谨按∶素问之名，王太仆不解其义，并不知其着于何代。考之汉张仲景撰伤寒论，云本之素问，自是而降，
晋皇甫士安云，素问论病甚精，王叔和撰脉经，云出于素问针经，隋书经籍志载有素问之目。由是言之，素问
之名，始于汉代，而迭见于晋隋也。至其所以名素问之义，全元起云∶“素者，本也。问者，黄帝问岐伯也。
书陈性情之原，五行之本，故曰素问。”又宋新校正引干凿度云∶“夫有形者始于无形，故有太易，有太初，
有太始，有太素。太易者，未见气也；太初者，气之始也；太始者，形之始也；太素者，质之始也。气形质具，
而瘵由是萌生，故黄帝问此太素质之始也，素问之名，义或由此。”曰∶不然，凡人之病，不病于已病而病
于未病，养之不素则病生，治之不素则病成，轩岐以仁爱天下之心而相与阐发于千百世之上，则又问之有素，
使后人无夭札之患，素之辞义大矣哉。
人生于地，气禀于天，惟人受之，是谓天真。然能克保天真者，其惟上古之人乎。全元起本此篇在第九
卷，王氏移置第一，今详文义，允宜弁首云。
昔在黄帝，生而神灵，弱而能言，幼而徇齐，长而敦敏，成而登天。（按∶昔在云者，后人追叙之辞，
犹虞书之纪尧典曰，若稽古帝尧也。成而登天；注谓鼎成而白日升天，事属虚诞。盖谓自生至长，道德既成而
登天位也。）乃问于天师曰∶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，时世异耶？人将失之耶？（按∶天师，岐伯也。失谓失养生之道。）岐伯对曰∶上古之人，其
知道者，（按∶天地有常道，人能体天地之道以为道，是谓知道者。）法于阴阳，和于术数，食饮有节，起
居有常，不妄作劳，（按∶不妄者，循理而动，不为分外之事。）故能形与神俱，而尽终其天年，度百岁乃去。
（去谓去离形骸也。按∶形者神所根据，神者形所根，神形相离，行尸而已。故惟知道者，为能形与神俱。俱
犹皆也。）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，动之死地，离于道也。乐色曰欲，轻用曰耗，乐色不节则精竭，轻用不止则真散。
老子曰∶“弱其志，强其骨。”河上公曰∶“有欲者亡身。”曲礼曰∶“欲不可纵。”不知持满，不时御神，
（言轻用而纵欲也。老子曰∶“持而盈之，不如其己。”言爱精保神，如持盈满之器，不慎而动，则倾竭天真。
按∶满不知持则溢矣，神不时御则驰矣。持谓谨守，御谓静摄。）务快其心，逆于生乐，起居无节，故半百而
衰也。（快于心欲之用，则逆养生之乐矣。老子曰∶“甚爱必大费。”）夫上古圣人之教也，下皆为之，（按∶
原本“圣人之教下也皆谓之”，字有脱误，文义难通。新校正言，全元起注本读作上古圣人之教也，下皆为之。
太素与千金同，杨上善解云，上古圣人使人行者身先行之，为不言之教，不言之教胜有言之教，故其下效行者
众。元起读法亦通，但解者殊属蛇足。若曰，圣人之教原非虚言，而其民相感而化，已见之实行矣，故曰下皆
为之也。）虚邪贼风，避之有时，（邪乘虚入，故为虚邪。窃害中和，谓之贼风。）恬 虚无，真气从之，精
神内守，病安从来。（恬 虚无，静也。法道清净，精神内持，故其气从，邪不能害。）是以志闲而少欲，心
安而不惧，形劳而不倦，（内机息，故少欲∶外纷静，故心安。然情
欲两忘，是非一贯，起居皆适，故不倦也。）气从以顺，各从其欲，皆得所愿，（志不贪，故所欲皆顺，心易
足，故所愿必从，以不异求，故无难得也。按∶气从以顺句义，是根上文解，惟其恬 少欲，故气顺而无病也。
各从其欲二句，是起下文意。注无分别。）故美其食，（顺精粗也。）任其服，（随美恶也。）乐其俗，（按∶
安俭陋也。）高下不相慕，（按∶不卑 也。）其民故曰朴。（是所谓心足也。老子曰∶“祸莫大于不知足，……
知足之足常足矣。”）是以嗜欲不能劳其目，淫邪不能惑其心，愚智贤不肖，不惧于物，故合于道。（情计
两忘，不为谋府，冥心一视，胜负俱捐。）所以能年皆度百岁而动作不衰者，以其德全不危也。（庄子曰∶
“德全者形全。”又曰∶“无为而性命不全者，未之有也。”）
帝曰∶人年老而无子者，材力尽耶？将天数然也？（按∶材力，精力也。注谓材干可以立身，非。）岐伯
曰∶女子七岁，肾气盛，齿更，发长。（少阳之数次于七，女子为少阴之气，故以少阳之数偶之，明阴阳气和，
乃能生成其形体。）二七，而天癸至，任脉通，太冲脉盛，月事以时下，故有子。（癸谓壬癸水也。任、冲，奇
经脉也。肾气全盛，冲任流通，经血渐盈，应时而下，天真之气降，故云天癸也。然冲为血海，任主胞胎，二
者相资，故能有子。所以谓之月事者，平和之气，常以三旬而一见也，故愆期者谓之有病。）三七，肾气平均，
故真牙生而长极。（真牙，牙之最后生者。按∶长极者，谓身长至此，后不更加也。）四七，筋骨坚，发长极，
身体盛壮。（按∶七七之半，盛极将衰之候也。）五七，阳明脉衰，面始焦、发始堕。阳明之脉气荣于面，故
其衰也，发堕面焦。六七，三阳脉衰于上，面皆焦，发始白。（三阳之脉尽上于头，故三阳衰，则面皆焦，
发始白。所以衰者，妇人之生也，有余于气，不
足于血，以其月经数泄脱之故。）七七，任脉虚，太冲脉衰少，天癸竭，地道不通，故形坏而无子也。按∶
血阴为地道。（不通，经止也。形坏谓发堕、齿落、面焦而老弱不堪也。注非。）丈夫八岁，肾气实，发长，
齿更。（老阴之数极于十，少阴之数次于八，男子为少阳之气，故以少阴合之。）二八，肾气盛，天癸至，精
气溢泻，阴阳和，故能有子。（男女有阴阳之质不同，天癸则精血之形亦异，阴静海满而去血，阳动应合而泄
精，二者通和，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。
（按∶八八之半，亦盛极时也。）五八，肾气衰，发堕，齿槁。（按∶肾主骨，齿为骨之余。肾蓄精而藏血，
发者血之余。肾气既衰，则发齿失所养，故槁堕。）六八，阳气衰竭于上，面焦，发鬓须白。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。（按∶至此则不但槁堕而已也。女子二七而
天癸至，男子二八而天癸至。七，阳数也，女阴何以发于阳？八，阴数也，男阳何以发于阴？夫阳不可无阴，
阴不可无阳，阴必得阳而生，阳必需阴而长，女始于七，男始于八，其亦阴阳相触而后动者乎。）肾者主水，
受五脏六腑之精而藏之，故五脏盛，乃能泻。（按∶五脏各有精，随用而灌注于肾，此乃肾为都会关司之所，
非肾一脏而独有精也。夫肾藏五脏之精，是肾为五脏之本矣。男女之壮也，并始于肾气之盛实；其后也，亦由
于肾气之衰微。人之盛衰皆本原于肾，此故总以肾结之。盛乃能泻，人其能终盛乎。）今五脏皆衰，筋骨解惰，
天癸尽矣。故发鬓白，身体重行步不正而无子耳。（按∶解与懈同。）
帝曰∶有其年已老而有子者，何也？岐伯曰∶此其天寿过度，气脉常通，而肾气有余也。（所禀天真之气，
本自有余。）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。帝曰∶夫道者年皆百数，能有
子乎？岐伯曰∶夫道者能却老而全角，身年虽寿，能生子也。……按∶得道之人，精神完固，老而不老，筋骨
劲强，无异年少，即前所谓形与神俱者也。男不过尽八八二句，言即能生子，亦不出天癸之数之外，
是指生子者言。注作所生之子寿不过天癸之数，误矣。
谨按：关于《素问》这一名称的含义，王冰（王太仆）未能解释其意义，也不知道它成书于哪个朝代。考察汉代张仲景所撰写的《伤寒论》，其中提到“本之素问”，由此可知自汉以后，《素问》之名在晋代皇甫士安处可见，他说《素问》论述病情非常精妙；王叔和撰写《脉经》时，称其出自《素问针经》；隋朝《经籍志》中记载有《素问》的书目。由此而言，《素问》之名始于汉代，并在晋、隋两代多次出现。至于《素问》命名的含义，全元起说：“素，是根本的意思。问，是黄帝询问岐伯。书中陈述了性情的本源、五行的根本，所以叫《素问》。”另外，宋代新校正引用《干凿度》说：“有形的事物始于无形，所以有太易、太初、太始、太素。太易，是尚未见到气的阶段；太初，是气开始的阶段；太始，是形开始的阶段；太素，是质开始的阶段。气、形、质具备，而疾病由此萌生，所以黄帝询问这太素质之始的问题，《素问》的名称，意义或许就由此而来。”我认为：不是这样。人的病，不是在已经生病时才得病，而是在未病时就潜伏着病因，如果平时调养不注重根本（素），病就会发生；治疗如果不注重根本，病就会形成。轩辕（黄帝）和岐伯怀着仁爱天下的心，在千百世之前相互阐发医理，这也是因为早有问难（问之有素），使后人没有夭折的祸患，“素”字的辞义真是宏大啊。
人生于大地，禀受天地之气，只有人接受了这种气，这就叫做天真之气。然而能够保全天真之气的人，大概只有上古时代的人吧。全元起的版本中这篇位于第九卷，王冰将其移至第一卷，现在详细分析文义，确实应该放在篇首。
从前黄帝，出生时便神灵非凡，幼弱时就能说话，年幼时思维敏捷，长大后敦厚勤勉，成年后登上帝位。（按语：所谓“昔在”，是后人追述的言辞，就像《虞书·尧典》记载尧的事迹时说“若稽古帝尧”。所谓“成而登天”，注释说是铸成鼎后白日升天，这事属于虚妄荒诞。其实是说从出生到长大，道德修养既已成就，于是登上天子之位。）于是向天师（岐伯）问道：我听说上古时代的人，年龄都超过百岁，但动作依然不衰老。现在的人，年龄刚过五十，动作就都衰败了，这是时代不同呢？还是人们失去了养生之道呢？（按语：天师指岐伯。“失”指失去养生的方法。）岐伯回答说：上古时代的人，那些懂得大道的人，（按语：天地有恒常的道，人能体察天地的道作为自己的道，这就叫懂得大道的人。）效法阴阳的变化，调和于各种养生术数，饮食有节制，起居有规律，不胡乱劳累，（按语：不妄，指遵循道理行动，不做分外之事。）所以能够形体与精神俱在，从而享尽天然赋予的寿命，活到一百岁才离开人世。（离开指离开形体骸骨。按语：形体是精神依托的基础，精神是形体主宰的根本，神形分离，就是行尸走肉罢了。所以只有懂得大道的人，才能做到形神合一。合，即都在。）现在的人就不是这样了，把酒当作浆水一样随意饮用，把妄为当作常态，醉酒后行房事，以欲望耗竭精气，以轻率使用耗散真气，举动走向死地，背离了大道。贪图美色叫欲，轻率使用叫耗，贪图美色不加节制则精气枯竭，轻率使用不停止则真气消散。老子说：“削弱其志气，强健其筋骨。”河上公说：“有欲望的人会丧失生命。”《曲礼》说：“欲望不可放纵。”不知道保持充盈的状态，不能适时地驾驭精神，（指轻率使用且放纵欲望。老子说：“持盈满之物，不如适可而止。”指爱惜精气、保护精神，如同手持装满水的容器，不慎移动，就会倾覆流干，丧失天真之气。按语：满了不知道保持就会溢出，精神不能适时驾驭就会驰散。持指谨慎守护，御指静养摄护。）只追求心意的快乐，违背了养生的乐趣，起居没有节制，所以五十岁左右就衰败了。（心中欲望得到满足，就违背了养生的乐趣。老子说：“过分吝惜必定造成巨大的耗费。”）上古圣人的教导，百姓都照着去做，（按语：原本文字“圣人之教下也皆谓之”有脱误，文义不通。宋代新校正说，全元起的注本读作“上古圣人之教也，下皆为之”。《太素》与《千金方》相同，杨上善解释说，上古圣人让百姓做的，自己先做，这是不言的教化，不言的教化胜过有言的教化，所以下面效仿的人多。元起的读法也通顺，但解说者显得多余。如果说，圣人的教导并非空话，而民众被感化而改变，已经体现在实际行动中了，所以说下面的人都照着做。）对于虚邪贼风，要按时避开，（邪气乘虚而入，所以叫虚邪。暗中损害中和之气，叫贼风。）心境恬淡虚无，真气就会顺从，精神内守，疾病从哪里来呢？（恬淡虚无，指安静。效法道的清净，精神内在持守，所以正气顺从，邪气不能伤害。）因此意志闲适而欲望少，内心安宁而不恐惧，身体劳作但不疲倦，（内心机巧止息，所以欲望少；外界纷扰平静，所以内心安宁。然而情欲两忘，是非统一，起居适宜，所以不疲倦。）气机顺遂，各随其愿，都能实现愿望，（志向不贪婪，所以欲望都顺遂；内心容易满足，所以愿望都能实现，因为不追求怪异，所以没有得不到的。按语：“气从以顺”句意，是承接上文解释，正因为恬淡少欲，所以气顺而无病。“各从其欲”两句，是开启下文意思。原注没有区分。）所以觉得食物美味，（顺应精粗之分。）穿着随意，（跟随美丑之别。）习俗安乐，（按语：安于俭朴简陋。）高低贵贱不相羡慕，（按语：不自卑。）他的百姓因此被称为淳朴。（这就是所谓的内心满足。老子说：“祸莫大于不知足，……知足的满足才是永恒的满足。”）所以嗜欲不能劳损他的眼睛，淫邪不能迷惑他的心，无论愚笨、聪明、贤能或不肖，都不被外物惊扰，所以符合大道。（情欲算计两忘，不为谋略府库，冥心一视，胜负都抛弃。）之所以能年龄都超过百岁而动作不衰败，是因为他们的德行完备而没有危险。（庄子说：“德行完备的人形体也完备。”又说：“无为而性命不完备的，从未有过。”）
黄帝说：人老了没有子女，是精力耗尽了呢？还是天数如此呢？（按语：材力，指精力。注释认为材干可以立身，不对。）岐伯说：女子七岁时，肾气旺盛，牙齿更换，头发长长。（少阳之数排在七，女子属少阴之气，所以用少阳之数与之配合，说明阴阳气和，才能生成形体。）十四岁，天癸至，任脉通畅，太冲脉盛，月经按时来潮，所以能生育。（癸指壬癸水。任脉、冲脉是奇经八脉。肾气全盛，冲任流通，经血渐满，应时而下，天真之气下降，所以叫天癸。然而冲为血海，任主胞胎，二者相辅相成，所以能生育。之所以叫月事，是因为平和之气，通常三十天显现一次，所以延期就叫有病。）二十一岁，肾气平均，所以智齿长出，身高长到极点。（智齿，最后长出的牙。按语：长极，指身高长到这里，之后不再长了。）二十八岁，筋骨坚固，头发长到极点，身体壮盛。（按语：七七的一半，是盛极将衰的征兆。）三十五岁，阳明脉衰退，面部开始憔悴，头发开始脱落。阳明经脉的气血荣润于面部，所以它衰退时，头发脱落面部憔悴。四十二岁，三阳脉在头部衰退，面部全面憔悴，头发开始变白。（三阳经脉都上行到头，所以三阳衰退，面部全面憔悴，头发开始变白。之所以衰退，是因为女性天生气有余而血不足，因为月经多次泄脱的缘故。）四十九岁，任脉空虚，太冲脉衰少，天癸枯竭，月经停止，所以形体坏败而不能生育了。按语：血阴称为地道。（不通，指经血停止。形坏指头发脱落、牙齿掉落、面部憔悴而老弱不堪。原注不对。）男子八岁时，肾气充实，头发长长，牙齿更换。（老阴之数极于十，少阴之数排在八，男子属少阳之气，所以用少阴与之配合。）十六岁，肾气旺盛，天癸至，精气溢泻，阴阳调和，所以能生育。（男女有阴阳体质不同，天癸则是精血的形态也不同，阴静海满而去血，阳动应合而泄精，二者通和，所以能生育。）二十四岁，肾气平均，筋骨强劲有力，所以智齿长出，身高长到极点。三十二岁，筋骨隆盛，肌肉丰满壮实。（按语：八八的一半，也是盛极之时。）四十岁，肾气衰退，头发脱落，牙齿枯槁。（按语：肾主骨，齿为骨之余。肾蓄精藏血，发为血之余。肾气既然衰退，则发齿失去滋养，所以枯槁脱落。）四十八岁，阳气在头部衰竭，面部憔悴，鬓角胡须变白。五十六岁，肝气衰退，筋脉不能灵活运动，天癸枯竭，精液减少，肾脏衰退，形体极度疲乏。六十四岁，牙齿头发脱落。（按语：到了这里就不只是枯槁脱落了。女子十四岁天癸至，男子十六岁天癸至。七是阳数，女属阴为何发于阳？八是阴数，男属阳为何发于阴？阳不可无阴，阴不可无阳，阴必得阳而生，阳必需阴而长，女始于七，男始于八，这大概是阴阳相互触动而后发动吧？）肾主水，接受五脏六腑的精气而储藏它，所以五脏旺盛，肾才能排泄。（按语：五脏各有精气，随使用灌注于肾，这是肾作为都会关司之所，并非肾一脏独有精气。肾储藏五脏的精气，所以肾是五脏的根本。男女的壮年，都始于肾气的盛实；其后，也由于肾气的衰微。人的盛衰都本源于肾，所以总以肾来总结。盛才能泻，人怎么能永远保持盛呢？）现在五脏都衰退，筋骨松弛懈怠，天癸耗尽。所以鬓发变白，身体沉重，行走不正而不能生育。（按语：解同懈。）
黄帝说：有的人年纪已老却有子女，为什么呢？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。（所禀受的天真之气，本来就有盈余。）这样的人虽然有子女，但男子不超过六十四岁，女子不超过四十九岁，天地赋予的精气就都枯竭了。黄帝说：得道的人年龄都上百岁，能有子女吗？岐伯说：得道的人能抗拒衰老而保全形体，虽然年寿高，也能生育子女。……按语：得道的人，精神完固，老而不显老态，筋骨强劲，无异于年少，就是前面所说的形神俱在。男子不超过六十四岁、女子不超过四十九岁这两句，是说即使能生育子女，也不超出天癸数量的范围，是指生育这件事说的。原注解释为所生的子女寿命不超过天癸数量，是错误的。
Note: Regarding the name *Suwen* (Plain Questions), Wang Bing (Wang Taipu) failed to explain its meaning and did not know in which dynasty it was written. Examining Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Pathogenic Diseases) from the Han Dynasty, which states "based on Suwen," it can be deduced that since then, the name *Suwen* appeared in the Jin Dynasty where Huangfu Mi said *Suwen* discusses diseases with great precision; Wang Shuhe, in compiling *Mai Jing* (Pulse Classic), stated it originated from *Suwen Zhenjing*; the Sui Dynasty's *Jingji Zhi* (Bibliography of Classics) recorded a book titled *Suwen*. Thus, the name *Suwen* began in the Han Dynasty and appeared repeatedly in the Jin and Sui Dynasties. As for the meaning behind the name *Suwen*, Quan Yuanqi said: "'Su' means origin. 'Wen' refers to the Yellow Emperor asking Qibo. The book presents the origins of nature and the fundamentals of the Five Elements, hence called *Suwen*." Additionally, the Song Dynasty's New Correction cites *Gan Zaodu*: "Form arises from the formless, thus there is Taiyi, Taichu, Taishi, and Taisu. Taiyi is the stage where qi has not yet appeared; Taichu is the beginning of qi; Taishi is the beginning of form; Taisu is the beginning of substance. When qi, form, and substance are complete, diseases arise from this. Therefore, the Yellow Emperor asked about the beginning of Taisu substance, and the name *Suwen* may derive its meaning from this." I say: Not so. People do not get sick only when they are already ill, but the cause lies before illness occurs. If one does not cultivate with attention to the fundamental (Su), disease will arise; if treatment does not attend to the fundamental, disease will become established. Xuanyuan (the Yellow Emperor) and Qibo, with hearts of benevolence for the world, elucidated medical principles thousands of generations ago. This also implies that questioning had a basis (Wen zhi you su), preventing later generations from suffering premature death. The meaning of the term "Su" is indeed profound.
Humans are born from the earth and receive Qi from heaven. Only humans receive this, which is called Tianzhen (Innocent/Original True Qi). However, those who can preserve this Tianzhen are likely only the people of ancient times. In Quan Yuanqi's version, this chapter is in Volume 9, while Wang Bing moved it to Volume 1. Upon detailed examination of the text's meaning, it is indeed appropriate to place it at the beginning.
In ancient times, the Yellow Emperor was spiritually extraordinary from birth, able to speak while still young, agile in youth, diligent and quick in adulthood, and ascended to the throne upon maturity. (Note: "In ancient times" is a retrospective phrase by later authors, similar to how the *Book of Documents* records Yao's deeds saying "investigating antiquity, Emperor Yao." "Ascended to the throne upon maturity": annotations claim he ascended to heaven in broad daylight after casting the tripod, which is absurd. It actually means that from birth to maturity, having achieved moral perfection, he ascended to the position of Son of Heaven.) He then asked the Heavenly Master (Qibo): "I have heard that people in ancient times lived beyond a hundred years without physical decline. Now, people reach fifty and their movements all decline. Is this due to differences in times and eras? Or did people lose the Way of health preservation?" (Note: Heavenly Master refers to Qibo. "Lost" refers to losing the method of health preservation.) Qibo replied: "People in ancient times who understood the Great Dao (Way)—(Note: Heaven and Earth have constant laws; humans who embody these laws as their own Dao are called those who understand the Dao.)—modeled themselves on Yin and Yang, harmonized with various techniques and numbers, regulated their diet and drinking, maintained regular daily routines, and avoided excessive labor. (Note: 'Not excessive' means acting according to reason and not doing things beyond one's duty.) Thus, they could maintain both Form and Spirit together, completing their natural lifespan, living to a hundred years before passing away. (Passing away refers to leaving the physical body. Note: Form is the foundation of Spirit; Spirit is the master of Form. If Spirit and Form separate, one is merely a walking corpse. Therefore, only those who understand the Dao can achieve the unity of Form and Spirit. 'Together' means both exist.) Today's people are different. They treat wine as water, make recklessness a habit, engage in sexual intercourse while drunk, exhaust their Essence through desires, and dissipate their True Qi through frivolous use, moving towards death, deviating from the Dao. Lusting after beauty is Desire; frivolous use is Dissipation. Unrestrained lust exhausts Essence; unceasing frivolous use scatters True Qi. Laozi said: 'Weaken their will, strengthen their bones.' Heshang Gong said: 'Those with desires perish.' The *Qu Li* says: 'Desires must not be indulged.' They do not know how to maintain fullness, nor do they govern their Spirit in time. (Refers to frivolous use and indulgence of desires. Laozi said: 'Holding a vessel too full is worse than stopping.' This means cherishing Essence and protecting Spirit like holding a full vessel; careless movement causes it to spill, losing Tianzhen. Note: If full and not held, it overflows; if Spirit is not governed in time, it scatters. 'Hold' means careful guarding; 'Govern' means quiet cultivation.) They only seek mental pleasure, going against the joy of life, lacking routine in daily life, thus declining by fifty. (Satisfying mental desires goes against the joy of health preservation. Laozi said: 'Excessive love leads to great expense.') The teachings of the ancient sages were followed by the people below. (Note: The original text 'The teaching of the sage, below all called it' has missing characters and is unintelligible. The Song New Correction states Quan Yuanqi's commentary reads it as 'The teaching of the ancient sages, those below all practiced it.' *Taisu* and *Qianjin Fang* are the same. Yang Shangshan explained that the ancient sages led by example, practicing what they taught others. This silent teaching surpasses verbal teaching, so many imitated them. Yuanqi's reading is also valid, though the explanation seems superfluous. Alternatively, the sage's teaching was not empty words, and the people were transformed by mutual influence, evident in practice. Hence, 'those below all practiced it.') They avoided Empty Evil and Robber Wind in due season. (Evil enters through deficiency, hence 'Empty Evil.' Secretly harming harmony is called 'Robber Wind.') With tranquility and emptiness, True Qi follows; with Spirit guarded within, how can disease arise? (Tranquility and emptiness refer to stillness. Modeling oneself on the purity of the Dao, keeping Spirit inward, allows Qi to follow, preventing evil from harming.) Therefore, their will was leisurely with few desires, their heart peaceful without fear, their body labored without fatigue. (Internal mechanisms rest, so few desires; external chaos is quiet, so the heart is peaceful. Yet emotions and desires are forgotten, right and wrong are unified, and daily life is suitable, hence no fatigue.) Qi flowed smoothly, each following their wishes, all obtaining what they hoped for. (Ambition is not greedy, so desires are smooth; the heart is easily satisfied, so wishes are fulfilled. Since there is no strange seeking, nothing is hard to obtain. Note: 'Qi flows smoothly' connects to the previous explanation: because of tranquility and few desires, Qi is smooth and free of disease. 'Each following wishes' starts the next section. The annotation did not distinguish.) Thus, they found their food delicious, wore whatever clothes came to hand, and enjoyed their customs. (Adapting to coarse or fine food; following good or bad clothing; being content with simple and humble customs.) They did not envy high or low status. (Not feeling inferior.) Their people were therefore called simple and unadorned. (This is what is meant by a content heart. Laozi said: 'Misfortune is greater than ignorance of sufficiency... Sufficiency in sufficiency is eternal sufficiency.') Thus, sensual desires could not weary their eyes, and licentiousness could not confuse their minds. Whether foolish, wise, virtuous, or unworthy, they were not disturbed by external things, thus conforming to the Dao. (Emotions and calculations are forgotten, not becoming a storehouse of schemes; meditating with one mind, abandoning victory and defeat.) This is why they could live beyond a hundred years without physical decline: because their Virtue was complete and they faced no danger. (Zhuangzi said: 'One whose Virtue is complete has a complete Form.' Also: 'There has never been one who practices non-action and yet lacks life and destiny.')
The Emperor said: "When people grow old and cannot have children, is it because their strength is exhausted? Or is it the decree of Heaven?" (Note: Strength refers to vital energy. The annotation claiming 'talent can establish oneself' is incorrect.) Qibo said: "At age seven, a girl's Kidney Qi becomes abundant, her teeth change, and her hair grows. (Seven is the number of Shaoyang. Girls belong to Shaoyin Qi, so pairing with Shaoyang's number shows that Yin-Yang Qi harmony generates the body.) At fourteen, Tian Gui arrives, the Ren Mai (Conception Vessel) opens, the Chong Mai (Penetrating Vessel) flourishes, menstruation comes regularly, and she can conceive. (Gui refers to Ren-Gui Water. Ren and Chong are Extraordinary Vessels. With Kidney Qi fully abundant, Chong and Ren flow freely, menstrual blood fills and descends on time, and Tianzhen Qi descends, hence called Tian Gui. Chong is the Sea of Blood, Ren governs the uterus; they support each other, enabling conception. Menstruation is called such because harmonious Qi appears every thirty days; delay indicates illness.) At twenty-one, Kidney Qi is balanced, wisdom teeth grow, and height reaches its limit. (Wisdom teeth are the last to grow. Note: 'Limit' means height stops growing here.) At twenty-eight, sinews and bones are firm, hair reaches its limit, and the body is robust. (Note: Halfway through the seventh cycle is the sign of peak vitality before decline.) At thirty-five, the Yangming Mai declines, the face begins to wither, and hair falls. Yangming meridians nourish the face, so their decline causes hair loss and facial withering.) At forty-two, the Three Yang meridians decline above, the face completely withers, and hair turns white. (Three Yang meridians ascend to the head; their decline causes facial withering and whitening. Decline occurs because women naturally have excess Qi but deficient Blood due to frequent menstrual loss.) At forty-nine, the Ren Mai is empty, the Chong Mai declines, Tian Gui is exhausted, the earthly pathway (menstruation) closes, the body deteriorates, and she can no longer conceive. (Note: Blood Yin is called the earthly pathway. 'Closed' means menstruation stops. 'Deteriorated' means hair loss, tooth loss, facial withering, and frailty. The annotation is incorrect.)
A boy at eight years old has solid Kidney Qi, hair grows, and teeth change. (Ten is the extreme of Old Yin, Eight is the number of Young Yin. Boys belong to Shaoyang Qi, paired with Young Yin.) At sixteen, Kidney Qi is abundant, Tian Gui arrives, Essence overflows, Yin and Yang harmonize, and he can conceive. (Males and females differ in Yin-Yang constitution; Tian Gui manifests differently as Essence or Blood. Yin is static, sea fills then loses blood; Yang is active, responds to union and releases Essence. Their harmony enables conception.) At twenty-four, Kidney Qi is balanced, sinews and bones are strong, wisdom teeth grow, and height reaches its limit. At thirty-two, sinews and bones are robust, muscles are full and strong. (Note: Halfway through the eighth cycle is also peak vitality.) At forty, Kidney Qi declines, hair falls, and teeth become dry. (Note: Kidneys govern bones; teeth are the surplus of bones. Kidneys store Essence and Blood; hair is the surplus of Blood. With declining Kidney Qi, hair and teeth lose nourishment, becoming dry and falling.) At forty-eight, Yang Qi衰竭 (depletes) above, the face withers, and beard/temples turn white. At fifty-six, Liver Qi declines, tendons cannot move, Tian Gui is exhausted, Essence is scarce, Kidney Qi declines, and the body reaches extremity. At sixty-four, teeth and hair fall out. (Note: Here it is more than just drying and falling. Girls' Tian Gui arrives at fourteen, boys' at sixteen. Seven is Yang, why does Yin start with Yang? Eight is Yin, why does Yang start with Yin? Yang cannot exist without Yin, Yin cannot exist without Yang. Yin births from Yang, Yang grows requiring Yin. Girls start at seven, boys at eight; this is likely due to Yin-Yang interaction triggering movement.) The Kidneys govern Water and receive/store the Essence of the Five Zang and Six Fu organs. Thus, when the Five Zang are abundant, the Kidneys can excrete. (Note: Each Zang has Essence that pours into the Kidneys as needed. The Kidney is the hub and gatekeeper, not possessing Essence alone. Storing Five Zang Essence makes the Kidney the root of the Five Zang. Both male and female prime starts with abundant Kidney Qi; later decline is due to Kidney Qi weakness. Human rise and fall originate in the Kidney, so it concludes with the Kidney. Abundance allows excretion; can humans remain abundant forever?) Now, when all Five Zang decline, sinews and bones relax, and Tian Gui is exhausted, temples turn white, the body feels heavy, gait is unsteady, and conception is impossible. (Note: Jie is the same as Xie/relaxed.)
The Emperor said: "Some elderly people still have children. Why?" Qibo said: "This is because their innate longevity exceeds normal limits, their Qi and vessels remain open, and Kidney Qi is in surplus. (The innate Tianzhen Qi received originally is naturally sufficient.) Although such people can have children, men do not exceed the end of eight cycles (64), and women do not exceed the end of seven cycles (49); the Essence and Qi of Heaven and Earth are exhausted. The Emperor said: "Can those who understand the Dao, living past a hundred, still have children?" Qibo said: "Those who understand the Dao can resist aging and preserve their form. Though aged, they can still sire children..." Note: Those who understand the Dao have solidified Spirit and Essence, appearing old but not truly aged, with strong sinews and bones, indistinguishable from youth. This is the previously mentioned unity of Form and Spirit. The statement about men not exceeding eight cycles and women not exceeding seven cycles refers to the fact that even if they can conceive, it does not exceed the numerical range of Tian Gui. It refers to the act of conceiving. The annotation interpreting this as the lifespan of the offspring not exceeding Tian Gui's range is incorrect.