夫人禀二仪之气，成四大之形。愚智贵贱则别，养生惜命皆同。贫乏者力微而不逮，富贵者
侮傲而难持；性愚者未悟而全生，智识者或先于名利。自非至真之士，何能达保养之理哉？其有
浓薄之伦，亦有矫情冒俗，口诵其事，行已违之。设能有行者，不逾晦朔，即希长寿，此亦难矣。
是以达人知富贵之矫傲，故屈迹而下人；知名利之败身，故割情而去欲；知酒色之伤命，故
量事而撙节；知喜怒之损性，故豁情以宽心；知思虑之销神，故损情而自守；知语烦之侵气，故
闭口而忘言；知哀乐之损寿，故抑之而不有；知情欲之窃命，故忍之而不为。若加之寒温适时，
起居有节，滋味无爽，调息有方；精气补于泥丸，魂魄守于脏腑；和神保气，吐故纳新；嗜欲无以
干其心，邪淫不能惑其性，此则持身之上品，安有不延年者哉？
形者，气之函也，气虚则形羸；神者，精之成也，精虚则神悴。形者，人也，为万物之最灵；
神者，生也，是天地之大德。最灵者万物之首，大德者为天地之宗。万物以停育为事，天地以清
净是务。故君子养其形而爱其神，敬其人而重其生，莫不禀于自然，从于自本，不过劳其形，不
妄役其神。
夫人只知养形，不知养神；不知爱神，只知爱身。殊不知形者，载神之车也，神去则人死，
车散则马奔，自然之至理也。
五色重而天下爽，珠玉贵而天下劳， 帛通而天下倾。是故五色者，陷目之锥；五音者，塞
耳之推；五味者，截舌之斧。
华佗善养生，弟子广陵吴普、彭城樊阿受术于佗。佗语普曰∶人体欲得劳动，但不当使极耳。
人身常摇动，则谷气消，血脉流通，病不生，譬犹户枢不朽是也。
人所以得全其生命者，以元气属阳，阳为卫；以血脉属阴，阴为荣。荣卫常流，所以常生矣。
又曰∶荣卫即荣华气脉，如树木芳荣也。荣卫脏腑，爱护神气，得以经荣，保于生路。又云∶清
者为卫，浊者为荣。荣行脉中，卫行脉外，昼行于身，夜行于脏，一百刻五十周，至平旦大会两
手寸关尺。阴阳相贯，常流如循其环，始终不绝，则人生。故当运用调理，爱惜保重，使荣卫周
流，神气不竭，可与天地同寿矣。
树衰培土，阳衰阴补。含育元气，慎莫失度。（注云∶无情。）若草木至衰朽，即尘土培之，
尚得再荣。又见嫩枝接续老树，亦得长生，却为芳嫩。用意推理，阳衰阴补，是以宜之。衰阳以
少阴补而不失，取其元气津液引于我身，即颜复童矣。童女少女正气未散，元和才一，遇之修炼
其百倍，切忌自己元气流奔也。（出《罗公三峰歌》）
人之情性为利欲之所败，如冰雪之曝日，草木之沾霜，皆不移时而消坏矣。冰雪以不消为体，
而盛暑移其真；草木以不凋为质，而大寒夺其性。人有久视之命，而嗜欲减其寿。若能导引尽理，
则长生罔极。（《保圣纂要》）
神者，魂也，降之于天；鬼者，魄也，经之于地。是以神能服气，形能食味。气清则神爽，
形劳则魄浊。服气者绵绵而不死，身飞于天；食味者混混而往往，形归于地，理之自然也。
专精养神，不为物杂，谓之清；反神服气，安而不动，谓之静。割念以定志，静身以安神，
保气以存精。
思虑兼亡，瞑想内视，则身神并一。身神并一，则近真矣。
有者因无而生，形者须神而立。故有为无之功。形者，神之宅，莫不全宅以安生，修神以养
神。若气散归空，游魂为变。火之于烛，烛靡则火不居；水之于堤，堤坏则水不存。魂劳神散，
气竭命终矣。
我命在我，不在于天。但愚人不能知此道为生命之要。所以致百病风邪者，皆由恣意极情，
不知自惜，故损生也。譬如枯朽之木，遇风则折；将崩之岸，值水先颓。今若不能服药，但知爱
精节神，亦得一二百年寿也。
夫禀气含灵，惟人为贵。人所贵者，盖贵于生。生者神之本，形者神之具。神大用则竭，形
大劳则毙。若能游心虚静，息虑无为，候元气于子时，道引于闲室，摄养无亏，兼服良药，则有
年耆寿，是常分也。如恣意以耽声色，役智而图富贵，得丧荣于怀抱，躁挠未能自遗，不拘礼度，
饮食无节，如斯之流，宁免夭伤之患也？（《养生延年录·序》）
人生而命有长短者，非自然也，皆由持身不谨，饮食过差，淫快无度，忤逆阴阳，魂神不守，
精竭命衰，百病萌生，故不终其寿。（《养生延年录》）
五谷充饥体而不能益寿，百药疗疾延年而不能甘口。充饥甘口者，俗人之所珍；苦口延年者，
道士之所宝。
百病横夭，多由饮食。饮食之患，过于声色。声色可绝而逾，饮食不可废一日。为益亦多，
为患亦多。
体欲常劳，食欲常少。劳无过极，少无过虚。去肥浓，节咸酸，减思虑，损怒气，除驰逐，
慎房室，武氏行之有效。
人受气，虽不知方术，但养之得理，常寿一百二十岁。不得此者，皆伤之也。少复晓道，可
得二百四十岁；复微加药物，可得四百八十岁。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。重衣浓褥，体不堪苦，以致风寒之疾；浓味脯腊，醉饱厌饫，以致聚结之疾；
美色妖厌，嫔外家盈房，以致虚损之祸；
淫声哀音，怡心悦耳，以致荒耽之惑；驰骋游观，弋猎广野，以致狂荡之失；谋得战胜，兼弱
取乱，以致骄逸之败。盖圣贤诚究其理也。然养生之具，譬如水火，不可缺，过反为害。
喜怒损志，哀戚损性，荣华惑德，阴阳竭精，皆学道之忌，仙法之所疾也。虽还精胎息，仅
而补之，内虚已彻，犹非本真。《真诰》曰∶善摄生者，卧起有四时早晚，与居有至和之常制。
筋骨有偃仰之方，闲居有吞吐之术。流行荣卫有补泻之法，节宣劳逸有与夺之要。忍怒以养阴气，
抑喜以养阳气。然后先将草木以救亏缺，服金丹以定不穷。养性之道尽于此矣。
食能排邪而安脏腑，神能爽志以资血气。摄生者气正则味顺，味顺则神气清，神气清则含真
之灵全，灵全则五邪百病不能干也。故曰∶水浊鱼瘦，气昏人病。夫神者生之本，本者生之具。
大用则神劳，大劳则神疲也。
食谷者智能聪明，食石者肥泽不老，谓炼五色石也。食芝者延年不死，食元气者地不能埋，
天不能杀。是故食药者与天地相配，日月并例。
少不勤行，壮不竞时，反而安贫，老而寡欲。闲心缓形，养生之方也。或疑者云∶始同起于
无外，终受气于阴阳，载形魄于天地，资生长于食息，而有愚有智，有强有弱，有寿有夭，天耶？
人耶？解者曰∶夫形生愚智，天也；强弱寿夭，人也。天道自然，人道自己。始而胎气充实，生
而乳食有余，反而滋味不过，壮而声色有节者强而寿；始而胎气虚耗，生而乳食不足，长而滋味
有余，壮而声色自放者弱而夭。生长全足，加之导养，年未可量。
夫神者生之本，形者生之具也。神大用则竭，形大劳则敝。神形早衰，欲与天地常久，非所
闻也。故人所以生者神也，神之所托者形也。神形离别则死，死者不可复生，离者不可复返，故
乃圣人重之。
夫养之道有都领大归。未能具其会者，但思悔，与俗反则暗，践胜辄获过半之功矣。有心之
徒可不察欤？（太史公司马论）
世人不终耆寿，咸多夭殁者，皆由不自爱惜，忿争尽意，邀名射利。聚毒攻神，内伤骨髓，
外乏筋肉，血气将无，经脉便壅。内里空疏，惟招众疾，正气日衰，邪气日盛矣，不易，举沧波
以熄炷火，颓华岳以断涓流，语其易也，甚于兹矣。名医叙病论尽无事者，夜不张道人年几十旬，
甚翘壮也。云∶养性之道，莫久行久坐，久卧久听，莫强饮食，莫大醉饱，莫大忧愁，莫大悲思。
此所谓能中和。能中和者必久寿也。
天下莫我知也，无谓幽冥；天知人情，无谓暗昧；神见人心，微言小语，鬼闻人声。犯禁满
千，地收人形。人为阳善，正人报知；人为阴善，鬼神报知。人为阳恶，正人治之；人为阴恶，
鬼神殛之。故天不欺人根据以向。（《养生延命寿》）
气者，身之根也。鱼离水必死，人失道岂存。是以保生者务修于气，受气者务保于精。精气
两存，是名保真。（《延陵君修养大略》）
修身之法，保身之道，因气养精，因精养神。神不离身乃常健。（《太上老君说内丹经》）
眼多视则贪资，口多言则犯难，身多动则淫贼，心多饰则奢侈。未有用此四多而天下成治者也。
五色令人目盲，五音令人耳聋，五味令人口爽，驰骋田猎令人心发狂，难得之货令人行妨。
是以圣人为腹不为目，故去彼取此。然至道之精， 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，无劳汝形，无摇汝精，乃可以长生。目无所见，耳无所闻，心
无所知，汝神将守形，形乃长生。（《庄子》）
圣人休休焉则平易矣，平易则恬 矣。平易恬 则忧患不能入，邪气不能袭，故其德全而神不亏。
养志者忘形，养形者忘利，致道者忘心矣。
目欲视色，耳欲听声，口欲蜜味，志气欲盅。人上寿百岁，中寿八十，下寿六十。除病哀死
丧忧患，其中开口笑者，一月之中不过四五日而已矣。天与地无穷，人死者有时。操有时之具，
而托与无穷之间，忽然无异骐骥之驰过隙也。不能悦其志意，养其寿命者，皆非通道者也。
凝心虚形，内观洞房，抱玄念神，专守真一者，则头发不白。未有以百思缠胸，寒热破神，
营此官务，常此风尘，口言吉凶之会，身排得失之门。众忧若是，万虑若此，虽有真心 以之不
笃，抱道不行，握宝不用，而自然望头不白者，亦希闻也。眼者身之镜，耳者体之牖。视多则镜
昏，听众则牖闭。面者神之庭，发者齿之华。心悲则面焦，脑减则发素，所以示神内丧，真精损极也。
礼年七十悬车。悬车者，以年至虞渊，如日之昏，体气就损，神候方落，不可复劳形体于风
尘，役方寸于外物矣。
夫学生之道，当先治病，不使体有虚邪，及血少脑减津液凝滞也。不先治病，虽服食行气，
无益于身。
心欲安静，虑欲深远。心安静则神策生，虑深远则计谋成。心不欲躁，虑不欲浅。心躁则精
神滑，虑浅则百务倾。
全汝形，抱汝生，无使汝思虑营营。若此绪年，或可以及此言。出《亢仓子》，注云∶萤营，
动不息也。绪，终也。全角抱生，不运思虑，心气冥寂，道自居之。若此永年，可及此言也。
水之性清，吐者扣之，故不得清。人之性寿，物者扣之，故不得寿。
夫香美脆味，浓酒肥肉，甘口而疾形；曼理皓齿，悦情而损精。故云∶去甚去泰，身乃无害。
（《韩非子》）
夫喜怒音，道之衰也；忧悲者，德之失也；好憎者，心之过也；嗜欲者，生之累也。人大怒
破阴，大喜坠阳；暴气发喑，惊怖为狂；忧悲焦心，疾病乃成。人能除此五者，即合神明。神明
者得其内，得其内者五脏宁，思虑平，耳目聪明，筋骨劲强。
学道之人聊且均调喜怒之情。虽有喜，勿至荡动湛然之性；虽有怒，勿至结滞浩然之气。
遣妄情，如刀伐木，非一斧可倒；求真理，如食之充肠，非一口可饱。修道积功，大率如此。
灌园所以养蔬也，驱禽所以养果也。养生之士岂不如养蔬养果之人乎？较其理之轻重，何如哉？
养生大要，一曰啬神，二曰爱气，三曰养形，四曰导引，五曰言语，六曰饮食，七曰房室，
八曰反俗，九曰医药，十曰禁忌。过此以往，义可略焉。
人不欲使乐，乐人不寿。但当勉强为力所不任。举重引强掘地，若此倦而不息，以致筋骨疲
竭耳。然劳胜于逸乐也，能从朝至暮，常有所为，使之不息乃快。但觉极，当息。息复为之。此
与导引无异也。夫流水不腐，户枢不朽者，以其劳动数故也。饱食不用坐与卧，欲得行步，务作
以散之。不尔，使人得积聚不消之疾，及手足痹蹶，面目黧皱，必损年寿也。
先除欲以养情，后禁食以存命。是知食胎气，饮灵元，不死之道，返童远年。此盖圣人之所重也。
我命在我，保精爱气，寿无极也。
无劳尔形，无摇尔精，归心静默，可以长生。
一阴一阳之谓道，三元二合谓之丹，逆流补脑谓之还，精化为气谓之转。一转一易一益，每
转延一纪之二，九转延一百八岁。
阴阳之道，精液为宝，谨而守之，后天为老。
子欲长生，当由所生之门，游处得中，进退得所，动静以法，去留以度，可以延年而愈疾矣。
以金理金，是为真金；以人理人，是为真人。人常失道，非道失人；人常去生，非生去人。
要常养神，勿失生道，长使道与生相保，神与生相保，则形神俱久矣。
故性命之根，诚有极也；嗜欲之性，固无穷也。以有极之性命，逐无穷之嗜欲，亦自毙之而己矣。
德以形为车，道以气为马，魂以精为根，魄以气为户。形劳则德散，气越则道叛。精消魂散，
气动魄微。是以静形爱气，全精宝视，道德凝密，魂魄固守。
人禀受天地二仪之气，形成由地、水、火、风四大元素构成的身体。人的愚笨与聪明、尊贵与卑贱虽有区别，但养生惜命的道理却是相同的。贫穷匮乏的人力量微弱而难以做到，富贵傲慢的人性情骄横而难以持守；生性愚钝的人未曾领悟却可能保全生命，智慧见识的人或许会因追逐名利而受损。如果不是真正通达真理的人，谁能透彻保养生命的道理呢？那些有浓烈情感或淡薄情感的人中，也有违背常情、冒犯世俗的，口中诵读养生的道理，行为却与之相违。即使有人能践行，若不超过一个月（晦朔），就希望长寿，这也是很难的。
因此，通达事理的人知道富贵的矫揉造作和傲慢，所以屈身退让，甘居人下；知道名利会败坏自身，所以割舍私情，去除欲望；知道酒色会伤害生命，所以根据情况节制；知道喜怒会损害本性，所以豁达情怀以宽慰心胸；知道思虑会消耗精神，所以减少情感牵绊以自我坚守；知道言语过多会侵害正气，所以闭口不言以遗忘语言；知道哀乐会减损寿命，所以抑制情绪而不让其存在；知道情欲会窃取生命，所以忍耐克制而不为之行动。如果再加上寒温调节适时，起居生活有节制，饮食滋味不失误，调息呼吸有方法；精气补益于泥丸宫（脑部），魂魄守护于脏腑；调和神志，保护正气，吐故纳新；嗜欲不能干扰内心，邪淫不能迷惑本性，这就是持身的上品，难道有不延年益寿的吗？
形体，是气的容器，气虚则形体消瘦；神，是精的成就，精虚则神气憔悴。形体，就是人，是万物中最灵秀的；神，就是生命，是天地最大的德行。最灵秀的是万物的首领，最大德的是天地的宗主。万物以停育生长为事务，天地以清净为本务。所以君子修养形体而爱惜神气，敬重人身而重视生命，无不禀承自然，顺从本源，不过度劳累形体，不妄自役使神气。
世人只知道保养形体，不知道保养神气；不知道爱惜神气，只知道爱护身体。殊不知形体是承载神的车辆，神离去则人死亡，车散则马奔逃，这是自然的至理。
五色繁多会让天下人眼花缭乱，珠玉珍贵会让天下人劳碌，丝绸流通会让天下人倾覆。因此，五色是刺入眼睛的锥子；五音是堵塞耳朵的推子；五味是砍断舌头的斧头。
华佗善于养生，弟子广陵吴普、彭城樊阿向他学习医术。华佗告诉吴普说：人体需要劳动，但不应当达到极度疲劳的程度。身体经常摇动，那么谷食之气就能消化，血脉就能流通，疾病就不会产生，就像门轴不会腐烂一样。
人之所以能保全生命，是因为元气属于阳，阳作为卫气；因为血脉属于阴，阴作为营气。营气和卫气经常流动，所以人能长久生存。又说：营卫即荣华的气脉，像树木枝叶繁茂一样。营卫在脏腑间运行，爱护神气，得以经过荣养，保全生命之路。又说：清轻的为卫气，重浊的为营气。营气行于脉中，卫气行于脉外，白天行于体表，夜晚行于内脏，一百刻钟循环五十周，到平旦时大会于两手寸关尺三部。阴阳相互贯通，经常流动如圆环一般，始终不绝，人就能生存。所以应当运用调理，爱惜保重，使营卫周流不息，神气不枯竭，就可以与天地同寿了。
树木衰老要培土，阳气衰弱要用阴来补。含育元气，千万不要失去法度。（注云：无情之物。）如果草木到了衰朽的地步，用尘土培护它，还能再次繁荣。又看见嫩枝嫁接到老树上，也能长生，反而变得芬芳娇嫩。推究其中的道理，阳气衰弱时用少阴来补益而不会失当，取它的元气津液引到我身上，容颜就能恢复童真。童女少女正气未散，元和之气才一，遇到它们修炼，功效百倍，切忌让自己元气流散奔逸。（出自《罗公三峰歌》）
人的情性被利欲所败坏，就像冰雪在阳光下暴晒，草木沾上霜雪，都不过一时就消亡败坏了。冰雪以不融化为本体，但在盛暑中改变了其真性；草木以不凋谢为质地，但在大寒中夺去了其本性。人有久视长生的命运，但嗜欲减少了他的寿命。如果能彻底掌握导引之术，就能长生无极。（《保圣纂要》）
神，就是魂，从天而降；鬼，就是魄，经于地。所以神能服食气，形能食用味。气清则神爽，形劳则魄浊。服食气的人绵绵不断而不死，身体飞升于天；食用味的人浑浑噩噩而往来，形体归于地，这是自然的道理。
专精养神，不被外物杂乱干扰，叫做清；反归神气服食，安宁而不动，叫做静。割舍杂念以坚定意志，静止身体以安定神气，保护气以存留精。
思虑完全消失，瞑目内视，那么身与神合二为一。身神合一，就接近真道了。
有是从无中产生的，形体必须依靠神才能确立。所以“有”具备“无”的功效。形体是神的宅邸，没有不全备宅邸以安顿生命的，也没有不修养神以滋养神的。如果气散回归虚空，游魂就会发生变化。火对于蜡烛，蜡烛烧尽则火无法停留；水对于堤坝，堤坝毁坏则水无法存留。魂劳神散，气竭命终了。
我的命运在我手中，不在于天。只是愚人不能知道这个道理是生命的要害。所以导致百病风邪的，都是因为放纵心意、极端情绪，不知道自我珍惜，所以损伤生命。譬如枯朽的木头，遇到风就折断；将要崩塌的河岸，遇到水先倒塌。现在如果不能服药，只要知道爱惜精液、节制神气，也能活一二百年。
禀受气含灵性，只有人是尊贵的。人所珍贵的，大概珍贵在于生命。生命是神的根本，形体是神的器具。神过度使用就会枯竭，形体过度劳累就会毙命。如果能游心于虚静，息灭思虑无为，在子时等候元气，在闲室进行导引，摄养没有亏损，兼服良药，就有高寿，这是正常的分限。如果放纵心意沉迷声色，役使智力图谋富贵，得失荣辱挂在心头，躁动不安不能自我超脱，不拘礼法制度，饮食没有节制，像这类人，怎能避免夭折受伤的祸患呢？（《养生延年录·序》）
人生下来寿命有长短，不是自然的，都是由于持身不谨慎，饮食有过错，淫乐没有限度，违背阴阳，魂神不守，精竭命衰，百病萌生，所以不能终其天年。（《养生延年录》）
五谷充饥填饱身体但不能益寿，百药治疗疾病延年但不能爽口。充饥爽口的，是俗人所珍视的；苦口延年的，是道士所宝贵的。
百病横死夭折，多由饮食引起。饮食的祸患，超过声色。声色可以断绝而超越，饮食不可一日废除。带来的益处也多，带来的祸患也多。
身体想要经常劳动，饮食想要经常少量。劳动不要过分极端，少量不要过分空虚。去掉肥腻浓厚，节制咸酸，减少思虑，削弱怒气，除去驰逐，谨慎房事，武氏实行这些有效。
人禀受气，虽然不知道方术，但只要调养得法，常能活一百二十岁。不能达到这个岁数的，都是受到损伤。如果再懂得一些道，可以活二百四十岁；再稍微加用药物，可以活四百八十岁。养寿的方法，只是不要损伤它罢了。冬天温暖夏天凉爽，不失四时的和谐，所以适合身体。厚重的衣服褥子，身体不堪忍受痛苦，以致导致风寒的疾病；浓厚的味道肉干，醉饱厌足，以致导致积聚结块的疾病；美色妖艳，嫔妃外家满屋，以致导致虚损的祸患；淫声哀音，怡心悦耳，以致导致荒废沉迷的迷惑；驰骋游观，射猎广野，以致导致狂荡的过失；谋得战胜，兼并弱小夺取混乱，以致导致骄傲安逸的失败。大概圣贤确实探究了其中的道理。然而养生的工具，譬如水火，不可缺少，过分反而成为害处。
喜怒损伤意志，哀戚损伤本性，荣华迷惑品德，阴阳枯竭精液，都是学道的忌讳，仙法所痛恨的。虽然还精胎息，仅仅用来补益，内部虚弱已经透彻，仍然不是本真。《真诰》说：善于摄生的人，卧起有四时早晚，居住有至和的常规制度。筋骨有仰卧俯伏的方法，闲居有吞吐呼吸的技术。流行营卫有补泻的方法，节宣劳逸有取舍的要领。忍耐愤怒以培养阴气，抑制喜悦以培养阳气。然后先将草木药物用来补救亏缺，服用金丹来确定无穷的生命。养性的道理全在这里了。
食物能排除邪气而安顿脏腑，神能清爽意志以资助血气。摄生者气正则味道顺，味道顺则神气清，神气清则含真的灵全，灵全则五邪百病不能干扰。所以说：水浊鱼瘦，气昏人病。神是生命的根本，本是生命的器具。大用则神劳，大劳则神疲。
吃谷物的人智能聪明，吃石头的人肥胖润泽不老，说的是炼五色石。吃芝草的人延年不死，吃元气的人地不能埋，天不能杀。所以食药者与天地相配，与日月并列。
少年不勤奋修行，壮年不竞争时机，反而安于贫困，老年寡欲。心境悠闲身体舒缓，是养生的方法。有人怀疑说：开始同样起源于无外，最终受气于阴阳，承载形魄于天地，资养生长于饮食呼吸，而有愚有智，有强有弱，有寿有夭，是天决定的吗？是人决定的吗？解答的人说：形体产生愚智，是天决定的；强弱寿夭，是人决定的。天道自然，人道自己。开始胎气充实，出生乳食有余，晚年滋味不过量，壮年声色有节制的人强壮而长寿；开始胎气虚耗，出生乳食不足，长大滋味有余，壮年声色放纵的人虚弱而夭折。生长全足，加上导引养护，年龄不可限量。
神是生命的根本，形体是生命的器具。神过度使用就会枯竭，形体过度劳累就会破败。神形早衰，想要与天地长久，是没听过的。所以人之所以生存靠神，神所依托的是形体。神形离别则死，死者不可复生，离者不可复返，所以圣人重视这一点。
养生的道理都有总领大归。不能具备其精髓的人，只要思考悔改，与世俗相反就昏暗，践行胜境辄能获得过半的功效了。有心之人能不考察吗？（太史公司马论）
世人不终耆寿，大多夭折死亡，都是由于不自爱惜，忿争尽力，邀名射利。聚集毒气攻伐神气，内伤骨髓，外乏筋肉，血气将无，经脉便壅塞。内部空疏，只招致众疾，正气日衰，邪气日盛了，不容易，举起沧波去熄灭烛火，推倒华山去切断细流，说它容易，比这还要难。名医叙述病情论尽无事的人，夜不张道人年纪几十旬，非常健壮。他说：养性的道理，不要久行久坐，久卧久听，不要勉强饮食，不要大醉饱，不要大忧愁，不要大悲思。这所谓能中和。能中和的人必定久寿。
天下没有人比我更了解，不要说是幽冥；天知人情，不要说是暗昧；神见人心，微言小语，鬼闻人声。触犯禁忌满千，地收人形。人为阳善，正人报知；人为阴善，鬼神报知。人为阳恶，正人治之；人为阴恶，鬼神殛之。所以天不欺人根据以向。（《养生延命寿》）
气，是身体的根。鱼离开水必死，人失道岂能存在。所以保生的人务必修于气，受气的人务必保于精。精气两存，名叫保真。（《延陵君修养大略》）
修身之法，保身之道，因气养精，因精养神。神不离身乃常健。（《太上老君说内丹经》）
眼多视则贪资，口多言则犯难，身多动则淫贼，心多饰则奢侈。没有用这四种多而天下成治的。
五色令人目盲，五音令人耳聋，五味令人口爽，驰骋田猎令人心发狂，难得之货令人行妨。
所以圣人为腹不为目，所以去彼取此。然而至道之精，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，无劳汝形，无摇汝精，乃可以长生。目无所见，耳无所闻，心无所知，汝神将守形，形乃长生。（《庄子》）
圣人休休焉则平易矣，平易则恬淡矣。平易恬淡则忧患不能入，邪气不能袭，故其德全而神不亏。
目欲视色，耳欲听声，口欲蜜味，志气欲盅。人上寿百岁，中寿八十，下寿六十。除病哀死丧忧患，其中开口笑者，一月之中不过四五日而已矣。天与地无穷，人死者有时。操有时之具，而托与无穷之间，忽然无异骐骥之驰过隙也。不能悦其志意，养其寿命者，皆非通道者也。
凝心虚形，内观洞房，抱玄念神，专守真一者，则头发不白。未有以百思缠胸，寒热破神，营此官务，常此风尘，口言吉凶之会，身排得失之门。众忧若是，万虑若此，虽有真心 以之不笃，抱道不行，握宝不用，而自然望头不白者，亦希闻也。眼者身之镜，耳者体之牖。视多则镜昏，听众则牖闭。面者神之庭，发者齿之华。心悲则面焦，脑减则发素，所以示神内丧，真精损极也。
礼年七十悬车。悬车者，以年至虞渊，如日之昏，体气就损，神候方落，不可复劳形体于风尘，役方寸于外物矣。
学生之道，当先治病，不使体有虚邪，及血少脑减津液凝滞也。不先治病，虽服食行气，无益于身。
心欲安静，虑欲深远。心安静则神策生，虑深远则计谋成。心不欲躁，虑不欲浅。心躁则精神滑，虑浅则百务倾。
全汝形，抱汝生，无使汝思虑营营。若此绪年，或可以及此言。出《亢仓子》，注云：萤营，动不息也。绪，终也。全角抱生，不运思虑，心气冥寂，道自居之。若此永年，可及此言也。
水的性质清，搅动它，所以不得清。人的性质寿，物欲搅动它，所以不得寿。
香美脆味，浓酒肥肉，甘口而疾形；曼理皓齿，悦情而损精。所以说：去甚去泰，身乃无害。（《韩非子》）
喜怒之音，道的衰败；忧悲者，德的丧失；好憎者，心的过错；嗜欲者，生的累赘。人大怒破阴，大喜坠阳；暴气发喑，惊怖为狂；忧悲焦心，疾病乃成。人能除此五者，即合神明。神明者得其内，得其内者五脏宁，思虑平，耳目聪明，筋骨劲强。
学道之人聊且均调喜怒之情。虽有喜，勿至荡动湛然之性；虽有怒，勿至结滞浩然之气。
遣妄情，如刀伐木，非一斧可倒；求真理，如食之充肠，非一口可饱。修道积功，大率如此。
灌园所以养蔬也，驱禽所以养果也。养生之士岂不如养蔬养果之人乎？较其理之轻重，何如哉？
养生大要，一曰啬神，二曰爱气，三曰养形，四曰导引，五曰言语，六曰饮食，七曰房室，八曰反俗，九曰医药，十曰禁忌。过此以往，义可略焉。
人不欲使乐，乐人不寿。但当勉强为力所不任。举重引强掘地，若此倦而不息，以致筋骨疲竭耳。然劳胜于逸乐也，能从朝至暮，常有所为，使之不息乃快。但觉极，当息。息复为之。这与导引无异也。夫流水不腐，户枢不朽者，以其劳动数故也。饱食不用坐与卧，欲得行步，务作以散之。不尔，使人得积聚不消之疾，及手足痹蹶，面目黧皱，必损年寿也。
先除欲以养情，后禁食以存命。是知食胎气，饮灵元，不死之道，返童远年。此盖圣人之所重也。
一阴一阳之谓道，三元二合谓之丹，逆流补脑谓之还，精化为气谓之转。一转一易一益，每转延一纪之二，九转延一百八岁。
子欲长生，当由所生之门，游处得中，进退得所，动静以法，去留以度，可以延年而愈疾矣。
以金理金，是为真金；以人理人，是为真人。人常失道，非道失人；人常去生，非生去人。
要常养神，勿失生道，长使道与生相保，神与生相保，则形神俱久矣。
故性命之根，诚有极也；嗜欲之性，固无穷也。以有极之性命，逐无穷之嗜欲，亦自毙之而己矣。
德以形为车，道以气为马，魂以精为根，魄以气为户。形劳则德散，气越则道叛。精消魂散，气动魄微。是以静形爱气，全精宝视，道德凝密，魂魄固守。
Humans are endowed with the Qi of Heaven and Earth (Tian Di, 天地), forming a body composed of the Four Elements (Si Da, 四大: earth, water, fire, wind). Although people differ in wisdom, intelligence, nobility, and baseness, the principles of preserving life and cherishing longevity are identical. The poor and lacking have weak strength and find it difficult to achieve this; the rich and noble are arrogant and find it hard to maintain balance. Those who are naturally dull may not understand but can still preserve their lives; those who are wise and knowledgeable may be harmed by pursuing fame and profit. Unless one is a person of true understanding, how can they comprehend the principles of nurturing and preservation? Among those with intense or faint emotions, some act against nature and defy custom, reciting养生 (yangsheng, health preservation) theories while acting contrary to them. Even if someone practices, hoping for longevity within a month (huishuo, new and full moon) is extremely difficult.
Therefore, the enlightened know that wealth and status involve artificiality and arrogance, so they humble themselves and yield to others; knowing that fame and profit ruin the self, they cut off selfish desires and abandon attachments; knowing that wine and lust harm life, they exercise moderation according to circumstances; knowing that anger and joy damage nature, they broaden their minds and relax their emotions; knowing that excessive thinking consumes spirit, they reduce emotional entanglements to guard themselves; knowing that verbose speech invades Qi, they close their mouths and forget words; knowing that grief and happiness shorten life, they suppress these emotions; knowing that sexual desire steals life, they endure and refrain from action. If one adds timely adjustment of cold and heat, regular daily routines, proper dietary flavors, and regulated breathing techniques; nourishes Jing (Essence) in the Niwang Palace (Niwan Gong, 泥丸宫, the upper Dantian/brain); guards Hun (Ethereal Soul) and Po (Corporeal Soul) within the Zang-Fu organs; harmonizes Shen (Spirit) and protects Zheng Qi (Upright Qi); expels the old and absorbs the new; ensures desires do not disturb the heart, and illicit lust does not confuse nature—this is the highest standard of bodily maintenance. How could such a person not enjoy extended years?
The Xing (Form/Body) is the container of Qi; when Qi is deficient, the Form becomes emaciated. Shen (Spirit) is the manifestation of Jing (Essence); when Jing is deficient, Shen becomes haggard. The Form is the human being, the most spiritual of all things; Shen is Life, the greatest virtue of Heaven and Earth. The most spiritual is the head of all things; the greatest virtue is the ancestor of Heaven and Earth. All things focus on growth and nurturing; Heaven and Earth focus on purity and tranquility. Thus, the gentleman cultivates his Form and cherishes his Shen, respects his person and values his life, all following Nature and returning to the Source, without overworking the Form or wantonly exhausting the Shen.
People only know how to nourish the Form, not the Shen; they do not know how to cherish Shen, only loving the Body. They fail to realize that the Form is the chariot carrying Shen; when Shen departs, the person dies, just as when the chariot breaks, the horse runs wild. This is the ultimate truth of nature.
Excessive colors dazzle the world's eyes; precious jade and gems make the world toil; silk and fabrics cause the world to tilt. Therefore, the five colors are awls piercing the eyes; the five tones are wedges blocking the ears; the five flavors are axes chopping the tongue.
Hua Tuo was skilled in health preservation. His disciples Wu Pu of Guangling and Fan A of Pengcheng learned from him. Hua Tuo told Wu Pu: "The human body needs movement, but not to the point of exhaustion. Constant movement allows grain Qi to digest, blood and vessels to flow smoothly, and diseases not to arise. It is like a door hinge that never rots."
Humans preserve their life because Yuan Qi (Primal Qi) belongs to Yang, which acts as Wei Qi (Defensive Qi); blood and vessels belong to Ying (Nutritive) Yin. When Ying and Wei flow constantly, life continues. He also said: Ying and Wei are like the flourishing branches of trees. They circulate through the Zang-Fu, protecting Shen Qi, ensuring nourishment and the path of life. Clear Qi becomes Wei, turbid Qi becomes Ying. Ying moves within the vessels, Wei moves outside. During the day, they move through the body; at night, through the viscera. In one hundred ke (time units), they complete fifty cycles, meeting at dawn at the Cun, Guan, and Chi positions of both wrists. Yin and Yang interpenetrate, flowing endlessly like a circle, sustaining life. Therefore, one must regulate and cherish, ensuring Ying and Wei circulate freely and Shen Qi does not deplete, allowing one to share the lifespan of Heaven and Earth.
When trees age, soil is added; when Yang declines, Yin supplements it. Nurture Yuan Qi and do not lose measure. (Note: Refers to insentient things.) If grass and trees decay, covering them with soil can restore vitality. Seeing tender branches grafted onto old trees also allows them to live long and remain fragrant. Reasoning from this, supplementing declining Yang with Yin is appropriate. Supplementing declining Yang with Shaoyin (Lesser Yin) preserves it, drawing Yuan Qi and Jin Ye (Body Fluids) into oneself, restoring youthful appearance. Young girls possess undispersed Zheng Qi and unified Yuanhe Qi; encountering them for cultivation yields hundredfold benefits. One must strictly avoid the leakage of one's own Yuan Qi. (From *Luo Gong Sanfeng Ge*)
Human nature corrupted by profit and desire is like ice exposed to the sun or grass touched by frost; it perishes in an instant. Ice resists melting, yet summer heat changes its essence; grass resists withering, yet winter cold takes its nature. Humans have the potential for long life, but desires shorten it. If one masters Daoyin (Guiding and Pulling exercises) thoroughly, one can achieve boundless longevity. (*Baosheng Zuanyao*)
Shen is Hun, descending from Heaven; Gui is Po, grounded in Earth. Thus, Shen governs Qi, and Form consumes flavor. Clear Qi makes Shen bright; laborious Form makes Po turbid. Those who consume Qi live continuously without dying, ascending to Heaven; those who consume flavor exist in confusion, returning to Earth. This is natural law.
Focusing exclusively on nourishing Shen, free from external distractions, is called Qing (Clarity). Returning Shen to consume Qi, remaining peaceful and still, is called Jing (Tranquility). Cutting off distracting thoughts stabilizes will; calming the body settles Shen; preserving Qi stores Jing.
When thoughts cease and one practices inner vision, Body and Shen unite. When Body and Shen unite, one approaches Truth.
Being arises from Non-being; Form stands upon Shen. Thus, Being has the merit of Non-being. Form is the dwelling of Shen; one must perfect the dwelling to secure life and cultivate Shen to nourish Shen. If Qi scatters into emptiness, the wandering soul transforms. Fire upon a candle: when the candle burns out, the fire cannot stay. Water upon a dike: when the dike breaks, the water cannot remain. When Hun labors and Shen scatters, Qi exhausts and life ends.
My destiny lies within me, not in Heaven. Only fools fail to recognize this as essential to life. All diseases and wind-pathogens arise from indulging desires and emotions without self-care, thus damaging life. Like rotten wood breaking in the wind, or a collapsing bank crumbling under water. Even if one cannot take medicine, knowing to conserve Jing and moderate Shen can grant two hundred years of life.
Among beings endowed with Qi and Spirit, humans are the most precious. What is precious is Life. Life is the root of Shen; Form is the vessel of Shen. Overuse of Shen leads to depletion; overwork of Form leads to death. If one can dwell in emptiness and stillness, cease deliberation and non-action, await Yuan Qi at Zi hour (11 PM-1 AM), practice Daoyin in a quiet room, maintain preservation without deficit, and take good medicines, one will reach old age. This is the normal limit. But if one indulges in sound and color, uses intellect to seek wealth and honor, clings to gain and loss, cannot let go, disregards ritual and propriety, and eats and drinks without restraint—such people inevitably suffer premature death and injury. (*Preface to Yangsheng Yannian Lu*)
Human lifespans vary not by nature, but by imprudent conduct, improper diet, excessive licentiousness, violating Yin-Yang harmony, losing Hun and Shen, exhausting Jing, leading to disease and early death. (*Yangsheng Yannian Lu*)
Five grains fill hunger but do not extend life; hundred herbs cure disease and extend life but do not please the palate. Filling hunger and pleasing the palate are valued by commoners; bitter taste extending life is treasured by Daoists.
Most sudden deaths result from diet. Dietary harms exceed those of sound and lust. Sound and lust can be abandoned, but food cannot be omitted for a day. Diet brings both great benefit and great harm.
The body should be often active; food intake should be often sparing. Activity should not be extreme; sparingness should not be insufficient. Avoid rich and greasy foods, moderate salty and sour tastes, reduce worries, diminish anger, eliminate racing pursuits, and be cautious with sexual activity. The Wu family practiced this effectively.
Humans receive Qi. Even without knowing specific arts, proper nourishment allows living to 120 years. Failure to do so results from injury. With further knowledge, one may live to 240 years; with slight medicinal aid, to 480 years. The method of longevity is simply avoiding injury. Winter warmth and summer coolness, maintaining seasonal harmony, suit the body. Heavy clothes and thick quilts cause discomfort, leading to wind-cold diseases. Rich flavors and dried meats, drunken gluttony, lead to accumulation diseases. Beautiful sights and excess concubines lead to deficiency disasters. Lascivious sounds and sad music, pleasing to ear and heart, lead to decadent confusion. Hunting and roaming lead to reckless errors. Seeking victory and exploiting chaos lead to arrogant failure. Sages truly investigate these principles. However, tools for health preservation, like water and fire, are indispensable but harmful in excess.
Anger damages Will; Grief damages Nature; Glory confuses Virtue; Yin-Yang imbalance exhausts Essence. These are taboos for learning the Dao and abhorrent to Immortal methods. Even with Huanjing (Returning Essence) and Taixi (Embryonic Breathing), merely supplementing internal voids is not the True Essence. *Zhen Gao* says: Good practitioners rise and fall with the seasons, living in constant harmony. They have methods for stretching limbs, techniques for breathing in seclusion, tonification and sedation for Ying-Wei circulation, and regulation of work and rest. Endure anger to nurture Yin; restrain joy to nurture Yang. Then use herbal medicine to repair deficits and Golden Elixir to stabilize infinity. This completes the way of nurturing nature.
Food expels pathogens and calms Zang-Fu; Shen clarifies Will and supports Blood-Qi. Practitioners with correct Qi have smooth flavors; smooth flavors bring clear Shen-Qi; clear Shen-Qi preserves True Spirit; preserved Spirit prevents all diseases. As said: Muddy water produces thin fish; turbid Qi causes human illness. Shen is the root of life; Form is the tool of life. Great use tires Shen; great fatigue exhausts Shen.
Those who eat grains are intelligent; those who eat stones are plump and ageless (referring to refined Five-Color Stones); those who eat Lingzhi live long without dying; those who eat Yuan Qi cannot be buried by Earth or killed by Heaven. Thus, those consuming food and medicine align with Heaven and Earth, paralleling Sun and Moon.
Youth should not strive vigorously; adulthood should not compete for time; later years should embrace poverty and few desires. Leisurely mind and relaxed body are the methods of health preservation. Skeptics ask: Starting from the same origin, receiving Qi from Yin-Yang, bearing Form and Po in Heaven and Earth, nourished by food and breath—why differences in wisdom, strength, and lifespan? Is it Heaven or Man? The answer: Form and wisdom are determined by Heaven; strength and lifespan are determined by Man. Heavenly Dao is natural; Human Dao is self-determined. Those born with full fetal Qi, sufficient milk/food, moderate diet in old age, and restrained desires in youth/adulthood are strong and long-lived. Those with deficient fetal Qi, insufficient nutrition, excessive diet, and unrestrained desires are weak and short-lived. With proper growth and Daoyin nourishment, lifespan is immeasurable.
Shen is the root of life; Form is the vessel of life. Overuse depletes Shen; overwork ruins Form. Early decline of Shen and Form makes sharing eternity with Heaven and Earth unheard of. Humans live due to Shen; Shen relies on Form. Separation means death; death cannot revive; separation cannot reverse. Thus, sages value this.
The principles of health preservation have a general guide. Those who cannot grasp the essence should reflect and turn away from worldly ways. Practicing the superior yields half the merit immediately. Should mindful people not examine this? (Sima Qian)
People die young not reaching old age because they lack self-care, engage in angry disputes, chase fame and profit. Accumulated toxins attack Shen, injuring marrow internally and muscles externally. Blood-Qi vanishes, meridians clog. Internal emptiness invites disease; Righteous Qi declines, Pathogenic Qi rises. It is as difficult as extinguishing a candle with ocean waves or cutting a stream by toppling Mount Hua. Famous doctors discuss illnesses caused by trivial matters. Daoist Ye Bu Zhang, aged several decades, was very robust. He said: Health preservation avoids prolonged walking/sitting/lying/listening; avoids forced eating/drinking, intoxication, great sorrow, and deep grief. This is called Zhonghe (Neutral Harmony). Those who achieve Zhonghe live long.
No one knows me better than myself, even in darkness; Heaven knows human feelings, even in obscurity; Spirits see the human heart, hearing whispers; Ghosts hear human voices. Violating prohibitions a thousand times leads to earthly punishment. Doing public good brings human recognition; doing hidden good brings divine recognition. Public evil is punished by humans; hidden evil is destroyed by spirits. Thus, Heaven does not deceive based on evidence. (*Yangsheng Yanming Shou*)
Qi is the root of the body. Fish die without water; humans perish without Dao. Therefore, those preserving life cultivate Qi; those receiving Qi protect Jing. Preserving both Jing and Qi is called Baozhen (Preserving Truth). (*Yanling Jun Xiuyang Dalüe*)
Cultivation methods: Nourish Jing via Qi; nourish Shen via Jing. Shen remaining in the body ensures constant health. (*Taishang Laojun Shuo Neidan Jing*)
Excessive seeing breeds greed; excessive speaking brings trouble; excessive movement invites lust; excessive mental adornment leads to luxury. No one has governed the world successfully using these four excesses.
Five colors blind the eyes; five tones deafen the ears; five flavors impair the mouth; hunting drives men mad; rare goods corrupt conduct.
Thus, sages feed the belly, not the eyes; rejecting the latter for the former. The essence of the Great Dao is obscure; the peak of the Dao is silent. See nothing, hear nothing, hold Shen in stillness, and the Form will rectify itself. Be still and clear, do not tire your Form, do not shake your Jing, and you can attain longevity. When eyes see nothing, ears hear nothing, and mind knows nothing, Shen guards the Form, and the Form attains longevity. (*Zhuangzi*)
Sages are calm and easygoing; ease leads to tranquility. Tranquility keeps worry and pathogens out, preserving Virtue and Shen.
Nurturing Will forgets Form; nurturing Form forgets Profit; attaining Dao forgets Mind.
Eyes desire colors, ears desire sounds, mouth desires sweetness, Will desires intoxication. Upper longevity is 100 years, middle 80, lower 60. Excluding illness, mourning, and worry, smiling only occurs 4-5 days a month. Heaven and Earth are infinite; human life is finite. Holding finite tools amidst infinity is like a swift horse passing a crevice. Those who do not delight their Will and nourish their lifespan are not followers of the Dao.
Concentrating mind, emptying form, inner observation, holding Mystery, guarding Unity—hair remains black. Never has one tangled in thoughts, broken by cold/heat, engaged in official duties, traveled dust, discussing fortune/misfortune, chasing gain/loss, worried and anxious, maintained white hair despite true intent. Eyes are mirrors of the body; ears are windows. Many views dim the mirror; many listeners close the window. Face is the court of Shen; hair is the flower of teeth. Sadness browns the face; brain loss whitens hair, showing internal loss of Shen and extreme damage to True Essence.
Ritual dictates retiring at seventy. Retiring means approaching dusk (Yu Yuan); physical energy declines, Shen fades. One should no longer labor the body in dust or serve external objects.
Learning the Dao requires curing illness first, preventing deficiency pathogens, blood loss, brain reduction, and fluid stagnation. Without curing illness, food and Qi practices are useless.
Heart desires quietude; thought desires depth. Quiet heart generates divine strategy; deep thought achieves planning. Heart should not be restless; thought should not be shallow. Restless heart scatters Spirit; shallow thought collapses affairs.
Preserve your Form, embrace your Life, do not let your thoughts buzz incessantly. If so, you may reach this state. (*Kuangcangzi*, Note: Yingying means unceasing motion. Xu means end. Preserving Form and embracing Life without mental exertion, with quiet Heart-Qi, allows Dao to reside. Such eternal years reach this statement.)
Water is clear, but stirring makes it muddy. Humans are destined for longevity, but material desires make it impossible.
Delicious crisp foods, rich wines, and fatty meats please the mouth but harm the Form; beautiful skin and white teeth please the emotion but damage Jing. Thus: Remove extremes and excess, and the body remains safe. (*Han Feizi*)
Anger and joy indicate the decline of Dao; sorrow and grief indicate the loss of Virtue; likes and dislikes are faults of the mind; desires are burdens on life. Great anger breaks Yin; great joy drops Yang; violent Qi causes aphasia; fear causes madness. Sorrow and anxiety create disease. Removing these five aligns one with Divine Spirit. Obtaining Divine Spirit calms the Five Viscera, balances thought, sharpens ears/eyes, and strengthens bones/tendons.
Dao learners should moderate anger and joy. Even with joy, do not agitate tranquil nature; even with anger, do not stagnate vast Qi.
Dispelling false emotions is like chopping wood with an axe—not done in one blow; seeking truth is like filling the stomach with food—not achieved in one bite. Cultivating merit follows this pattern.
Irrigating gardens grows vegetables; driving birds grows fruit. Are health preservers not like gardeners? Compare the weight of these principles.
Major principles of health preservation: 1. Frugality of Shen; 2. Cherishing Qi; 3. Nourishing Form; 4. Daoyin; 5. Speech; 6. Diet; 7. Sexual activity; 8. Reversing customs; 9. Medicine; 10. Taboos. Beyond this, details can be omitted.
People should not seek excessive pleasure; pleasurable people do not live long. One should exert effort moderately. Lifting weights, pulling strong objects, digging earth—if exhausted without stopping, tendons and bones fail. Labor surpasses idle pleasure. Continuous activity from morning to night is satisfying. Stop when extreme, rest, then resume. This is similar to Daoyin. Flowing water does not rot; door hinges do not decay due to frequent movement. After full meals, do not sit or lie; walk to disperse. Otherwise, accumulation diseases, numbness, wrinkled face, and shortened lifespan result.
First remove desires to nourish emotion; then restrict food to preserve life. Knowing to consume fetal Qi and drink spiritual Yuan is the path to immortality and rejuvenation. Sages value this.
My destiny is mine; conserving Jing and loving Qi leads to endless life.
Do not tire your Form, do not shake your Jing; return the mind to silence and stillness, and you can attain longevity.
One Yin and One Yang is called Dao; Three Origins and Two Harmonies is called Dan (Elixir); reversing flow to nourish the brain is called Huan (Return); transforming Essence into Qi is called Zhuan (Turn). Each turn brings change and benefit; each turn extends life by two Jiazi (120 years); nine turns extend life to 108 years.
The Way of Yin-Yang: Essence is treasure. Guard it carefully, and aging is delayed.
If you wish for longevity, enter through the gate of birth; dwell in the mean; advance and retreat properly; move and rest according to method; stay and leave with measure. This extends life and cures disease.
Refining gold with gold creates true gold; refining humans with Dao creates true humans. Humans often lose Dao, not Dao losing humans; humans often leave Life, not Life leaving humans.
Constantly nourish Shen, do not lose the Way of Life. Let Dao and Life protect each other, Shen and Life protect each other, and Form and Shen will endure.
The root of Life and Destiny has limits; the nature of Desire is infinite. Pursuing infinite desire with limited life is suicide.
Virtue uses Form as a chariot; Dao uses Qi as a horse; Hun uses Jing as roots; Po uses Qi as doors. Laboring Form scatters Virtue; leaking Qi betrays Dao. Diminishing Jing scatters Hun; agitating Qi weakens Po. Therefore, stilling Form and loving Qi, perfecting Jing and valuing sight, condense Dao and Virtue, and solidify Hun and Po.