茯苓自是仙家上药，但其中有赤筋脉。若不能去，服久不利人眼，或使人眼小。当削去
皮，切为方寸块，银石器中清水煮。以酥软解散为度，入细布袋中。以冷水揉摆，如作葛粉
状，澄取粉。而筋脉留布袋中，弃去不用。其粉以蜜和如湿香状，蒸过食之尤佳。胡麻但取
纯黑脂麻，九蒸九暴，入水烂研，滤取白汁，银石器中，熬如作杏酪，汤更入。去皮核烂研
枣，内与茯苓粉一处，搜和食之，尤有奇效。
（并引）
予少而多病，夏则脾不胜食，秋则肺不胜寒。治肺则病脾，治脾则病肺。平居服药，殆
不复能愈。年三十有二，官于宛邱。或怜而受之以道士服气法，行之期年，疾良愈。盖自是
始有意养生之说，晚读《抱朴子书》。言服气与草木之药，皆不能致长生。古神仙真人皆服
金丹，以为草木之性。埋之则腐，煮之则烂。烧之则焦，不能自生，而况能生人乎？予既
没世俗，意金丹不可得也。则试求之草本之类，寒暑不能棱，岁月不能败，惟松柏为然。古
书言松脂流入地下为茯苓，茯苓千岁，举则为琥珀。虽非金玉，而能自完也，亦久矣。于是
求之名山，屑而治之，去其脉络，而取其精华。庶几可以固形养气，延年而却老者，因为之
赋以道之。
春而荣，夏而茂。憔悴乎风霜之前，摧折乎冰雪之后。阅寒暑以同化，委粪壤而兼朽。
兹固百草之微细，与众木之凡陋。虽或效骨骼于刀几，尽性命于杵臼。解急难于俄顷，破奇
邪于邂逅，然皆受命浅狭。与时变迁，朝菌无日，蟪蛄无年。苟自救之不暇，矧他人之足延。
乃欲撷根茎之微末，假臭味以登仙。是犹托疲牛于千里，驾鸣鸠以登天。则亦辛勤于涧谷之
底，槁死于峰崖之巅，顾桑榆之窃叹。意神仙之不然者矣。若夫南涧之松，拔地千尺，皮浓
犀兕，根坚铁石，须发不改，苍然独立，流膏脂于黄泉，乘阴阳而固结，像鸟兽之蹲伏，类
龟蛇之闭蛰，外黝黑似鳞皴，中结白而纯密。上霍莽之不犯，下蝼蚁之莫贼，经历千岁，化
为琥珀，受雨露以弥坚，与日月而终毕，故能安魂魄而定心志。却五味与谷粒，追赤松于上
古。以百岁为一息，颜如处子，绿发方目，神止气定，浮游自得。然后乘天地之正，御六气
之辨，以游夫无穷，又何求而何食？
茯苓本是道家推崇的上等药物，但其中含有红色的筋脉。如果不能去除这些筋脉，长期服用会对眼睛不利，或者导致视力变小（视野变窄）。应当削去外皮，切成方寸大小的块状，在银器或石器中用清水煮。煮到酥软解散的程度即可，放入细布袋中。用冷水揉搓摆动，就像制作葛粉的样子，沉淀后取上面的淀粉。而筋脉会留在布袋中，丢弃不用。将取得的淀粉用蜂蜜调和成湿润香膏的状态，蒸熟后食用效果更佳。黑芝麻只选用纯黑色的脂麻，经过九次蒸煮和九次晾晒，放入水中研磨至烂，过滤取得白色的汁液，在银器或石器中熬煮，像制作杏仁酪一样浓稠时，再倒入汤剂中。将去皮去核的枣子研磨至烂，与茯苓粉混合在一起，揉捏均匀后食用，尤其有奇效。
（并引）
我年轻时多病，夏天脾胃虚弱无法承受食物的负担，秋天肺部虚弱无法抵御寒冷。治疗肺病则损伤脾胃，治疗脾胃则损伤肺部。平时服药，几乎不能再治愈疾病。三十二岁时，我在宛邱做官。有人怜悯我，传授给我道士的服气法，坚持实行了一年，疾病很好地痊愈了。从此我开始有意于养生的说法，晚年读《抱朴子》。书中说服气和草木之药，都不能达到长生不老。古代的神仙真人都是服用金丹，他们认为草木的性质，埋入土中就会腐烂，煮过就会烂掉，烧过就会焦枯，草木不能自己产生生命，何况能让人长生呢？我既然已经看破世俗，觉得金丹不可得，就试着从草本类中寻找，那些寒暑不能侵蚀，岁月不能败坏的，只有松柏是这样。古书记载松脂流入地下变成茯苓，茯苓千年，举起就是琥珀。虽然不是金玉，却能自我保全，也已经很久了。于是我在名山中寻求，磨碎并加工它，去掉其中的脉络，提取它的精华。希望这样可以巩固形体、滋养气息，延长寿命、抗拒衰老，因此作赋来阐述这个道理。
春天繁荣，夏天茂盛。在风霜之前憔悴，在冰雪之后摧折。经历寒暑一同变化，委身粪土一同腐朽。这本来就是百草中的微小细微之物，与众多树木的平凡陋劣相同。虽然有时能在刀几上对骨骼见效，在杵臼中耗尽性命。瞬间解除急难，偶然破除奇邪，然而都禀受天命浅薄狭隘。随着时间变迁，朝生暮死的菌类活不到一天，寒蝉活不到一年。如果连自救都来不及，何况是延长他人的寿命。却想要采摘根茎的微末部分，借助气味味道来登仙。这就像是把疲惫的老牛寄托于千里马的速度，驾着鸣叫的斑鸠上天。那么也会在涧谷底部辛勤劳作，最终干枯死在峰崖之巅，回头看着夕阳暗自叹息。心想神仙之道不是这样的啊。至于那南涧的松树，拔地千尺，皮厚如犀兕，根坚如铁石，须发不改，苍翠独立，流膏脂于黄泉之下，乘阴阳之气而固结，像鸟兽蹲伏，类龟蛇闭蛰，外表黝黑似鳞片皴裂，内部洁白而纯密。上面不受霍莽（杂草）侵犯，下面蝼蚁不能伤害，经历千年，化为琥珀，接受雨露更加坚固，与日月同终，所以能安定魂魄、定下心志。拒绝五味和谷粒，追随上古的赤松子。以百岁为一息，容颜如处女，绿发方目，神止气定，浮游自得。然后顺应天地的正道，驾驭六气的变化，遨游于无穷之中，又何必求什么吃什么呢？
Poria (Fuling, 茯苓) is naturally an upper-grade medicine of the immortals, but it contains red fibrous veins. If these veins are not removed, long-term consumption will be detrimental to the eyes or cause visual impairment (shrinkage of vision). The skin should be peeled off, cut into square-inch pieces, and boiled in clear water in silver or stone vessels. It is ready when it becomes soft and disintegrates, then put into a fine cloth bag. Rub and shake with cold water until it resembles the consistency of Polygonatum starch (Gefen, 葛粉), then settle and collect the starch. The fibrous veins remain in the cloth bag and should be discarded. Mix this starch with honey to form a moist incense-like paste, steam it, and consume it for optimal effect. For Sesamum indicum (Huma, 胡麻), select only pure black sesame seeds. Process them through nine steaming and nine drying cycles. Grind them thoroughly in water, filter to obtain white juice, and boil in silver or stone vessels until thick like almond milk (Xingluo, 杏酪), then add to the decoction. Pit and peel dates, grind them thoroughly, mix with the Poria starch, knead well, and consume; this yields extraordinary efficacy.
(Introduction)
In my youth, I suffered from frequent illnesses. In summer, my Spleen could not withstand food intake; in autumn, my Lungs could not resist cold. Treating the Lungs would harm the Spleen, and treating the Spleen would harm the Lungs. Daily medication hardly led to recovery. At thirty-two, while serving as an official in Wanqiu, someone pitied me and taught me the Daoist method of Qi regulation (Fuqi, 服气). After practicing for one year, my illness was largely cured. From then on, I began to pay attention to health preservation theories. In my later years, I read *Baopuzi* (The Master Who Embraces Simplicity). It stated that Qi regulation and herbal medicines cannot achieve immortality. Ancient immortals and true men all consumed Golden Elixir (Jindan, 金丹), believing that the nature of herbs is such that they rot when buried, decay when boiled, and char when burned. Since plants cannot generate life themselves, how could they enable humans to live forever? Having renounced worldly desires, I realized the Golden Elixir was unattainable, so I sought among herbs those that neither winter nor summer could damage, nor time corrupt—only Pine (Song, 松) and Cypress (Bai, 柏) were like this. Ancient texts state that pine resin flowing underground becomes Poria; after a thousand years, if lifted, it becomes Amber (Hupo, 琥珀). Though not gold or jade, it preserves itself perfectly, which has been the case for a long time. Thus, I sought it in famous mountains, crushed and processed it, removed its veins, and extracted its essence. Hoping to solidify the body, nourish Qi, prolong life, and reverse aging, I composed this poem to explain it.
In spring it flourishes, in summer it thrives. It withers before wind and frost, breaks after ice and snow. It undergoes change with seasons, decaying along with manure and soil. This is indeed a tiny thing among hundred herbs, common among trees. Although sometimes effective for bones on knife boards, exhausting life in mortars, resolving emergencies instantly, breaking strange evils by chance, all are born with shallow and narrow destinies. They change with times; morning mushrooms do not last a day, cicadas do not last a year. If they cannot even save themselves, how can they extend others' lives? Yet one wishes to pick minute roots and stems, relying on smell and taste to ascend to immortality. This is like entrusting a tired ox to run a thousand miles, or driving a cawing turtledove to heaven. One would toil at the bottom of valleys, die dry on cliff tops, sigh looking at the evening sun, thinking immortals are not like this. Consider the pines of the southern stream, rising a thousand feet from the ground, bark thick as rhinoceros hide, roots hard as iron and stone, hair and nails unchanged, standing green and independent, flowing resin into the yellow springs, consolidating through Yin and Yang, squatting like birds and beasts, hibernating like turtles and snakes, exterior dark and scaly, interior white and dense. Untouched by weeds above, untainted by ants below, enduring a thousand years, transforming into amber, becoming firmer with rain and dew, lasting with sun and moon, thus calming the Hun and Po souls, stabilizing the mind and will. Rejecting the five flavors and grains, following Chisongzi (Red Pine Lord) of antiquity. Counting a hundred years as a single breath, face like a maiden, green hair and square eyes, spirit still and Qi settled, wandering freely. Then riding the righteousness of Heaven and Earth, controlling the six Qi transformations, roaming the infinite, what more to seek or eat?