业种成胎。有的长得矮小不振作；有的头大眼凸，虽然具备人的外形，实际上并不聪慧。其次是学术行淫，执法无戒律，鬼使神差，生男生女，看过去不像样子。我亲眼见过，每每为此怜悯。
附：胎教
受孕之后，始终没有触犯禁忌，那么胎气真纯，可以没有小产的祸患，而有灵光入梦；或者有瑞气相凭而生下贤良君子。所以古今史传分明，五祖山的诫禅师，仰慕苏老泉而成为东坡学士；武夷丹士，投奔真漆匠之家，而产出了西山先生；嵩道者，接受史卫王的供养，而出身成为嵩之丞相。凡是投胎夺舍的灵识，常有神童茂异之士。所以胎教的方法，让孕妇经常观看良金美玉、瑚琏簋等礼器，又听讲诵读经史传集，而使秀气进入胎中。想要他生来就知道，这是仁爱的医术啊。投胎夺舍的说法，儒家是没有的；但胎教的方法，自是不可缺少。（以上两则虽然不是摄生，实际上是立命的根本。）
天地的风气，不升就不能降，不出就不能入。虚管灌满，捏住上面悬挂起来，水固然不会泄漏，是因为没有升气而不能下降；空瓶小口，倒灌不久，是因为气出不来而不能进入。养生的人能存守他的神，那么气自然充裕；神所到的地方，气也随即前往。充盈天地间都是气啊。长生久视的方法，关键就在这里。人反而损耗精液以消耗他的气，为什么呢？
养生以不伤害为根本，这是重要的话。况且才能达不到却勉强思考，是伤害；力量不能胜任却强去做，是伤害；悲哀憔悴，是伤害；喜乐过分，是伤害；寝息失去时机，是伤害；急切追求欲望，是伤害；忧愁担忧患难，是伤害；久谈多笑，是伤害；沉醉呕吐，是伤害；饱食即卧，是伤害；急行喘促，是伤害；善于愤怒郁结，是伤害。积阳至极会早亡，早亡不符合道。所以养性的方法，唾吐不及远。行走不急步，耳朵不极听，眼睛不极视，坐着不极久，躺着不极疲，先冷就穿衣，先热就脱衣；不要极度饥饿才进食，进食不可过饱；不要极度口渴才饮水，饮水不可过多。凡食物多吃就会导致积聚，饮水多就会形成痰癖。不要过于劳累或过于安逸，不要起得晚，不要汗流浃背，不要多睡，不要多吃生冷，不要迎风饮酒，不要频繁沐浴，不要志向远大，不要刻意追求奇异功效。冬天不要极度温暖，夏天不要过度凉爽；以及露天坐星夜，睡觉不动扇子；大寒大热，大风大雾，都不想要冒犯它们。五味入口，不要偏胜。凡是说伤害的，也不便立刻感觉到，久了就会损害寿命罢了。《养生要诀》说：一个人的身体，就像一个国家。胸臆的设置，就像宫室；肢体的位置，就像郊境；骨节的分布，就像百川；腠理之间，就像四通八达的道路。神就像君主，血就像臣子，气就像百姓。所以至人能调理自己的身体，也像明君能治理他的国家。爱护百姓，所以安定国家；爱护气，所以保全身体。百姓困弊国家就灭亡，气衰败身体就死亡。
又说：多思则神散，多念则心劳，多笑则脏腑上翻，多言则气海虚脱，多喜则膀胱不实，多怒则腠理血逆，多乐则心神荡闲，多愁则面目焦枯，多好则智虑溃溢，多恶则肺爽奔腾，多事则筋脉干急，多机则智虑沉逆。这是砍伐人的生命，比斧头还厉害；侵蚀人的本性，比豺虎还凶猛。
又说：内心澄澈则真人守住其位，气内定则邪物离开其身；行欺诈则神悲，行争竞则神沮丧；轻侮于人则减损寿命，杀害于物必伤年寿；行一善则魂神赞叹，行一恶则魄神欢喜。魂神希望人生，魄神希望人死。常想宽泰自居，恬淡自守，那么形神安静，灾病就不会产生了。
长生的道理，庄子的一段话，也很好看。比如他说：黄帝问广成子，治身怎么样才可以长久？广成子说：问得好！至道的精微，深远幽暗；至道的极致，昏黑沉默。不看不听，抱持精神保持宁静，形体将自然端正。必须静必须清，不要劳累你的形体，不要摇动你的精，才可以长生。谨慎内在，关闭外在，多知会失败，我守住其一，处于和谐，所以千二百岁形体未曾衰老。人如果能不劳累形体，不摇动精，长生的道理，可以不必向外寻求。
眼睛，是神的窗户；鼻子，是气的门户；尾闾，是精的路径。人多看则神耗，多呼吸则气虚，（气急叫做气虚。）频好内则精竭。务必时时闭目以养神，每天调息以养气，紧闭下元以养精。精充足则气裕，气裕则神完，道家称为三宝，又称大药。这不是被异端邪教迷惑，实在是儒家的养生常理。
精存在于眼睛，那么视力明亮；精存在于耳朵，那么听力聪明；精留在口，那么言语得当；精聚集于心，那么思虑通达。所以关闭四关，终身没有祸患。口中欲不出叫扃，外邪不入叫闭。中扃外闭，什么事不节制；外闭中扃，什么事不成功。结合文子的这两句话看，人怎么可以不爱惜精而远离欲望呢！
人生类以眠卧为宴息，饮食为颐养。不知道睡卧最不可嗜好，禅家认为是六欲之首，最损神气。饮食也不可过多，最能抑塞阳气。升降失度，本以为是养生，实际上是残害生命。君子早晚同夜寐，常使清明在躬，淡餐素食，当使肠胃清虚，那么神气周流，阴阳得位。这是最养生的道理，如果肆意茵褥，恣啖浓鲜，殊非调护所宜也。
男子八岁而阳精生，十六岁而阳精泄，八八六十四而阳精竭。女子七岁而癸水生，十四岁而癸水降，七七四十九而癸水竭。我曾经验证过，男子的寿命多在六十四岁之外受阻，稍有不谨慎，多生肿胀风痹诸疾，而损寿元。所以说人生七十古来稀。女子的寿命，多在四十九岁之外受阻，稍有不谨慎，则多生崩淋中脘诸疾，也多损寿元。所以知命的人，在此耗竭之时，尤其应该加谨，这是真人鬼关捩也。
邢和叔说：我们常常须爱养精力，精力稍不足，则倦所临事，皆勉强而无诚意，接宾客言语尚可见，况临大事乎？大抵能慎保始终者，却疾延年，老当益壮。虽有贫富之异，而营卫冲融，四时若春，比之抱病而富且贵，已为霄壤之隔矣。况能进进不已，则非常人所可知也。
青州录事参军麻希慧年九十余致仕，唐太宗问摄生术。对曰：臣无他术，惟是少情寡欲，节声色，薄滋味而已。唐柳公度年八十，有强力。人问其术。对曰：平生未尝以脾胃熟生物，暖冷物，以元气佐喜怒。宋吕许公为相，问服食之法于任恭惠公。公曰：不晓养生之术，但中年因读文选有悟耳。谓：石蕴玉而山辉，水含珠而川媚，许公深以为然。观此三说，则养生之道，可以悬解，若夫炼服食以冀长生。此则方士之妄谈，高明之士，慎勿惑焉！
唐同州刺吏孟铣致仕归伊芳阳，年虽晚暮，志力如壮。尝谓所亲曰：若能保身养性者，常须善言莫离口，良药莫离手。窃谓：善言莫离口，则德崇而福浓；良药不离手，则病去而身康，固长久之术也。然口有善言，又当身行善事；物疗身病，又当法疗心病，不尤为愈哉！
前明道林蒋先生偶抱疾病，岁乙亥病益甚，哕血几不起。先生乃医药借寓道林寺一室，只以一力自随，闭目趺足，默坐澄心，常达昼夜，不就枕席。一日忽香津满颊，一片虚白，炯炯见前，猛然有省之间，而沉 已霍然去体矣。先生尝曰：某读关洛诸书，见得万物一体，未敢自信。直到三十二三岁，因病去寺中静坐，将怕死与恋老母念头一齐断却，如此者半年余。一旦，忽觉此心洞然，宇宙浑属一身，呼吸痛痒，全无间隔。
宋晁文元公名迥，字明远。天资纯至，年过四十，登第始娶。得炼气服形之法，谢事燕居，独处道院，不治他务。戒家人无辄有请，惟二膳以时而进，既毕即彻，若祭享然。其言曰：辩不如讷，语不如默，动不如静，忙不如间。又云：清胜于浊，静胜于动，忘胜于思，默胜于语，性胜于情，五胜习熟，乃入道之渐门也。晚年耳中闻声，自言如乐中簧，以为学道灵应之验，享年八十四而卒。
世言眉毫不如耳毫，耳毫不如老饕，此言老人饕餮嗜饮食，为永年之相也。此语未必然。饱食胃气不展，多生疾患，藜藿次之，膏粱为甚；冬春次之，夏秋为甚。四分律载比邱有病，先断饮食，亦一法也。犹忆先大父文相公，体中稍有不适，即禁饮食；年九十二卒，终身无卧床之病。胃气运动故也。更见曹慈山先生，食精而少，不用晚餐，寿近百岁。传闻大学士张公玉书，早饭一盏，食物无几，至暮惟服冻米汤一碗，年近期颐。盖食取补气，不饥即已，饱是众疾；至用药物消导，尤伤和也。苏公每与客食，未饱已舍七箸。予有五节一篇，其节食曰：美味虽悦口，脾弱运化难，老饕且任彼，负腹自安。亦从阅历而得。
稽康《养生论》曰：神农上药养命，中药养性。诚知性命之理，因辅养以通也。而世人不察，惟五谷是见，声色是耽，目眩元黄，耳务淫哇；滋味煎其腑脏，醴醪鬻其肠胃。芳香腐其骨髓，喜怒悖其正气，思虑消其精神，哀乐殃其平粹。夫以蕞尔之躯，而攻者非一涂；易竭之身，而内外受敌〉体非木石，其能久乎？
《抱朴子》曰：凡养生者，欲令多闻广见，而择善焉〉偏修一事，不足赖也。又患好事之徒，各挟其所长；知元素之术者，则曰：知房中之术，可以度世矣；明吐纳之道者，则曰：惟行气足以延寿矣；知屈伸之法者，惟导引可以难老矣；知草木之方者，则曰惟奇药可以无病矣。学道之不能成就，由乎偏枯之若此也！
文中子曰：善养生者，先寝食而后医药。此言简而有味。
孙真人《卫生歌》：天地之间人为贵，头象天兮足象地，父母遗体能宝之，洪范五福确为最。卫生切要知三戒，大怒大欲并大醉，三者若还有一焉，须防损失真元气。次求长生须戒性，火不出兮心自定，木还去火不生灰，人能戒性还延命。贪欲无穷忘却精，用心不已失元神，劳形散尽中和气，更仗何因保此身。心若太费费则劳，形若太劳劳则怯，神若太伤伤则虚，气若太损损则绝。世人欲识卫生道，喜乐有常嗔怒少，心诚意正思虑除，顺理修身去烦恼。春嘘明目夏呵心，秋 冬嘻肺肾宁，四季常呼脾化食，三焦嘻出热难停。发宜多梳气宜炼，齿宜数叩津宜咽。子欲不死修昆仑，双手揩磨常在面。春月少酸宜食甘，冬月宜苦不宜咸，夏月增辛聊减苦，秋来辛减少加酸。季月大寒甘略戒，自然五脏保平安，若能全减身康健，滋味能调少病缠。春寒莫使锦衣薄，夏月汗多须换着，秋冬觉冷渐加添，莫待病生才入药。惟有夏月难调理，伏阴在内忌冰水；瓜桃生冷宜少餐，免至秋来成疟痢。心旺肾衰色宜避，养精固肾当节制，常令肾实不空虚。日食须知忌油腻，太饱伤神饥伤胃，太渴伤血多伤气；饥餐渴饮莫太过，免至膨 损心肺。醉后强饮饱强食，去此二者不生疾。人资饮食以养生，去其甚者自安逸。食后徐行百步多，手摩脐腹食消磨；夜半灵根灌清水，丹田浊气切须呵。饮酒可以陶情性，剧饮过多防百病。肺为华盖倘受伤，咳嗽劳神能伤命。慎忽将盐去点茶，分明引贼入人家；下焦虚冷令人瘦，伤肾伤脾防病加。坐卧防风吹脑后，脑后受风人不寿；更兼醉饱卧风中，风入五内成灾咎。雁有序兮犬有义，黑鱼朝北知臣礼；人无礼义反食之，天地鬼神俱不喜。养体须当节五辛，五辛不节反伤身；莫教引动虚阳发，精竭容枯百病侵。不问住家或住外，若遇迅雷风雨大，急宜端肃畏天威，静坐澄心须谨戒。思爱牵缠不自由，利名萦绊几时休，放宽些子留余福，免致中年早白头。顶天立地非容易，饱食暖衣宁不愧；思量难报罔极恩，朝夕焚香拜天地。身安寿永事如何？胸次平夷积善多；惜命惜身更惜气，请君熟玩卫生歌。
《本草衍义》总序曰：夫未闻道者，放逸其心，逆于生药。以精神徇智巧，以忧患徇得失，以劳苦徇礼节，以身世徇财利。四徇不置，心为之病矣。极力劳形，噪暴气逆；当风纵酒，餐嗜辛酸，肝为之病矣。饮食生冷，温凉失度；久坐久卧，大饱大饥，脾为之病矣。呼叫过当，辩争倍答；冒犯寒暄，恣食咸苦，肺为之病矣。久处湿地，强力入水；纵欲劳形，三田漏溢，肾为之病矣。五病既作，故未老而羸，未羸而病；病至则重，重则必毙。呜呼！此皆不思而自取之也。
宠辱不惊，肝木自宁；动静以敬，心火自平；饮食有节，脾土不泄；调息寡言，肺金自全；恬然无欲，肾水自足。此皆吾生药石，人当请事斯语。
人知惜生，每逢节气，皆宜保养，而二至尤为紧要。夏至欲宜节，冬至欲宜绝。盖二至阴阳消长之际，损人更甚。当一阳初生，其气甚微，如草木萌生，易于伤伐，易称至日闭关。《
Pine trees possess a millennium's stability, whereas snow lacks even a moment's firmness. If one plants pine in rotting soil, it will inevitably be infested by worms without expectation; if one stores snow on a shady mountain, it will not melt even after passing through summer. Violating their nature makes the firm brittle; following their principles allows the short-lived to become long-lasting. Since this is the case with things, how could human principles be different? Therefore, how can the art of regulation and preservation be neglected?
Human embryos rely on the coagulation of parents' essence and blood. When the fetus is complete after ten months, a single drop of parents' essence and blood is no longer needed, forming merely a sac-like womb. Within it, receiving a trace of spiritual energy from the parents, it grows day by day, while the turbid and foul substances of essence and blood are gradually expelled. Upon reaching full term, overturning heaven and earth, with a peaceful sound, it is born, yet the foul qi of the parents cannot be entirely cleared; oral blood is removed, fetal hair is shaved, and monthly "bianzheng" (developmental changes) occur, alternating with rashes and smallpox-like eruptions. By seven or eight years old, teeth are replaced and renewed, after which the bodily qi gradually clears. Wisdom and cognition grow, establishing a new world and creating its own造化 (creative transformation); gradually reaching fifteen or sixteen years old, one becomes a parent again. Is this not formed by a cluster of the most true qi of heaven and earth? If humans do not cherish themselves, falling into premature death or violent demise, failing to extend life and establish destiny, it is truly pitiable!
Appendix: Fetal Nurturing
Men marrying at thirty and women marrying at twenty were the ancient institutions. Nowadays, people marry prematurely because sickly men and emaciated women feel unable to complete their life tasks without marriage; or newly recovered patients marry due to pressing auspicious dates. It is like a silkworm too ill to spin a cocoon, or a broken blossom unable to bear fruit. Young men and women have scattered spirit gates and agitated five spirits; excessive sexual activity creates karmic seeds for conception. This may result in dwarfs lacking vigor, or individuals with large heads and staring eyes who, though possessing human form, lack wisdom. I have witnessed such cases personally and often feel compassion.
Appendix: Prenatal Education
After conception, if there are no violations throughout, the fetal qi remains pure and genuine, avoiding miscarriage and potentially bringing spiritual dreams or auspicious signs that lead to the birth of virtuous gentlemen. Thus, historical records clearly show examples: Chan Master Jie of Wuzu Mountain admired Su Laoquan and became Scholar Dongpo; a Daoist alchemist from Mount Wuyi entered the family of a lacquer maker and gave birth to Mr. Xishan; Daoist Song accepted offerings from Prince Shi Wei and became Chancellor Song Zhiqing. Spirits involved in reincarnation often produce prodigies and extraordinary scholars. Therefore, prenatal education methods involve letting pregnant women frequently view fine gold, beautiful jade, and ritual vessels like hulian and gui, and listen to recitations of classics and histories, allowing elegant qi to enter the fetus. To desire innate knowledge is a benevolent medical art. The concept of reincarnation and body-snatching is absent in Confucianism; however, prenatal education is indispensable. (Although these two sections are not direct regimens, they are the origin of establishing life.)
Heaven and earth's qi does not descend if it does not ascend, nor enters if it does not exit. A hollow tube filled with water, sealed at the top and suspended, will not leak because there is no ascending qi to allow descending. An empty bottle with a small mouth poured quickly will not fill because exiting air prevents entry. Those who practice health preservation can preserve their spirit, so qi naturally abounds; where spirit goes, qi follows. The entire universe is filled with qi. The key to longevity lies here. Why do humans damage their essence to deplete their qi?
Health preservation is based on not causing injury; this is a crucial statement. Effort beyond one's capacity causes injury; forcing oneself beyond strength causes injury; sorrow and haggardness cause injury; excessive joy or anger causes injury; irregular sleep causes injury; frantic pursuit of desires causes injury; constant worry about disasters causes injury; prolonged talking and laughing causes injury; intoxication and vomiting cause injury; lying down immediately after eating causes injury; rapid walking with panting causes injury; frequent anger and depression cause injury. Accumulated yang to the extreme leads to early death, which is contrary to the Dao. Thus, methods of nurturing character include spitting not far away, walking not fast, listening not intensely, looking not fixedly, sitting not for too long, lying not until fatigue, dressing before feeling cold, undressing before feeling hot; not eating until extremely hungry, avoiding overeating; not drinking until extremely thirsty, avoiding overdrinking. Excessive food leads to accumulation; excessive drink leads to phlegm stagnation. Avoid extreme labor or extreme leisure, late rising, profuse sweating, excessive sleep, raw/cold foods, drinking in the wind, frequent bathing, grand ambitions, and seeking strange effects. In winter, avoid extreme warmth; in summer, avoid excessive coolness; avoid sitting under stars, sleeping without fanning; avoid exposure to extreme cold/heat, strong winds/fog. Do not favor any of the five flavors. Injuries are not always felt immediately but damage longevity over time. *Essentials of Health Preservation* states: One's body resembles a state. The chest is like palaces; limbs are like borders; joints are like rivers; interstices are like intersections. Spirit is the ruler, blood is the minister, qi is the people. Thus, a sage regulates his body as a wise ruler governs his state. Loving the people secures the state; loving qi preserves the body. Ruined people mean a fallen state; depleted qi means a dying body.
It also says: Much thinking scatters spirit; much worrying labors the heart; much laughing turns organs upward; much speech empties the Qi Sea; much joy weakens the bladder; much anger reverses blood in interstices; much pleasure dissipates mind; much sorrow withers face; much desire overwhelms intellect; much aversion agitates lungs; much busyness dries tendons; much scheming depresses wisdom. These destroy life more than axes and corrupt nature more than tigers.
It also says: A clear heart keeps the True Person in place; settled qi expels evil. Deceit saddens the spirit; competition discourages the spirit. Insulting others reduces lifespan; killing beings harms years. Doing good pleases the Soul Spirit (Hun); doing evil delights the Corporeal Spirit (Po). Hun desires life; Po desires death. Maintaining broad-mindedness and tranquility ensures physical and spiritual peace, preventing disaster and disease.
Zhuangzi's passage on longevity is worth reading. Huangdi asked Guangchengzi: How to cultivate the body for longevity? Guangchengzi replied: Excellent question! The essence of the Great Dao is profound and dark; its peak is dim and silent. See nothing, hear nothing, hold spirit in stillness, and the form will naturally correct. Be still and clear, do not tire your form, do not shake your essence, and you can achieve longevity. Guard the inner, close the outer; much knowledge leads to failure. I guard the One and dwell in harmony, thus living 1200 years without decay. If humans can truly not tire their form and not shake their essence, the path to longevity needs no external search.
Eyes are windows of spirit; nose is the gate of qi; Weilu (tailbone area) is the path of essence. Much vision consumes spirit; much breathing depletes qi (rapid breathing); frequent sex exhausts essence. One must close eyes to nourish spirit, regulate breath to nourish qi, and secure the lower source to nourish essence. Full essence yields abundant qi; abundant qi yields complete spirit. Daoists call these the Three Treasures or Great Medicine. This is not heresy but Confucian common sense.
Essence in eyes brings clear sight; in ears brings sharp hearing; in mouth brings proper speech; in heart brings thorough thought. Closing the four gates ensures lifelong safety. Keeping the mouth closed is called "Jiong"; keeping external evils out is called "Bi". Inner closure and outer defense ensure moderation; outer closure and inner defense ensure success. Considering Wenzi's words, why should humans not cherish essence and avoid desire?
Humans regard sleep as rest and food as nourishment. Yet sleep should not be indulged; Zen considers it the head of six desires, damaging spirit and qi. Food should not be excessive; it suppresses yang qi. Imbalanced ascent/descent, intended for health, actually harms life. Gentlemen sleep early and rise early, keeping clarity in body, eating bland vegetarian meals to keep intestines/stomach empty, allowing qi circulation and yin-yang balance. This is the best way. Indulging in soft beds and rich foods is unsuitable.
Men generate yang essence at eight, release it at sixteen, and exhaust it at sixty-four. Women generate Gui Water at seven, it descends at fourteen, and exhausts at forty-nine. I have verified that men's lives often face obstacles after sixty-four; slight negligence leads to swelling, wind-bi, etc., reducing lifespan. Hence, "Seventy is rare since ancient times." Women's lives face obstacles after forty-nine; negligence leads to metrorrhagia, strangury, epigastric diseases, reducing lifespan. Those knowing fate must be cautious during this depletion period, as it is the critical juncture between life and death.
Xing Heshu said: We must cherish our energy. If slightly insufficient, we become tired in tasks, acting reluctantly without sincerity. This is visible in social interactions, let alone major events. Generally, those who carefully preserve from start to finish repel disease, extend life, and grow stronger with age. Despite wealth differences, harmonious Ying-Wei makes all seasons like spring, vastly superior to being rich/noble while sick. Continuous improvement surpasses ordinary understanding.
Ma Xihui, Registrar of Qingzhou, retired at over ninety. Emperor Taizong asked for his regimen. He replied: No special method, only few emotions, little desire, moderating sex/sound/flavor. Liu Gongdu of Tang lived to eighty with strength. Asked his method: Never used spleen/stomach to cook raw/warm cold items, nor used vital qi to support anger/joy. Lu Xugong asked Ren Gonghui about diet. Ren replied: Don't know health arts, but understood *Wenxuan* in middle age: "Stone containing jade makes mountain shine; water holding pearl makes river charming." Lu agreed. These three views clarify health preservation. Alchemical elixirs for immortality are alchemists' nonsense; wise men should not be confused.
Meng Xian, Prefect of Tongzhou, retired to Yifangyang. Though old, his will was strong. Told relatives: To protect body/nature, keep good words near mouth, good medicine near hand. Good words build virtue/blessings; medicine removes disease/health. But good words must be accompanied by good deeds; physical cures must be paired with mental cures.
Ming Dynasty scholar Jiang of Daolin Temple fell ill in Yi Hai year, vomiting blood nearly dying. He stayed in a temple room, meditating with eyes closed, legs crossed, clearing mind day and night. Suddenly, fragrant saliva filled cheeks, white void appeared before him, and deep illness vanished instantly. He said: Reading Guan-Luo books, I saw unity of all things but lacked confidence. At 32-33, meditating in temple due to illness, I cut off fear of death and attachment to mother. After half a year, suddenly my mind was clear, universe felt like one body, breathing/pain/itch had no separation.
Song Dynasty Chao Wenyuan (Chao Hui) married late at 40+. Learned qi refining/form shaping. Lived alone in Daoist courtyard, ignoring other duties. Ordered family not to disturb, served two meals timely, cleared immediately after eating like sacrifices. Said: Debate不如 silence, speech不如 quiet, movement不如 stillness, busyness vs intervals. Also: Clear beats turbid, still beats moving, forgetting beats thinking, silence beats speech, nature beats emotion. Mastering these five victories is the gradual door to Dao. Heard sounds in ears in old age, like music reed, believing it proof of Dao practice. Died at 84.
World says eyebrow hair不如 ear hair, ear hair不如 gluttony (laotao), implying elderly appetite indicates longevity. Not necessarily true. Overeating stifles stomach qi, causing disease; coarse food less harmful, rich food worse; winter/spring less, summer/autumn worse. *Vinaya Pitaka* says monks with illness should first stop eating. My grandfather stopped eating when slightly unwell, died at 92 without bedridden illness due to stomach qi movement. Cao Cishan ate little, skipped dinner, lived nearly 100. Grand Secretary Zhang Yushu ate light breakfast, drank rice soup at dusk, lived near 100. Food supplements qi; hunger ends, satiety brings disease. Using drugs to digest hurts harmony. Su Shi ate until not full, leaving chopsticks. My essay "Five Restraints" on diet says: Delicious food pleases mouth but weak spleen struggles to transform; let gluttons take it, burden belly for peace. Derived from experience.
Ji Kang's *Essay on Health Preservation*: Shennong's superior drugs nourish life, medium drugs nourish nature. Knowing life/nature principles, auxiliary nourishment connects them. People ignore this, obsessed with grains, sights/sounds, dizzy eyes, noisy ears; flavors fry viscera, wine sells intestines; aromatics rot marrow, anger/joy violate righteous qi, worry consumes spirit, sorrow/joy harm purity. With such a tiny body attacked from many sides, easily exhausted inside/outside, how can it last if not wood/stone?
*Baopuzi*: Health preservation requires wide learning/viewing and choosing good. Relying on one aspect is insufficient. Enthusiasts claim specialties: Sexual arts for transcendence; breathing for longevity; stretching/guiding for aging prevention; herbal formulas for disease avoidance. Failure in Dao comes from such partiality.
Wenzhongzi: Good preservers prioritize sleep/food then medicine. Simple and meaningful.
Sun Simiao's *Song of Hygiene*: Humans are precious in heaven/earth; head like heaven, feet like earth; treasure parents' legacy; Five Blessings are supreme. Three taboos for hygiene: Great anger, great desire, great drunkenness. If one exists, prevent loss of true yuan qi. Next, control nature to seek longevity: Fire doesn't rise, heart settles; Wood leaves fire, ash doesn't form; controlling nature extends life. Greed forgets essence; endless use loses primordial spirit; exhausting form scatters neutral qi; what protects the body? Heart too busy tires; form too tired weakens; spirit too injured empties; qi too damaged cuts off. To know hygiene path: Regular joy/laughter, less anger; sincere mind, remove worries; follow reason, cultivate self, remove烦恼. Spring: Xu (sound) brightens eyes; Summer: He (sound) calms heart; Autumn/Winter: Xi (sound) soothes lungs/kidneys; Four Seasons: Hu (sound) aids spleen digestion; Sanjiao: Xi stops heat. Comb hair, refine qi, tap teeth, swallow saliva. To live forever, cultivate Kunlun (head), rub face daily. Spring: Less sour, eat sweet; Winter: Bitter, not salty; Summer: More pungent, less bitter; Autumn: Less pungent, add sour. Seasonal extremes: Moderately avoid sweet; natural five zang safe. Reduce tastes, reduce disease. Spring cold: Don't wear thin clothes; Summer sweat: Change clothes; Autumn/Winter cold: Add layers; don't wait for illness to take medicine. Summer hard to regulate: Hidden yin inside, avoid ice/water; melons/raw/cold: Eat less, avoid autumn malaria/dysentery. Heart strong/Kidney weak: Avoid lust; conserve essence, solidify kidney, keep kidney full. Daily diet: Avoid grease; too full injures spirit, hunger injures stomach; too thirsty injures blood, drinks injure qi. Hunger/thirst moderation avoids lung/heart damage. Drunk forced drinking/eating: Remove these, no disease. Humans need food for life; remove extremes, find ease. Walk slowly 100 steps after eating, rub navel/abdomen to digest; midnight pour clear water (saliva) to root, exhale turbid qi from Dantian. Wine陶冶s nature; excessive drinking prevents hundred diseases. Lung as canopy: Injury causes cough/labor/spirit damage. Don't add salt to tea; invites thieves home; lower jiao cold/emaciation; damages kidney/spleen, adds disease. Sitting/lying: Prevent wind behind head; head wind shortens life; drunk/full in wind: Wind enters five internal organs, disaster. Geese orderly, dogs loyal, black fish face north knowing etiquette; humans without etiquette eat them, heaven/earth/spirits dislike. Body care: Restrict five pungents; unrestrained hurts body; don't trigger false yang; essence exhaustion/withered appearance invites hundred diseases. Home/outside: Thunderstorms/rain/wind: Respect heaven's majesty, sit quietly, clear mind, beware. Love entangles, profit/name binds; leave room for fortune, avoid premature gray hair. Standing tall/eating warm is not shameful; hard to repay boundless grace; burn incense morning/evening bowing to heaven/earth. Body peace/longevity? Calm chest, accumulate good; cherish life/body/qi; study *Song of Hygiene*.
*Bencao Yan yi* General Preface: Those who haven't heard the Dao indulge their hearts, opposing life-preserving medicines. Spirit follows cleverness; worry follows gain/loss; labor follows etiquette; life follows wealth/profit. Four indulgences not stopping make heart diseased. Extreme labor, noisy/violent qi reversal; facing wind, indulging wine, eating sour/spicy makes liver diseased. Raw/cold food, temperature imbalance; long sitting/lying, big full/hunger makes spleen diseased. Loud calling, argumentative replies; exposing to cold/warmth, eating salty/bitter makes lung diseased. Long damp places, forcing into water; indulging desire, laboring form, leaking three fields makes kidney diseased. Five diseases arise, leading to weakness before old age, sickness before weakness; severe sickness leads to death. Alas! All taken by oneself without thought.
Not startled by favor/disgrace, Liver Wood calms; respectful movement/stillness, Heart Fire settles; regulated diet, Spleen Earth doesn't leak; regulated breath/few words, Lung Metal completes; tranquil/no desire, Kidney Water sufficient. These are our life-medicines; people should attend to these words.
People know to cherish life, preserving at solar terms, especially Solstices. Summer Solstice: Regulate; Winter Solstice: Abstain. Yin/Yang waxing/waning at solstices harms more. When Yang first generates, qi is subtle, like sprouting grass, easy to damage; *I Ching* says close doors on solstice days. 《