养性之道。从古医林未之及也。惟孙真人千金方后。述之颇详。近予衍释其义。三复读之。
要非予心所谓养性之旨也。夫所谓养性者。务竭己灵。以开天下后世学道人之心眼。则吾性常留
宇宙间。庶得养之之道。若从事乎炼形食气。徒资一己之私。乌得谓之道耶。嗟予素禀蒙昧。不
逢名师之点勘。赖有先哲遗言。得以焕发性灵。以资利济之用。因于千金方中检得二方。一为耆
婆大士万病丸。一为西岳真人灵飞散。迥出意表。其万病丸方。业经收入局方。虽有癫疰蛊毒。
黄肿水病。 痹疟痢。种种诸治。详其方下。首治七种痞块。因以隶诸积聚门中。予尝以疗历年
不愈。诸治不效。荫入骨髓诸病。靡不随手取应。不特方下诸治也。至灵飞散方。仅见云笈七笺。
方书曾未采录。方中云母。功专扶阳。力能辟除三尸。荡练五脏。佐以钟乳之补真阳。人参之安
五脏。茯苓之守正气。桂心之利关节。柏仁之益聪明。菊花之清神气。续断之续筋骨。地黄之填
骨髓。天门冬之滋津液。与云母同。为杀三虫伏尸之专药。考诸本经。一
皆轻身延年之仙品。洵为修心养性静功服食之首推。孙子饵之尸解。良由云母性善灵飞使然。较
之彭祖麋角丸。专取血肉之味。培理血肉之躯。宗旨悬殊。趋舍各别。第以石药性悍。服之恐有
未安。不无遗误将来之虑。于是力行修制。亲为尝试。但初服两三月间。或时稍有头旋眼黑。服
及半载。渐觉步履轻捷。足膝不能自主。此药力僭上。无以统摄其下也。服至年余。视听斯聪。
应酬无倦。即有六淫外侵。五味内泊。得此温养之力。力能自散。无取他药攻发也。予初服此。
见者莫不以之为诞。迄今三易星霜。而筋力犹然与往昔无异。是以亲属交知。互相效尤。间有服
食之初。鼻中微衄二三次而止者。亦有腹中微痛。圊下虫血而安者。此灵药攻逐三尸积荫之故。
积荫蠲除。真阳日长。色力日增。灵根日固。触境遇缘。无非至道。道在日用常行。又何必离隔
阴阳。炼形食气。方为至道哉。
养生的道理，从古以来的医学界很少提及。只有孙思邈在《千金方》之后，对此叙述得颇为详细。近来我对其含义进行了推演和解释，反复阅读了三次。
但这并不是我心中所认为的养生宗旨。所谓养生，务必竭尽自己的灵性，以开启天下后世修道之人的心智眼目，那么我的本性就能常留于宇宙之间，这才算是得到了养生的方法。如果从事于锻炼形体、吞食气息（导引吐纳），那只是徒然资助一己之私欲，怎么能称之为“道”呢？
唉！我向来禀赋愚钝，没有遇到名师的点拨勘正，幸亏有先哲留下的言论，得以焕发性灵，用来辅助救世济人的用途。于是我在《千金方》中检得两个方子：一个是耆婆大士万病丸，一个是西岳真人灵飞散。这两个方子迥异于寻常意料。其中万病丸方，已经收入官方颁布的《局方》中，虽然针对癫疰、蛊毒、黄肿水病、痹疟痢等种种病症都有治疗记载，并详列于方剂之下，但首先治疗的是七种痞块，因此我将其归类于积聚门类中。我曾经用此方治疗多年不愈、各种治疗方法无效、病邪深入骨髓的疾病，无不随手奏效，不仅仅是方剂下方所列的那些病症。至于灵飞散方，仅在《云笈七签》中看到，方书从未收录过。方中的云母，功效专于扶助阳气，力量能驱除三尸虫，荡涤锻炼五脏；辅以钟乳石补益真阳，人参安固五脏，茯苓守持正气，桂心通利关节，柏子仁益智聪明，菊花清神气，续断接续筋骨，地黄填补骨髓，天门冬滋润津液，与云母相同，都是杀灭三虫伏尸的专用药物。考证《神农本草经》，这些全都是轻身延年的仙品，确实是修身养性、静功服食的首推之药。孙子服用后得以尸解成仙，确实是因为云母性善且灵飞所致。这与彭祖麋角丸专门取血肉之味来培理血肉之躯相比，宗旨截然不同，取舍各有区别。
只是由于石药性质猛烈，服用恐怕有所不安，不免有遗留误害后人的忧虑。于是我极力推行修制，亲自尝试。但在初服两三个月期间，有时稍微出现头晕眼花的症状；服用到半年左右，渐渐觉得步履轻捷，足膝不能自主控制，这是药力僭越上行，无法统摄下部的缘故。服用到一年以后，视听变得聪敏，应酬不知疲倦，即使有六淫外邪侵袭，五味内伤停滞，凭借此药的温养之力，也能自行消散，不需要其他药物攻发。我刚服用此药时，见到的人没有不认为这是荒诞不经的，到现在历经三个年头，而筋力依然与往昔无异。因此亲属朋友互相效仿，间或有在开始服用时，鼻中轻微出血二三次就停止的；也有腹中轻微疼痛，排泄出虫血后就安宁的。这是灵药攻逐三尸、清除积荫的缘故。积荫被清除，真阳日益增长，气色体力日益增加，灵根日益坚固，触境遇缘，无非是至道。道就在日常平凡的行为中，又何必离开阴阳常规，通过炼形食气，才算是至道呢？
The principle of nurturing life (Yangxing, the art of preserving health and longevity) has rarely been discussed by medical practitioners since ancient times. Only Sun Simiao elaborated on it in detail after his *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold). Recently, I have expounded upon its meaning and reread it three times.
Yet this is not what I consider the true essence of nurturing life. The so-called "nurturing life" entails exhausting one's spiritual potential to open the mind's eye of future generations of Daoist cultivators, thereby allowing one's nature to remain eternally within the universe; only then can one truly grasp the method of nurturing life. If one merely engages in refining the form and ingesting qi (breath regulation), it serves only selfish interests and cannot be called the "Dao." Alas, I am naturally dull-witted and have not encountered a master teacher for guidance. Relying on the遗言 (legacy words) of past sages, my spiritual nature has been illuminated to aid in benefiting others. Thus, I examined *Qianjin Fang* and found two prescriptions: one is Qipo Dashishi Wanbing Wan (All-Disease Pill of the Great Bodhisattva Kasyapa), and the other is Xiyue Zhenren Lingfei San (Spirit-Soaring Powder of the True Man of Mount Hua). These are far beyond ordinary expectations.
The Wanbing Wan prescription has already been included in the *Jufang* (Official Formulary). Although it treats various conditions such as dianzhu (epilepsy or possession-like disorders), gudú (poisonous parasites), huangzhong shuibing (jaundice and edema), bi (bi-syndrome/obstruction), nue (malaria), and li (dysentery), with detailed treatments listed under the formula, it primarily addresses seven types of pi kuai (abdominal masses). Therefore, I classified it under the category of jiju (accumulations and masses). I have used this prescription to treat chronic diseases that had persisted for years, resisted all other treatments, and penetrated deeply into the bone marrow, achieving immediate efficacy without exception, not limited to the specific indications listed below the formula.
Regarding the Lingfei San prescription, it was only seen in *Yunji Qiqian* (Seven Sections of the Cloudy Drawer) and had never been recorded in medical formularies. In this formula, Yunmu (Micae Lamina, Mica) specializes in supporting Yang Qi and possesses the power to dispel the Three Corpses (Sanshi, parasitic entities residing in the body that shorten lifespan) and cleanse the Five Viscera. It is assisted by Zhongru (Gypsum Fibrosum, Calcined Gypsum) to tonify True Yang, Renshen (Ginseng Radix et Rhizoma) to stabilize the Five Viscera, Fuling (Poria) to maintain righteous Qi, Guixin (Cinnamomi Cortex) to benefit the joints, Bairen (Platycladi Semen) to enhance wisdom, Juhua (Chrysanthemi Flos) to clear the spirit, Xuduan (Dipsaci Radix) to reconnect sinews and bones, Dihuang (Rehmanniae Radix) to fill the bone marrow, and Tiamendong (Asparagi Radix) to nourish fluids. Like Mica, these herbs are specialized medicines for killing the Three Corpses and hidden corpses. According to the *Shennong Bencao Jing* (Divine Farmer's Materia Medica), they are all immortal substances that lighten the body and prolong life. They are indeed the premier recommendation for cultivating the heart, nurturing life, and practicing static meditation through ingestion. The fact that Sunzi achieved liberation from the corpse (shijie, a form of Daoist immortality where the physical body is shed) after taking it is undoubtedly due to the agile and spiritual nature of Mica. This differs significantly from Pengzu's Rijiao Wan (Deer Antler Pill), which specifically utilizes blood and flesh flavors to cultivate the physical body; their principles and choices are distinct.
However, since mineral drugs have fierce properties, there is concern that taking them might cause harm and mislead future generations. Therefore, I vigorously promoted their preparation and personally tested them. During the first two to three months of intake, some experienced slight dizziness and blurred vision. After half a year, one gradually felt lighter in movement, but the feet and knees became uncontrollable; this was due to the medicinal force surging upward without being able to control the lower body. After more than a year of intake, hearing and sight became acute, and social engagements did not cause fatigue. Even when invaded by the Six Excesses (Liu Yin, external pathogenic factors) or harmed by the Five Flavors (internal dietary injuries), the warming and nourishing power of this medicine allowed these issues to dissipate spontaneously, without needing other drugs to attack and expel them. When I first took this medicine, everyone who saw it considered it absurd. Yet, after three years, my physical strength remains unchanged from before. Consequently, relatives and friends imitated each other. Some experienced minor nosebleeds two or three times at the beginning of intake, which then stopped. Others experienced mild abdominal pain followed by the passage of worms and blood, after which they felt at ease. This is the result of the spiritual medicine attacking and eliminating the Three Corpses and accumulated karmic shadows. Once these shadows are cleared, True Yang grows daily, color and strength increase daily, and the spiritual root becomes solid. Every encounter and circumstance becomes the ultimate Dao. The Dao lies in daily routine; why must one separate from Yin and Yang or engage in refining the form and ingesting qi to attain the ultimate Dao?