《素问·天真论》曰∶恬淡虚无，真气从之，精神内守，病安从来？老子曰∶人生以百年为限，节护乃至千
岁。如膏之小炷与大炷耳。人大言我小语，人多烦我少记，人悸怖我不怒。淡然无为，神气自满。此长生之药。
刘河间曰∶形者生之舍也，气者生之元也，神者生之制也。形以气充，气耗形病，神根据气立，气合神存。
修真之士，法于阴阳，和于术数。持满御神，专气抱一。以神为车，以气为马。神气相合，可以长生。又曰∶
全生之术，形气贵乎安，安则有伦而不乱。精神贵乎保，保则有要而不耗。故保养之道，初不离乎形气精神
。
达摩曰∶心不缘境，住在本源。意不流散，守于内息。神不外役，免于劳伤。人知心即气之主，气即形之
根。形者
气之宅，神形之具，令人相因而立。若一事有失，即不合于至理，可能久立焉？
老子曰∶不见可欲，使心不乱。
《直指》曰∶清谓清其心源，静谓静其气海。心源清则外事不能扰，性定而神明；气海静则邪欲不能作
，精全而复实。
《指归》曰∶游心于虚静，结志于微妙，委虑于无欲，指归于无为。故能达生延命，与道为久。
《妙真经》曰∶人常失道，非道失人。人常去生，非生去人。故养生者，慎勿失道；为道者，慎勿失生
。使道与生相守，生与道相保。
《元道真经》曰∶生可冀也，死可畏也。草木根生，去土则死。鱼鳖沉生，去水则死。人以形生，去气
则死。故圣人知气之所在，以为身宝。
《仙经》曰∶精气神为内三宝，耳目口为外三宝。常令内三宝不逐物而流，外三宝不诱中而扰。
又曰∶毋劳尔形，毋摇尔精。归心静默，可以长生。
《定观经》曰∶惟令定心之上，豁然无覆；定心之下，旷然无塞。旧孽日销，新孽不造。无所挂碍，迥脱
尘病。
又曰∶唯灭动心，不灭照心。但凝空心，不凝住心。
重阳祖师曰∶老人于十二时中，行住坐卧，一切动中，要把心似泰山，不摇不动，谨守四门，眼耳鼻口，
不令内入外出。此名养寿，要紧。
《真人大计》曰∶奢懒者寿，悭靳者夭，放散劬劳之异也。田夫寿，膏粱夭，嗜欲多少之验也。处士少疾
，游子
多患，事务简烦之殊也。故俗人竞利，道士罕营。
《唐书》曰∶多记损心，多言耗气。心气内损，形神外散，初虽不觉，久则为弊。
《元始真经》曰∶喜怒损性，哀乐伤神，性损则害生，故养性以全气，保神以安身，气全体平，身安神
逸。此全生之诀也。
《洞神经》曰∶养生以不损为延年之术，不损以为有补卫生之经。
《天真论》曰∶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。
《庄子》曰∶能遵生者，虽富贵不以养伤身，虽贫贱不以利累形，又曰∶吾生也有涯，而智也无涯，以有
涯逐无涯，殆矣已而。为智者，殆而已矣。
《秋声赋》云∶奈何思其力之所不及，忧其智之所不能。宜其渥然丹者为槁木，黟然黑者为星星。此士大
夫通患也。又曰∶百忧感其心，万事劳其形。有动于中，必摇其精。人常有多思多忧之患，方壮遽老，方老遽
衰。反此亦长生之法。
孙思邈曰∶多思则神殆，多念则智散，多欲则智昏，多事则劳形，多言则气乏，多笑则伤藏，多愁则心慑
，多乐则语溢，多喜则妄错昏乱，多怒则百节不定。
《小有经》曰∶才所不胜而强思之，伤也；力所不任而强
举之，伤也；深忧而不解，重喜而不释、皆伤也。
《淮南子》曰∶太喜坠阳，太怒破阴，是以君子有节焉。
《玄珠》曰∶起居不节，用力过度，则脉络伤，伤阳则衄血，伤阴则下血。
《书》曰∶行走勿语，伤气，语多则住而再语。笑多则肾转腰疼。
《神仙传》曰∶养寿之道，但莫伤之而已。
《素问》曰∶食饮有节，起居有常，不妄作劳，故能形与神俱，而尽终其天年。
《真训》曰∶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，发者脑之华，心悲则
面焦，脑减则发素。精者体之神，明者神之宝，劳多则精散，营竟则明消。
《妙真经》曰∶视过其目者明不居，听过其耳者精不守，爱过其心者神不居，牵过于利者动则惧。
《真诰》曰∶镜以照面，智以照心，镜明则尘垢不染，智明则邪恶不生。
《阴符经》曰∶淫声美色，破骨之斧锯也。世之人不能秉灵烛以照迷情，持慧剑以割爱欲。流浪生死之海
，害生于恩也。
《河图帝视萌》曰∶侮天地者凶，顺天时者吉，春夏乐山高处，秋冬居卑深藏。吉利多福，寿考无穷。
《西山记》曰∶一体之盈虚消息，皆通乎天地，应乎万类，和之于始，和之于终，静神灾想，生之道也。
《卫生诀》云∶凡人一日一夜，一万三千五百息，减之一息则寒，加之一息则热。脏腑不和，诸疾生焉
。故元气在保养，谷神在守护。
吕洞宾曰∶寡言语以养气，寡思虑以养神，寡嗜欲以养精。精生气，气生神，神自灵也。是故精绝则气
绝，气绝则命绝也。是故精气神，人身之内三宝也。
齐丘子曰∶乔松所以能凌霜雪者，藏正气也；美玉所以能犯烈火者，蓄至精也。是以大人昼运灵旗，夜录
神芝，觉所不觉，思所不思，可以冬御风而不寒，夏御火而不热。故君子藏正气，可以远鬼神，伏奸佞。蓄至
精者，可以保生灵，跻福寿，是以贵乎养气也。
《素问》曰∶谨和五味，骨正筋柔，气血以流，腠理以密，长有天命。
又曰∶食风者灵而延寿算，食谷者多智而劳形神，食草者痴愚而力足，食肉者勇鄙而多嗔，服气者常存而
得道。
《传》曰∶杂食者，百病妖邪所钟。所食愈少，心愈开，年愈益，所食愈多，心愈塞，年愈损焉。所以服
气者千年不死，故身飞于天，食谷者千百皆死，故形归于地。
《白玉蟾》曰∶薄滋味以养气，去嗔怒以养性，处卑下以养德，守清静以养道。
学山曰∶食饮有节，脾土不泄；调息寡言，肺金自全；动静以敬，心火自定；宠辱不惊，肝木自宁；恬然
无欲，肾水自足。
益州老人曰∶凡欲身之无病，必须先正其心，使其心不
乱求，心不狂思，不贪嗜欲，不着迷惑，则心君泰然矣。心君泰然，则百骸四体虽有病不难治疗。独此心一
动，百患为招，即扁鹊华佗在旁，亦无所措手乎。
《素问·天真论》说：心境恬淡虚无，真气就会顺从，精神内守，疾病从哪里产生呢？老子说：人生以百年为限，节制养护甚至能达到千岁。就像灯烛，小烛芯和大烛芯的区别罢了。别人大声喧哗我小声说话，别人烦乱我记忆少，别人惊恐我不愤怒。淡然无为，神气自然满足。这是长生的药物。
刘河间说：形体是生命的居所，气是生命的本源，神是生命的主宰。形体靠气来充实，气耗损则形体生病，神依靠气而立身，气与神相合则生存。修真之人，效法阴阳，调和术数。保持充盈驾驭精神，专一气息抱持道一。以神为车，以气为马。神气相合，可以长生。又说：保全生命的方法，形体和气贵在安宁，安宁就有条理而不混乱。精神和气贵在保养，保养就有要领而不耗散。所以保养之道，起初不离乎形、气、精神。
达摩说：心不随外境流转，安住在本源。意念不流散，守在内息。神不外役，免于劳伤。人知道心是气的主人，气是形的根本。形是气的宅舍，神是形的器具，让人相互依存而建立。如果有一件事失当，就不符合至理，怎么可能长久存在呢？
《直指》说：清是指清净心源，静是指安静气海。心源清则外事不能扰乱，本性安定而神明；气海静则邪欲不能发作，精全而充实。
《指归》说：游心于虚静，立志于微妙，托付思虑于无欲，指向归于无为。所以能通达生命延长寿命，与道长久共存。
《妙真经》说：人常常失去道，不是道失去人。人常常离开生，不是生离开人。所以养生的人，千万不要失道；修道的人，千万不要失生。使道与生相守，生与道相保。
《元道真经》说：生是可以期望的，死是值得畏惧的。草木根生，离开土就死。鱼鳖沉生，离开水就死。人以形生，离开气就死。所以圣人知道气所在之处，把它作为身体的宝贝。
《仙经》说：精气神是内三宝，耳目口是外三宝。常令内三宝不追逐外物而流散，外三宝不诱惑内心而扰乱。
又说：不要劳累你的形体，不要摇动你的精。归心静默，可以长生。
《定观经》说：只让定心之上，豁然没有覆盖；定心之下，旷然没有阻塞。旧孽日消，新孽不造。无所挂碍，迥脱尘病。
重阳祖师说：老人在十二时辰中，行住坐卧，一切动中，要把心似泰山，不摇不动，谨守四门，眼耳鼻口，不让内入外出。这叫养寿，要紧。
《真人大计》说：奢侈懒惰者长寿，吝啬刻薄者夭折，放散劬劳的不同。田夫长寿，膏粱子弟夭折，嗜欲多少的验证。处士少疾，游子多患，事务简繁的不同。所以俗人竞利，道士罕营。
《唐书》说：多记损心，多言耗气。心气内损，形神外散，初虽不觉，久则为弊。
《元始真经》说：喜怒损性，哀乐伤神，性损则害生，所以养性以全气，保神以安身，气全体平，身安神逸。这是全生的秘诀。
《洞神经》说：养生以不损为延年之术，不损以为有补卫生之经。
《天真论》说：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。
《庄子》说：能遵生的人，虽然富贵不以养伤身，虽然贫贱不以利累形，又说：吾生也有涯，而智也无涯，以有涯逐无涯，殆矣已而。为智者，殆而已矣。
《秋声赋》云：奈何思其力之所不及，忧其智之所不能。宜其渥然丹者为槁木，黟然黑者为星星。此士大夫通患也。又曰：百忧感其心，万事劳其形。有动于中，必摇其精。人常有多思多忧之患，方壮遽老，方老遽衰。反此亦长生之法。
孙思邈说：多思则神殆，多念则智散，多欲则智昏，多事则劳形，多言则气乏，多笑则伤藏，多愁则心慑，多乐则语溢，多喜则妄错昏乱，多怒则百节不定。
《小有经》说：才所不胜而强思之，伤也；力所不任而强举之，伤也；深忧而不解，重喜而不释、皆伤也。
《淮南子》说：太喜坠阳，太怒破阴，是以君子有节焉。
《玄珠》说：起居不节，用力过度，则脉络伤，伤阳则衄血，伤阴则下血。
《神仙传》说：养寿之道，但莫伤之而已。
《素问》说：食饮有节，起居有常，不妄作劳，故能形与神俱，而尽终其天年。
《真训》说：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，发者脑之华，心悲则面焦，脑减则发素。精者体之神，明者神之宝，劳多则精散，营竟则明消。
《妙真经》说：视过其目者明不居，听过其耳者精不守，爱过其心者神不居，牵过于利者动则惧。
《真诰》说：镜以照面，智以照心，镜明则尘垢不染，智明则邪恶不生。
《阴符经》说：淫声美色，破骨之斧锯也。世之人不能秉灵烛以照迷情，持慧剑以割爱欲。流浪生死之海，害生于恩也。
《河图帝视萌》说：侮天地者凶，顺天时者吉，春夏乐山高处，秋冬居卑深藏。吉利多福，寿考无穷。
《西山记》说：一体之盈虚消息，皆通乎天地，应乎万类，和之于始，和之于终，静神灾想，生之道也。
《卫生诀》云：凡人一日一夜，一万三千五百息，减之一息则寒，加之一息则热。脏腑不和，诸疾生焉。故元气在保养，谷神在守护。
吕洞宾说：寡言语以养气，寡思虑以养神，寡嗜欲以养精。精生气，气生神，神自灵也。是故精绝则气绝，气绝则命绝也。是故精气神，人身之内三宝也。
齐丘子曰：乔松所以能凌霜雪者，藏正气也；美玉所以能犯烈火者，蓄至精也。是以大人昼运灵旗，夜录神芝，觉所不觉，思所不思，可以冬御风而不寒，夏御火而不热。故君子藏正气，可以远鬼神，伏奸佞。蓄至精者，可以保生灵，跻福寿，是以贵乎养气也。
《素问》说：谨和五味，骨正筋柔，气血以流，腠理以密，长有天命。
又说：食风者灵而延寿算，食谷者多智而劳形神，食草者痴愚而力足，食肉者勇鄙而多嗔，服气者常存而得道。
《传》说：杂食者，百病妖邪所钟。所食愈少，心愈开，年愈益，所食愈多，心愈塞，年愈损焉。所以服气者千年不死，故身飞于天，食谷者千百皆死，故形归于地。
《白玉蟾》说：薄滋味以养气，去嗔怒以养性，处卑下以养德，守清静以养道。
学山说：食饮有节，脾土不泄；调息寡言，肺金自全；动静以敬，心火自定；宠辱不惊，肝木自宁；恬然无欲，肾水自足。
益州老人说：凡欲身之无病，必须先正其心，使其心不乱求，心不狂思，不贪嗜欲，不着迷惑，则心君泰然矣。心君泰然，则百骸四体虽有病不难治疗。独此心一动，百患为招，即扁鹊华佗在旁，亦无所措手乎。
The *Suwen: Tianzhen Lun* (Plain Questions: Discourse on Natural Truth) states: When the mind is tranquil and void, Zhenqi (True Qi) follows; when Jing Shen (Spirit and Mind) are kept within, how can illness arise? Laozi said: Human life is limited to a hundred years, but through moderation and protection, one may reach a thousand years. It is like the difference between a small wick and a large wick in an oil lamp. When others speak loudly, I speak softly; when others are troubled, I remember little; when others are fearful, I am not angry. Being calm and non-action-oriented, Shen Qi (Spiritual Energy) becomes naturally satisfied. This is the medicine for longevity.
Liu Hejian said: Xing (Form/Body) is the dwelling of life, Qi (Energy) is the origin of life, and Shen (Spirit) is the master of life. The form is filled by Qi; if Qi is depleted, the form becomes ill. Shen stands upon Qi; when Qi and Shen combine, life exists. Those who cultivate themselves follow Yin and Yang and harmonize with Shu Shu (techniques and numbers). They maintain fullness and control their Spirit, focusing Qi and embracing Oneness. Using Shen as the chariot and Qi as the horse, when Shen and Qi combine, one can achieve longevity. He also said: The method to preserve life requires that Xing and Qi be peaceful, so they have order and do not become chaotic. Jing and Shen must be preserved, so they have essentials and do not dissipate. Therefore, the way of preservation initially does not depart from Xing, Qi, and Shen.
Bodhidharma said: The mind should not follow external conditions but reside in its source. Intentions should not scatter but guard internal breath. Shen should not be overworked externally, avoiding fatigue and injury. People know that Xin (Heart/Mind) is the master of Qi, and Qi is the root of Xing. Xing is the house of Qi, and Shen is the vessel of Xing, allowing humans to exist interdependently. If even one thing is lost, it does not accord with the highest principle, how can it stand for long?
Laozi said: Do not see what arouses desire, so the mind will not be disturbed.
*Zhizhi* states: Qing (Clear) means clearing the source of the Heart; Jing (Quiet) means quieting the Sea of Qi. When the Heart source is clear, external affairs cannot disturb it, nature stabilizes, and Shen Ming (Spiritual Clarity) arises. When the Sea of Qi is quiet, evil desires cannot arise, Jing (Essence) is complete and solid.
*Zhi Gui* states: Wandering the mind in emptiness and stillness, fixing aspirations in subtlety, entrusting thoughts to desirelessness, and pointing towards non-action. Thus, one can understand life, extend destiny, and remain long with the Dao.
*Miao Zhen Jing* states: Humans often lose the Dao, not the Dao losing humans. Humans often leave life, not life leaving humans. Therefore, those who nourish life must not lose the Dao; those who practice the Dao must not lose life. Let Dao and Life guard each other, and Life and Dao protect each other.
*Yuan Dao Zhen Jing* states: Life can be hoped for, death is to be feared. Plants grow from roots; remove the soil and they die. Fish and turtles live in water; remove the water and they die. Humans live by form; remove Qi and they die. Thus, sages know where Qi resides and treasure it as the body's jewel.
*Xian Jing* states: Jing, Qi, and Shen are the Three Internal Treasures; Eyes, Ears, and Mouth are the Three External Treasures. Constantly ensure the Internal Treasures do not flow away chasing objects, and the External Treasures do not tempt and disturb the center.
He also said: Do not labor your form, do not shake your essence. Return the mind to silence and stillness, and you can achieve longevity.
*Ding Guan Jing* states: Only let the upper part of the settled mind be豁然 (open and unobstructed); let the lower part be 旷然 (vast and unblocked). Old karmic obstacles dissolve daily, new ones are not created. With no hindrances, one breaks free from worldly diseases.
He also said: Only extinguish the moving mind, do not extinguish the illuminating mind. Only condense the emptying mind, do not condense the abiding mind.
Chongyang Zushi (Grandmaster Chongyang) said: For the elderly, during the twelve two-hour periods, whether walking, standing, sitting, or lying down, in all movements, keep the mind like Mount Tai, unmoving and steady. Guard the four gates (eyes, ears, nose, mouth), preventing entry and exit. This is called nurturing longevity, which is crucial.
*Zhen Ren Da Ji* states: Extravagance and lazidity lead to longevity; stinginess leads to premature death, due to the difference between dissipation and toil. Farmers are long-lived; those rich in food and drink die young, proving the effect of desires. Recluses have few illnesses; wanderers have many ailments, due to the difference in simplicity and complexity of affairs. Thus, common people compete for profit, while Daoists rarely manage it.
*Tang Shu* states: Much remembering damages the Heart; much speaking depletes Qi. Internal damage to Heart Qi causes external scattering of Form and Spirit. Initially unnoticed, it becomes a detriment over time.
*Yuanshi Zhen Jing* states: Joy and anger damage Nature (Xing); sorrow and happiness injure Spirit (Shen). Damage to Xing harms life. Therefore, nourish Xing to complete Qi, preserve Shen to settle the body. When Qi is complete and the body peaceful, the spirit is safe and at ease. This is the secret to preserving life.
*Dong Shen Jing* states: Nourishing life by causing no damage is the art of extending years; causing no damage is the classic of supplementing and protecting health.
*Tianzhen Lun* states: Externally, do not labor the form with affairs; internally, have no worries of thought. Make tranquility and joy your task, make self-satisfaction your merit. The form remains unbroken, and Spirit does not scatter.
*Zhuangzi* states: Those who can follow life generation, though wealthy and noble, do not let nourishment harm the body; though poor and lowly, do not let profit burden the form. He also said: My life has a limit, but wisdom has none. To pursue the limitless with the limited is perilous. For the wise, it is merely perilous.
*Qiu Sheng Fu* says: Why worry about what your strength cannot reach and fear what your wisdom cannot handle? It is fitting that ruddy cheeks become dry wood and black hair turn white. This is a common ailment of scholars. He also said: A hundred sorrows touch the heart, ten thousand tasks labor the form. Movement within inevitably shakes the essence. People often suffer from excessive thinking and worrying; becoming strong, they suddenly age; becoming old, they suddenly decline. Reversing this is also a method of longevity.
Sun Simiao said: Much thinking exhausts Shen; much memorizing scatters intelligence; much desire dulls wisdom; much business labors the form; much speech depletes Qi; much laughter injures the Zang organs; much sorrow frightens the Heart; much joy causes excessive speech; much delight causes confusion and disorder; much anger makes the joints unstable.
*Xiao You Jing* states: Thinking strongly beyond one's capacity causes injury; lifting strongly beyond one's strength causes injury; deep sorrow unresolved and heavy joy unreleased both cause injury.
*Huainanzi* states: Excessive joy sinks Yang, excessive anger breaks Yin, thus gentlemen have moderation.
*Xuan Zhu* states: Irregular living habits and excessive effort damage meridians. Damaging Yang causes epistaxis; damaging Yin causes lower bleeding.
*Shu* states: Walking without speaking prevents Qi damage; if speaking too much, pause and then speak again. Laughing too much causes kidney rotation and back pain.
*Shen Xian Zhuan* states: The way to nurture longevity is simply not to injure oneself.
*Suwen* states: Eat and drink with moderation, have regular daily routines, do not exert yourself improperly. Thus, Form and Spirit remain together, and one completes their natural lifespan.
*Zhen Xun* states: Eyes are the mirror of the body, ears are the windows of the physique. Seeing too much dims the mirror; listening too much closes the window. The face is the courtyard of Spirit, hair is the flower of the brain. Sorrowful hearts make faces wither; reduced brain matter makes hair white. Essence is the spirit of the body, clarity is the treasure of Spirit. Too much labor scatters essence; exhaustion eliminates clarity.
*Miao Zhen Jing* states: Those who look beyond their eyes lose brightness; those who listen beyond their ears lose essence; those who love beyond their hearts lose Spirit; those pulled by profit feel fear in movement.
*Zhen Gao* states: Mirrors reflect the face, wisdom reflects the mind. If the mirror is bright, dust and grime do not stain; if wisdom is bright, evil does not arise.
*Yin Fu Jing* states: Indecent sounds and beautiful colors are axes and saws that break bones. People of the world cannot hold a spiritual candle to illuminate confused emotions or wield a sword of wisdom to cut off attachments and desires. Wandering in the sea of life and death, harm arises from grace.
*He Tu Di Shi Meng* states: Those who insult Heaven and Earth face disaster; those who follow the seasons of Heaven find auspiciousness. In spring and summer, enjoy high mountains; in autumn and winter, dwell low and hide deeply. Auspiciousness brings much fortune, and longevity is endless.
*Xishan Ji* states: The fullness and emptiness of the whole body connect to Heaven and Earth and respond to all things. Harmonize at the beginning, harmonize at the end, calm the Spirit and eliminate disasters; this is the way of life.
*Wei Sheng Jue* says: Ordinary people breathe 13,500 times a day and night. Reducing one breath causes cold; adding one breath causes heat. Disharmony of Zang-Fu organs generates various diseases. Thus, Yuan Qi (Original Qi) needs preservation, and Gu Shen (Grain Spirit) needs guarding.
Lu Dongbin said: Speak little to nourish Qi, think little to nourish Shen, desire little to nourish Jing. Jing generates Qi, Qi generates Shen, and Shen becomes naturally spiritual. Therefore, if Jing is exhausted, Qi is exhausted; if Qi is exhausted, Life is exhausted. Thus, Jing, Qi, and Shen are the Three Internal Treasures of the human body.
Qiqiu Zi said: Qiao Song could withstand frost and snow because he stored Zheng Qi (Upright Qi); fine jade could withstand fierce fire because it accumulated supreme Jing (Essence). Thus, great men move spiritual banners by day and record divine mushrooms by night, perceiving what is imperceptible and thinking what is unthinkable. They can resist wind in winter without cold and fire in summer without heat. Thus, gentlemen store Zheng Qi, distancing themselves from ghosts and spirits, subduing treachery. Accumulating supreme Jing protects living beings, elevates fortune and longevity, hence the value of nourishing Qi.
*Suwen* states: Carefully harmonize the Five Flavors, bones straighten and tendons soften, Qi and Blood flow, pores close tightly, and one enjoys a long destiny.
He also said: Those who eat wind are spiritual and extend their lifespan; those who eat grain are intelligent but labor Form and Spirit; those who eat grass are foolish but strong; those who eat meat are brave and coarse but prone to anger; those who swallow Qi survive constantly and attain the Dao.
*Zhuan* states: Those who eat mixed foods attract hundreds of diseases and evil influences. The less one eats, the more open the Heart, the more beneficial the years; the more one eats, the more blocked the Heart, the more damaged the years. Thus, those who swallow Qi do not die for a thousand years, flying their bodies to heaven; those who eat grain all die in thousands, returning their forms to earth.
*Bai Yuchan* said: Eat light flavors to nourish Qi, remove anger to nourish Xing (Nature), stay humble to nourish De (Virtue), keep pure and quiet to nourish Dao.
Xueshan said: Eat and drink with moderation, and Pi Tu (Spleen Earth) does not leak; regulate breath and speak little, and Fei Jin (Lung Metal) preserves itself; move and rest with reverence, and Xin Huo (Heart Fire) settles itself; do not be shaken by favor or disgrace, and Gan Mu (Liver Wood) calms itself; be tranquil and desireless, and Shen Shui (Kidney Water) is sufficient.
Old Man of Yizhou said: To have a disease-free body, one must first rectify the Heart, ensuring it does not seek chaotically, think wildly, crave desires, or attach to confusion. Then the Heart Monarch is peaceful. If the Heart Monarch is peaceful, even if the limbs have diseases, they are easy to treat. But once this Heart moves, it invites a hundred troubles. Even if Bian Que and Hua Tuo were beside you, they would not know what to do.