内经》∶“冬不藏精者，春必病温”。故保养精气，为来春发生之本，退远帷幕，较夏至
为尤要也。
《养气训》∶一少思虑养心气，二莫嗔怒养肝气，三薄滋味养胃气，四少言语养肺气，
五节房室养肾气。人能留心五养，长寿永年无难也。
谯国华元化善养性，弟子广陵吴普、彭城樊阿授术于元化。尝语普等曰∶人体欲得劳动
，但
不当极耳。人体常摇动，则谷气消，血脉通，病不生，譬犹户枢不朽是也。因马念车，因车
念盖；趑趄嗫嚅而未决，寤寐惊悸而不安。夫二五之精，妙合而凝；两肾中间，白膜之内，
一点动气，大如筋头，鼓舞变化，开合周身，熏蒸三焦，消化水谷，外御六淫。内应万虑
，昼夜无停，八面受敌。由是神随物化，气逐神消，营卫告衰，七窍反常矣！噫！业识茫然，
安有止极，是在人知足知止耳！
人之始生，其气日向上升。故齿毁复出，发剃再生，志虑聪明日长；及真精既溢之后
，其
气日渐下降。初则便溺处毫毛，次则两胁下毫毛，精神已亏于体矣；又次则两颊生髭髯，精
神
已亏于首矣。然犹有精血充满，髭髯毫毛尚黑；迨至中年，则精血不能充满，而颐颊皓素，
霜雪满颠，齿落不生，发落不出矣。君子见其征，则知其内；验其符，则省其中。而颐体养
精，惜气存神，虽若逐亡，犹恐不及，况纵欲以戕生，损身以促命乎？
血肉之躯，未尝无病。鸟兽亦血肉也，巢居穴处，饱而后己，何以无病？马牛鹰鹞，亦
鸟兽
也。乃亦有病何也？以鸟兽未尝受羁 ，而马牛鹰鹞，则辔絷任人故耳。夫人，劳心劳力，
为治人事人之所役，使安得不为诸疾之所侵。君子见其始，即知其终。善为心主，不为形役
，病安从生？
宣和中，一兵偶为车伤，蹩不能行。遇一道人，敷以少药，步履如初。兵大感激，遍游
天下
，访求其人，少致谢悃。一日复遇诸途，哭泣拜谢。道人曰∶吾施恩于人多矣，谁如子者，
授以秘诀，兵遂得道。文子闻之，诣兵问道，兵曰∶清静是道，简易为上。文子顿若有省。
噫！知清静之为道，与简易之为道，何俟他求！
黄退庵动静说∶世间物龟静而寿，蟾蜍亦静而寿；鹿动而寿，猿亦动而寿。盖龟与蟾蜍
能服
气，鹿与猿得良草美果，更逍遥于山林，故皆获永年也。如牛马亦一静一动，不能长年者，
为
系役于人者也。前人多称人能静默必长寿，其理果然。有好动者，亦长寿。要知动静于人，
不可勉强。喜静则静，喜动则动，动中思静，静中思动，皆人之常情也。更如静中亦动观书
，动中亦静垂钓，无论动静，总归于自然。心情开旷，则谓之养生也可。若心情不开旷，静
亦不是，动亦不是。最静之人，食后亦宜散步，以舒调气血；好动之人，亦宜默坐片时，以
凝形神。如此虽不服气，不居山林，亦往往能至大年。
养生家每讲导引，如抱昆仑，鸣天鼓，撼天柱，暖心肾，摩足心，漱津叩齿诸法，更有
般运
演五禽等术。人能久习常行，亦去宿疾，身强耐老。非不愿习焉，奈余心疏野，必欲根据时合
刻而行，反觉为难。旧有自述诗∶卫生有术翻嫌苦，固齿无方悔嗜甜一聊，正谓此也。但于
五更叩齿，晨起用冷水漱口，亦能固齿。夜间设遇心火上炎，卧不能寐，漱津满口，作三次
咽，如是数行，所谓华池之水，能降浮火。盖叩齿漱津，亦不可废。余皆非予所知，故概不
录。修炼家有黄芽白雪，婴儿 女，金童木母，铅汞龙虎诸名，不过人之五脏气血别号耳。
更以精气神为三宝，为大药，其法回环颠倒，顺受逆行。故《参同契》单说易象，盖易亦逆
数也，非有传授，虽魏伯阳复生，亦不能从事于其间。予不解修炼之术，而于五脏气血，亦
可粗述。心为一身之主，使寂然不着一念，我未见其人，亦难到此境；先贤主敬之说，亦不
过不使放逸，收此心在腔子里。有事即应，如镜照物；过后便无，常活泼泼地，养个欢喜神
。能如是，于心为不负矣。肝主木，应风，应东方，应春令；木喜条达，喜滋养。能无怒无
郁，逍遥自得，则于肝为无负矣。脾主土，应中央，应长夏，喜香燥，喜动静有节。能不过
劳，节饮食，则于脾为无负矣。肺主金，主气，应西方，应秋令，为娇藏，畏冷畏热，畏忧
思。能未寒先衣未热先解，不饮过热之酒，少言语事，怡情悦志，则于肺为无负矣。肾主水
，应北方，应冬令，喜润恶燥，畏穷思极想，畏色欲损精。能恬淡寡欲，少饮火酒，并金石
之药，则于肾为无负矣。人能留心五负，虽不烧丹炼汞，其去长生久视之法不远矣！
尝阅养生之说，惟天隐子所着八篇，包括妙秘，简而易行，长生久视，无出是书。自伯
阳以
来，此为最矣。其曰神倦，人禀灵气，精明通悟，学无滞塞，则谓之神，宅神于内，遗照于
外，自然异于俗人，则谓之神仙。故神仙亦人也，在于修我灵气，勿为世俗所沦折；遂我自
然，勿为邪见所凝滞，则成功矣。又曰∶天地之道，易简者也，天地在我首之上，足之下，
开目尽见，无假繁巧。故曰易简，神仙之德也。（至道不繁，至德无为。）然则以何道求之？
曰∶无求不能知，无道不能成。凡学神仙，先知易简，苟言涉奇诡适。足使人执迷，无所归
本，此非言学也。又曰∶易有渐卦，老氏有渐门。人之修真达性，不能顿悟，必渐而进之，
安而行之，故设渐门。一曰斋戒，二曰安处，三曰存想，四曰坐忘，五曰神解。何谓斋戒？
曰∶澡身虚心。澡身者，非汤沐去垢而已。盖其法在节食调中，摩擦畅外者也。斋戒者，斋
乃
洁净之务；戒乃节约之称，有饥即食，食勿令饱；百物未成熟勿食，五味太多勿食，败腐闭
气难化之物勿食，此所谓调中也。手掌摩擦皮肤温热去冷气，此所谓畅外也。久坐久立久劳
役，皆宜戒也。此是形骸调理之法，形坚则气全，是以斋戒为渐门之首。何谓安处？非华亭
邃宇，重 广塌之谓也。在乎南向而坐，东首而寝；屋宜阴阳适中，明暗相半。吾所居室，
四边皆窗户，遇风即阖，风息即开；前帘后屏，太明则下帘以和其内映，太暗则卷帘以通其
外曜。内以安心，外以安目，心目俱安，则身亦安矣。明暗尚然，况天地之气，有亢阳之攻
肌，淫阴之侵体，岂不伤哉！太多情欲，太多事虑，岂能安其内外哉？故学道以安处为次。何
谓存想？曰∶存谓存我之神，想为想我之身。闭目即见自己之目，收心即见自己之心。心与
目皆不离我身，不伤我神，则存想之渐也。凡人终日视他物，故心亦逐外走；终日接他事，
故目亦逐外瞻。营营浮光，未尝内照，奈何不病且夭耶？是以归根曰静，静曰复命。成性存
神，众妙之门，此存想之渐，学道之功半矣。坐忘者，目存而忘也，行道而不见其行，非坐
之义乎？有见而不知其见，非忘之义乎？何谓不行？曰心不动故何谓不见，曰形都泯故。或问
∶何由得心不动？天隐子默而不答。又曰∶何由得形都泯？天隐子瞑而不视。问者有悟而退。
曰∶道果在我矣！我果何人哉？天隐子果何
人也？于是彼我两忘，了无所照。斋戒谓之信解，（言无信心即不能解。）安处谓之间解。（言
无间心即不能解。）存想谓之慧解，（言无慧心即不能解。）坐忘谓之定解。（言无定心即不能
解。）信间慧定，四门通神，谓之身解。故神之为义，不行而至，不疾而速；阴阳变通，天
地长久，兼三才而言谓之易。（易穷则变，变则通，通则久。）斋万物而言，谓之道德。（老
子《道德经》是也。）本一性而言，谓之真如。（涅盘法∶华楞岩皆一性。）入四真如，归于
无为。（《圆觉经》云∶佛身有为，至于无为。）故天隐子生乎易中，死乎易中；动因万物，
静因万物；邪由一性，真由一性，是以生死动静，邪真物我，皆以神而解之。在人谓之仙，
在天曰天仙，在地曰地仙，故神仙之道，五归一门。（谓五归于渐、终同仙矣。）按∶天隐子
，即唐时天台司马承祯也。意者，不欲自显其名耶！
稽叔夜云∶服药求汗，或有未获愧情一生，涣然流漓，情发于中，而形于外，则知七情
之伤
，人显而易见。故心不挠者神不疲，神不疲则气不乱，气不乱则身泰寿延矣。此段亦说得明
确可听。
《保生要录》曰∶衣服浓薄，欲得随时合度。是以暑月不可全薄，寒时不可极浓；盛热
夜卧
，大伏亦必着单；冬月绵衣，莫令甚浓，寒则频添数层。如此则令人不骤寒骤热也。故寒时
而热则减，则不伤于温；热时而寒则加，则不伤于寒。寒热不时，妄自脱着，则伤于寒热矣
。寒欲渐着，热欲渐脱，腰腹下至足胫，宁使略温为得；胸上至头，不妨稍凉。凉不至冻，
温不至燥。衣为汗湿即易，薰衣火气未歇，不可便着。夫寒热均平，形体适中，则疾疚不生
，寿年自永。补寒月之被，或绵或絮，不可过浓，亦宜逐层添盖；至春渐暖渐减，被须四五
床，方能随时应用；浓被绵絮不可过五斤，薄以一斤为止。初春天骤暖，仍盖浓被，必至伤
温。否则手足舒露，反致受寒，故被须浓薄随时，寒暖消息，乃为善养生也。
又曰∶饮食所以资养人之血气。血则荣华形体，气则荣卫四肢，不可极饥而食，极饱而
彻。
凡食太热则伤骨，太冷则伤筋；虽热不得灼唇，虽冷不得冻齿。凡食热胜冷，少胜多，熟胜
生，淡胜盐。凡食汗出，勿令洗面，令人少颜色。夏月饮酒，切莫当风，最易受病。醉饱之
后，切忌便卧，此非病寻人，人自寻病也。又人家自造米面团饼多伤脾胃，最难消化，老人
切不可以饥腹多食，以快一时之口。
春季摄生。遇风日融和，当从园林亭阁虚敞之处，凭栏凝眺，用滤滞怀，以畅生气不可
默坐
，以生他郁。天气寒暖不一，不可顿去棉衣。老人气弱骨疏，体怯，风冷易伤腠理。备夹衣
遇暖易之，一重渐减一重，不可暴去。
夏季摄生。夏至后伏阴在内，虽大热不宜吃冷淘冰雪、蜜水凉粉、冷粥，饱腹受寒，必
起霍
乱。宜从虚堂静室，水亭木阴，洁净空敞之处，远却贼风，自然清凉，心宜恬淡，冰雪胸怀
，不可以热为热，辄生热恼。其于肥腻当戒，不得坐卧星下，睡着使人扇风，取凉一时，风
入腠理，渐迫脏腑，其患不测。
秋季摄生。近年天气迟缓，往往早春多寒，早秋多热；晚春尚寒，晚秋尚热。时过中秋
，尚
有裸体洗浴者。故早中二秋，调摄与夏同。谚云∶人过七月半，可称铁罗汉。盖谓三伏炎蒸
，啖生冷，爱风凉，表学受伤。当秋风束缚之时，汗孔闭塞，伏邪欲泄，或疟或痢作焉。摄
生之士，能谨于夏，再谨于夏秋，可无疟痢之患矣。然石成金改；人过八月半，方为铁罗汉
。盖谓七月中至八月中三十日，尚有流金烁石，庚金亢伏之候，正宜留心保养，有深意在焉
。
冬季摄生。冬三月天地闭藏，水冰地坼，无扰乎阳，早卧晚起，以待日光。设遇早起，
须饮
温酒一杯，食物少许，既冒大风雾露，亦不致中伤，胃实肌充故也。大寒之时，宜处密室，
多烧香炉，以藉暖气，不得用大火烘炙，损人。手足应心，不可以火炙；手引火入心，令人
烦躁。冬月阳气在内，阴气在外。
老人多有上热下冷之患，不宜沐浴。阳气内蕴之时，若加汤火所逼，必出大汗。高年骨
节疏薄，易于感动，多生外疾。虽壮盛之年，宜远房帷，维持阳气，以为来春发生之本。
黄退庵曰∶前贤往哲之言，切于人之养生保命者。已采录若干条，若能探求不懈，亦足
以永
年益算矣。但世人屏弃俗缘，形如槁木，心若死灰者，千万人之中，恐无一人也。今以平居
自处之境录一通，与违生明理之君子观之，或有取乎凡人。总宜平明即起，今日应行之事，
于卯后午前，逐件料理定当；午后仍可读书静坐，浇花扫地，稍劳其体。仲春至仲秋，可早
息，余或稍迟；冬夜虽长，不宜至更深。少壮之年，于二至大寒大暑，雷雨月蚀之宵，醉饱
劳动之后，忧未能释，怒未能解之时，房室切宜远也。饮酒所以谋欢，若至呕吐委顿，则失
矣。食物量腹而受，宁少无多；夏月尤宜淡泊，使脏腑清虚，不致生疾。力不能为之事，莫
放心中，应事必使割藤，则心无所系。偶有所失，勿戚戚于心；非理之来，当平心恕过好言
慰之，或量力周济，自然变怒为悦而去矣。千谋万算，须知总由乎天。不如守吾之拙，为人
之美，莫大乎孝与不淫不杀；不食牛肉，更能存心利人利物。不但自己福大寿长，子孙定为
良善保家也。言虽浅陋，然于为人之道，养生之功，亦有小补云尔。
《黄帝内经》中说：“冬季不能藏精的人，春天必定会患温病。”因此，保养精气，是来年春季生机勃发的根本，此时远离房事帷幕，比夏至时节更为重要。
《养气训》说：一是少思虑以养护心气，二是莫嗔怒以养护肝气，三是饮食清淡以养护胃气，四是少言语以养护肺气，五是节制房事以养护肾气。人若能留心这五种养护方法，长寿延年并非难事。
谯国人华佗（字元化）善于养生，他的弟子广陵人吴普、彭城人樊阿向他学习养生之术。华佗曾对吴普等人说：“人的身体需要劳动，但不应当过度劳累。身体经常活动，就能消化谷物之气，血脉通畅，疾病就不会产生，这就好比门轴因为转动而不会腐烂一样。”
（此处原文夹杂了非医理的描述及道家修炼术语，如“因马念车……”、“二五之精……”等，意指人心杂念丛生，精气神随物欲消耗，导致营卫气血衰弱，七窍功能异常。感叹业识茫茫，不知止境，关键在于人要懂得知足知止。）
人刚出生时，体内的真气日渐上升。所以牙齿脱落能再生，头发剃掉能再长，意志和聪明才智日益增长；等到真精溢出之后，真气便日渐下降。起初表现为尿道口和肛门周围的毫毛生长，接着是两胁下的毫毛生长，此时精神已在形体上有所亏损；再次是两颊长出胡须，此时精神已在头部有所亏损。然而此时还有精血充满，胡须和毫毛尚且黑亮；到了中年，精血不能充盈，面颊变得苍白，头顶白发如霜雪，牙齿脱落不再生长，头发脱落不再长出。君子看到这些外在征象，就能推知内部状况；验证这些外在符应，就能反省体内变化。修养形体以保养精气，爱惜元气以存留神志，即使这样还担心来不及，何况放纵欲望以残害生命，损害身体以缩短寿命呢？
血肉之躯，不可能没有疾病。鸟兽也是血肉之躯，它们巢居穴处，吃饱就停止，为什么没有疾病？马牛鹰鹞也是鸟兽，但它们也有疾病，为什么呢？因为鸟兽未曾受到束缚，而马牛鹰鹞则被人用缰绳绳索控制驱使的缘故。人，劳心劳力，被治理人事、侍奉他人所役使，怎么能不被各种疾病侵袭呢？君子看到事情的开始，就知道它的结局。善于做心的主宰，不被形体所役使，疾病从哪里产生呢？
宋徽宗宣和年间，一名士兵偶然被车压伤，腿脚受伤无法行走。遇到一位道人，敷上少许药物，便能像当初一样行走。士兵非常感激，走遍天下访求此人，想稍表谢意。一天在路上又遇到了他，士兵哭泣着拜谢。道人说：“我施恩于人多矣，谁能像你这样执着？我传授你秘诀吧。”士兵于是得道。文子听说后，去拜访士兵请教大道，士兵说：“清静就是道，简易为上策。”文子顿时有所醒悟。唉！知道清静是道，简易是道，又何须向外寻求其他呢！
黄退庵关于动静的说法：世间万物中，龟静而长寿，蟾蜍也静而长寿；鹿动而长寿，猿猴也动而长寿。大概是因为龟与蟾蜍能服食元气，鹿与猿猴得到好的草料和美果，更在山林中逍遥自在，所以都能获得高寿。至于牛马，也是一静一动，却不能长寿，是因为它们被人系缚役使的缘故。前人大多称人若能静默必能长寿，道理确实如此。也有好动的人长寿。要知道动静对人来说，不可勉强。喜欢静就静，喜欢动就动，动中思静，静中思动，都是人之常情。再者，如静中也可以动（如观书），动中也可以静（如垂钓），无论动静，总归于自然。心情开朗旷达，就可以称为养生。如果心情不开朗旷达，静也不是，动也不是。最静的人，饭后也适宜散步，以舒展调和气血；好动的人，也宜默坐片刻，以凝聚形神。如此即使不服食元气，不居住在山林，也往往能活到高寿。
养生家常常讲究导引术，如抱昆仑、鸣天鼓、撼天柱、暖心肾、摩足心、漱津叩齿等方法，更有搬运演练五禽戏等技艺。人若能长久练习并经常实行，也能去除宿疾，身体强壮耐老。我不是不愿意练习，奈何我心性疏懒野逸，一定要按照时辰刻漏来执行，反而觉得困难。旧有的自述诗说：“卫生有术反嫌苦，固齿无方悔嗜甜”，正是说的这种情况。但如果在五更时分叩齿，晨起用冷水漱口，也能坚固牙齿。夜间如果遇到心火上炎，躺下不能入睡，将口中津液漱满，分三次咽下，如此数次，这就是所谓的“华池之水”，能降伏浮火。大概叩齿漱津，也不可废弃。其余的我都不知道，所以一概不录。修炼家有黄芽白雪、婴儿姹女、金童木母、铅汞龙虎等各种名称，不过是人体五脏气血的别号罢了。更以精气神为三宝，为大药，其方法回环颠倒，顺受逆行。所以《参同契》只讲易经卦象，大概易学也是逆数推算的，如果没有师承传授，即使魏伯阳复活，也不能从事于其中的修炼。我不懂修炼之术，但对于五脏气血，也可以粗略陈述。心是一身的主宰，如果寂然不动，不起一念，我没见过这样的人，也很难达到这种境界；先贤主张的“主敬”之说，也不过是不让心神放逸，收摄此心在胸腔之内。有事就应对，像镜子照物一样；事后就消失，常保持活泼泼的状态，培养一个欢喜的神态。能这样做，对于心就不算辜负了。肝属木，对应风，对应东方，对应春令；木喜欢条达舒畅，喜欢滋养。能不愤怒无郁结，逍遥自得，那么对于肝就不算辜负了。脾属土，对应中央，对应长夏，喜欢香燥，喜欢动静有节。不过度劳累，节制饮食，那么对于脾就不算辜负了。肺属金，主气，对应西方，对应秋令，是娇嫩的脏器，怕冷怕热，怕忧思。能在未冷先穿衣，未热先脱衣，不喝过热的酒，少说话做事，怡情悦志，那么对于肺就不算辜负了。肾属水，对应北方，对应冬令，喜欢滋润厌恶干燥，怕穷思极想，怕色欲损伤精液。能恬淡寡欲，少饮烈性酒，以及金石类药物，那么对于肾就不算辜负了。人若能留心这五种“不负”，即使不烧丹炼汞，离长生久视的方法也不远了！
曾经阅读养生的学说，只有《天隐子》所著的八篇，包含妙秘，简单而易行，长生久视，没有超出这本书的。自从魏伯阳以来，这是最好的了。书中说：神倦（注：此处原文似有误或特指，通常指精神疲倦或神气内敛），人禀受灵气，精明通悟，学习没有滞塞，就称为“神”；将神宅居在内，遗照于外，自然不同于俗人，就称为“神仙”。所以神仙也是人，在于修养我的灵气，不被世俗所沦落挫折；顺应我的自然，不被邪见所凝滞，就能成功。又说：天地的道理，是简易的。天地在我头之上，脚之下，睁眼就能看到，不需要繁复的技巧。所以说简易，是神仙的德行。（至高的道不繁杂，至高的德无为。）那么用什么道来追求它呢？回答说：无求不能知，无道不能成。凡是学习神仙之道，先要知晓简易，如果言论涉及奇诡怪异，足以使人执迷，无所归本，这不是谈论学问。又说：易经中有渐卦，老子有渐门。人修真达性，不能顿悟，必须循序渐进，安然而行，所以设立渐门。一曰斋戒，二曰安处，三曰存想，四曰坐忘，五曰神解。什么是斋戒？回答说：澡身虚心。澡身，不只是洗澡去垢而已。大概这种方法在于节制饮食调理中焦，摩擦皮肤通畅外表。斋戒，斋是洁净的事务；戒是节约的称呼，饿了就吃，吃不要饱；百物未成熟勿食，五味太多勿食，败腐闭气难消化的食物勿食，这叫做调中。手掌摩擦皮肤温热以去冷气，这叫做畅外。久坐、久立、久劳役，都应当戒除。这是调理形骸的方法，形体坚固则气全，所以把斋戒作为渐门之首。什么是安处？不是说华丽的亭台深邃的屋宇，厚重的床榻而言。在于向南而坐，向东而卧；房屋适宜阴阳适中，明暗相半。我所住的居室，四周都有窗户，遇风就关闭，风停就打开；前帘后屏，太亮就放下帘子以调和内部映照，太暗就卷起帘子以通外部光亮。内以安心，外以安目，心目俱安，那么身体也就安了。明暗尚且如此，何况天地之气，有亢阳攻击肌肤，淫阴侵扰身体，岂不伤害吗！太多情欲，太多思虑，怎么能安顿内外呢？所以学道以安处为其次。什么是存想？回答说：存是存留我的神，想是想象我的身。闭目即见到自己的眼睛，收心即见到自己的心。心和眼睛都不离开我的身体，不伤害我的神，这就是存想的渐进。凡人整天看外物，所以心也向外跑；整天接触外事，所以眼睛也向外看。营营浮光，未曾向内照察，怎么会不生病且夭折呢？所以归根叫做静，静叫做复命。成就本性存留神志，是众妙之门，这是存想的渐进，学道的功夫完成了一半。坐忘，是目存而忘，行道而不见其行，不是坐的意义吗？有见而不知其见，不是忘的意义吗？什么是不行？回答说：心不动所以不行。什么是不见？回答说：形体都泯灭所以不见。有人问：如何能使心不动？天隐子沉默不答。又说：如何能使形体都泯灭？天隐子闭目不视。提问者有所领悟而退下。说：道果然在我了！我究竟是谁呢？天隐子究竟是谁呢？于是彼我两忘，了无所照。斋戒叫做信解（言无信心即不能解），安处叫做间解（言无间心即不能解），存想叫做慧解（言无慧心即不能解），坐忘叫做定解（言无定心即不能解）。信、间、慧、定，四门通神，叫做身解。所以神的意义，不行而至，不疾而速；阴阳变通，天地长久，兼三才而言叫做易（易穷则变，变则通，通则久）。统括万物而言，叫做道德（老子《道德经》即是）。从本一性而言，叫做真如（涅槃法华楞严皆讲一性）。入四真如，归于无为（《圆觉经》云：佛身有为，至于无为）。所以天隐子生于易中，死于易中；动因万物，静因万物；邪由一性，真由一性，所以生死动静，邪真物我，都以神来解脱。在人叫做仙，在天叫天仙，在地叫地仙，所以神仙之道，五归一门（谓五归于渐，终同仙矣）。按：天隐子，就是唐代的司马承祯。大概是，不想显露自己的名字吧！
嵇康说：服药求汗，有时未必能得到；惭愧之情一生，汗水涣然流漓，情感发于内心，而表现于外形，就知道七情对人的伤害，是人显而易见的。所以心不被扰乱则神不疲劳，神不疲劳则气不乱，气不乱则身体安泰寿命延长。这段话说得明确可听。
《保生要录》说：衣服的浓薄，想要随时合度。所以在暑月不可全薄，寒时不可极浓；盛热夜卧，大伏天也必须穿单衣；冬月棉衣，不要让太浓，冷了就频频添加几层。这样就能让人不骤寒骤热。所以寒时而热则减，则不伤于温；热时而寒则加，则不伤于寒。寒热不时，妄自脱衣穿衣，就会伤于寒热了。寒冷想要逐渐穿衣，炎热想要逐渐脱衣，腰部腹部直到小腿，宁可稍微温暖为宜；胸部以上到头部，不妨稍微凉快。凉不至冻，温不至燥。衣服被汗湿就更换，熏衣的火气未歇，不可马上穿。寒热均平，形体适中，则疾病不生，寿命自然长久。补寒月的被子，或用绵或用絮，不可过浓，也宜逐层添加覆盖；到春天渐渐暖和渐渐减少，被子需四五床，才能随时应用；厚被绵絮不可超过五斤，薄的以一斤为止。初春天气骤然变暖，仍盖厚被，必然导致伤温。否则手足舒露，反而导致受寒，所以被子须浓薄随时，寒暖消息，才是善于养生。
又说：饮食是用来资助养育人的血气的。血则荣华形体，气则荣卫四肢，不可极度饥饿才吃，极度饱胀才撤去。凡食物太热则伤骨，太冷则伤筋；虽然热不得灼唇，虽然冷不得冻齿。凡食物热胜冷，少胜多，熟胜生，淡胜盐。凡吃饭出汗，不要让洗脸，会让人面色少华。夏天饮酒，切忌当风，最容易受病。醉饱之后，切忌立刻躺卧，这不是病找人，是人自己找病。另外人家自制米面团饼多伤脾胃，最难消化，老人切忌空腹多吃，以图一时之快。
春季养生。遇到风和日丽，应当在园林亭阁虚敞之处，凭栏凝望，用以滤除滞怀，以畅发生之气，不可默坐，以生其他郁结。天气寒暖不一，不可突然去掉棉衣。老人气弱骨疏，体怯，风冷容易伤害腠理。准备夹衣，遇暖易换，一层层逐渐减少，不可暴去。
夏季养生。夏至后伏阴在内，虽然大热不宜吃冷淘冰雪、蜜水凉粉、冷粥，饱腹受寒，必然引起霍乱。应当在虚堂静室，水亭木阴，洁净空敞之处，远离贼风，自然清凉，心宜恬淡，冰雪胸怀，不可以热为热，辄生热恼。对于肥腻应当戒除，不得坐卧星下，睡着让人扇风，取凉一时，风入腠理，渐迫脏腑，其祸患不可测。
秋季养生。近年天气迟缓，往往早春多寒，早秋多热；晚春尚寒，晚秋尚热。时令过了中秋，还有裸体洗浴的人。所以早中两个秋天，调摄与夏天相同。谚语说：“人过七月半，可称铁罗汉。”大概是指三伏炎蒸，吃生冷，爱风凉，表卫受伤。当秋风束缚之时，汗孔闭塞，伏邪欲泄，或疟或痢发作。养生之士，能谨慎于夏季，再谨慎于夏秋之交，可以无疟痢之患了。然而石成金改说：“人过八月半，方为铁罗汉。”大概是指七月中至八月中三十日，尚有流金烁石，庚金亢伏之候，正宜留心保养，有深意在焉。
冬季养生。冬三月天地闭藏，水冰地坼，不要扰动阳气，早卧晚起，以待日光。如果早起，须喝一杯温酒，吃少许食物，即使冒大风雾露，也不致中伤，因为胃实肌充的缘故。大寒之时，宜处在密室，多烧香炉，以借助暖气，不得使用大火烘炙，损伤人。手足应心，不可以火炙；手引火入心，令人烦躁。冬月阳气在内，阴气在外。
老人多有上热下冷的病患，不宜沐浴。阳气内蕴之时，若加汤火逼迫，必然出大汗。高年骨节疏薄，易于感动，多生外疾。即使是壮盛之年，也宜远离房帷，维持阳气，以为来年春季生机勃发的根本。
黄退庵说：前贤往哲的话，切于人的养生保命的，已经采录若干条，如果能探求不懈，也足以延年益寿了。但是世人摒弃俗缘，形如槁木，心若死灰的，千万人中恐怕没有一人。现在将平日自处的境界记录一通，与违生明理的君子观看，或许对凡人有所取法。总之应当平明即起，今日应行之事，在卯后午前，逐件料理妥当；午后仍可读书静坐，浇花扫地，稍劳其体。仲春至仲秋，可以早息，其余时间或稍迟；冬夜虽长，不宜至更深。少壮之年，在二至大寒大暑，雷雨月蚀之夜，醉饱劳动之后，忧未能释，怒未能解之时，房室切忌远离。饮酒是为了谋欢，如果到呕吐委顿，就失当了。食物量腹而受，宁少无多；夏月尤其宜淡泊，使脏腑清虚，不致生疾。力不能为之事，莫放心中，应事必使割藤，则心无所系。偶有所失，勿戚戚于心；非理之来，当平心恕过好言慰之，或量力周济，自然变怒为悦而去矣。千谋万算，须知总由乎天。不如守吾之拙，为人之美，莫大乎孝与不淫不杀；不吃牛肉，更能存心利人利物。不但自己福大寿长，子孙定为良善保家也。话虽浅陋，但在为人之道，养生之功，也有小补罢了。
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: "Those who fail to conserve essence in winter will inevitably suffer from warm diseases in spring." Therefore, conserving essence and qi is the foundation for the generation of vitality in the coming spring; abstaining from sexual activity during this period is even more critical than at the Summer Solstice.
The *Yangqi Xun* (Instructions on Nourishing Qi) states: First, reduce thinking to nourish Heart Qi; second, avoid anger to nourish Liver Qi; third, eat light flavors to nourish Stomach Qi; fourth, speak less to nourish Lung Qi; fifth, moderate sexual intercourse to nourish Kidney Qi. If one pays attention to these five methods of nourishment, achieving longevity and a long life will be no difficulty.
Hua Tuo (courtesy name Yuanhua) of Qiao County was skilled in self-cultivation. His disciples, Wu Pu of Guangling and Fan A of Pengcheng, learned these arts from him. He once told Wu Pu and others: "The human body requires physical labor, but it should not be taken to extremes. Regular movement allows for the digestion of grain qi, promotes blood circulation, and prevents disease, much like a door hinge that does not rot because it is constantly moving."
(Note: The original text contains esoteric descriptions regarding mental distractions and the consumption of Jing-Qi-Shen by desires, leading to the decline of Ying-Wei and abnormal functions of the seven orifices. It laments the boundless nature of karmic consciousness and emphasizes the importance of knowing contentment and stopping.)
When a person is first born, their vital qi tends to rise daily. Thus, teeth may fall out and regrow, hair may be shaved and regrow, and wisdom and intelligence increase daily. After the overflow of true essence, the vital qi begins to descend gradually. Initially, hair grows around the urethra and anus; then around the hypochondrium, indicating that spirit has already been depleted in the body. Subsequently, beard hair grows on the cheeks, indicating depletion in the head. At this stage, however, essence and blood are still abundant, and hair remains black. By middle age, essence and blood can no longer fill the body; the cheeks become pale, the crown is covered with white hair like frost, teeth fall out and do not regrow, and hair falls out and does not regrow. A gentleman observes these external signs to understand the internal state; verifying these external indicators allows for introspection of the interior. Cultivating the body to preserve essence, cherishing qi to retain spirit—even doing so may feel insufficient; how much more so would indulging in desires to harm life and damage the body to shorten one's lifespan?
The flesh-and-blood body is not immune to disease. Birds and beasts are also made of flesh and blood; they nest in trees or burrows, stop eating when full, yet why do they not get sick? Horses, cattle, eagles, and hawks are also birds and beasts, yet they do get sick. Why? Because birds and beasts are not bound, whereas horses, cattle, eagles, and hawks are controlled and driven by reins and ropes. Humans labor with mind and body, serving as servants to manage affairs and serve others; how can they not be invaded by various diseases? A gentleman sees the beginning and knows the end. If one governs the mind well and is not enslaved by the physical form, from where would disease arise?
During the Xuanhe era of Emperor Huizong of Song, a soldier was accidentally crushed by a cart and could not walk. He met a Daoist priest who applied a small amount of medicine, after which he could walk as before. The soldier was deeply grateful, traveled everywhere seeking the man to express his thanks. One day, he met him again on the road and wept while bowing in gratitude. The priest said, "I have bestowed favors on many, but none are as persistent as you. I will teach you the secret." The soldier thus attained the Dao. Wenzhou heard of this and visited the soldier to ask about the Great Way. The soldier replied, "Clarity and tranquility are the Dao; simplicity is supreme." Wenzhou suddenly had an awakening. Alas! Knowing that clarity and tranquility are the Dao, and simplicity is the Dao, what need is there to seek elsewhere?
Huang Tui'an's theory on motion and stillness: Among worldly things, turtles are still and live long, toads are still and live long; deer are active and live long, apes are active and live long. This is likely because turtles and toads practice breathing exercises, while deer and apes obtain good grass and fine fruits, roaming freely in mountains and forests, thus achieving longevity. Cattle and horses are also a mix of stillness and motion, yet they do not live long because they are bound and used by humans. Many predecessors claimed that humans who remain silent and still will surely live long, which is indeed true. There are also those who are active and live long. One must know that motion and stillness should not be forced. If one prefers stillness, be still; if one prefers motion, be active. Finding stillness in motion and motion in stillness is human nature. Furthermore, reading books is a form of motion within stillness, while fishing is a form of stillness within motion. Regardless of motion or stillness, returning to nature is key. An open and expansive mind constitutes health preservation. If the mind is not open and expansive, neither stillness nor motion is correct. Even the most still person should take a walk after meals to soothe and regulate qi and blood; the most active person should sit silently for a moment to condense form and spirit. In this way, even without practicing breathing exercises or living in the mountains, one can often reach old age.
Health preservers often discuss Daoyin (guiding and pulling) techniques, such as embracing Kunlun, ringing the heavenly drum, shaking the heavenly pillar, warming the heart and kidneys, rubbing the soles of the feet, rinsing saliva, and clicking teeth. There are also techniques like the Five Animal Frolics. If one practices these consistently over time, old ailments can be removed, and the body becomes strong and resilient to aging. I am not unwilling to practice them, but my nature is lazy and wild; insisting on following specific times and hours makes it difficult. My old poem says: "Methods for health preservation seem bitter, remedies for strong teeth regret sweetness," which refers to this. However, clicking teeth at dawn and rinsing the mouth with cold water upon rising can also strengthen teeth. If one experiences flaming fire of the heart at night and cannot sleep, rinse the mouth full of saliva and swallow it three times. Repeating this several times utilizes the "water of the Hua Chi" to subdue floating fire. Clicking teeth and rinsing saliva should not be neglected. I do not know other methods, so I do not record them. Practitioners use names like Yellow Sprout and White Snow, Infant and Maiden, Golden Boy and Wooden Mother, Lead and Mercury, Dragon and Tiger. These are merely aliases for the qi and blood of the five zang organs. More importantly, Jing, Qi, and Shen are the Three Treasures and the Great Medicine. Their methods involve circular inversion, proceeding forward and backward. Thus, the *Cantong Qi* only discusses I Ching hexagrams, as I Ching also involves reverse calculation. Without transmission, even if Wei Boyang were reborn, he could not engage in it. I do not understand cultivation arts, but I can briefly describe the five zang organs and qi/blood. The Heart is the master of the body. If one remains silent with no thoughts, I have never seen such a person, and it is hard to reach this state; the sages' teaching of "maintaining reverence" simply means preventing the mind from straying and keeping it within the chest. Respond to matters as they come, like a mirror reflecting objects; let them go afterwards, remaining lively and vibrant, cultivating a joyful spirit. Doing so honors the Heart. The Liver governs Wood, corresponds to Wind, the East, and Spring. Wood likes freedom and nourishment. Being free from anger and depression, living freely, honors the Liver. The Spleen governs Earth, corresponds to the Center, late summer, likes aromatic dryness, and likes regulated motion and stillness. Avoiding overwork and moderating diet honors the Spleen. The Lung governs Metal, controls Qi, corresponds to the West and Autumn. It is a delicate organ, fearing cold, heat, and worry. Dressing before feeling cold, undressing before feeling hot, avoiding overly hot wine, speaking less, and maintaining joy honors the Lung. The Kidney governs Water, corresponds to the North and Winter. It likes moisture and dislikes dryness, fears excessive thinking, and fears sexual desire damaging essence. Maintaining tranquility and few desires, drinking less strong alcohol and mineral medicines honors the Kidney. If one pays attention to these five "honors," even without alchemy, one is close to the method of long life.
I have read health preservation texts, and only the eight chapters of *Tianyinzi* contain profound secrets, are simple and easy to practice, and offer no better alternative for long life. Since Wei Boyang, this is the best. It states: Spirit fatigue... Humans possess spiritual energy, being bright and insightful, learning without obstruction, which is called "Shen" (Spirit). Housing the spirit internally and projecting externally naturally distinguishes one from ordinary people, called "Immortal." Thus, immortals are humans; they cultivate their spiritual energy, avoiding secular corruption; they follow their nature, avoiding stagnation by heretical views, and thus succeed. It further states: The Way of Heaven and Earth is simple. Heaven and Earth are above our heads and below our feet, visible upon opening eyes, requiring no complexity. Thus, simplicity is the virtue of immortals. How to seek this Way? Answer: Without seeking, one cannot know; without the Way, one cannot succeed. Those learning the Immortal Way must first know simplicity. If words involve strangeness, they lead to confusion and loss of root, which is not learning. It mentions the Hexagram Jian (Gradual Progress) in I Ching and Laozi's Gradual Gate. Human cultivation cannot be sudden enlightenment but must progress gradually. The gates are: 1. Fasting and Purification, 2. Proper Dwelling, 3. Visualization, 4. Sitting and Forgetting, 5. Spiritual Understanding. What is Fasting and Purification? Bathing the body and emptying the mind. Bathing is not just washing dirt; it involves dietary moderation to regulate the center and friction to clear the exterior. Fasting implies cleanliness; Purification implies restraint. Eat when hungry, but not full. Do not eat unripe food, excessive flavors, or rotten/hard-to-digest items. This regulates the center. Rubbing palms until warm clears cold qi, clearing the exterior. Prolonged sitting, standing, or labor should be avoided. This regulates the form; firm form ensures complete qi, making Fasting the first gate. What is Proper Dwelling? Not luxurious pavilions, but facing south to sit and east to sleep. Rooms should balance yin and yang, light and dark. Windows allow air control; curtains adjust light. Inner peace calms the mind; outer calm calms the eyes. Both calm, the body is calm. Ignoring extreme yin/yang energies causes harm. Excessive desire and worry disturb inner/outer peace. Thus, Proper Dwelling is the second step. What is Visualization? Retaining one's spirit and imagining one's body. Closing eyes sees one's own eyes; gathering the mind sees one's own heart. Keeping mind and eyes attached to the self without harming spirit is gradual visualization. Ordinary people look outward, causing the mind to wander. Returning to the root is stillness; stillness is restoring life. Completing nature and storing spirit opens the door to wonders. This is half the work of learning the Dao. What is Sitting and Forgetting? Seeing but forgetting action; seeing but not knowing seeing. Why no action? Mind does not move. Why no seeing? Form is obliterated. Tianyinzi did not answer how to achieve this. The questioner realized the Dao was within. Fasting is Faith Understanding; Proper Dwelling is Intermediate Understanding; Visualization is Wisdom Understanding; Sitting and Forgetting is Concentration Understanding. These four gates connect to the Spirit, called Body Understanding. Spirit moves without walking, speeds without haste; yin/yang transform, heaven/earth endure. Combining the Three Powers is I Ching. Encompassing all things is Dao and De. From the single nature is Zhenru (True Suchness). Entering Zhenru returns to Wuwei. Tianyinzi lives and dies in I Ching; moves and rests due to all things; evil and truth stem from one nature. Thus, life/death, motion/stillness, evil/truth, self/other are resolved through Spirit. Called Immortal among humans, Heavenly Immortal in heaven, Earthly Immortal on earth. The Immortal Way returns to one gate. Note: Tianyinzi is Sima Chengzhen of the Tang Dynasty, likely hiding his name.
Ji Kang said: Taking medicine for sweat may fail; shame brings profuse sweating. Emotion arises inwardly and manifests outwardly, showing the obvious harm of the Seven Emotions. Thus, an unruffled mind keeps spirit unexhausted; unexhausted spirit keeps qi orderly; orderly qi ensures health and longevity. This is clearly stated.
*Bao Sheng Yaolu* states: Clothing thickness should suit the season. In summer, do not wear too little; in winter, do not wear too thick. In extreme heat, wear single layers even at night. In winter, add layers gradually when cold. This prevents sudden temperature shocks. Cold weather requires gradual heating; hot weather requires gradual cooling. Waist and legs should stay slightly warm; chest and head can be cooler. Change clothes when sweaty; do not wear recently heated clothes. Balanced cold/heat and moderate form prevent disease and ensure longevity. Winter quilts should be layered, not exceeding 5 jin for thick ones or 1 jin for thin ones. Early spring warmth requires adjusting quilt thickness to avoid heat injury or cold exposure.
It also states: Food nourishes blood and qi. Blood enriches the form; qi protects the limbs. Do not eat when starving or overfull. Too hot damages bones; too cold damages sinews. Hot food should not burn lips; cold food should not freeze teeth. Prefer hot over cold, small portions over large, cooked over raw, bland over salty. Sweating while eating affects complexion. Summer drinking should avoid wind. Lying down immediately after drunkenness/fullness invites illness. Homemade rice cakes damage the Spleen/Stomach; elders should not eat them on an empty stomach for temporary pleasure.
Spring Health Preservation: Enjoy sunny days in open gardens, leaning on railings to clear stagnation and promote vital qi. Do not sit silently, fostering depression. Weather varies; remove cotton clothes gradually. Elders have weak qi and sparse bones; wind/cold easily attacks pores. Prepare layer clothing, removing layers gradually.
Summer Health Preservation: After Summer Solstice, hidden yin is inside. Despite heat, avoid cold foods/drinks (ice, cold noodles, cold porridge) on a full stomach to prevent Huoluan (cholera-like symptoms). Stay in cool, clean, airy places away from drafts. Maintain a tranquil mind. Avoid fatty foods. Do not sleep under stars or fan oneself to sleep, as wind entering pores can harm organs unpredictably.
Autumn Health Preservation: Recent years show delayed seasons. Mid-autumn adjustments match summer care. Proverb: "After July 15th, call one an Iron Arhat" (enduring hardship). Summer heat and cold/raw foods damage the exterior. When autumn wind closes pores, latent pathogens may cause malaria or dysentery. Careful summer/autumn transition prevents this. Shi Chengjin revised: "After August 15th is Iron Arhat," noting lingering heat until mid-August requires caution.
Winter Health Preservation: Winter is closure. Water freezes, earth cracks. Do not disturb yang. Sleep early, rise late, await sunlight. If rising early, drink warm wine and eat slightly to protect against wind/fog due to solid stomach and filled muscles. During severe cold, stay in rooms with incense for warmth; avoid direct fire heating hands/feet, which irritates the heart. Yang is inside, yin outside.
Elders often have upper heat/lower cold; bathing is inadvisable. Heat forcing sweat depletes elders with fragile joints. Even young adults should avoid sex to preserve yang for spring vitality.
Huang Tui'an said: Predecessors' advice on health is valuable. Seeking it diligently extends life. Few achieve total detachment. Here is a guide for daily life: Rise at dawn, handle morning tasks by noon. Afternoon: read, meditate, garden, sweep. Rest earlier from mid-spring to mid-autumn; later otherwise. Winter nights: do not stay up late. Youth: avoid sex during solstices, extreme weather, storms, eclipses, post-drinking/exertion, or emotional turmoil. Drinking should be for joy, not vomiting. Eat moderately, especially bland in summer. Let go of impossible tasks. Forgive mistakes and irrational behavior. Know fate is heaven's domain. Be humble, filial, chaste, non-violent. Avoid beef, benefit others. This brings fortune, longevity, and good descendants. Though simple, it aids conduct and health.