诸病皆有药，独此心一动，诸患为招，虽百华佗扁鹊在旁，无处下药，识破此疾，一庸医能事也。
昔陈烈苦质钝，静坐百日，顿开记性，遂一览无遗。夫未来之觉尚可使之有，岂已往之疾不能使之无？《
坐忘篇》曰∶心者身之主，神之帅也。静则生慧，动则生昏，信然。
老子云∶出息微微，入息绵绵，深根固蒂。此长生久视之道也，《内观经》曰∶气来入身谓之生，神去于
形谓之死，通乎生死谓之道。夫能惜精宝神，有闻如不闻，有见如不见，静中讨出消息，则所以长生者也。
动则顽，恶将归焉，如石然，雨滋露润，流而不存，故常硗瘠；静则虚，善将归焉，如谷然，雨滋露润，
存而不流，故能为五谷田。
考古神仙，多因疾病困苦中得之。盖人安乐必好动，好动必至淫欲，而腠理日疏，使有沉 不药之患，人
疾病必好静，好静必思修养，而澡心求进，即为脱苦成仙之基。
七情扰扰，隙开疾生，譬之蠹以木生而害木也。苟能默省己愆，心既清净，体亦安泰，虽罪业亦已消除
，况微 宁不速灭？
昔程子见人静坐，即叹其善学。朱子又欲以静坐，补国小收放心一段工夫。如种树，静则根深，而畅焉茂
焉；动则蒂拨，而摧焉折焉。
动者宁惟造作乖张，凡妄想、妄言、妄行尽是无穷孽障；静者不但神气安养，凡治民、治物、治国无非收
拾本末。智大者盘桓以山峙，静之谓也，器小者蓬飞而萍浮，动之谓也。对青天而惧，闻雷霆而不惊；履平地
而恐，涉风波而不疑。惟静有守，惟静有为。
一切诸有，如梦如幻；一切烦恼，是魔是贼。曷想未生前为空尔，生时为孽尔，死后为灰尔、是则同于兽
、等于草尔。何计而留性根？老子曰∶生我者神也，死我者心也。故心以神为主，其身安静，其神居之；其身
躁动，其神去之。是以外其身，存其神，静心守一，则神不出，身与道同，可以长生。
少言不为人所穷，少行不为人所短，少智不为人所劳，少能不为人所役，人生何事不宜静？
气静而清者，天之象；心静而宁者，地之象；性静而明者，日月之象；根静而萌者，万物之象。
昔贤云∶人有一病，便有一治法。如病惊悸，习散忘以平之；忧郁，习欢喜以开之；风湿，习导引以驱之
；流泄，习提咽以堤之；不足，俭塞以培之；有余，淡薄以伏之。因病发药，即迷起照，静功而已。
灯非膏不燃，膏溢灯灭；谷非水不成，水淫谷朽。病者前食未化，又加餐焉，病益增。惟动骛乎多，其数必危；惟
静守乎约，其身乃安。
鸟逾薄食，翼飞益高，食多如鹅 肥躯，尔害将至。香美烁形，皓齿损精，静功自无兹病。
所有的疾病都有药物可以治疗，唯独这颗心一旦妄动，各种祸患就会随之招来。即使有百位华佗、扁鹊站在旁边，也无处下药。能识破这种“心病”，就是一个平庸医生也能胜任的事。
从前陈烈苦于天资愚钝，通过静坐百日，记忆力突然开启，于是看书过目不忘。既然未来的觉知还可以使之产生，难道已经发生的疾病就不能使之消除吗？《坐忘篇》说：“心是身体的主宰，精神的统帅。”安静则产生智慧，躁动则产生昏昧，确实如此。
老子说：“呼气微微，吸气绵绵，根深蒂固。”这是长生久视的方法。《内观经》说：“气进入身体叫做生，神离开形体叫做死，通晓生死之道就是道。”如果能爱惜精气、珍重精神，听到像没听到一样，看到像没看到一样，在安静中探求生机，这就是长生的方法。
躁动则变得顽劣，恶习将归附于此，就像石头一样，雨水滋润露水浸润，水流走而不留存，所以土地常常贫瘠；安静则变得虚空，善德将归附于此，就像山谷一样，雨水滋润露水浸润，水留存而不流走，所以能成为五谷的田地。
考察古代神仙，大多是在疾病困苦的境遇中得道的。大概人处于安乐时必然喜好躁动，喜好躁动必然导致淫欲，从而腠理日渐疏松，使得有不吃药也会患病（沉疴）的隐患；人处于疾病时必然喜好安静，喜好安静必然思考修养，从而洗涤心灵以求进步，这也就是摆脱苦难、成就仙道的基石。
七情扰乱，门户大开，疾病由此产生，好比蛀虫因木而生并危害树木。如果能够默默反省自己的过错，内心既清净，身体也就安泰，虽然罪业也已经消除，何况微小的病痛岂能不迅速消灭？
从前程子看见别人静坐，就赞叹他善于学习。朱子又想用静坐来弥补国家小民收摄放逸之心的一段功夫。就像种树，安静则根扎得深，从而茂盛生长；躁动则根基松动，从而摧折折断。
躁动不仅仅造成造作乖张，凡是妄想、妄言、妄行都是无穷的孽障；安静不仅使神气安养，凡是治理百姓、处理事物、治理国家无非是收拾本末。智慧大的人像山一样屹立不动，这是安静的表现；器量小的人像蓬草飞舞、浮萍漂浮，这是躁动的表现。面对青天感到敬畏，听到雷霆也不惊慌；走在平地上却恐惧，涉入风波却不怀疑。只有安静才能有所坚守，只有安静才能有所作为。
一切所有的事物，都像梦一样虚幻；一切烦恼，都是魔鬼和盗贼。想想未出生前是空无，出生时是业障，死后是灰烬，这与野兽、草木有何区别？有什么办法保留性的根本？老子说：“生我的是神，死我的是心。”所以心以神为主宰，身体安静，神就居住其中；身体躁动，神就离开它。因此，超脱肉身的束缚，存养精神，静心守一，那么神就不会外出，身体与道相同，就可以长生。
少说话不被他人所困窘，少行动不被他人所短处，少智谋不被他人所劳累，少才能不被他人所役使，人生有什么事不适合安静呢？
气安静而清朗，是天地的象征；心安静而安宁，是大地的象征；性安静而明澈，是日月的象征；根安静而萌芽，是万物的象征。
从前贤人说：“人有一种病，就有一种治疗方法。”比如惊悸的病，练习散忘来平息它；忧郁的病，练习欢喜来开导它；风湿的病，练习导引来驱除它；滑泄的病，练习提咽来堤防它；不足的病，节俭堵塞来培补它；有余的病，淡薄来降伏它。因病发药，就像迷途时点亮灯火，不过是静功罢了。
灯没有油脂不燃烧，油脂过多灯会熄灭；谷物没有水不成活，水过多谷物会腐烂。病人前面的食物还没消化，又加上餐食，病情更加加重。只有躁动追求多，其数必危险；只有安静守住简约，身体才安全。
鸟儿超过薄食，翅膀飞得更高；食物太多像鹅一样肥壮躯体，灾祸将至。香美之物销蚀形体，皓齿损害精元，静功自然没有这些毛病。
All diseases have medicines to treat them, but when this mind moves with delusion, all troubles are invited. Even if a hundred Hua Tuo or Bian Que were standing by, there would be no place to administer medicine. To recognize this illness is something even an ordinary physician can accomplish.
In the past, Chen Lie suffered from dullness of intellect. After sitting in stillness for one hundred days, his memory suddenly opened, allowing him to read and remember everything at a glance. If awareness of the future can be cultivated, how can existing illnesses not be eliminated? The *Zuowang Pian* (Treatise on Sitting and Forgetting) states: "The mind is the master of the body and the commander of the spirit." Stillness generates wisdom; movement generates confusion. This is indeed true.
Laozi said: "Exhale gently, inhale continuously; deepen the root and solidify the base." This is the way to long life and clear vision. The *Neiguan Jing* (Scripture of Inner Observation) says: "When Qi enters the body, it is called life; when the Spirit leaves the form, it is called death. Understanding both life and death constitutes the Dao." If one can cherish Essence, treasure Spirit, pretend not to hear what is heard, and pretend not to see what is seen, seeking vitality within stillness, then one achieves longevity.
Movement leads to stubbornness, where evil tendencies gather, like stone: nourished by rain and dew, yet water flows away and does not remain, resulting in barren soil. Stillness leads to emptiness, where virtue gathers, like a valley: nourished by rain and dew, water remains and does not flow away, thus becoming fertile ground for grain.
Examining ancient immortals, most attained their state amidst illness and hardship. Generally, those in comfort tend to prefer movement; preferring movement leads to licentious desires, causing the interstices (pores/skin texture) to loosen daily, leading to chronic ailments without needing external medicine. Conversely, those in illness tend to prefer stillness; preferring stillness leads to reflection and cultivation, cleansing the mind to progress, which forms the foundation for escaping suffering and achieving immortality.
Disturbances from the Seven Emotions open gaps where diseases arise, akin to woodworms born from and harming wood. If one can silently reflect on one's faults, with a pure mind, the body will also be peaceful. Although karmic debts may already be cleared, how much more so will minor ailments vanish quickly?
Formerly, Master Cheng sighed upon seeing others sit in stillness, praising their good learning. Master Zhu wished to use sitting in stillness to supplement the effort required to retrieve the scattered mind of the people. Like planting trees: stillness makes roots deep, leading to lush growth; movement loosens the base, leading to breakage and collapse.
Movement is not only about artificiality and eccentricity; all deluded thoughts, speech, and actions are endless obstacles. Stillness not only nurtures Spirit and Qi but also applies to governing people, managing affairs, and ruling the state—essentially organizing the fundamental and the secondary. Those with great wisdom stand firm like mountains; this is stillness. Those with small capacity float like tumbleweed and duckweed; this is movement. Facing the blue sky with awe, hearing thunder without alarm; walking on flat ground with fear, crossing storms without doubt. Only through stillness is there adherence; only through stillness is there action.
All phenomena are like dreams and illusions; all afflictions are demons and thieves. Consider that before birth there was emptiness, at birth there was karma, and after death there is ash. In this regard, humans are no different from beasts or grass. How can one preserve the root of nature? Laozi said: "What gives me life is Spirit; what kills me is Mind." Therefore, the Mind takes Spirit as its master. When the body is still, Spirit resides within it; when the body is restless, Spirit departs from it. Thus, by transcending the physical body, preserving the Spirit, keeping the mind still and guarding unity, the Spirit will not leave, the body will align with the Dao, and one can achieve longevity.
Speaking little avoids being trapped by others; acting little avoids being criticized by others; using little intelligence avoids being exhausted by others; possessing little skill avoids being exploited by others. What aspect of life is unsuitable for stillness?
Qi that is still and clear represents the image of Heaven; Mind that is still and peaceful represents the image of Earth; Nature that is still and bright represents the image of the Sun and Moon; Roots that are still and sprouting represent the image of All Things.
Former sages said: "For every disease, there is a cure." For palpitations, practice scattering forgetfulness to calm them; for melancholy, practice joy to open them; for wind-dampness, practice Daoyin (guiding and pulling exercises) to drive them out; for leakage, practice lifting and swallowing to dam them; for deficiency, practice frugality and blocking to nourish them; for excess, practice blandness to subdue them. Prescribing medicine according to the disease is like lighting a lamp to dispel darkness; it is merely the function of stillness practice.
A lamp does not burn without oil; too much oil extinguishes the flame. Grain does not grow without water; too much water rots the grain. If a patient eats before previous food is digested, adding another meal increases the illness. Only movement pursuing abundance leads to danger; only stillness adhering to simplicity ensures safety.
Birds eating sparingly fly higher; eating too much, like geese fattening the body, brings impending harm. Fragrant and delicious foods consume the form, and white teeth damage the Essence. Stillness practice naturally avoids these ailments.