上古天真论篇 黄帝问于天师曰∶余闻上古之人，春秋皆度百岁，而动作不衰。今
时之人，年半百而动作皆衰者，时势异耶？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。夫上古圣人之教下也，皆谓之虚邪贼风，避之有时，恬 虚无，真气从之，精神内守，
病安从来。
（此言法道清净，精神内守而不妄耗，故虚邪不能以为害。）
帝曰∶余闻上古有真人者，提挈天地，把握阴阳，呼吸精气，独立守神，肌肉若一，故能寿
敝天地，无有终时，此其道生。中古之时，有至人者，淳德全道，和于阴阳，调于四时，去世离
俗，积精全神，游行天地之间，视听八远之外。此盖益其寿命而强者也，亦归于真人。其次有圣
人者，处天地之和，从八风之理，适嗜欲于世俗之间，无恚嗔之心，行不欲离于世，被服章，（三
字疑衍。）举不欲观于俗，外不劳形于事，内无思想之患，以恬愉为务，以自得为功，形体不敝，
精神不散，亦可以百数。其次有贤人者，法则天地，象似日月，辩列星辰，逆从阴阳，分别四时，
将从上古，协议于道，亦可使益寿而有极时。
（此言摄养有真人、圣人、贤人之不同，故寿考则因之而有上、次、中等之异矣。）
帝曰∶人年老而无子者，材力尽耶？将天数然耶？岐伯曰∶女子七岁，肾气盛，齿更发长；
二七而天癸至，任脉通，太冲脉盛，月事以时下，故有子；三七，肾气平均，故真牙生而长极；
四七，筋骨坚，发长极，身体盛壮；五七，阳明脉衰，面始焦，发始堕；六七，三阳脉衰于上，
面皆焦，发始白；七七，任脉虚，太冲脉衰少，天癸竭，地道不通，故形坏而无子也。丈夫八岁，
肾气实，发长齿更；二八，肾气盛，天癸至，精气溢泻，阴阳和，故能有子；三八，肾气平均，
筋骨劲强，故真牙生而长极；四八，筋骨隆盛，肌肉满壮；五八，肾气衰，发堕齿槁；六八，阳气
衰于上，面焦发鬓颁白，七八，肝气衰，筋不能动，天癸竭，精少，肾脏衰，形体皆极；八八，
则齿发去。肾者主水，受五脏六腑之精而藏之，故五脏盛，乃能泻。今五脏皆衰，筋骨解堕，天
癸尽矣。故发鬓白，身体重，行步不正，而无子尔。曰∶其有年已老而有子者何也？曰∶此其天
寿过度，气脉常通，而肾气有余也。此虽有子，男不过尽八八，女不过尽七七，而天地之精气皆
竭矣。（凡老而生子，子寿不能过天癸之数。）
（此言人禀阴阳之气，盛衰故有常数，然而因时保守，无妄作劳，庶几可久。）
帝曰∶夫道者年皆百岁，能有子乎？岐伯曰∶夫道者能却老而全角，身年虽寿，能生子也。
四气调神大论篇曰∶春三月，此谓发陈，天地俱生，万物以荣，夜卧早起，广步于庭，
被发缓形，以使志生，生而勿杀，与而勿夺，赏而勿罚，此春气之应，养生之道也。逆之则伤肝，
夏为寒变，奉长者少。夏三月，此谓蕃秀，天地气交，万物华实，夜卧早起，无厌于日，使志无
怒，使华英成秀，使气得泄，若所爱在外。（时惟阳气宣通，发阳在外，故所爱亦顺之也。）此
夏气之应，养长之道也。逆之则伤心，秋为 疟，奉收者少，冬至重病。秋三月，此谓容平，天
气以急，地气以明。（急，风急也。明，气清也。）早卧早起，与鸡俱兴，使志安宁，以缓秋刑，
收敛神气，使秋气平，无外其志，使肺气清，此秋气之应，养收之道也。逆之则伤肺，冬为飧泄，
奉藏者少。冬三月，此为闭藏，水冰地坼，无扰乎阳，早卧晚起，必待日光，使志苦伏若匿，若
有私意，若已有得。（若有私意，言慎密不出，如有私也。若已有得，虽未得，若已得，不欲扰
冒，而紊犯气志也。）去寒就温，无泄皮肤，使气亟夺。此冬气之应，养藏之道也。逆之则伤肾，
春为痿厥，奉生者少。
夫四时阴阳者，万物之根本也，所以圣人春夏养阳，秋冬养阴，以从其根，故与万物沉浮于
长生之门。逆其根，则伐其本，坏其真矣。故阴阳四时者，万物之始终也，死生之本也。逆之则
灾害生，从之则苛疾不起，是谓得道。道者圣人行之，愚者佩之。（当作悖。）从阴阳则生，逆之则
死；从之则治，逆之则乱。反顺为逆，是谓内格。（身内阴阳扦格不和。）是故圣人不治已病治
未病，不治已乱治未乱，此之谓也。夫病已成而后药之，乱已成而后治之，譬犹渴而穿井，斗而
铸兵，不亦晚乎？（此言当顺四时而摄养，惟圣人善顺之，则苛疾不起；愚者逆之，所以灾害生
焉，可不慎哉？）
生气通天论曰∶阴之所生，本在五味，阴之五宫，伤在五味。（生在五味，节也，本
也。宫伤，五味失节，嗜欲太过之害也。下文可见。）故味过于酸，肝气以津，脾气乃绝。味过
于咸，大骨气劳，短肌，心气抑。味过于甘，心气喘满，色黑，肾气不衡。（衡，平也。）味过
于苦，脾气不濡，胃气乃浓。味过于辛，筋脉沮弛，精神乃央。是故谨和五味，骨正筋柔，血气
以流，腠理以密。如是则气骨以精，谨道如法，长有天命。
（此言节五味，以调五脏。谨如法则，亦可以长年。）
阴阳应象论 帝曰∶法阴阳奈何？岐伯曰∶阳胜则身热，腠理闭，喘粗，为之俯仰，
汗不出而热，齿干以烦冤，腹满死，能冬不能夏。阴胜则身寒，汗出，身常清，数栗而寒，寒则
厥，厥则腹满死，能夏不能冬。此阴阳更胜之变，病之形能也。曰∶调此二者奈何？曰∶能知七
损八益，则二者可调，不知用此，则早衰之节也。
（七损八益之道，谓女子二七而天癸至，七七而绝；男子二八而天精通，八八而尽。女子
以时下月，故曰损；男子以节而泻，故曰益，不知此而早衰也。）
年四十而阴气自半也，起居衰矣。年五十，体重，耳目不聪明矣。年六十，阴痿，气大衰，
九窍不利，下虚上实，涕泣俱出矣。故曰∶知之则强，（则知七损八益是也。）不知则老，故同
出而名异耳。智者察同，愚者察异，愚者不足，智者有余。（愚不足，知有余。）有余则耳目聪
明，身体轻强，老者复壮，壮者益治。是以圣人为无为之事，乐恬 之能，从欲快志于虚无之守，
故寿命无穷，与天地终，此圣人之治身也。
（此言人同此生，自幼至壮，壮而老，皆由乎阴阳。天癸之始终，自然消长之道也。知之者
谨以节养，以顺受其正。不知者循欲以戕伐其真，是以有名之异同也，故曰同异。）
上古天真论篇：黄帝向天师问道：“我听说上古时代的人，活到一百多岁，动作依然不显衰老。现在的人，年纪刚过五十，动作就都显得衰败了，这是时代环境不同呢？还是人们自身失于调养呢？”岐伯回答说：“上古时代的人，那些懂得养生之道的人，效法阴阳变化的规律，运用正确的养生方法，饮食有节制，起居有常规，不妄自过度劳累，所以能够形体与精神协调统一，从而享尽天然赋予的寿命，活到百岁才离世。现在的人就不是这样了，把酒当作水浆一样随意饮用，把放纵无度当作常态，醉酒后行房事，以欲望耗竭精气，以散乱损耗真气，不知道保持精气的充盈，不能适时地调摄精神，只求一时的心意痛快，违背了养生的乐趣，起居没有节制，所以不到半百就衰老了。那上古圣人对百姓的教诲，都是说对于虚邪贼风（各种致病的外邪），要按时避开；心境恬淡虚无，真气就会顺从体内运行，精神内守而不外泄，疾病又从哪里产生呢？
（这段话阐述的是效法大道、清静无为，使精神内守而不妄加消耗，所以虚邪贼风无法造成危害。）
黄帝说：“我听说上古时代有‘真人’，能提挈天地之气，把握阴阳变化，呼吸精气，独立守神，肌肉形体浑然一体，所以能享有与天地同寿，没有终结的时候，这就是得道而长生。中古时代，有‘至人’，道德淳厚，完备地道，与阴阳和谐，调和于四季变化，超脱世俗，积聚精气，保全精神，游行于天地之间，视听范围可达八方极远之处。这大概是增加了寿命且体质强健的人，也归属于真人的范畴。其次有‘圣人’，处于天地的和气之中，顺应八风（来自八个方向的风）的规律，在世俗生活中调节自己的嗜欲，没有愤怒嗔恨之心，行为不想脱离社会，穿着服饰合乎礼制，举止不想炫耀于俗世，对外不因事务劳累形体，对内没有思虑忧患，以恬淡愉快为追求，以自我满足为功效，形体不致衰败，精神不致涣散，也可以活到百岁。其次有‘贤人’，效法天地规律，模拟日月星辰的运行，辨别排列星辰的位置，顺应或逆从阴阳的变化，分别四季的特性，追随上古之道，与道相契合，也可以使寿命延长并达到极限。”
（这段话阐述的是养生有真人、圣人、贤人之不同，所以长寿也有上、次、中等的差异。）
黄帝说：“人老了而不能生育子女，是体力精力耗尽了呢？还是天命如此呢？”岐伯说：“女子七岁时，肾气旺盛，牙齿更换，头发生长；十四岁时，天癸（促进生殖机能成熟的物质）到来，任脉通畅，太冲脉盛满，月经按时来潮，所以能生育；二十一岁时，肾气平和均匀，智齿生出，身体长到最高限度；二十八岁时，筋骨坚固，头发长到极点，身体最为强壮；三十五岁时，阳明脉开始衰退，面部开始憔悴，头发开始脱落；四十二岁时，三阳脉（太阳、阳明、少阳）在头面部开始衰退，面部完全憔悴，头发开始变白；四十九岁时，任脉空虚，太冲脉衰少，天癸枯竭，月经停止，所以形体衰老而不能生育。男子八岁时，肾气充实，头发生长，牙齿更换；十六岁时，肾气旺盛，天癸到来，精气满溢而排泄，阴阳调和，所以能生育；二十四岁时，肾气平和均匀，筋骨强劲有力，智齿生出，身体长到最高限度；三十二岁时，筋骨隆盛，肌肉丰满壮实；四十岁时，肾气开始衰退，头发脱落，牙齿枯槁；四十八岁时，阳气在上部开始衰退，面部憔悴，鬓角头发斑白；五十六岁时，肝气衰退，筋脉活动不利，天癸枯竭，精气减少，肾脏衰退，形体极度衰弱；六十四岁时，牙齿和头发脱落。肾主水液代谢，接受五脏六腑的精微物质并加以贮藏，所以五脏精气旺盛，才能向外排泄精气。现在五脏都衰败了，筋骨松弛无力，天癸已经耗尽。所以鬓发变白，身体沉重，行走不稳，而不能生育。黄帝问：“那些年纪已老却还能生育子女的人是怎么回事？”岐伯说：“这是因为他们天赋寿命超过常人，气脉经常通畅，而且肾气有余。这些人虽然能生育子女，但男子不超过六十四岁（八八），女子不超过四十九岁（七七），因为天地赋予的精气都已经竭尽了。（凡是年老而生子，子女的寿命不能超过天癸存在的年限。）”
（这段话阐述的是人禀受阴阳之气，盛衰有一定的常数，但如果能因时保守，不妄自过度劳累，或许可以延年益寿。）
黄帝说：“得道的人都能活到百岁，还能生育子女吗？”岐伯说：“得道的人能够抗拒衰老，保全形体，虽然年龄很大，但仍然能生育子女。”
四气调神大论篇：春季三个月，叫做“发陈”，天地生机勃发，万物繁荣，应当晚睡早起，在庭院中阔步慢行，披散头发，舒缓形体，以使意志生发，有生发之意而不要杀伐，给予而不要剥夺，奖赏而不要惩罚，这是顺应春气、养生的方法。违背它则会损伤肝脏，到了夏天会发生寒性病变，奉养长生气机的力量就少了。夏季三个月，叫做“蕃秀”，天地之气相交，万物开花结果，应当晚睡早起，不要厌恶烈日，使意志不生怒气，使容颜秀美，使气机得以宣泄，好像喜爱的事物在外面一样。（此时阳气宣通，发散于外，所以喜爱的东西也顺应其外向特性。）这是顺应夏气、养长的方法。违背它则会损伤心脏，到了秋天会发生疟疾，奉养收生气机的力量就少了，冬至时节会患重病。秋季三个月，叫做“容平”，天气急劲，地气清明。（急，指风急；明，指气清。）应当早睡早起，与鸡鸣同时起床，使意志安宁，以缓和秋气的肃杀，收敛神气，使秋气平和，不要使志意外泄，使肺气清肃，这是顺应秋气、养收的方法。违背它则会损伤肺脏，到了冬天会发生完谷不化的泄泻，奉养藏生气机的力量就少了。冬季三个月，叫做“闭藏”，水结冰，地开裂，不要扰动阳气，应当早睡晚起，一定要等到太阳出来再起床，使意志潜伏隐匿，好像有私心秘密一样，好像已经得到了满足一样。（“若有私意”，是说谨慎严密不泄露，如同有私事；“若已有得”，是说虽然没有得到，却像已经得到一样，不想扰乱冒犯，以免紊乱气志。）远离寒冷，靠近温暖，不要使皮肤开泄，以免气机频繁耗夺。这是顺应冬气、养藏的方法。违背它则会损伤肾脏，到了春天会发生痿厥病，奉养生生气机的力量就少了。
四时的阴阳变化，是万物的根本，所以圣人春夏养阳，秋冬养阴，以顺应其根本，因此能与万物一起沉浮于长生之门。违背这个根本，就是砍伐根本，破坏真气。所以阴阳四时变化，是万物的始终，也是死生的根本。违背它灾害就会发生，顺应它苛细的疾病就不会兴起，这就叫作得道。得道的人是圣人践行的，愚昧的人是违背的。（“佩”通“悖”。）顺应阴阳则生存，违背阴阳则死亡；顺应阴阳则治理有序，违背阴阳则混乱。将顺从变为违背，这叫作内部格拒（身体内部的阴阳相互抵触不和）。所以圣人不治疗已经发生的疾病，而是治疗尚未发生的疾病；不治理已经发生的动乱，而是治理尚未发生的动乱，说的就是这个道理。疾病已经形成而后用药治疗，动乱已经形成而后去治理，这就像口渴了才去挖井，打仗了才去铸造兵器，不也太晚了吗？（这段话阐述的是应当顺应四时而进行养生，只有圣人善于顺应它，所以苛疾不起；愚者违背它，所以灾害发生，能不谨慎吗？）
生气通天论说：“阴精的产生，根本在于五味，阴精的五脏，伤害也在于五味。（阴精生于五味，关键在于节制，这是根本。五脏受伤，是因为五味失去节制，嗜欲太过造成的危害。下文可以见到。）所以味道过于酸，会导致肝气泛滥，脾气就会绝灭。味道过于咸，会导致大骨气劳损，肌肉短缩，心气受到压抑。味道过于甘，会导致心气喘促胀满，面色发黑，肾气不平衡。（衡，即平的意思。）味道过于苦，会导致脾气不湿润，胃气变得浓浊。味道过于辛，会导致筋脉松弛萎废，精神受损。因此，谨慎地调和五味，就能骨骼端正，筋脉柔和，血气流畅，腠理致密。像这样，气骨就会精坚，遵循正道法则，就能长久享有天命。”
（这段话阐述的是节制五味，以调理五脏。谨慎遵循法则，也可以延年益寿。）
阴阳应象论：黄帝问：“如何效法阴阳？”岐伯说：“阳偏胜则身体发热，腠理闭塞，呼吸粗重，身体俯仰不安，汗不出而身热，牙齿干燥且心烦冤屈，腹部胀满而死，能耐受冬天而不能耐受夏天。阴偏胜则身体寒冷，出汗，身体常感清冷，频繁战栗发冷，冷则四肢厥逆，厥逆则腹部胀满而死，能耐受夏天而不能耐受冬天。这是阴阳更替胜复的变化，也是疾病的形态表现。黄帝问：“调和这两者怎么办呢？”岐伯说：“如果能懂得‘七损八益’的道理，那么阴阳二者就可以调和，不懂得运用这个道理，就是早衰的征兆。”
（所谓“七损八益”之道，是指女子十四岁天癸至，四十九岁绝；男子十六岁天精通，六十四岁尽。女子按月来潮，故称“损”；男子按节气泄精，故称“益”，不懂此理就会早衰。）
人到四十岁，阴气自然减半，起居能力就开始衰退。五十岁，身体沉重，耳目不灵敏。六十岁，阳痿，气大衰，九窍不通利，下虚上实，鼻涕眼泪俱出。所以说：懂得（七损八益）就会强盛，不懂就会衰老，所以虽然同出一源但名称状态不同。智者观察事物的共同点，愚者观察事物的差异点，愚者不足，智者有余。（愚者不知有余之理。）有余则耳目聪明，身体轻健强壮，老年人恢复健壮，壮年人更加康泰。所以圣人从事无为的事业，乐于恬淡寡欲的能力，在虚无的境界中顺从欲望、快适意志，所以寿命无穷，与天地同终，这是圣人的修身之道。”
（这段话阐述的是人同一生命过程，从小到壮，由壮到老，都由阴阳决定。天癸的始终，是自然消长的规律。懂得的人谨慎节制保养，以顺受正气。不懂的人纵欲戕害真气，所以有名声状态的异同，所以说同异。）
Chapter on the True Vitality of Antiquity: The Yellow Emperor asked the Heavenly Master, "I have heard that people in antiquity lived to be over a hundred years old and their movements remained vigorous. People nowadays reach fifty but their movements are all declining. Is this due to a difference in times and circumstances, or is it because people have lost [the way of health]?" Qibo replied, "People in antiquity who understood the Dao modeled themselves on Yin and Yang, harmonized with techniques and numbers, had regular diet and rest, and did not labor wantonly. Thus, they could maintain unity of form and spirit, complete their natural lifespan, and pass away only after living a hundred years. People nowadays are different; they treat wine as if it were water, make recklessness their norm, engage in intercourse while drunk, exhaust their essence through desires, and dissipate their true Qi. They do not know how to maintain fullness, fail to regulate their spirit at appropriate times, seek only momentary pleasure, go against the joys of life, and have no regular routine. Therefore, they decline before reaching fifty. The teachings of the ancient sages to the common people were all about avoiding empty evils and thieving winds (pathogenic external factors) at the proper time, maintaining tranquility and emptiness so that true Qi follows, guarding the spirit within, and thus asking how disease could arise.
(This passage explains that by modeling the Dao and maintaining clarity and stillness, keeping the spirit within without wanton consumption, empty evils cannot cause harm.)
The Emperor said, "I have heard that in antiquity there were 'True Persons' (Zhenren) who could grasp heaven and earth, control Yin and Yang, breathe in essence and Qi, stand alone guarding the spirit, and whose muscles and flesh were unified. Thus, they could live as long as heaven and earth, having no end. This is the way of life." In middle antiquity, there were 'Perfected Persons' (Zhiren) with pure virtue and complete Dao, harmonizing with Yin and Yang, adjusting to the four seasons, leaving the world and customs behind, accumulating essence and preserving spirit, wandering between heaven and earth, seeing and hearing from eight directions far away. These are those who increased their lifespan and strength, also returning to the category of True Persons. Next were 'Sages' (Shengren), dwelling in the harmony of heaven and earth, following the principles of the eight winds (winds from eight directions), adapting desires and aversions within secular society, harboring no anger or resentment, acting without separating from the world, wearing appropriate attire, and conducting themselves without showing off to the vulgar. Externally, they did not labor the body with affairs; internally, they had no worries of thought. They made tranquility and joy their pursuit and self-satisfaction their achievement. Their form did not decay, and their spirit did not scatter, so they could also reach a hundred years. Next were 'Worthy Persons' (Xianren), who took heaven and earth as their model, imitated the sun and moon, distinguished and arranged the stars, followed or opposed Yin and Yang, differentiated the four seasons, and followed the ancients, agreeing with the Dao. They could also extend their lifespan to its limit.
(This passage explains that there are differences in cultivation among True Persons, Sages, and Worthy Persons, hence longevity varies into superior, secondary, and medium levels.)
The Emperor said, "When people grow old and cannot have children, is it because their material power and strength are exhausted, or is it the decree of Heaven?" Qibo said, "At seven years old, a girl's Kidney Qi becomes abundant; her teeth change and hair grows. At fourteen (two sevens), Tian Gui (substances promoting reproductive maturity) arrives, the Ren Mai (Conception Vessel) becomes unobstructed, and the Chong Mai (Penetrating Vessel) becomes flourishing. Her menses come regularly, so she can conceive. At twenty-one (three sevens), her Kidney Qi is balanced; wisdom teeth grow, and her body reaches its maximum height. At twenty-eight (four sevens), her sinews and bones are firm, hair grows to its fullest, and her body is in peak vigor. At thirty-five (five sevens), the Yangming Mai begins to decline; her face starts to wither, and hair begins to fall. At forty-two (six sevens), the three Yang Maires (Taiyang, Yangming, Shaoyang) decline above; her face completely withers, and hair begins to turn white. At forty-nine (seven sevens), the Ren Mai is deficient, the Chong Mai declines, Tian Gui is exhausted, the pathway of menstruation is blocked, so her form deteriorates and she cannot bear children. An boy at eight years old has solid Kidney Qi; his hair grows and teeth change. At sixteen (two eights), his Kidney Qi is abundant, Tian Gui arrives, essence overflows and is discharged, Yin and Yang harmonize, so he can conceive. At twenty-four (three eights), his Kidney Qi is balanced; sinews and bones are strong, wisdom teeth grow, and his body reaches its maximum height. At thirty-two (four eights), sinews and bones are robust, muscles are full and strong. At forty (five eights), his Kidney Qi declines; hair falls out, and teeth become dry. At forty-eight (six eights), Yang Qi declines above; his face withers, and temples turn gray. At fifty-six (seven eights), Liver Qi declines; sinews cannot move, Tian Gui is exhausted, essence is scant, Kidney Qi declines, and the form is extremely depleted. At sixty-four (eight eights), teeth and hair fall out. The Kidneys govern water and receive essence from the five Zang and six Fu organs to store it. Thus, only when the five Zang are abundant can essence be discharged. Now that all five Zang are declining, sinews and bones are loose, and Tian Gui is exhausted. Hence, temples turn white, the body feels heavy, walking is unsteady, and he cannot have children. The Emperor asked, 'Why do some very old people still have children?' Qibo said, 'This is because their natural lifespan exceeds the norm, their Qi and vessels remain open, and their Kidney Qi is in surplus. Although such people may have children, men do not exceed sixty-four (eight eights), and women do not exceed forty-nine (seven sevens), as the essence and Qi of heaven and earth are all exhausted. (For those who have children in old age, the child's lifespan cannot exceed the number of years Tian Gui exists.)'
(This passage explains that humans inherit Yin and Yang Qi, and their rise and fall follow constant numbers. However, by conserving according to the times and avoiding wanton labor, one might prolong life.)
The Emperor said, 'Can those who have attained the Dao, living to a hundred, still have children?' Qibo said, 'Those who have attained the Dao can resist aging and preserve their form. Although their chronological age is advanced, they can still father children.'
Chapter on Regulating Spirit According to the Four Qi: The three months of spring are called 'Fa Chen' (Sprouting and Renewal). Heaven and earth generate together, and all things flourish. One should sleep late and rise early, walk widely in the courtyard, let hair hang loose and body relax, to allow the will to generate. Foster growth but do not kill, give but do not take, reward but do not punish. This corresponds to Spring Qi and is the way of nourishing life. To go against it injures the Liver, causing cold transformations in summer, and providing little for the nourishment of growth. The three months of summer are called 'Fan Xiu' (Lush and Beautiful). Heaven and Earth Qi intersect, and all things flower and fruit. One should sleep late and rise early, not dislike the sun, keep the will free from anger, allow brilliance to become elegant, allow Qi to vent, as if what one loves is outside. (At this time, Yang Qi is unimpeded and dispersed outward, so what one loves also follows this outward tendency.) This corresponds to Summer Qi and is the way of nourishing growth. To go against it injures the Heart, causing malaria in autumn, providing little for the nourishment of harvesting, and leading to severe illness at the Winter Solstice. The three months of autumn are called 'Rong Ping' (Full and Level). Heaven's Qi is urgent, and Earth's Qi is clear. (Urgent refers to wind; Clear refers to air.) One should sleep early and rise early, rising with the rooster, keeping the will peaceful to缓 (slow down) the punishment of Autumn, gathering and storing spiritual Qi, making Autumn Qi peaceful, not letting the will go outward, making Lung Qi clear. This corresponds to Autumn Qi and is the way of nourishing harvest. To go against it injures the Lungs, causing undigested diarrhea in winter, providing little for the nourishment of storage. The three months of winter are called 'Bi Cang' (Closing and Storing). Water freezes, and earth cracks. Do not disturb Yang. Sleep early and rise late, waiting for sunlight. Let the will be hidden and concealed, as if having private secrets, as if already satisfied. ('As if having private secrets' means being cautious and secret, not revealing, like having private matters. 'As if already satisfied' means even if not obtained, feeling as if obtained, not wanting to disturb or violate Qi and will.) Avoid cold and seek warmth, do not let skin sweat, lest Qi be frequently deprived. This corresponds to Winter Qi and is the way of nourishing storage. To go against it injures the Kidneys, causing flaccidity and cold limbs in spring, providing little for the nourishment of generation.
Yin and Yang of the four seasons are the root of all things. Therefore, sages nourish Yang in spring and summer, and Yin in autumn and winter, following their roots. Thus, they float and sink with all things in the gate of long life. Going against the root is destroying the foundation and ruining true Qi. Therefore, Yin, Yang, and the four seasons are the beginning and end of all things, and the root of life and death. Going against them brings disaster; following them prevents severe diseases. This is called attaining the Dao. The Dao is practiced by sages and violated by fools. Following Yin and Yang leads to life; going against it leads to death. Following it leads to order; going against it leads to chaos. Reversing compliance into violation is called internal obstruction (internal Yin and Yang repelling each other and lacking harmony). Therefore, sages do not treat disease after it has formed, but treat it before it forms; they do not manage chaos after it has occurred, but manage it before it occurs. This is what is meant. If one treats disease with medicine only after it has formed, or manages chaos only after it has occurred, it is like digging a well only when thirsty, or casting weapons only when fighting. Is this not too late? (This passage explains that one should cultivate according to the four seasons. Only sages can follow it well, preventing severe diseases; fools violate it, causing disasters. Can one not be cautious?)
Chapter on Life Qi Connecting with Heaven: The production of Yin originates from the five flavors; the five palaces of Yin are injured by the five flavors. (Yin is produced by the five flavors, relying on moderation, which is the root. Injury to the palaces results from the loss of moderation in the five flavors, the harm of excessive desires. This can be seen in the following text.) Therefore, if flavors are excessively sour, Liver Qi overflows, and Spleen Qi perishes. If flavors are excessively salty, the Qi of large bones labors, muscles shorten, and Heart Qi is suppressed. If flavors are excessively sweet, Heart Qi becomes panting and full, complexion turns black, and Kidney Qi is unbalanced. (Balance means equilibrium.) If flavors are excessively bitter, Spleen Qi becomes dry, and Stomach Qi becomes thick. If flavors are excessively pungent, sinews and vessels become flaccid, and spirit is damaged. Therefore, carefully harmonizing the five flavors results in straight bones, flexible sinews, flowing blood and Qi, and dense pores. In this way, Qi and bones become refined. Following the Dao according to method ensures a long life granted by Heaven.
(This passage explains moderating the five flavors to regulate the five Zang organs. Carefully following the method can also prolong life.)
Chapter on Yin and Yang Responding to Images: The Emperor asked, "How does one model Yin and Yang?" Qibo said, "When Yang prevails, the body is hot, pores close, breathing is coarse, and the body moves up and down. Sweat does not come out, yet heat persists; teeth are dry, and there is vexation. Abdominal fullness leads to death. Such patients can endure winter but not summer. When Yin prevails, the body is cold, sweat comes out, the body feels constantly chilly, frequent shivering and cold occur. Cold leads to cold limbs; cold limbs lead to abdominal fullness and death. Such patients can endure summer but not winter. This is the variation of alternating prevalence of Yin and Yang, the form of disease. The Emperor asked, 'How to regulate these two?' Qibo said, 'If one knows the Seven Damages and Eight Benefits, these two can be regulated. Not knowing how to use this leads to signs of premature aging.'
(The Way of Seven Damages and Eight Benefits refers to girls having Tian Gui at fourteen and losing it at forty-nine; boys having seminal emission at sixteen and exhausting it at sixty-four. Girls menstruate monthly, hence 'Damage'; boys discharge essence by season, hence 'Benefit'. Not knowing this leads to premature aging.)
At forty, Yin Qi is naturally halved, and daily activities decline. At fifty, the body feels heavy, and ears and eyes lose acuity. At sixty, impotence occurs, Qi greatly declines, the nine orifices are obstructed, deficiency below and excess above, tears and mucus flow. Thus it is said: Knowing [the principle] makes one strong; not knowing makes one old. Thus, though originating from the same source, names differ. The wise observe similarities; the foolish observe differences. The foolish lack; the wise have surplus. (The foolish lack knowledge of surplus.) Having surplus means acute hearing and vision, light and strong body; the old become vigorous again, the vigorous become more healthy. Therefore, sages engage in non-action, delight in tranquility, and satisfy desires and will in the realm of emptiness. Thus, their lifespan is infinite, ending with heaven and earth. This is the sages' method of cultivating the body.
(This passage explains that humans share this life cycle, from childhood to vigor, and from vigor to old age, all governed by Yin and Yang. The beginning and end of Tian Gui is the natural way of waxing and waning. Those who know it carefully conserve and nourish to receive righteousness. Those who do not follow desires to destroy true Qi, hence the difference in names and states, saying similarity and difference.)