夫长生久视，未有不爱精保气能致之。阴丹内御之道，世莫得知。虽务于气，而不解绝情欲，
亦未免殃矣。
天地以生成为德，有生所甚重者身也。身以安乐为本，安乐所以致者，以保养为本。世之必
本其本，则本必固。本必固，疾病何由而生？夭横何由而至？此摄生之道，无逮于此。夫草木无
知，尤假灌溉，矧人为万物之灵，岂不资以保养？然保养之义，其理万计，约而言之，其术有三∶
一养神，二惜气，三堤疾。忘情去智，恬 虚无，离事全真，内外无寄。如是则神不内耗，境不
外惑，真一不杂，神自宁矣。此养神也。抱一元之本根，固归真之精气，三焦定位，六贼忘形，
识界既空，大同斯契，则气自定矣。此惜气也。饮食适时，温凉合度，出处无犯于八邪，寝寐不
可以勉强，则身自安矣。此堤疾也。三者甚易行，然人自谓难行而不肯行。如此，虽有长生之法，
人罕敦尚，遂至永谢。是以疾病交攻，天和顿失，圣人悯之。
夫安乐之道，在能保养者得之。况招来和气之药少，攻伐之药多，不可不察也。是知人之生
须假保养，无犯和气，以资生命。缘失养护，便致病生。苟或处治乖方，旋见颠越。防患须在闲
日，故曰∶安不忘危。此圣人之预戒也。
摄养之道，莫若守中，守中则无过与不及之害。经曰∶春秋冬夏四时阴阳，生病起于过用。
盖不适其性而强云为，逐强处则病生。五脏受气，盖有常分，用之过耗，是以病生。善养生者既
无过耗之弊，又能保守真元，何患乎外邪所害也？故善服药不若善保养。世有不善保养，又不善
服药，仓卒病生，而归咎于神天。噫！是亦未尝思也。
夫未闻道者放逸其心，逆于生乐，以精神徇智巧，以忧畏徇得失，以劳苦徇理节，以身世徇财利。四
徇不去，心为之病矣。极力劳形，躁暴气逆，当风纵酒，食嗜辛咸，肝为之病矣。恣食生冷，温
凉失度，久坐久卧，大饱大饥，脾为之病矣。呼叫过常，辩争陪答，冒犯寒暄，好食咸辛，肺为
之病矣。久坐湿地，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！是皆弗思而自取之也。卫生之士，须谨此五者，可致终身
无苦。经曰不治已病治未病，正为此矣。
夫善养生者养内，不善养生者义外。养外者实外，以充快悦泽贪欲恣情为务，殊不知外实则
内虚也。善养内者实内，使脏腑安和，三焦各守其位，饮食常适其宜。故庄周曰∶人之可畏者，
衽席饮食之间，而不知为戒者也。若能常如是畏谨，疾病何缘而起？寿考焉得不长？贤者造形而
悟，愚者临病不知，诚可畏也。
黄帝问岐伯曰∶余闻上古之人，春秋皆度百岁，而动作不衰；今时之人，年至半百而动作皆
衰者，时世畏耶？人将失之耶？岐伯对曰∶上古之人，其知道者，法于阴阳，和于术数，饮食有
节，起居有常，不妄作劳，故能形与神俱，而尽终其天年，度百岁乃去。今时之人不然也，以酒
为浆，以妄为常，醉以入房，以欲竭其精，以耗散其真，不知持满，不时御神，务快其心，逆于
生乐，起居无节，故半百而衰也。
夫四时五行，以生长收藏，以生寒暑燥湿风。人有五脏，化为五气，以生喜怒悲忧恐。故喜
怒伤气，寒暑伤形，暴怒伤阴，暴喜伤阳。厥气上行，满脉去形。喜怒不节，寒暑过度，生乃不
固。故重阳亡阳，重阴亡阴。故曰∶冬伤于寒，春必病温；春伤于风，夏必泄泻；夏伤于暑，秋
必病疟；秋伤于湿，冬必咳嗽。
王充年渐七十，乃作养生之书，凡十六篇。香气自守，闭明塞聪，受补自精，服药导引，庶
几获道。
太上养神，其次养形。神清意平，百节皆宁，养生之本也。肥肌肤，充腹肠，开嗜欲，养生
之末也。
凡生之长也，顺之也。使生不顺者，欲也。故圣人必先适欲。（适，节也。）室大则多阴，台高则
多阳。多阴则蹶，多阳则痿。蹶者，逆寒疾也，痿 不能行，刈阴阳不适之患也。是故先王不处
大室，不为高台，味不众珍，
衣不 热， 热则理塞，（脉则闭结。）理塞则气不达。味众珍则胃充，胃充则中大鞔，中大鞔则气
不达。以此求长生者其可得乎？
天生阴阳寒暑，四时之化，万物之变，莫不为利，莫不为害。圣人察之以便生，故精安乎形，
而年寿长焉。长也者，非短而续之者也，毕其数也。毕数之务，在去乎害。何谓去害？大甘大酸
大苦大辛大咸，五者充形，则生害矣；大喜大怒大忧大恐大哀，五者接神，则生害矣；大寒大热
大燥大湿大风大雾，六者动精，则生害矣。（诸言大者，皆谓过制。）故凡养生，莫若知本，知
本则疾无由至矣。
劳者，劳于神气；伤者，伤于形容。饥饱过度则伤脾，思虑过度则伤心，色欲过度则伤肾，
起居过度则伤肝，喜怒悲愁过度则伤肺。又风寒暑湿则伤于外，饥饱劳役则败于内。昼感之则病
荣，夜感之则病卫。经内联外，交运而各从其昼夜，始劳于一，一起为二，二传于三，三通于四，
四迁于五，五复返一。一至于五，邪乃深藏，真气大失，使人肌肉消，神气弱，饮食减，行步难。
及其如此，则虽有命，亦不能生也。
夫人禀天地阴阳而生者，盖天有六气，人有三阴三阳而上奉之；地有五行，人以五脏六腑而
下应之。于是资生皮肉筋骨、精髓血脉、四肢九窍、毛发齿牙唇舌，总而成体。外则气血循环，
流注经络，喜伤六淫；内则精神魂魄志意思，喜伤七情。六淫者，寒暑燥湿风热是；七情者，喜
怒悲思惊。若持护得宜，怡然安太；役冒非理，百 生焉。
物之最灵，唯其人也。身者乃神化之本。精于人也，若水浮航；气于人也，如风杨尘；神
于人也，似野马聚空。水涸则航止，风息则尘静，野马散而火空。长有精能固，无气能盛物。精
气神三者，心可不动。其
变化也，外忘其形，内养其神，是谓登真之路。嗜欲纵乎心，孰能久去？哀乐伤乎志，孰能久忘？
思虑役乎神，孰能久无？利禄劳乎身，孰能久舍？五味败乎精，孰能久节？酒醴乱乎情，孰能久
绝？食佳肴，饮旨酒，顾以姝丽，听以淫声，虽精强而反祸于身，耳目快而致乱于神，有百端之
败道。夫一介而希真，安有养身之验耳？夫学道者，外则意不逐物移，内则意不随心乱，湛然保
于虚寂造化清净之域。譬如起屋之劳，假一息之形气尚苏，神归其清，而况契于道保真丹所哉？
彭祖曰∶养寿之道，但莫伤之而已。夫冬温夏凉，不失四时之和，所以适身也；美色淑姿，
幽闲娱乐，不致思欲之惑，所以通神也；车服威仪，知足无甚，所以一志也；八音五色，以悦视
听，所以导心也。凡此皆以养寿。而不能斟酌之者，反以速患。古之至人，恐下才之子不识事宜，
流遁不还，故绝其源。故有上士别床，中士异被；服药百裹，不如独卧。五音使人耳聋，五味令
人口爽。苟能节宣其宜适，抑扬其通塞者，不减年算而得益。凡此之类，譬犹水火，用之过当，
不为害也？不知其经脉损伤，血气不足，内里空疏，髓脑不实，体已先病，故为外物犯，风寒酒
色以发之耳。若本充实，岂有病也？夫远思强记伤人，忧愁悲哀伤人，喜乐过差伤人，忿怒不解
伤人，汲汲所愿伤人，阴阳不顺伤人。有所伤者甚众，而独戒于房中，岂不惑哉？男女相成，犹
天地相生也，所以导养神气，使人不失其和。天地得交接之道，故无终竟之限；人失交接之道，
故有残伤之期。能避众伤之事，得阴阳之术，则不死之道也。天地昼分而夜合。一岁三百六十日
而精气和合，故能生产万物而不穷。人能则之，可以长存。次有服气得其道，则邪气不得入，治
身之本要。余吐纳导引之术，及念体中万神有含影守形之事，皆非真道。人能爱精养体，服气炼
形，则万神自守其真。不然者，则荣卫枯悴，万神日逝，非思念所留者也。
夫道者藏精于内，栖神于心，静漠恬 ，悦穆胸中，廓然无形，寂然无声。静漠恬 ，所以
养生也；和愉虚无，所以据德也。外不乱内，即性得其宜；静不动和，则德安其位。养生以经世，
抱德以终年，可谓能体道矣。
能尊生，虽富贵不以养伤身，虽贫贱不以利累形。
神善于气，气会于神。神气不散，是谓修真。
喜怒损性，哀乐伤神，性损则害生。故养精以全气，保神以安心。气全体平，心安神逸，此全生之诀也。
晋道成自号祟真子。其论长生养性之旨曰∶其要在于存三、抱元、守一。三者，精气神，其
名曰三宝。抱元者，抱守元阳真气也。守一，神灵也。神在心，心有性，属阳，是为南方丙丁之
火也。肾者能生元阳，为真气，其泄为精，是为北方壬癸之水。水为命，命系于阴也。此之谓性
命。为三一之道，在于存想，入下丹田，抱守元阳，逾三五年，自然神定气和。神既定，则释其
四大而无执焉。坦然修颐其真，功满行毕，其道成矣。
玄牝既立，犹瓜有蒂。暗注母气，呼即呼，吸即吸，绵绵十月，气足形圆。心是气之主，气
是形之根；形是气之宅，神是气之真。神用气养，气因神住。神行则气行，神住则气住。此经要
妙之义也。
阳精魂主，阴精魄成。二精相搏，而成神明。神以形用，形以神生。神去则形毙，神全角可
延。神以道全，形以术延耳。
骨肉以精血为根，灵识以元气为木，神气乃性命之本也。神为气之子，气为神之母，子母不
可以斯须离也。元气湛然止于丹田，则变化成矣。神能御气，气能留形。出息微微，入息绵绵，
深根固蒂，长生久视之道也。故曰∶天门常开，地户密闭，呼至于根，吸彻于蒂，谓之丹田，谓
之气海，如抱鸡卵，如鱼生水，法就圣胎，自然蝉蜕。
炼精者，炼元精，非淫 所感之精；炼气者，炼元气，非口鼻呼吸之气；炼神者，炼元神，
非心意会虑之神。故此神气精者，与天地同其根，与万物同其体；得之则生，失之则死；以阳火
炼之则化成阳气，以阴符养之则结成阴精；见之不可用，用之不可见也。
发宜多梳，齿宜多叩，液宜常咽，气宜精炼，手宜在面，五者所谓子欲不死修昆仑耳。
养耳力者常塞，养目力者常瞑，养臂指者常屈信，养股趾者常步履。精者神之本，气者神之
主，形者气之宅。故形大用则羸，精大用则竭，气大劳则绝。是以人之生者神也，形之托者气也。
若气衰则神托而得长生者，未之闻也。夫有者，因无而生焉，形须神而立焉。有者，无之馆也；
形者，神之宅也。倘不全宅以安生，修身以养神，则不免气散归空，游魂为变。仿之于烛，烛虚
则火不居焉；譬之于堤，堤坏则水不存焉。身劳则形散，气劳则命终，形疲则神毙，神毙则向导
游矣。已游者无返期，既朽者无生理。故神者魂也，魄者阴也。神能复气，形能食味。气清则神
爽，形劳则气浊。服气者，千百不死，故身飞于天；食谷者，千百皆死，故形归于地。人之死也，
魂飞于天，魄落于泉。水火分散，各归本源。生则同体，死则相捐。飞沉各异，禀之自然。何者？
譬如焚之木，以火焚之，烟则上升，灰则下沉，亦自然之理也。夫神明者，生死之本也；精气者，
万物之体也。全其形则生，养其精气神则性命长生矣。
养生有五难∶名利不灭，此一难也；喜怒不除，此二难也；声色不去，此三难也；滋味不绝，
此四难也；神虑精散，此五难也。五者必存，虽心希难老，口诵至言，咀嚼英华，呼吸太阳，不
能不夭其年也。五者无于胸中，则信顺日深，玄德日全，不祈喜而自福，不求寿而自延。此养生
大理所归也。
圣人一度循轨，不变其宜，不易其常，放准修绳，曲因其当。夫喜怒者，道之邪也；忧悲者，
德之失也；好憎者，心之过也；嗜欲者，性之偏也。人大怒伤阴，大喜坠阳，暴气发喑，惊怖为
狂。忧悲多患，痛乃成积。好憎繁多，祸乃相随。故心不忧乐，德之至也；通而不变，静之至也；
嗜欲不载，虚之至也；无所爱憎，平之至也；不与物散，粹之至也。能此五者，则通于神明。通
于神明者，得其内者也。
夫孔窍者，精神之户牖也；而气志者，五脏之使佐也。耳目淫于声色之乐，则五脏摇动而不定也。五
脏摇动而不定，则血气滔荡而不休。气血滔荡而不休，则精神驰聘于外而不守矣。精神驰骋于外
而不守，则祸福之至，虽如丘山，无由识之矣。使耳目精明玄达而无诱慕，气志虚静恬愉而省嗜
欲，五脏定宁充盈而不泄，精神内守形骸而不外越，至望于往世之前而视于来世之后犹足为也，
岂直祸福之间哉？故曰∶其出弥远，其知弥少，以言夫精神之不可使外淫也。故五色乱目，使目
不明；五声讹耳，使耳不聪；五味乱口，使口爽伤；趋舍滑心，使行飞扬。此四者，天下之所养
性也，然皆人累也。故曰∶嗜欲者，使人之气越；而好憎者，使人之心劳。弗疾去，则志气日耗
长生久视（延长寿命并看清事物，指长寿），没有不通过爱惜精气、保养真气就能达到的。阴丹内御（一种通过内在修炼来保养身体的方法）的道理，世间很少有人知晓。虽然致力于保养真气，如果不戒除情欲，也难免遭受祸殃。
天地以化生万物为美德，对于有生命的人来说，身体是最为重要的。身体以安乐为基础，而获得安乐的关键在于保养。世人如果能从根本上着手保养，那么根本必然稳固。根本稳固了，疾病从何而生？早逝横死又从何而来？这正是养生之道所关注的。草木无知，尚且需要灌溉，何况人是万物之灵，难道不需要依靠保养吗？然而保养的意义，道理成千上万，简而言之，主要有三种方法：一是养神，二是惜气，三是堤疾（预防疾病）。忘却情感、去除智巧，心境恬淡虚无，远离世俗事务以保全真性，内外都不执着寄托。像这样，精神就不会在内耗损，外境不会迷惑心神，纯真专一而不杂乱，精神自然安宁。这就是养神。抱守元阳本根，固守回归真性的精气，使三焦（上焦、中焦、下焦的总称，负责水谷运化和气化）定位明确，眼耳鼻舌身意六根（六贼）忘其形迹，意识境界既空，与大道契合，那么真气自然安定。这就是惜气。饮食按时，冷暖适度，外出居处不触犯风、寒、暑、湿、燥、火、饥、饱八种邪气，睡眠和觉醒不强求勉强，身体自然安康。这就是堤疾。这三点很容易实行，但人们自己认为难行而不肯去做。如此，虽然有长生的方法，人们很少推崇践行，以至于永远谢世。因此疾病交相攻击，天和之气顿时丧失，圣人对此感到怜悯。
安乐之道，只有善于保养的人才能得到。况且招致和气（调和之气）的药少，攻伐（损伤正气）的药多，不可不仔细考察。由此可知，人的生存必须借助保养，不触犯和气，以资助生命。因为失去养护，就会致病。如果处理治疗不当，立刻会出现昏厥跌倒等危象。防患于未然必须在闲适之时，所以说：“安不忘危”。这是圣人的预先告诫。
摄生之道，莫过于守中（保持中庸平和的状态），守中就没有过度和不及的危害。经书说：“春秋冬夏四时阴阳变化，疾病起于过度使用。”大概是因为不顺应本性而强行作为，强行处于某种状态则病生。五脏受气，各有常规限度，使用过度消耗，所以生病。善于养生的人既没有过度消耗的弊病，又能保守真元，还担心外邪伤害吗？所以善于服药不如善于保养。世间有不善于保养，又不善于服药，仓促间生病，却归咎于神灵上天。唉！这也是未曾思考的缘故。
那些未闻大道的人放纵心意，违背生命的乐趣，用精神去追逐智巧，用忧惧去追逐得失，用劳苦去追逐礼法节度，用身世去追逐财利。这四种追逐不去除，心就病了。极力劳累形体，急躁暴怒导致气逆，当风饮酒，饮食嗜好辛辣咸味，肝就病了。恣意食用生冷，温凉失度，久坐久卧，大饱大饥，脾就病了。呼叫过度，争辩应酬，冒犯寒热变化，喜好食用咸辛食物，肺就病了。久坐湿地，强力入水，纵欲劳累形体，下丹田、中丹田、上丹田（三田）精气漏溢，肾就病了。五种疾病既然产生，所以未老先衰，未衰先病，病重则必死。呜呼！这都是不加思考而自取的结果。注重卫生的人，必须谨慎对待这五点，可以导致终身无痛苦。经书说：“不治已病治未病”，正是为此。
善于养生的人养内（内在的精神真气），不善于养生的人养外（外在的形体欲望）。养外的人充实外在，以充盈、快乐、润泽、贪欲、放纵情志为追求，却不知道外实则内虚。善于养内的人充实内在，使脏腑安和，三焦各守其位，饮食常适宜。所以庄周说：“人可畏惧的，是寝席饮食之间，而不知道警戒的人。”如果能常常这样敬畏谨慎，疾病从哪里兴起？寿命怎么能不长？贤者看到现象就领悟，愚者面临疾病还不知道，确实可畏。
黄帝问岐伯说：“我听说上古时代的人，年龄都超过百岁，动作却不衰老；现在的人，年龄刚过半百，动作都衰老了，是时代环境恶劣呢？还是人自己失去了养生之道呢？”岐伯回答说：“上古时代的人，他们懂得大道，效法阴阳规律，调和术数方法，饮食有节制，起居有常态，不妄自劳作，所以能形体与精神俱在，尽享天然寿数，活到百岁才离开。现在的人不是这样，把酒当作浆水喝，把妄为当作常态，醉酒后行房事，用欲望耗尽精气，用耗散损耗真元，不知道保持充满，不时调控精神，只求快意于心，违背生命的乐趣，起居无节制，所以半百就衰老了。”
四时五行，以生长收藏为规律，产生寒暑燥湿风。人有五脏，化为五气，产生喜怒悲忧恐。所以喜怒伤气，寒暑伤形，暴怒伤阴，暴喜伤阳。厥气（逆乱之气）上行，脉满离形。喜怒不节制，寒暑过度，生命就不稳固。所以重阳亡阳，重阴亡阴。所以说：“冬天感受寒邪，春天必患温病；春天感受风邪，夏天必患泄泻；夏天感受暑邪，秋天必患疟疾；秋天感受湿邪，冬天必患咳嗽。”
王充年纪接近七十，才撰写养生之书，共十六篇。香气自守，闭目塞听，接受补益从精微入手，服药导引，差不多能获得大道。
太上（最高境界）养神，其次养形。神清气爽意念平和，全身关节安宁，这是养生的根本。肥壮肌肤，充实腹肠，开启嗜欲，这是养生的末节。
凡是生命的增长，在于顺应它。使生命不顺的，是欲望。所以圣人必须先调节欲望。（适，就是节制。）居室太大则多阴气，台榭太高则多阳气。多阴气则发生蹶证（手足逆冷的疾病），多阳气则发生痿证（肢体萎软不能行走的疾病）。蹶证，是逆冷寒疾；痿证是不能行走，都是阴阳不适的祸患。所以先王不住大室，不高建台榭，饮食不众珍美味，衣服不穿过热衣物。衣物过热则腠理闭塞，腠理闭塞则气机不达。饮食众珍则胃满，胃满则中焦痞闷，中焦痞闷则气机不达。以此求长生，可能得到吗？
天生阴阳寒暑，四时的变化，万物的演变，没有不为利的，也没有不为害的。圣人观察它们以便生存，所以精神安于形体，年寿就长了。所谓长，不是短了再续接，而是尽其天年。尽天年的关键，在于去除危害。什么是去除危害？大甘、大酸、大苦、大辛、大咸，五味充满形体，就有害生命；大喜、大怒、大忧、大恐、大哀，五情接触精神，就有害生命；大寒、大热、大燥、大湿、大风、大雾，六气扰动精气，就有害生命。（所有说“大”的，都指过度。）所以凡养生，不如知道根本，知道根本则疾病无从发生。
劳，是神气的劳累；伤，是形体的损伤。饥饱过度则伤脾，思虑过度则伤心，色欲过度则伤肾，起居过度则伤肝，喜怒悲愁过度则伤肺。另外风寒暑湿伤害于外，饥饱劳役败坏于内。白天感受则病在营气，夜晚感受则病在卫气。经络内联外连，随昼夜运行而各自顺从，开始劳于一处，一起变为两处，两处传至三处，三处传至四处，四处迁至五处，五处又返一处。一处至于五处，邪气乃深藏，真气大失，使人肌肉消瘦，神气虚弱，饮食减少，行走困难。到了这种地步，即使有命，也不能生存了。
人禀受天地阴阳而生，天有六气，人有三阴三阳而上奉应之；地有五行，人有五脏六腑而下应之。于是资生皮肉筋骨、精髓血脉、四肢九窍、毛发齿牙唇舌，总而成体。外则气血循环，流注经络，容易受六淫（风、寒、暑、湿、燥、火六种外感病邪）伤害；内则精神魂魄志意思，容易受七情（喜、怒、忧、思、悲、恐、惊七种情志活动）伤害。六淫者，寒暑燥湿风热是；七情者，喜怒悲思惊。如果持护得当，怡然安泰；如果役使冒犯非理，百病就产生了。
物中最灵的，唯有人。身体是神化的根本。精对于人，像水浮船；气对于人，如风吹尘；神对于人，似野马聚空。水干涸则船停，风息则尘静，野马散则火空。长久拥有精能固守，无气则物体盛满。精气神三者，心可以不动。它们的變化，外忘其形，内养其神，这叫登真之路。嗜欲放纵于心，谁能长久去除？哀乐伤害于志，谁能长久忘记？思虑役使于神，谁能长久没有？利禄劳累于身，谁能长久舍弃？五味败坏于精，谁能长久节制？美酒扰乱于情，谁能长久断绝？吃佳肴，饮美酒，看美女，听淫声，虽然精力强反而祸害身体，耳目快乐反而导致精神混乱，有百端败坏大道。一个介乎其间而希望得道，哪里有养身的验证呢？学道的人，外则意念不被外物转移，内则意念不随心乱，湛然保持于虚寂造化清净之境。譬如起屋的辛劳，假借一息的形气尚存，神归于清，何况契合于道保真丹呢？
彭祖说：“养寿之道，只是不要伤害而已。冬天温暖夏天凉爽，不失四时之和，所以适应身体；美色淑姿，幽闲娱乐，不致使思欲迷惑，所以通达神气；车服威仪，知足无甚，所以统一意志；八音五色，以悦视听，所以疏导心灵。所有这些用来养寿。而不能斟酌适度的，反而加速祸患。古代的至人，恐怕下才之子不识事宜，流荡不还，所以断绝源头。所以上士分床睡，中士异被睡；服药百裹，不如独卧。五音使人耳聋，五味令人口爽（味觉减退）。如果能节宣其宜适，抑扬其通塞，不减年算而得益。凡此之类，譬犹水火，用得适当，不为害吧？不知经脉损伤，血气不足，内里空疏，髓脑不实，身体已经先病，所以被外物侵犯，风寒酒色来引发它罢了。如果本来充实，怎么会有病呢？远思强记伤人，忧愁悲哀伤人，喜乐过差伤人，忿怒不解伤人，汲汲所愿伤人，阴阳不顺伤人。有所伤害的很多，却唯独戒除房中，岂不困惑吗？男女相成，犹如天地相生，所以导养神气，使人不失其和。天地得交接之道，所以无终竟之限；人失交接之道，所以有残伤之期。能避众伤之事，得阴阳之术，就是不死之道。天地昼分而夜合。一岁三百六十日而精气和合，所以能生产万物而不穷。人能效法它，可以长存。其次有服气得其道，则邪气不得入，治身之本要。其余吐纳导引之术，及念体中万神有含影守形之事，皆非真道。人能爱精养体，服气炼形，则万神自守其真。不然者，则荣卫枯悴，万神日逝，非思念所留者也。”
夫道者藏精于内，栖神于心，静漠恬淡，悦穆胸中，廓然无形，寂然无声。静漠恬淡，所以养生也；和愉虚无，所以据德也。外不乱内，即性得其宜；静不动和，则德安其位。养生以经世，抱德以终年，可谓能体道矣。
喜怒损性，哀乐伤神，性损则害生。故养精以全气，保神以安心。气全体平，心安神逸，此全生之诀也。
晋朝道成自号祟真子。他论述长生养性的主旨说：“关键在于存三、抱元、守一。三者，是精气神，名叫三宝。抱元，是抱守元阳真气。守一，是神灵。神在心，心有性，属阳，是为南方丙丁之火。肾能生元阳，为真气，其泄为精，是为北方壬癸之水。水为命，命系于阴也。这叫性命。三一之道，在于存想，入下丹田，抱守元阳，经过三五年，自然神定气和。神既定，则释其四大而无执焉。坦然修颐其真，功满行毕，其道成矣。”
玄牝既立，犹瓜有蒂。暗注母气，呼即呼，吸即吸，绵绵十月，气足形圆。心是气之主，气是形之根；形是气之宅，神是气之真。神用气养，气因神住。神行则气行，神住则气住。这是经书要妙之义。
阳精魂主，阴精魄成。二精相搏，而成神明。神以形用，形以神生。神去则形毙，神全角可延。神以道全，形以术延耳。
骨肉以精血为根，灵识以元气为木，神气乃性命之本也。神为气之子，气为神之母，子母不可以斯须离也。元气湛然止于丹田，则变化成矣。神能御气，气能留形。出息微微，入息绵绵，深根固蒂，长生久视之道也。故曰：天门常开，地户密闭，呼至于根，吸彻于蒂，谓之丹田，谓之气海，如抱鸡卵，如鱼生水，法就圣胎，自然蝉蜕。
炼精者，炼元精，非淫欲所感之精；炼气者，炼元气，非口鼻呼吸之气；炼神者，炼元神，非心意会虑之神。故此神气精者，与天地同其根，与万物同其体；得之则生，失之则死；以阳火炼之则化成阳气，以阴符养之则结成阴精；见之不可用，用之不可见也。
发宜多梳，齿宜多叩，液宜常咽，气宜精炼，手宜在面，五者所谓子欲不死修昆仑耳。
养耳力者常塞，养目力者常瞑，养臂指者常屈信，养股趾者常步履。精者神之本，气者神之主，形者气之宅。故形大用则羸，精大用则竭，气大劳则绝。是以人之生者神也，形之托者气也。若气衰则神托而得长生者，未之闻也。夫有者，因无而生焉，形须神而立焉。有者，无之馆也；形者，神之宅也。倘不全宅以安生，修身以养神，则不免气散归空，游魂为变。仿之于烛，烛虚则火不居焉；譬之于堤，堤坏则水不存焉。身劳则形散，气劳则命终，形疲则神毙，神毙则向导游矣。已游者无返期，既朽者无生理。故神者魂也，魄者阴也。神能复气，形能食味。气清则神爽，形劳则气浊。服气者，千百不死，故身飞于天；食谷者，千百皆死，故形归于地。人之死也，魂飞于天，魄落于泉。水火分散，各归本源。生则同体，死则相捐。飞沉各异，禀之自然。何者？譬如焚之木，以火焚之，烟则上升，灰则下沉，亦自然之理也。夫神明者，生死之本也；精气者，万物之体也。全其形则生，养其精气神则性命长生矣。
养生有五难：名利不灭，此一难也；喜怒不除，此二难也；声色不去，此三难也；滋味不绝，此四难也；神虑精散，此五难也。五者必存，虽心希难老，口诵至言，咀嚼英华，呼吸太阳，不能不夭其年也。五者无于胸中，则信顺日深，玄德日全，不祈喜而自福，不求寿而自延。此养生大理所归也。
圣人一度循轨，不变其宜，不易其常，放准修绳，曲因其当。夫喜怒者，道之邪也；忧悲者，德之失也；好憎者，心之过也；嗜欲者，性之偏也。人大怒伤阴，大喜坠阳，暴气发喑，惊怖为狂。忧悲多患，痛乃成积。好憎繁多，祸乃相随。故心不忧乐，德之至也；通而不变，静之至也；嗜欲不载，虚之至也；无所爱憎，平之至也；不与物散，粹之至也。能此五者，则通于神明。通于神明者，得其内者也。
夫孔窍者，精神之户牖也；而气志者，五脏之使佐也。耳目淫于声色之乐，则五脏摇动而不定也。五脏摇动而不定，则血气滔荡而不休。气血滔荡而不休，则精神驰聘于外而不守矣。精神驰骋于外而不守，则祸福之至，虽如丘山，无由识之矣。使耳目精明玄达而无诱慕，气志虚静恬愉而省嗜欲，五脏定宁充盈而不泄，精神内守形骸而不外越，至望于往世之前而视于来世之后犹足为也，岂直祸福之间哉？故曰：其出弥远，其知弥少，以言夫精神之不可使外淫也。故五色乱目，使目不明；五声讹耳，使耳不聪；五味乱口，使口爽伤；趋舍滑心，使行飞扬。此四者，天下之所养性也，然皆人累也。故曰：嗜欲者，使人之气越；而好憎者，使人之心劳。弗疾去，则志气日耗。
Longevity and clear vision (extending life and maintaining clarity, referring to long life) cannot be achieved without cherishing Jing (Essence) and preserving Qi (Vital Energy). The method of "Yin Dan Nei Yu" (a practice of internal preservation through inner cultivation) is known by few in the world. Although one strives to preserve Qi, if one does not abstain from sexual desires and emotional attachments, disaster is inevitable.
Heaven and Earth possess the virtue of generating and nurturing all things. Among living beings, the body is most precious. The foundation of the body is peace and comfort (An Le), which are attained through preservation and care. If people in the world focus on this root, the root will surely be solid. If the root is solid, how can disease arise? How can premature death occur? This is the essence of the Way of Sheng Yang (Nourishing Life). Even plants and trees, though devoid of consciousness, require irrigation; how much more so for humans, the spirit of all things, who must rely on preservation? However, the principles of preservation are myriad. Briefly summarized, there are three methods: first, Nourishing Shen (Spirit); second, Cherishing Qi; third, Damming Disease (preventing illness). By forgetting emotions and discarding cleverness, maintaining a state of tranquility and emptiness (Wu Xu), distancing oneself from worldly affairs to preserve true nature, and having no attachment inside or outside, the Spirit will not be consumed internally, nor confused by external environments. With purity and unity unadulterated, the Spirit naturally becomes tranquil. This is Nourishing Shen. Embracing the root of the One Yuan (Primordial Origin), consolidating the Jing and Qi that return to truth, stabilizing the San Jiao (Triple Burner), forgetting the form of the Six Thieves (Six Sense Organs/Mind), emptying the realm of consciousness, and aligning with the Great Unity, Qi naturally settles. This is Cherishing Qi. Eating and drinking at appropriate times, with moderate temperature, avoiding the Eight Evils (Wind, Cold, Summer Heat, Dampness, Dryness, Fire, Hunger, Fullness) when going out or staying indoors, and sleeping/waking without forcing oneself, ensures physical peace. This is Damming Disease. These three are easy to practice, yet people claim they are difficult and refuse to do so. Thus, although methods for longevity exist, few pursue them, leading to eternal departure. Consequently, diseases attack mutually, and Heavenly Harmony is lost, which pities the Sages.
The path to peace and comfort is obtained only by those who know how to preserve. Moreover, medicines that attract Harmonious Qi are few, while those that attack (damage healthy Qi) are many; this must be carefully examined. Thus, human survival requires preservation, avoiding harm to Harmonious Qi to support life. Losing care leads to disease. If treatment is improper, collapse and fainting may occur immediately. Prevention must happen during peaceful times, hence the saying: "In safety, do not forget danger." This is the preemptive warning of the Sages.
The way of Sheng Yang lies in guarding the Center (Zhong), which avoids the harms of excess and deficiency. The Classics state: "The Yin and Yang of the four seasons cause diseases arising from overuse." Generally, forcing actions against one's nature or forcing states leads to disease. The Five Zang Organs receive Qi within fixed limits; excessive use and consumption cause disease. A good preserver of life avoids excessive consumption and conserves True Yuan (Primal Source), thus fearing no external evils. Therefore, being good at taking medicine is inferior to being good at preservation. Some people neither preserve well nor take medicine properly; when illness strikes suddenly, they blame gods and heaven. Alas! They have not thought about it.
Those who have not heard the Dao let their hearts run wild, violating the joy of life. They use Spirit to pursue cleverness, worry/fear to pursue gain/loss, labor to pursue propriety, and existence to pursue wealth. If these four pursuits are not removed, the Heart becomes diseased. Exhausting the body with extreme labor, irritability, anger causing Qi rebellion, exposure to wind while drinking alcohol, and craving spicy/salty foods damage the Liver. Indulging in cold/raw food, immoderate temperatures, prolonged sitting/lying, and extreme hunger/fullness damage the Spleen. Excessive shouting, arguing, socializing, exposure to cold/heat, and liking salty/spicy foods damage the Lungs. Sitting on damp ground, forcing entry into water, indulging in lust and laboring the body, causing leakage of the Three Dantians (Upper, Middle, Lower Elixir Fields) damages the Kidneys. Once these five diseases arise, one becomes emaciated before old age, sick before weak, and heavy illness leads to death. Alas! These are self-inflicted through lack of reflection. Those concerned with hygiene must guard against these five points to achieve a lifetime free of suffering. The Classics say: "Treat disease before it arises," precisely for this reason.
Good preservers nourish the Inner (Shen/Qi), while bad preservers nourish the Outer (Form/Desire). Those who nourish the outer fill the exterior, seeking fullness, pleasure, luster, greed, and indulgence, unaware that external fullness implies internal emptiness. Those who nourish the inner fill the interior, keeping Zang-Fu organs harmonious, San Jiao in its proper position, and diet suitable. Zhuangzi said: "What humans should fear is what happens in bed and at meals, yet they do not guard against it." If one constantly maintains such caution, how can disease arise? How can longevity not extend? The wise understand upon seeing phenomena; the foolish do not realize until facing illness. Truly fearful.
Yellow Emperor asked Qibo: "I hear people in ancient times lived past a hundred years with vigorous movements; now people weaken by half their years. Is it due to the times or human error?" Qibo replied: "Ancient people understood the Dao, modeled themselves on Yin-Yang, harmonized with techniques, had regulated diet and routine, and did not labor recklessly. Thus, form and spirit remained united, fulfilling their natural lifespan to a hundred years. Modern people are different: they treat wine as water, make recklessness a habit, engage in intercourse while drunk, exhaust Jing with desires, dissipate Zhen (True Qi), fail to maintain fullness, fail to regulate Spirit timely, seek only mental pleasure, violate life's joy, and have irregular routines. Hence, they weaken by fifty."
Four Seasons and Five Elements govern growth, flourishing, harvesting, and storing, producing Cold, Heat, Dryness, Dampness, and Wind. Humans have Five Zang, transforming into Five Qi, producing Joy, Anger, Sorrow, Grief, and Fear. Thus, Joy/Anger damage Qi; Cold/Heat damage Form; violent Anger damages Yin; violent Joy damages Yang. Rebellious Qi moves upward, filling vessels and leaving the form. Unregulated Joy/Anger and excessive Cold/Heat make life unstable. Extreme Yang leads to loss of Yang; extreme Yin leads to loss of Yin. Thus: "Cold hurt in Winter causes Warmth disease in Spring; Wind hurt in Spring causes Diarrhea in Summer; Summer Heat hurt in Summer causes Malaria in Autumn; Dampness hurt in Autumn causes Cough in Winter."
Wang Chong, nearing seventy, wrote a book on Sheng Yang with sixteen chapters. Guarding with fragrance, closing eyes and ears, receiving tonification from essence, taking medicine and Daoyin (guiding and pulling exercises), one might approach the Dao.
Supreme is nourishing Spirit; next is nourishing Form. Clear Spirit and calm mind bring peace to all joints; this is the root of Sheng Yang. Fleshy muscles, full intestines, opened desires; this is the branch of Sheng Yang.
Life grows by following nature. Desire makes life unsmooth. Thus, Sages first regulate desire. Large rooms gather too much Yin; high terraces gather too much Yang. Too much Yin causes Jue syndrome (cold limbs); too much Yang causes Wei syndrome (flaccidity). Jue is cold reversal; Wei is inability to walk. Both result from Yin-Yang imbalance. Thus, Ancient Kings did not live in large rooms or build high terraces, ate simple foods, and wore non-heating clothes. Overheating clothes blocks pores (Li), blocking Qi flow. Rich foods fill the Stomach, causing middle-jiao stagnation, blocking Qi flow. Seeking longevity this way is futile.
Heaven generates Yin-Yang, Cold/Heat, Four Seasons, and changes in all things. None are purely beneficial or harmful. Sages observe them to survive, keeping Spirit safe in Form, extending life. Longevity means completing one's natural number, not extending a short life. The key to completing the number is removing harm. What is harm? Excessive Sweet, Sour, Bitter, Pungent, Salty flavors damage Form; Excessive Joy, Anger, Worry, Fear, Sorrow damage Spirit; Excessive Cold, Heat, Dryness, Dampness, Wind, Fog disturb Essence. All "excessive" terms mean over-indulgence. Thus, knowing the Root is best for Sheng Yang; knowing the Root prevents disease.
Labor refers to Spirit/Qi exhaustion; Injury refers to Form damage. Overeating/starving injures Spleen; overthinking injures Heart; sexual excess injures Kidney; irregular routine injures Liver; excessive Joy/Anger/Sorrow/Worry injures Lungs. External Cold/Wind/Summer Heat/Dampness injure the exterior; internal hunger/fullness/labor ruins the interior. Daytime injury affects Ying (Nutritive) Qi; nighttime injury affects Wei (Defensive) Qi. Meridians connect inside and out, moving with day/night cycles. Starting at one, spreading to two, then three, four, five, and back to one. From one to five, evil hides deep, True Qi is lost, muscles waste, Spirit weakens, appetite drops, walking is hard. At this stage, even with life, survival is impossible.
Humans are born from Heaven and Earth Yin-Yang. Heaven has Six Qi; Humans have Three Yin/Three Yang responding above. Earth has Five Elements; Humans have Five Zang/Six Fu responding below. Skin, flesh, bones, marrow, blood, vessels, limbs, orifices, hair, teeth, lips, tongue form the body. Exterior: Blood/Qi circulates in meridians, susceptible to Six Evils (Pathogens). Interior: Spirit/House/Po/Zhi/Yi are susceptible to Seven Emotions. Six Evils are Cold, Heat, Dryness, Dampness, Wind, Fire. Seven Emotions are Joy, Anger, Sorrow, Thought, Fear. Proper care brings peace; improper use breeds disease.
Humans are the most spiritual beings. Body is the root of transformation. Jing is like water floating a boat; Qi is like wind blowing dust; Shen is like wild horses in the sky. Water dries, boat stops; wind ceases, dust settles; horses scatter, fire goes out. Preserving Jing keeps it solid; lacking Qi fails to sustain. Jing, Qi, Shen: the Heart can remain unmoved. Changing externally, forgetting form; internally, nourishing Shen; this is the path to Truth. Desires plague the heart; sorrow/joy wound the will; thought enslaves the spirit; profit burdens the body; flavors ruin Jing; wine confuses emotion. Eating delicacies, drinking fine wine, viewing beauties, hearing licentious sounds—even if strong, harms the body and confuses the spirit. Who can abandon desires, sorrows, thoughts, profits, flavors, and wine permanently? Learning Dao means not letting mind follow objects externally, nor letting mind confuse internally, remaining pure in emptiness and stillness. Like building a house, relying on a breath of form/Qi, Spirit returns to clarity.
Peng Zu said: "The way to nurture life is simply not to harm it. Keeping warm in winter and cool in summer suits the body; beautiful sights and leisure entertain without confusing desires, opening the Spirit; modest carriage/clothes and contentment unify the Will; music and colors please sight/hearing, guiding the Heart. All these nurture life. Without moderation, they accelerate disaster. Ancient Perfect People feared inferior men would lose their way, so they cut off sources. Thus, superior scholars sleep apart, medium scholars use separate blankets; taking hundreds of pills is worse than sleeping alone. Five tones deafen, five flavors dull taste. If one regulates appropriately, suppressing/blocking as needed, one gains benefit without losing years. Like water and fire, used moderately, they are not harmful. But if meridians are damaged, Blood/Qi deficient, interior empty, marrow brain unsolid, the body is already sick, allowing external factors like wind/cold/alcohol/sex to trigger it. If originally solid, how could there be disease? Far thinking/strong memory harms; sorrow/grief harms; excessive joy harms; unresolved anger harms; anxious wishes harm; Yin-Yang disharmony harms. Many harms exist, yet only guarding sex is warned against? Men and women complement each other like Heaven and Earth generate, guiding/nourishing Spirit/Qi to maintain harmony. Heaven/Earth join, having no end; humans lose joining, having damage periods. Avoiding harms and mastering Yin-Yang is the way to immortality. Heaven/Earth divide day/night. 360 days a year, Essence/Qi combine, producing all things endlessly. Humans imitating this can endure. Second is swallowing Qi correctly, preventing evil entry, the root of body management. Other methods like Tu Na (breathing exercises) and Daoyin, or visualizing ten thousand spirits guarding form, are not the True Dao. Loving Jing and nourishing body, swallowing Qi and refining form, allows spirits to guard truth. Otherwise, Ying/Wei wither, spirits depart daily, unretained by thought."
Dao stores Jing inside, rests Shen in Heart, quiet and tranquil, pleasing and solemn in chest, vast and formless, silent. Quiet/tranquil nourishes life; harmonious/joyful/empty possesses Virtue. Exterior not disturbing Interior, Nature finds suitability; Still/moving/harmonious, Virtue takes its place. Nourishing life to manage the world, embracing Virtue to finish the year, this is embodying Dao.
Respecting life: even if rich/noble, do not let nourishment harm the body; even if poor/base, do not let profit burden the form.
Spirit excels Qi; Qi meets Spirit. Undispersed Spirit/Qi is called True Cultivation.
Joy/Anger damage Nature; Sorrow/Joy damage Spirit. Damaged Nature harms life. Thus, nourish Jing to complete Qi, protect Shen to calm Heart. Qi complete, body peaceful; Heart calm, Spirit relaxed. This is the secret of complete life.
Jin Dynasty Dao Cheng, styled Chong Zhen Zi, discussed longevity and nature: "Key is storing Three, embracing Yuan, guarding One. Three are Jing, Qi, Shen, named Three Treasures. Embracing Yuan is guarding Primordial Yang True Qi. Guarding One is Spirit. Spirit is in Heart; Heart has Nature, belongs to Yang, Southern Bing-Ding Fire. Kidneys generate Yuan Yang, True Qi, excreting as Jing, Northern Ren-Gui Water. Water is Life, linked to Yin. This is Xing-Ming (Nature-Life). The Way of Three-One lies in visualization, entering Lower Dantian, guarding Yuan Yang. After 3-5 years, Spirit settles, Qi harmonizes. Once Spirit settles, release the Four Elements without attachment. Calmly cultivate truth, when merit completes, the Dao is achieved."
Xuan Pin established, like a melon stem. Secretly pouring maternal Qi, inhaling/exhaling continuously for ten months, Qi sufficient, Form round. Heart is master of Qi; Qi is root of Form; Form is house of Qi; Shen is truth of Qi. Shen uses Qi to nourish; Qi stays because of Shen. Shen moves, Qi moves; Shen stays, Qi stays. This is the profound meaning of the Classics.
Yang Jing governs Hun (Ethereal Soul); Yin Jing forms Po (Corporeal Soul). Two Jing interact, forming Shen Ming (Divine Spirit). Shen uses Form; Form lives by Shen. Shen leaves, Form dies; Shen whole, horn extends. Shen perfected by Dao; Form extended by technique.
Bone/flesh rooted in Jing/Blood; Spirit rooted in Yuan Qi. Shen/Qi are root of Xing-Ming. Shen is child of Qi; Qi is mother of Shen. Child/mother cannot part for a moment. Yuan Qi settles in Dantian, transformation occurs. Shen controls Qi; Qi retains Form. Exhale slightly, inhale continuously, deep roots, firm stem, is the way of longevity. Thus: Heavenly Gate (Nostrils) open, Earthly Door (Anus) closed, exhale to root, inhale to stem. Called Dantian, Qi Sea. Like holding an egg, fish in water. Method achieves Holy Embryo, naturally molts like cicada.
Refining Jing refines Yuan Jing, not semen aroused by lust. Refining Qi refines Yuan Qi, not nose/mouth breath. Refining Shen refines Yuan Shen, not mind/thought. Thus, this Shen/Qi/Jing shares root with Heaven/Earth, body with all things. Gain it, live; lose it, die. Refine with Yang Fire to become Yang Qi; nourish with Yin Talisman to结 Yin Jing. Seen but unusable; used but unseen.
Hair: comb often. Teeth: tap often. Fluids: swallow often. Qi: refine carefully. Hands: massage face. These five are called "If you want not to die, cultivate Kunlun (Head)."
Nourish ear power: plug often. Nourish eye power: close often. Nourish arm/finger power: flex/extend often. Nourish leg/toe power: walk often. Jing is root of Shen; Qi is master of Shen; Form is house of Qi. Form overused becomes emaciated; Jing overused exhausted; Qi overused severed. Human life is Shen; Form relies on Qi. If Qi declines, Shen relies on it for longevity? Never heard. Being arises from Non-being; Form stands by Shen. Being is hall of Non-being; Form is house of Shen. If not protecting house to settle life, cultivating body to nourish Shen, Qi scatters to void, wandering soul transforms. Like candle: empty candle, fire doesn't stay. Like dike: broken dike, water doesn't stay. Body labored, Form scatters; Qi labored, Life ends; Form tired, Shen dies; Shen dead, guide wanders. Wandered, no return; rotted, no life. Shen is Hun; Po is Yin. Shen restores Qi; Form eats flavor. Qi clear, Shen bright; Form labored, Qi turbid. Swallowing Qi: thousands don't die, body flies to heaven. Eating grain: thousands die, form returns to earth. Death: Hun flies to heaven, Po falls to spring. Water/Fire disperse, return to source. Life same body; death discard each. Fly/settle different, endowed by nature. Why? Like burning wood: smoke rises, ash sinks. Natural principle. Shen Ming is root of life/death; Jing Qi is body of all things. Complete Form, live; nourish Jing/Qi/Shen, Xing-Ming long-lived.
Five difficulties in Sheng Yang: 1. Fame/Profit not extinguished. 2. Joy/Anger not removed. 3. Sound/Color not abandoned. 4. Flavor not ceased. 5. Spirit/Thought/Jing scattered. If these five exist, even hoping for old age, reciting supreme words, chewing essence, breathing sunlight, cannot avoid early death. If five absent from chest, faith/obedience deepen, Dark Virtue completes. No need to pray for joy/blessings or seek longevity; they come naturally. This is the great principle of Sheng Yang.
Sages follow rules, change nothing suitable, alter nothing constant, set standards, adjust to appropriateness. Joy/Anger are deviations of Dao; Sorrow/Grief are losses of Virtue; Likes/Dislikes are faults of Heart; Desires are biases of Nature. Great Anger damages Yin; Great Joy drops Yang; Violent Qi causes aphonia; Shock/Fear causes madness. Sorrow/Grief bring many illnesses, pain becomes accumulation. Many likes/dislikes bring disasters. Thus, Heart without sorrow/joy is peak Virtue; Through without change is peak Stillness; Desires not carried is peak Emptiness; No love/hate is peak Balance; Not scattering with objects is peak Purity. Mastering these five connects to Shen Ming. Connecting to Shen Ming is obtaining the Inner.
Orifices are doors/windows of Spirit; Qi/Wills are assistants of Five Zang. Eyes/ears indulging in sound/color shake Five Zang. Shaken Five Zang cause surging Blood/Qi. Surging Blood/Qi cause Spirit to roam outside. Roaming Spirit loses control; even mountains of fortune/misfortune cannot be recognized. Keep eyes/ears sharp/pure, Qi/Will quiet/peaceful, reduce desires, stabilize Five Zang, keep Spirit inside. Looking past past worlds and future worlds is possible. Not just between fortune/misfortune. Thus: "Going out further, knowing less," meaning Spirit must not be externally defiled. Five Colors confuse eyes; Five Sounds distort ears; Five Flavors confuse mouth; Choices slide heart, causing erratic behavior. These four are world-nourishing but human burdens. Thus: Desires make Qi overflow; Likes/Dislikes tire Heart. Not quickly removed, Spirit/Qi daily deplete.