今夫块然者地耳。万物于焉资生。赖大气以举之也。所谓具坤静之德。而
有干健之运耶。于人则脾应之。而其要有三。一主饮食。人一日不再食则
饥。阴之五宫。生在五味。阴之五宫。伤在五味。所云伤者。非不及之足患。而
太过之足患。亦不特太过之足患。而不节之足患。惟养生者慎之。至云高
梁之变。饶生大疔。可畏夫。一主四肢。出作入息。人之常也。思邈谓运枢不
坏。流水不腐。每见安享之人。筋骨恒柔。辛勤之人筋骨恒强。第不堪过竭
耳。一主思虑。事不废思。凡经营猷业。鲜不从思中来。殆心之精华而运于
脾者。使或竭于无益之乡。而不留意正大之规。虽穷神竭虑曷贵焉。嗟嗟。
吾人止此身耳。佛印有云。三十年功名富贵。过眼成空。何不猛与一刀割
断。余谓三十年功名富贵。过眼成空。何不猛与垂不朽业。否则大负此心
思也矣。
古人啬气。如持至宝。何若是之甚哉。孟子曰。我善养吾浩然之气。夫是气
也。善养之则塞天地。配道义。不善养之。则自馁而已矣。素问云。一息不运。
则机缄穷。一毫不续。则穹坏判。浮屠之言曰。一气不至。何处安身立命。由
是知气之所系大矣。而肺实主之。肺者相傅之官。治节出焉。治而出之以
节。可见相傅之度。雍容不迫。无所事于嚣张矣。及观希夷先生。收视返听。
葆神毓精。而终日 。惟默运于一息之中。乃能寿敝天地。无有终时。今
人纵不能师一二。奈何多言损气外。而所以暴殄之者。虑无不至。盍亦反而思诸。
如今这静止不动的，不过是大地罢了。万物依靠它来滋生成长，依赖大气来托举它。这就是所说的具备坤卦安静柔顺的德行，而拥有乾卦刚健运行的规律吧。在人体中，脾脏对应这一功能，其要点有三点。一是主管饮食。人一天不吃两顿饭就会饥饿。阴精的五脏，生存依赖于五味的调和；阴精的五脏，损伤也源于五味的不当。所谓损伤，并不是指摄入不足带来的危害，而是指摄入过度带来的危害。而且不仅仅是过度的危害，还有不节制带来的危害。只有注重养生的人才对此谨慎小心。至于说食用辛辣厚味会导致变化，从而产生严重的疔疮，这是值得畏惧的。二是主管四肢。日出而作，日落而息，这是人的常态。孙思邈曾说，枢纽运转则不会腐朽，流水流动则不会发臭。经常看到安享生活的人，筋骨往往柔弱；辛勤劳作的人，筋骨往往强健。只是不能过度劳累罢了。三是主管思虑。事情不会因为停止思考而废弃。凡是经营谋划事业，很少不是从思考中产生的。这大概是心的精华运化到脾脏的结果。如果让思虑耗尽在无益的地方，而不留意正大光明的规矩，即使穷尽精神、竭尽思虑又有什么可贵呢？唉！我们人只有这具身体而已。佛印禅师曾说：“三十年的功名富贵，转眼成空。”为什么不猛力一刀割断这些念头？我认为三十年的功名富贵，转眼成空，为什么不努力成就不朽的功业呢？否则就大大辜负了这颗心思啊。
古人珍惜元气，如同持有最珍贵的宝物，为什么如此重视呢？孟子说：“我善于培养我的浩然之气。”这种气，善于培养就能充塞天地，与道义相配合；不善于培养，就会自我萎缩罢了。《素问》说：“一息如果不运行，那么生命的机关就穷尽了；一毫不间断地延续，那么天地才能保持完整。”佛教徒的话说：“一气不到达之处，哪里可以安身立命？”由此可知，气所系结的重要性太大了，而肺脏实际上主宰着它。肺是宰相之官，治理和调节的功能从这里产生。治理并且加以节制，可见作为宰相的法度，从容不迫，不需要那些嚣张跋扈的行为。等到观察希夷先生（陈抟），收视返听，保养精神、孕育精气，整天静默，只在呼吸之间默默运化，才能寿命长久，像天地一样没有终结的时候。现在的人纵然不能效法其中的一两点，奈何除了多说话损耗气之外，所以暴殄天物、糟蹋身体的方法，考虑得无孔不入。何不反过来思考一下呢？
Now, that which is motionless is merely the Earth. All things derive their nourishment from it, relying on the Great Qi (vital energy) to support it. This is what is meant by possessing the virtue of Kun (Earth), characterized by stillness and receptivity, while having the operation of Qian (Heaven), characterized by strength and movement. In the human body, the Spleen corresponds to this function, and its essence lies in three aspects. First, it governs diet and food. If a person does not eat twice a day, they will feel hungry. The five Yin organs rely on the Five Flavors for their sustenance; conversely, the five Yin organs are injured by the Five Flavors. The injury referred to here is not caused by insufficiency, but rather by excess. Moreover, it is not only the harm of excess, but also the harm of lack of moderation. Only those who practice health preservation can be cautious about this. As for the saying that changes resulting from rich and greasy foods often lead to severe Ding sores (carbuncles), this is indeed something to fear. Second, it governs the four limbs. Rising at dawn to work and resting at dusk is the normal routine of humans. Sun Simiao stated that if the pivot moves, it does not rot; if water flows, it does not stagnate. It is often observed that those who enjoy leisure have soft bones and sinews, whereas those who labor diligently have strong bones and sinews. However, one must avoid overexertion. Third, it governs thought and reflection. Affairs do not cease simply because thinking stops. Almost all planning and enterprise originate from thought. This is likely the essence of the Heart being transported and transformed by the Spleen. If thought is exhausted in futile pursuits, without attention to upright and proper principles, then even exhausting one’s spirit and mind would be of no value. Alas! Humans possess only this body. Chan Master Foyin said, "Thirty years of fame and wealth pass before the eyes like emptiness." Why not sever these attachments with a sudden stroke? I say, since thirty years of fame and wealth become empty before the eyes, why not strive to achieve immortal merit instead? Otherwise, one greatly betrays this mind.
The ancients cherished their Qi as if holding a supreme treasure. Why was it regarded with such importance? Mencius said, "I am good at cultivating my Haoran Zhi Qi (Noble Spirit)." This Qi, when properly cultivated, fills heaven and earth and accords with righteousness; when poorly cultivated, it merely leads to self-depletion. The *Suwen* states: "If breath does not move for a moment, the mechanisms of life cease; if continuity is not maintained even slightly, the cosmos would fall apart." Buddhist teachings say, "Where does one establish life and destiny if Qi does not arrive?" From this, we know that the connection of Qi is of great significance, and the Lung actually governs it. The Lung is the official of the Prime Minister, from whom governance and regulation emerge. Governance exercised with restraint shows that the conduct of a minister should be calm and unhurried, devoid of arrogance. Observing Master Xiyi (Chen Tuan), who turned his vision inward and listened within, preserving his Shen (Spirit) and nurturing his Jing (Essence), remaining silent throughout the day and silently operating within each breath, he was able to attain longevity comparable to heaven and earth, without end. Nowadays, people cannot emulate even one or two of these practices. Instead of merely damaging Qi through excessive speech, they employ every possible means to squander their vitality. Would it not be wise to reflect upon this?