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二曰── |
| | Secondly--
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天生阴阳寒暑燥湿，四时之化，万物之变，莫不为利，莫不为害。圣人察阴阳之宜，辨万物之利以便生，故精神安乎形，而年寿得长焉。长也者，非短而续之也，毕其数也。毕数之务，在乎去害。何谓去害？大甘、大酸、大苦、大辛、大咸，五者充形则生害矣。大喜、大怒、大忧、大恐、大哀，五者接神则生害矣。大寒、大热、大燥、大湿、大风、大霖、大雾，七者动精则生害矣。故凡养生，莫若知本，知本则疾无由至矣。 |
| | Heaven produces yin and yang, cold and heat, dryness and dampness. The transformations of the four seasons and changes in all things under heaven are always beneficial yet also harmful. The sage examines the suitability of yin and yang, distinguishes the benefits of all things for the convenience of life; therefore, the spirit remains at peace within the body, and longevity is thus attained. Longevity means not merely prolonging what is short, but rather completing its full measure. The task of completing one's full lifespan lies in the removal of harm. What is meant by "removing harm"? Excessive sweetness, excessive sourness, excessive bitterness, excessive pungency, and excessive saltiness—if these five flavors fill the body, they will cause harm. Excessive joy, excessive anger, excessive sorrow, excessive fear, and excessive grief—if these five emotions affect the spirit, they will cause harm. Excessive cold, excessive heat, excessive dryness, excessive dampness, excessive wind, excessive rain, and excessive fog—if these seven climatic factors disturb the vital essence, they will cause harm. Therefore, in all matters of cultivating health, nothing is better than knowing the root; if one knows the root, illness will have no way to arise.
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精气之集也，必有入也。集于羽鸟与为飞扬，集于走兽与为流行，集于珠玉与为精朗，集于树木与为茂长，集于圣人与为夐明。精气之来也，因轻而扬之，因走而行之，因美而良之，因长而养之，因智而明之。 |
| | The gathering of vital energy and essence must necessarily involve an entry point. When gathered in birds, it manifests as flight and soaring; when gathered in running beasts, it becomes movement and circulation; when gathered in pearls and jade, it appears as clarity and brilliance; when gathered in trees and plants, it results in luxuriant growth; when gathered in the sage, it produces profound wisdom. The arrival of vital energy and essence depends on lightness to elevate it, movement to circulate it, beauty to refine it, growth to nurture it, and wisdom to illuminate it.
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流水不腐，户枢不蠹，动也。形气亦然，形不动则精不流，精不流则气郁。郁处头则为肿为风，处耳则为挶为聋，处目则为眵为盲，处鼻则为鼽为窒，处腹则为张为府，处足则为痿为蹙。 |
| | Flowing water does not rot, and a door hinge does not decay—this is due to movement. The body and vital energy are the same: if the body remains inactive, essence will not circulate; if essence does not circulate, qi becomes stagnant. If stagnant in the head, it causes swelling and wind-illness; if stagnant in the ears, it leads to tinnitus and deafness; if stagnant in the eyes, it results in eye discharge and blindness; if stagnant in the nose, it causes nasal discharge and obstruction; if stagnant in the abdomen, it brings distension and dysfunction of internal organs; if stagnant in the feet, it causes atrophy and cramping.
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轻水所多秃与瘿人，重水所多尰与躄人，甘水所多好与美人，辛水所多疽与痤人，苦水所多尪与伛人。 |
| | In regions with light water, there are many people who suffer from baldness and goiter; in areas with heavy water, many have swollen legs and lameness; where the water is sweet, there are more people of good character and beauty; where the water is pungent, many suffer from boils and acne; and in regions with bitter water, many are frail or hunchbacked.
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凡食无强厚，味无以烈味重酒，是以谓之疾首。食能以时，身必无灾。凡食之道，无饥无饱，是之谓五藏之葆。口必甘味，和精端容，将之以神气。百节虞欢，咸进受气。饮必小咽，端直无戾。 |
| | In all food consumption, one should not overindulge in richness; flavors should not be excessively strong or heavy with alcohol—this is what leads to the beginning of illness. If one eats at proper times, the body will surely be free from calamity. The principle of eating is neither to be hungry nor overly full—this is called the preservation of the five zang organs. The mouth must savor pleasant flavors, harmonize essence and demeanor, and be guided by spirit and qi. All the joints experience joy, and vital energy is smoothly received throughout the body. Drinking must be done in small sips, with an upright posture and without distortion.
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今世上卜筮祷祠，故疾病愈来。譬之若射者，射而不中，反修于招，何益于中？夫以汤止沸，沸愈不止，去其火则止矣。故巫医毒药，逐除治之，故古之人贱之也，为其末也。 |
| | In the present world, reliance on divination, fortune-telling, and prayers to deities causes diseases to arise more frequently. It is like an archer who misses the target but instead of correcting his aim, he blames the bow—what benefit does this bring to hitting the mark? Using hot water to stop boiling will not prevent further boiling; only by removing the fire beneath will the boiling cease. Therefore, reliance on witchcraft, medicine, and toxic drugs to chase away and treat illness—this is why people of old despised such methods, considering them trivial and superficial.
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