《三元延寿参赞书》

The Treatise on the Three Origins for Extending Life and Supporting Cultivation—“Three Origins” refers to the celestial, terrestrial, and human origins, the three aspects of health and longevity discussed in the book—is also known as the Treatise on the Three Origins for Prolonging Life and Supporting Cultivation and the Treatise on Supporting Cultivation for Longevity. Compiled by Li Pengfei during the Yuan dynasty, it consists of five volumes and is included in the Methods category of the Dongshen section of the Zhengtong Daoist Canon. A Ming dynasty edition, included in Hu Wenhuan’s Collected Books on Health Cultivation, can also be consulted for comparison.

The book discusses ways to cultivate health and extend life in sequence. Volume One, “Longevity through the Celestial Origin,” considers the preservation of Jing and Qi to be the foundation of longevity, and also addresses the moderation of desire, offspring, pregnancy, and infant care. Volume Two, “Longevity through the Terrestrial Origin,” emphasizes regular habits and routines, covering the regulation of emotions, daily conduct, clothing, bathing, adapting to the four seasons, and seasonal precautions. Volume Three, “Longevity through the Human Origin,” advocates moderation in eating and drinking and discusses foods by flavor and type. Volume Four covers nourishing medicines, daoyin practices, and illustrated methods for returning to the origin. Volume Five offers admonitions to the world.

The contents also list emotional states such as joy, anger, sorrow, reflection, worry, and fear, along with everyday practices for caring for the body, including vision and hearing, speech, saliva, and urination and defecation. These topics show the book’s broad approach to health cultivation, which ranges from Jing and Qi to daily routines and diet.

When one has risen to prominence, one can serve as a worthy and capable minister; before attaining distinction, one can serve as a benevolent physician. This saying makes good sense. A minister’s duty is to assist the Son of Heaven and extend his beneficence to the people. A physician’s calling is to care for the people by helping govern the country, turning their suffering into comfort.

Yet if the benefits of one’s virtue or the relief brought by one’s medicines last only for a time and cannot be passed down, that is not enough to merit the name “good.” One must take the welfare of the people as one’s responsibility: establish rites and music, and write works of learning, so that people for thousands of years to come may still benefit, as if they had seen with their own eyes the worthy ministers Gao Yao, Kui, Hou Ji, Qi, Yi Yin, and the Duke of Zhou. Likewise, one must record in medical books, in detail, the discernment of pulses and symptoms, methods of treatment, and knowledge of the Jing, Shu, Ying, Jing, and He points used in acupuncture, so that people in generations to come may benefit as if they had seen with their own eyes the ancient renowned physicians Lei Gong, Qi Bo, Fu Yu, Cang Gong, and Bian Que. This, perhaps, is why worthy ministers and good physicians deserve to be called “good.”

I was summoned from Fujian Circuit to attend court. While traveling, I suddenly fell ill in the Yuanzhou area, and repeated doses of medicine brought no relief. When I reached Shimen in Raozhou, I heard that Li Chengxin, a Confucian physician in Jiande, Chizhou, was skilled in medicine, so I hastily sent for him. After examining me, he said, “This illness can indeed be cured with just one dose of medicine.” Later, when we spoke of preserving health and longevity, he told me he had completed five volumes of the Book of Three Origins on Extending Life and Assisting Its Fulfillment and a collection titled Emergency Remedies. He intended to have them printed, thereby helping the court enable the people to live long lives.

I read the book and found its contents subtle and profound. Seeing, too, how devoted he was to saving lives, I judged that he truly deserved to be called a good physician. I greatly admired him, and so helped him complete the printing, allowing the book to circulate. Those who value the preservation of health should read it without delay.

Written in the second month of winter in the Xinhai year of the Zhiyuan era by Tangwujie, Grand Master for Splendid Happiness and Chief Minister of the Branch Secretariat of Fujian and Other Regions.

Although people’s lifespans differ, cultivating oneself and calmly awaiting one’s fate are things every student should do. Much of what this book records consists of methods for self-cultivation, such as restraining anger and curbing desire. These are also essential principles for nurturing health. It is now being printed so that it may circulate widely. Readers should not look down on it because its contents are plain and easy to understand.

On the fifteenth day of the good month in the Wuyin year, the fourth year of the Zhiyuan era (1338), written as a colophon by Yang Gao, Grand Master for the Palace Service, Administrator of Jiaxing Circuit, and Supervisor of Agricultural Promotion within the jurisdiction.

My friend Li Chengxin once traveled several hundred li to visit his mother. At the time, her household was facing many hardships, and he saved twenty-eight people with medicine. He had not yet studied medicine in depth and felt uneasy, thinking that he might have saved them only by chance. So he came to ask my advice. I respected and cared for him, and explained everything to him without reservation. But he was naturally bright: he grasped what others said as soon as they began to speak. He was diligent in his work and tireless in study, and so his medical practice came to save lives. Many white-haired elders say when they meet that the benefits of medicine are great. Yet what one person sees with their own eyes and hears with their own ears is limited. How could anyone possibly help everyone? If people could all learn how to care for themselves and reduce illness, they would not have to wait for every matter to be settled by taking the pulse and prescribing medicine.

He showed me this book, which is indeed a treasure of health cultivation. I therefore revised it and encouraged him to fund its printing. I said, “From now on, you can accomplish something of lasting worth.” And so I recorded this account.

On an unspecified day in the good month of the Xinmao year, 1291, written as a colophon by Ye Yinghe, “Near-Silent” of Mount Lu.

Book on Extending Life in the Three Origins and Supporting Its Practice, Volume One

Compiled by Li Pengfei, the Elder Chengxin of Jiuhua

It is said…

Among all things in Heaven and Earth, human beings are the most precious. Yet people are often confined by their physical form and do not understand what makes them so valuable. The head is round, like Heaven; the feet are square, like Earth. The eyes are like the sun and moon; the hair, flesh, and bones are like forests and mountains, soil and stone. The breath exhaled is like wind, and the warm breath blown out is like dew. When people are joyful, auspicious stars and celebratory clouds appear; when they are angry, thunder shakes the sky. Blood flows through and nourishes the whole body like rivers, lakes, and seas. The four limbs correspond to the four seasons, the five viscera to the Five Phases (Wood, Fire, Earth, Metal, Water), and the six bowels to the six pitch standards of the ancient musical system. Seen this way, the human body is connected with Heaven and Earth. How could it not be precious?

According to Buddhist scriptures, after a man and woman unite and their offspring responds, a karmic spirit—the consciousness carried by karma into rebirth—enters the womb. The four great elements, earth, water, fire, and wind, then come together through causes and conditions, and the embryo gradually develops. In the first week, it is shaped like a lotus root; in the second, like thick curds; in the third, like a shoe or sock; and in the fourth, like a warm stone. In the fifth week, a wind called “Gathering and Raising” stirs the embryo, and five forms appear: the head, two arms, and the two parts of the lower body. From then on, various causes and conditions continue to come together, and the body gradually develops.

In the sixth week, a wind called “Turning” brings forth the four limbs: two hands and two feet. In the seventh and eighth weeks, the hands and feet take shape, along with the ten fingers and toes. In the ninth week, the eyes, ears, nose, and mouth appear, as do the two openings for excretion. In the tenth week, a wind called “Universal Gate” makes the embryo firm and brings about the formation of the five viscera. In the eleventh week, the breath above and below becomes connected; in the twelfth, the small and large intestines form. In the thirteenth week, the embryo gradually begins to feel hunger and thirst, and the tastes of food and drink enter through the navel.

In the fourteenth week, fifty channels form in each of the front, back, left, and right sides of the body. Another twenty form in the fifteenth week, completing all eight hundred channels that draw in breath throughout the body. In the sixteenth week, a wind called “Nectar” sets the eyes in place and clears the passages through which breath enters and leaves. In the seventeenth week, a wind called “Brushing Hair” opens the passages of the eyes, ears, nose, mouth, throat, and chest. In the eighteenth week, a wind called “Stainless” purifies the six faculties: eye, ear, nose, tongue, body, and mind. In the nineteenth week, the faculties of sight, hearing, smell, and taste are fully developed, and the embryo receives three kinds of karmic body: body, life, and mind.

In the twentieth week, a wind called “Firmness” brings forth the two feet, two hands, twenty finger and toe joints, the two hundred major bones of the body, and its many smaller bones. In the twenty-first week, a wind called “Arising” grows the muscles; in the twenty-second, a wind called “Floating Flow” forms the blood. Skin develops in the twenty-third week, and in the twenty-fourth it becomes smooth and lustrous. In the twenty-fifth week, the blood and flesh gradually fill out and become moist. In the twenty-sixth week, the hair, body hair, and nails connect with the network of channels. By the twenty-seventh week, the hair, body hair, nails, and skin have all taken shape.

In the twenty-eighth week, eight imagined things appear: houses, gardens, ponds, rivers, and the like. In the twenty-ninth week, the embryo takes on different colors or odors according to its individual karma. In the thirtieth week, its features appear in darker or lighter shades. From the thirty-first through the thirty-fourth week, the embryo continues to grow. In the thirty-fifth week, its limbs are fully developed. In the thirty-sixth week, it no longer wishes to remain in the womb. In the thirty-seventh week, three sensations arise: noncontention, foulness, and darkness. In the thirty-eighth week, a wind called “Blue Flower” makes the embryo stretch out its arms and turn downward. Then a descending wind turns its feet upward and its head downward, directing it toward the birth canal. At this time, all the spirits call out together: “The one born with reverence is a boy; the one born with deference is a girl.”

It is said that every part of the human body has its own spirit in charge: the five viscera and six bowels; the sinews, bones, marrow, and brain; the skin, blood, and channels; the essence organs and water organs; the twenty-eight thousand forms and shadows, the twelve thousand lights of essence, the thirty-six thousand movements of entry and exit, and the eighty-four thousand pores. Clearly, the human body is not easily obtained, and the kindness of parents in raising their children is profound.

Heaven and Earth and one’s parents bestow such deep kindness that a person may possess this body, which is not easily obtained. The human body is supremely precious, and the first of the Five Blessings is longevity. Only with a long life does one have the chance to enjoy wealth and honor, accomplish great deeds, assist the ruler, benefit the people, bring glory to the family, and leave blessings to later generations. The body belongs to one’s parents; to treat it carelessly is to treat one’s parents carelessly. One should therefore understand how to protect the body and preserve the lifespan given by nature. Only then can one fulfill one’s filial duty.

Someone asked: “Infants are innocent and undeveloped. They do not understand dietary taboos and have committed no wrongs. Why, then, do some still die young?” The answer: “This is the parents’ fault. Parents may have an imbalance of Yin and Yang, or the seven emotions—joy, anger, worry, thought, grief, fear, and fright—may be knotted within them, or external pathogens may invade. A mother may fear the cold during pregnancy yet take too much warming medicine; a father may suffer impotence yet take elixirs; or, even after the fetus is fully formed, the parents may continue indulging in sexual activity. This is like damaging a flower or tree while cultivating it: the fruit it bears will not be sound. After the child is born, innate weakness and poor care can also damage the child’s health.”

Some parents are excessively indulgent. They let a sleepy child chew food; when the child is already warm by the stove, they give the child wine. They cover the child too heavily and dress the child in too many clothes. They pat the child’s back and smooth their clothes, but in doing so stir up wind pathogens from within. They call an object a bug, or frighten the child as a joke. They let the child sit somewhere dangerous and find it amusing when the child is distressed. They tickle the child’s ribs to make the child laugh. They cover the child’s ears only when thunder roars or drums sound. They do not let the child rise early even after sleeping past the proper hour. They allow the child to eat too much without restraint, let the child sleep in a draft, and frighten the child with talk of ghosts and spirits. Examples like these are too numerous to count.

These words are the sound counsel of Master Yanshan Shengweng. If parents heed them and take them as a warning, helping their descendants live healthy, long lives and keeping the family’s good name alive, would that not be a great blessing?

The longevity of Heaven’s Origin refers to the long life attained by those who preserve their Jing and Qi and do not allow them to be excessively depleted.

Marriage and shared life between men and women are matters of great importance in human relationships. Only through the union of Yin and Yang can people give birth and continue the generations; human life depends on this path. Yet Zhuangzi said that one of the things people should be most wary of is sharing a bed between man and woman. Without restraint, it leads to transgression. These words are indeed a warning worth heeding.

The human body is linked to the workings of Heaven and Earth: the left kidney belongs to Water, while the right belongs to Fire. The right kidney is also called the “Gate of Life” (Mingmen), regarded in traditional medicine as a vital seat of life activity. Yang Qi begins to stir at the hour of Zi, and the Fire of the Gate of Life is concealed within the body, like the Northern Dark Warrior, whose image combines a tortoise and a snake. The bladder is the organ associated with the left kidney, while the Triple Burner (Sanjiao)—the three regions of the body, upper, middle, and lower, and their functions—is associated with the right kidney.

The Triple Burner is formed of fatty membranes and lies opposite the bladder. Two white channels branch from its center and run upward along either side of the spine to the brain. The Upper Burner is at the center of the chest, corresponding internally to the heart; the Middle Burner is at the upper abdomen, corresponding to the spleen; the Lower Burner is below the navel, where the pulse beats between the kidneys. Jing and Qi circulate throughout the body. When the mind is calm and free of desire, they move through the Triple Burner and nourish the body’s meridians. But once desire arises and its fire blazes, Jing and Qi gather, flow outward, and leak away from the Gate of Life. This is truly cause for caution.

Alas, a person’s original Qi is limited, while desire has no end. Fire arises from Wood, and calamity follows in its wake. Without restraint in sexual relations, Jing and Qi will eventually be exhausted. In youth, Qi and blood have yet to stabilize; if one cannot heed Confucius’s warning to restrain sexual desire, and then, in old age, when one should diminish desire and calm the spirit, fails to understand the way of nourishing life taught by Liezi, it will be difficult to preserve the body.

The Daoist Master of the Hemp Robe says: Heaven, Earth, and humanity stand together as the “Three Powers.” People dwell between Heaven and Earth; by following the middle and upright Way, they can learn to become sages or cultivate themselves into immortals. Human beings are inherently different from the other forms of life among Heaven and Earth. But people today fail to cultivate the human Way and instead cling to desire, thereby shortening their years and becoming no different from ordinary creatures. They consequently suffer aging, illness, and premature death. Once this is understood, one should learn to cherish oneself; only then may one attain the longevity of Heaven’s Origin.

Desire should not be completely suppressed.

The Yellow Emperor said, “When Yin and Yang work together, this is called the Dao. When one is inclined toward Yin or Yang, illness arises.” He also said, “When the two aspects of Yin and Yang are out of balance, it is like having spring without autumn, or winter without summer. Bringing them into harmony with each other accords with the measure of the sages.” Thus, sages do not advocate cutting off the union of Yin and Yang. They value moderation and caution, so as to preserve the life-nature bestowed at birth.

The Su Nü (a figure in the ancient tradition of health practices concerning sexual relations) says that a twenty-year-old should ejaculate once every four days; a thirty-year-old, once every eight days; a forty-year-old, once every sixteen days; and a fifty-year-old, once every twenty days. These are general guidelines only. If one has a robust constitution, plentiful food, and abundant vitality, occasionally exceeding these limits need not cause harm. It is like a well: when its water source runs deep and replenishes steadily, it can quickly fill again even if water is drawn continually. Yet one should still worry that it may one day run dry. If one has a weak constitution and insufficient vital energy, eats poorly, and is depleted of strength, but nevertheless forces oneself to have sex, it is like a timid person trying to subdue a fierce tiger: one only increases the danger.

The Su Nü also says that a sixty-year-old should avoid ejaculation. But if one’s strength is still vigorous, one should not force oneself to abstain; prolonged retention may lead to illnesses such as paralysis.

Peng Zu said, “A man cannot do without a woman, nor a woman without a man. If the mind is truly calm and there is no desire to dwell on, that is better still, and can help one live longer.”

He also said, “If a person ejaculates twice each month, twenty-four times in a year, he may live to the age of two hundred.”

The Treatise of Famous Physicians says that desire has no end, while what one longs for remains beyond reach. When the mind becomes absorbed in external things, baiyin (a condition involving seminal emissions) may occur. If this leads to excessive sexual activity, the zongjin (the region associated with reproductive and sinew functions) will become lax.

A book says, “In men, Jing is primary; in women, blood is primary.” When Jing and Qi are abundant, men think of seeking sexual relations; when blood and Qi are abundant, women, too, experience desire.

The ancient books say that men are governed by Jing and Qi, while women are governed by blood. When Jing and Qi are abundant, men are more likely to feel sexual desire; when Qi and blood are strong, women are in a condition to conceive. If there is Yang without Yin, or Yin without Yang, desire may be intense yet impossible to satisfy. The body then falls out of balance between Yin and Yang, alternating between chills and fever. Over time, this may develop into a wasting illness.

A wealthy young man named Tang Jing developed sores on his genitals, which later ulcerated. The Daoist Zhou Shouzhen said this was because he wanted to release his desire but could not. The Records of the Grand Historian says that Han Nü, a maidservant of the King of Jibei, suffered pain in her lower back and chills alternating with fever. Cang Gong diagnosed her illness as resulting from wanting to have intercourse with a man but being unable to do so.

Desire Should Not Begin Too Early

Chu Cheng, an official of the state of Qi, said: “A woman who is frail should nourish her Qi and blood and marry when the time is right. A frail man should limit sexual activity and wait until his health is strong before marrying.”

The ancient books say that if a man begins sexual activity too early, he will damage his Jing and Qi; if a woman begins too early, she will damage her blood and vessels.

The ancient books say that if a boy has intercourse with a woman before he is fully developed, seeking thereby to make his Jing and Qi flow freely, parts of his body may not develop fully, and he may later be left with illnesses that are difficult to describe.

The ancient books say that when a girl who has not yet reached the age for marriage begins menstruating, early exposure to men and early sexual relations can injure her before her body has fully developed.

The ancient books say that unmarried men and women who suppress desire for a long time and think about it excessively can also damage their health. In men, the first signs may be a listless spirit and a poor complexion; in women, menstruation may stop.

Desire Should Not Be Indulged

The Yellow Court Scripture says: “If you wish to live long, be especially careful in sexual relations. Indulging desire and injuring the body will damage the spirit.” Peng Zu said: “The highest kind sleep separately; those of middling attainment share a room but sleep under separate covers. Even taking many medicines is not as good as sleeping alone.”

The Old Master said: “When sexual desire arises naturally in the heart, it benefits life if the Hun and Po are settled and the spirit is calm. But when desire fills the heart, dispersing Jing and Qi and confusing the spirit, it harms life.”

Peng Zu said: “Even surrounded by beautiful women and delicate concubines, indulging desire will bring physical depletion. Understanding this helps one preserve health and live long.”

The Yinfu Jing says: Lewd sounds and alluring beauty damage a person’s sinews and bones like axes and saws. If people cannot take up the “numinous lamp”—the wisdom that illuminates bewildered emotions—to see through their infatuation, and wield the “wisdom sword”—the resolve to sever desire—to relinquish their cravings, they will continue to wander through the cycle of life and death. Understanding this can help one prolong life and attain longevity. Another passage says that indulging in sexual desire can make people lose their resolve and even endanger their lives.

Quan Yuanqi says: Craving women without restraint depletes Jing and Qi. Using Jing recklessly and without pause causes it to dissipate. Sages cherish Jing and use it with care; as a result, their marrow is abundant and their bones firm.

The book says: As people grow old, their Qi and blood weaken, yet at times they may feel strong sexual desire. At such times they must be cautious and restrained, and must not indulge their impulses until their strength is exhausted. Each time one refrains from releasing Jing, it is like letting the fire within diminish a little; each time the fire diminishes, it is like adding a measure of oil to a lamp. To indulge desire without restraint is like continuing to use up the oil when the lamp is nearly empty.

The Zhuangzi says: Those whose desires are too intense have shallow innate spirit and capacities.

The Spring and Autumn Annals records that when the Qin physician Yi He examined the illness of the Marquis of Jin, he said it came from excessive intimacy with women. It was caused neither by ghosts and spirits nor by food, but by an obsession with desire that had made the marquis lose his resolve. The marquis asked, “Must one avoid intimacy with women?” Yi He replied, “One must know restraint.”

The Xuanshu says: “Original Qi,” the fundamental Qi of life, is the Qi that stirs between the kidneys. The right kidney is called the “Gate of Destiny,” where the root of life is stored and nourished, and where the spirit resides. If one can cherish and preserve it, keeping Rong and Wei—the Qi that nourishes and protects the body—flowing freely, then one’s spirit and Qi will not be exhausted, and one can live as long as Heaven and Earth.

The Treatise on Original Qi says: Human desires have no natural limit. To pursue limitless desires with a finite life is no different from harming oneself.

The Immortal Scripture says: Do not overwork the body or dissipate Jing and Qi. Gather the spirit and remain calm, and you can prolong life and attain longevity.

The scripture says, “The Dao treasures essence.” Essence is a precious foundation of the human body and should be guarded with care. If one gives one’s vital essence to another, the other may thereby come to life; if one retains it within oneself, it can nourish one’s own body. Essence and Qi have not yet congealed into an “Embryo”—a term in Daoist Neidan cultivation for the foundation of inner life—and so they should all the more not be squandered. If they are continually depleted without one’s noticing, the body will grow old and one’s lifespan will suffer.

The Book of the Immortals says that, in the way of Yin-Yang union, seminal fluid is precious. Guard it carefully, and one may delay aging beyond what is usual.

The book says that stimulation by sights and sounds unsettles the heart; entanglements of love and desire do not cease. Thoughts arise continually in the mind, which clings to things; one thinks of them by day and dreams of them at night. As people pursue desires without end, their vital essence is depleted without their noticing, until they grow old and their lifespan is cut short. Their spirit, too, becomes exhausted and dissipates, while the body, like a “dwelling,” loses its inner treasure and gradually falls into decline.

The book says that indulging sexual desire and failing to cherish oneself causes depletion and debility. It is like a withered, rotten tree that snaps in the wind, or a riverbank on the verge of collapse that is the first to crumble when the water comes. If one can cherish the body and restrain sexual desire, one may hope to prolong life.

The book says that Kidney Yin is connected to the ears, and the Bladder meridian passes near the corners of the eyes. Dim or lost vision and blocked hearing are among the harms that indulgence may bring. How long a person lives depends in part on whether they know how to exercise restraint; with proper care, one may hope for longevity. If one gives free rein to desire, life is as brief as morning dew.

The book says that excessive desire depletes vital essence. What people should preserve is life; what they should cherish is the body; what they should prize is vital essence. When Liver essence is insufficient, dizziness and dim vision follow; when Lung essence is deprived of nourishment, the muscles grow thin; when Kidney essence is not secured, spirit and strength diminish; when Spleen essence is insufficient, the teeth and hair are apt to fall out.

If true essence continues to be dissipated, illnesses will arise one after another, and death may follow.

“Song of Regret for the Immortals” says: How regrettable, how deeply regrettable! The Palace of Original Yang—that is, the place in the body where Original Yang and vital essence are stored and nourished—has no one to guard it. A little vital essence is drawn away by intense desire, and the hundred spirits weep as they send it off. The Three Corpses, spirits said in Daoism to stir up desire and deplete life, rejoice; the Seven Po, the souls that make up a person’s mental activity, grow angry. Once Qi and blood have declined, what can be done to restore them? The “foot-sized house and inch-sized field,” Daoist terms for the places within the body where the mind and vital essence reside, will pass into someone else’s possession. Who, then, will preside over the Jade Furnace and Elixir Cauldron, metaphors for the places where vital essence is refined and cultivated within the body? I urge the world: do not covet beauty. What good comes of being lost in lust? When one spirit departs, the hundred spirits scatter with it; after they have scattered, people often remain unaware. Many times I have wanted to speak of this truth, yet found it hard to say. To speak of it only at the moment of death is like revealing the secrets of Heaven.

Desire Must Not Be Forced

The Inner Canon of the Yellow Emperor (Suwen) says: “If one therefore forces oneself to engage in sexual intercourse, Kidney Qi will be damaged, and the bones of the lower back will weaken.” The commentary explains that “forcing oneself” here means forcing oneself to have sex. This depletes vital essence; when vital essence is depleted, the Kidneys are injured. Once the Kidneys are injured, the Qi of the bone marrow dries up from within, leading to lower back pain and an inability to bend and straighten the body freely.

The Classic of the Yellow Court (Huangting Jing) says: “Quickly guard the chamber of essence; do not casually let vital essence leak away. By sealing it in and cherishing it, you can prolong your life.”

The text says that if someone is unable to perform sexually because of impotence, yet forces himself to take medicines made from mineral substances to strengthen his Yang, the Kidney Water will dry up and the Heart Fire will blaze as if burning everything. The Five Viscera will become parched, and wasting thirst—marked by excessive drinking and urination—will soon appear. Jin’e says that a weak fire cannot suppress a raging one, and may sometimes even bring on sores and ulcers.

The text also says that forcing oneself to have sex and overexerting oneself can severely deplete vital essence, leaving the body thin and weak, the heart alarmed and uneasy. It may also lead to nocturnal emissions, involuntary urination, cloudy urine, impotence, cramping in the lower abdomen, a darkened complexion, and deafness. A Perfected One says that the way to nourish life is not to force oneself to do what one cannot endure. The Baopuzi says that laboring the mind when one lacks the ability, or lifting heavy things when one lacks the strength, can both cause serious harm. “Forcing oneself” is indeed a root cause of damage to life and the shortening of one’s years. Food and drink are meant to nourish life, yet drinking after becoming drunk or eating after becoming full inevitably brings illness and bodily harm. How much more so with matters of desire? If one forces oneself to indulge in lust, Original Jing—the body’s fundamental vital essence—will be depleted, Original Shen—the person’s fundamental spirit—will scatter, and Original Qi—the fundamental Qi that sustains life’s activity—will dissipate. Take this as a stern warning.

The book says: Eating to excess and then injuring the body through excessive sexual activity disrupts the movement of Qi and Blood, causing them to seep into the large intestine. This can lead to frequent bloody stools accompanied by abdominal pain. The condition is called “intestinal dysentery,” a bowel disorder marked by abdominal pain and blood in the stool.

The book says: When original Qi is dissipating, one must be especially cautious and abstinent.

Things to Avoid

The book says: Eating to excess and then injuring the body through excessive sexual activity disrupts the movement of Qi and Blood, causing them to seep into the large intestine. This can lead to frequent bloody stools accompanied by abdominal pain. The condition is called “intestinal dysentery.”

The book says: Having sex while drunk depletes one’s strength and damages the liver. In men, it reduces seminal fluid and may cause impotence; in women, it may diminish menstrual flow, leave stagnant blood, and lead to sores that are difficult to heal.

The book says: Having sex by candlelight is something one should avoid throughout one’s life.

The book says: Having sex with great exertion while angry depletes essence and Qi and throws the movement of Qi out of balance, possibly causing paralysis or ulcerous sores. Having sex while frightened can weaken Yin and Yang, bringing on fainting, spontaneous sweating, and night sweats; over time, this may develop into chronic debility.

The book says: Having sex while exhausted after a long journey can cause the “five forms of taxing damage,” a range of debilitating injuries brought on by overexertion.

The book says: Having sex before menstruation has ended may cause “white mottling,” the appearance of white patches on the skin.

It also says that what is called “cold Qi” entering the body can make the body and complexion sallow and lead to infertility.

The book says: Having sex before a metal-weapon wound has healed can disturb the movement of Qi and Blood and worsen the wound.

The book says: Having sex while holding back urine can cause strangury, a condition marked by difficulty and pain when urinating. It can also cause pain in the penis and a bloodless complexion. In severe cases, “bladder displacement,” an acute condition of the bladder or lower abdomen, may occur, bringing intense pain below the navel and even threatening life.

The book also says: Some people resume sex as soon as they recover from an illness; others, though still young, indulge in it without restraint. Even fine medicines cannot be taken too often. The illnesses brought on by such behavior grow worse over time, until the person’s flesh wastes away and the bones become brittle; only then do they blame the spirits. In truth, when the oil is spent, the lamp goes out; when essence and marrow are exhausted, a person dies. Adding oil makes the lamp burn brightly, and replenishing essence and marrow strengthens the body. The spirits do not harm the elderly without cause: in the end, people bring these misfortunes upon themselves.

The scripture says: Sexual intercourse between men and women sets the Triple Burner—the upper, middle, and lower burners, the three areas that regulate the movement of Qi and fluids in traditional medicine—in motion. Afterward, the body grows hot and desire intensifies. If one enters water immediately at this time, heat may become trapped in the middle burner, causing jaundice. When Qi in the lower burner becomes excessive, the forehead turns dark; when blood flow in the upper burner is obstructed, stagnant heat is discharged with the stool, turning it black. Men and women who bathe together in the same room are prone to these ailments.

The scripture says: Having sex after taking medicines containing musk, borneol, or similar substances can open the body’s vital passages and disperse True Qi. In severe cases, this may cause dizziness and weakness; even in milder cases, it can lead to symptoms of depletion of the vital essence in the brain. The Materia Medica says: Having sex after eating large quantities of garlic damages Liver Qi and robs the complexion of its luster.

The scripture says: Having sex while sweating and then being exposed to pathogenic Wind can cause “Lao Feng” (“Wind of Exhaustion”), an illness brought on by exposure to Wind after exertion and sweating.

The scripture says: When the eyes are red, one should abstain from sex to prevent obstructions from forming within the eyes.

The scripture says: Those who exert themselves before an illness has fully healed may die with their tongue protruding several inches. The Records of the Three Kingdoms recounts that when Zixian’s condition had only just begun to improve, Hua Tuo took his pulse and found him still very weak and not yet recovered. He told him to avoid exertion and said that if his complexion changed again, he would die, with his tongue protruding several inches at death. Later, Zixian’s wife came from a hundred li away to visit, stayed the night, and had sex with him. Three days later, his illness flared up, just as Hua Tuo had predicted. It is truly a frightening account.

Circumstances to Avoid

Sun the Realized One says: When the weather is extremely cold or hot, do not give in to the desire for sex.

The scripture says: One should not have sex during strong winds, heavy rain, dense fog, thunder and lightning, eclipses of the sun or moon, rainbows, earthquakes, or when heaven and earth are dark and indistinct. Nor should one have sex beneath the sun, moon, or stars; in shrines, temples, or monasteries; beside wells; in gardens or parks; near toilets; or close to graves and coffins. Traditional accounts hold that having sex at such times or places damages a person’s spirit and Qi. If conception occurs then, it is said to harm both parents twice over, and the child may be unkind and unfilial, sickly, and short-lived.

Wei Zheng of the Tang dynasty also said not to have sex or conceive on longevity days or on days when various deities descend. He believed this would double the harm to the parents and cause the child to be unkind and unfilial, sickly, and short-lived.

Wei Zheng of the Tang dynasty said that people should avoid sexual intercourse on so-called “longevity days” and on days when the gods descend, or they would shorten their lives. The Secrets for Preserving Life records:

Having sexual intercourse on the first day of the month (the new moon) shortens life by twelve years; on the fifteenth (the full moon), by ten years; and on the last day of the month (the dark moon), by one year. On the eighth (the waxing half-moon), the twenty-third (the waning half-moon), and the Three Yuan days, life is shortened by five years. On the spring and autumn equinoxes, the summer and winter solstices, and the spring and autumn community festivals, it is shortened by four years. On Gengshen days, Jiazi days, and one’s own birth-cycle day, it is shortened by two years.

On the third day of the first month, the gods gather; on the fourteenth and sixteenth, the Three Officials descend. On the second day of the second month, the gods gather. On the ninth day of the third month, ox demons and spirits descend; having sexual intercourse that day brings calamity within a hundred days. On the fourth day of the fourth month, the Buddhas of the Ten Thousand Worlds perform acts of benevolence to transform the world; having sexual intercourse that day causes sores. On the night of the eighth, the Good and Evil Attendants descend; having sexual intercourse that day leads to death by bleeding. The fifth, sixth, and seventh days of the fifth month are the “Nine Poison Days”; having sexual intercourse on any of them means one will not live more than three years. On the night of the tenth day of the tenth month, the King of the Western Heaven descends; having sexual intercourse that day brings death within a year. On the fifteenth day of the eleventh month, the Official Who Seizes the Remaining Years descends; having sexual intercourse that day shortens life. Having sexual intercourse on the night of the seventh day of the twelfth month leads to death from a grave illness; the twentieth is the day when the Celestial Masters meet and carry out their rites, and having sexual intercourse that day shortens life. On the twenty-eighth day of every month, the spirits within the human body occupy the Yin position; in the fourth and tenth months, the Qi of Yin and Yang is entirely in charge. Sexual intercourse is forbidden on all these days—how much more so, then, should one avoid arranging a marriage on them?

The Treatise on Gengshen says: “In ancient times, many people lived out their allotted years, but people today often die before reaching their proper lifespan. Why? Because they do not know to avoid taboos and act with care. They indulge their desires and become absorbed in women, secretly violating prohibitions, and the underworld authorities consequently reduce their allotted years. How many people are able to live to a hundred?”

Meng Chao, king of Shu, took Zhang Lihua into his palace and lodged her beside a temple. One night, amid thunder and lightning, Zhang Lihua died. On the night of the Shangyuan Festival, the Daoist Li Ruochong saw a figure wearing vermilion shoes and a cap, standing in the hall and facing north. Many condemned souls stood in rows beneath the hall’s covered passageway, and one woman among them was in great distress. Li Ruochong told his master, Tang Dongqing, what he had seen. His master said, “That was Zhang Lihua. She was once favored in that place, but she profaned the High Perfected—the revered gods of Daoism—and so suffered this retribution.” From this, we can see that the taboos of Heaven and Earth must not be violated.

Ensuring the Line Continues

The concubines and consorts of Prince Xiaowang of Jianping were beautiful, but they bore no children. Later, unmarried women from respectable families were selected and brought into the palace, yet still there were no children. Prince Xiaowang of Jianping asked Chu Cheng, “Is there a way to obtain a male heir?”

Chu Cheng replied, “A man and a woman should be matched in age. Even if a man is capable of fathering children at sixteen, he should wait until thirty to marry; even if a girl begins menstruating at fourteen, she should wait until twenty to wed. They should wait until both bodies are fully mature and their Jing (essence) is abundant before having intercourse. Then conception and birth will result in a strong, long-lived child. Things are not done this way today, which is why Your Highness has no heirs.”

Prince Xiaowang of Jianping said, “Well said.” Before long, his consort gave birth to six sons.

The book says: If a man is overworked and his kidney Qi is deficient, his semen may become thin as water and cold as ice, or it may accumulate without being ejaculated. Any of these conditions may lead to childlessness. Recent accounts say that this results from damage and decline of Jing and Qi.

The book says: If a woman is overworked and her Qi and blood are damaged, or her menstruation is irregular, or she has red or white vaginal discharge, the Qi of Yin and Yang will become imbalanced. If this is compounded by inadequate care, an undisciplined diet, or exposure to wind and cold, the wind-cold Qi may affect the menstrual blood and stagnate in the “child palace,” an ancient term for the female reproductive organs. Any of these conditions may prevent conception.

The book also says: From the first to the third day of menstruation, the “child gate,” the ancient term for the opening of the uterus, is open, and intercourse at that time will result in conception. After the fourth day, the gate closes, and conception cannot occur. It also says that conception on the first, third, or fifth day after menstruation ends will produce a boy, while conception on the second, fourth, or sixth day will produce a girl; after the sixth day, the fetus cannot form.

Trumpet creeper: It is said that people should not plant this flower at home, because women who smell its fragrance cannot conceive.

What to Avoid During Pregnancy

The Book of Pregnancy says: In the first month of pregnancy, the Liver channel of Foot Jueyin governs the nourishment of Blood. The pregnant woman should not become angry, overstrain her sinews and bones, or allow harmful winds to invade her body. In the second month, the Gallbladder channel of Foot Shaoyang is paired with the Liver; she should avoid fright and disturbance. In the third month, the Pericardium channel of Hand Jueyin and the right kidney govern the nourishment of Essence. She should avoid sexual excess and grief, as well as exposure to harmful winds and cold. In the fourth month, the Triple Burner channel of Hand Shaoyang is paired with the kidneys; she should avoid both overexertion and excessive idleness. In the fifth month, the Spleen channel of Foot Taiyin governs the nourishment of the muscles. She should not dwell on troubling thoughts, and should avoid irregular eating, whether too little or too much, as well as dampness from low-lying places. In the sixth month, the Stomach channel of Foot Yangming is paired with the Spleen; she should avoid eating an indiscriminate variety of foods. In the seventh month, the Lung channel of Hand Taiyin governs the nourishment of the skin and hair. She should avoid melancholy and loud shouting. In the eighth month, the Large Intestine channel of Hand Yangming is paired with the Lung to nourish Qi; she should avoid dry, hot foods. In the ninth month, the Kidney channel of Foot Shaoyin governs the nourishment of the bones. She should avoid fear, overexertion in sexual relations, and cold, raw foods. In the tenth month, the Bladder channel of Foot Taiyang is paired with the kidneys. The Taiyang channel is considered the leader of the Qi in all Yang channels. At this stage, the fetus’s channels gradually take shape, the Six Organs function smoothly, and the fetus and mother gradually separate. Their Shen and Qi become complete in their own right, as they await the time of birth.

The text does not mention the Heart because it is regarded as the ruler of the Five Organs, like an emperor, and should not act arbitrarily. If it is properly cared for, the fetus will not be harmed. In each month, one should also avoid acupuncture or moxibustion on the corresponding channel. If a pregnant woman loses her appetite, giving her the foods she wants will usually help her recover. For foods to avoid, consult the book’s section on food.

The Grand Duke’s Prenatal Teachings says: The mother should live in a quiet room, often hear beautiful words, and speak of poetry and books and explain ritual and music. She should not listen to unpleasant words, look at bad things, or entertain improper thoughts. In this way, one hopes she will give birth to a child blessed with good fortune and long life, honest and kind, and possessed of loyalty and filial piety.

Master Yanshan says: It is already wrong for parents to continue sexual relations after the fetus has formed without exercising restraint. If they have intercourse when labor is near, the child may be born with a white fetal membrane covering its head. The ancients believed this foretold illness and an early death.

Ancient books say that when a child cannot yet walk and the mother becomes pregnant again, the child is likely to develop an illness called “Chi Disease” if he continues to nurse. Its symptoms include a yellow complexion, extreme emaciation, fever, and hair loss.

The book also says that children often begin eating solid food too early because there is not enough breast milk. Mothers also sometimes chew food before feeding it to their children. Both practices may cause illness. Afterward, the child may become thin and weak, develop a swollen belly and stiff hair, and grow listless, tired, and feeble.

The Straightforward Guide to Raising Children says: “Do not give children food that is too hot or too cold. Give them soft food, not hard food. Let them eat little, not too much.” This is an important principle for raising children.

The book says that a mother’s tears should not fall into her child’s eyes, or they may damage the eyes and cause a nebula, an eye condition that obscures vision.

The Record of Miscellanea says: “Do not let children point at the moon, or they may develop ‘moon-erosion sores,’ an old-time skin ailment thought to be caused by pointing at the moon. Do not let children drink from a ladle or bottle, or their speech may become unclear. And do not hang their clothes outdoors at night.”

This concludes Volume One of the Book of the Three Origins on Longevity and the Preservation of Life.

Book of the Three Origins on Longevity and the Preservation of Life, Volume Two

Compiled by Li Pengfei, the Old Man of Clear Mind of Jiuhua

The longevity discussed in the Earth Origin section comes from keeping a regular routine.

In the techniques of the immortals, the human body is compared to a house. The ears, eyes, mouth, and nose are like its windows and doors; the hands, feet, and joints throughout the body are like its beams and pillars…

In the language of the immortals, the human body is like a house. The ears, eyes, mouth, and nose are like its windows and doors; the hands, feet, and joints throughout the body are like its beams and supports; and the hair, skin, and muscles are like its walls, roof tiles, and enclosing fence. Inside the body are also many parts and openings with different names, such as the Qi pivot, the blood chamber, the dwelling of intention, the storehouse and hidden portals, the Mud Ball and descending palace, the Purple Chamber and Jade Tower, the twelve-storied tower, the noble gate, the flying gate, and the Mysterious Female gate. Though they have many names, each has its own governing place.

A house may be battered by violent winds and rain, eaten away by insects and ants, or damaged by thieves. If it is left unrepaired, over time it will lean and crumble until it can no longer be lived in. The human body is like this house, and the heart is the master who lives within it. If the master regularly tends to the body and keeps its doors, beams, and walls sound and strong, there is hope of attaining the longevity of the Earthly Origin—long life in accord with Heaven and Earth.

The Way of Nourishing Life

The Laozi says: A human life has a limit of one hundred years. If one knows restraint and takes good care of oneself, one can greatly extend one’s years, just as a lamp burns longer when it uses less oil. When others speak at length, I speak little; when others’ thoughts are tangled, I worry less; when others are fearful and agitated, I do not become angry. I do not let worldly affairs burden my mind and spirit. By remaining calm and practicing Wuwei (non-action), my spirit and Qi can remain abundant. This may serve as a way to prolong life and nourish it.

The Zhuangzi says: Those who know how to cherish life do not harm their bodies by indulging in pleasures when they are wealthy and honored, nor do they burden their physical form by pursuing profit when they are poor and lowly. Yet people in the world today who hold high office, are advanced in years, or possess noble rank often overlook this.

The Inscription of Perfected Sun says: Excessive anger can easily damage the Kidney Qi; too much worry and thought can severely deplete the spirit. When the spirit is exhausted, the mind and spirit are easily ruled by external things; when vitality is weak, illness readily takes hold. Do not let sorrow or joy reach extremes, and keep your diet balanced. In particular, avoid getting drunk at night, and above all refrain from becoming angry in the morning. When going to bed during the Hai hour (nine to eleven at night), gently tap your teeth so they sound like a drum; after rising at dawn, rinse your mouth and swallow the saliva. In this way, harmful Qi will find it difficult to invade, and your essence and vitality can be preserved. To fall ill less often, regularly limit pungent foods such as scallions, garlic, and chives. Keep the mind calm and cheerful, cherish your original Qi, and nurture balance and purity in body and mind. There is no need to blame fate for the length of your life; the practice of self-cultivation lies within you. If you follow these principles, you can attain the state of being received by a perfected immortal, even while living in the ordinary world.

The book says: Those who have not heard and understood the Dao often indulge their inclinations and go against the principles that make life peaceful and content. They let their spirit chase clever schemes, allow worry and fear to follow gain and loss, exhaust body and mind in pursuit of ritual propriety, and spend their whole lives rushing after wealth and profit. These four pursuits never cease, and so the heart becomes ill.

Tao Yinjū (the sobriquet of Tao Hongjing) says: Of all things, human beings are the most spiritually perceptive and precious; yet a hundred years of life are like a brief stay on a journey. If one does not attend to self-cultivation, illness and suffering will inevitably burden the body.

Joy

The book says: Excessive joy can damage the Po, the aspect of the spirit associated with bodily sensation and instinctive activity. When the Po is damaged, a person may become disordered and lose their normal state of mind, while the skin grows dry and haggard.

The book says: When joy and anger are unchecked, life cannot remain secure. If you bring joy and anger into balance and live at ease, harmful and aberrant Qi will not invade, allowing you to live long and keep body and mind clear.

The book says: Irregular changes in joy and anger can lead to deficient Yin and excessive Yang, disrupting the flow of nutritive Qi and defensive Qi, which sustain the body’s nourishment and protection. This can then give rise to illnesses such as paralysis and abscesses.

The Collected Books says: Joy harmonizes the movement of Qi, opens and relaxes the disposition, and allows nutritive Qi and defensive Qi to flow freely. But great joy can damage the heart and spirit, and prolonged excess causes harm. Thus, with less excessive joy, the spirit is less likely to become fatigued.

The Huainanzi says, “Great joy causes Yang Qi to dissipate.”

Liu Gongdu of the Tang dynasty was skilled in the art of nourishing life. Even in his eighties, he walked with a light step and remained in good health. When someone asked him how he maintained his health, he replied, “I have no special method of care. I simply never let my original Qi feed emotions such as joy and anger, and I keep the Qi of my kidneys gentle.” Here, “Black Sea” was an old euphemism for the kidneys or kidney Qi.

The Shulou Fayu says, “Excessive joy in the heart causes Yang Qi to dissipate. So one should temper one’s joy and preserve Yang Qi.”

Anger

A text says, “Anger throws the flow of Qi into disorder and, in severe cases, can cause vomiting blood. With less anger, the body can remain at ease. Emotions such as worry, fear, and resentment shorten one’s life. Staring angrily at the sun and moon for a long time can damage the eyes.”

A text says, “Great anger harms the liver, preventing Qi and blood from nourishing the sinews and disrupting the flow of Qi. When Qi surges upward, it may cause vomiting blood, diarrhea, blurred vision, or even sudden unconsciousness.”

A text says, “When anger in the heart is hard to calm, one should bring it to a halt promptly. Intense anger that cannot be quelled harms the mind and will: a person may forget what they said moments before and feel a dull ache in the lower back, making it difficult to bend forward or backward.”

A text says, “Frequent anger throws the flow of Qi and blood through the body’s channels into disorder. It can also leave the hair at the temples dry and brittle and weaken the sinews, causing exhaustion and even sudden death. Even if it does not kill at once, the illness may gradually spread through the Five Zang organs and eventually threaten life. Medicine may not be able to save the person; if they can change their thoughts and habits, however, they may still preserve their life.”

The Hermit Master says, “The Daoist tradition has other essentials for nourishing life. The foremost is to help people lessen their worries and act with care.”

A text says, “If one is suddenly startled while eating, the spirit becomes unsettled, and the night is likely to bring troubled dreams.”

The Huainanzi says, “Great anger harms Yin Qi.”

Sanyuan Yanshou Canzan Shu: A Plain-Language Commentary on the Mingyi Shu Lun and Related Scriptures

I. On Anger

The Mingyi Shu Lun (Discourse of the Famous Physician Shu) says: People in the world fail to reach old age because they do not cherish themselves. Rage and conflict, indulged without restraint, accumulate poisonous qi that attacks the shen (spirit). Internally it harms the marrow of the bones, and externally it wastes the muscles. Zheng qi (upright qi) weakens by the day, while xie qi (pathogenic qi) grows stronger. This is like pouring out the waters of the sea to extinguish a charcoal fire, or letting Mount Hua collapse to block a trickle of water. The harm can be readily imagined.

An earlier sage wrote in verse: Anger blazes like a fierce fire, burning up harmonious qi, and it only injures the body in vain. When something provokes you, do not contend with others. Once the matter has passed, let your heart return to stillness and calm.

II. On Grief

The Shujing (Classic of Documents) says: Sorrow, exhaustion, weeping, and panting for breath leave the qi depleted, so that yin and yang cannot join together. All of these are harmful. For this reason, mourning the dead and visiting the sick scatter a person's shen-qi.

The Shujing further says: If sorrow disturbs the heart, it injures the hun (ethereal soul). When the hun is injured, a person becomes frenzied and reckless, and the mind cannot settle. Over time the genitals contract, the sinews cramp, the two flanks ache, and sexual function fails.

The Shujing further says: Excessive grief severs the luo (vascular network) of the womb and heart. Yang qi becomes trapped inside and churns, and when it erupts, the area below the heart collapses in disorder, sometimes even with vomiting of blood.

The Shujing further says: Great sorrow damages life itself. Excessive grief makes the heart's connecting vessels tense and draws the lungs upward. The upper jiao (energy region) becomes blocked, the yingqi (nutritive qi) and weiqi (defensive qi) cannot flow freely, and heat accumulates within the body, consuming the yuanqi (original qi) along with it. Another account holds that grief harms the zhi (will), causing the hair to wither and the complexion to decline, until the yuanqi is exhausted and vitality is lost. A commentator explains that the lungs govern the outflow of qi. When grief scatters the qi and stops its circulation, the heart's vessels tighten and the yuanqi is spent. The heart governs the will, and the kidneys store it. Grief corresponds to the shang tone, one of the five tones, which belongs to Metal in the Five Phases and to the lungs. Excessive sorrow leads to loss of essence (jing), contraction of the genitals, unease in the heart, a failure of communication between heart and kidneys, and the scattering of shen.

III. On Reflection and Worry

The Yellow Emperor said: Do not let worldly affairs wear down the body from without, and harbor no anxious thoughts within. Make tranquility and contentment the essential task, and take inner satisfaction as the measure of success. Then the body will not decline and the shen will not scatter, and one may live beyond a hundred years.

Notes (brief explanations of terms):

• Qishou (longevity to old age): Advanced old age. Qi, the term for sixty years, marks the age of sixty as the threshold of elderhood.
• Chi huo (blazing fire): A fierce, intense fire. Chi, "to blaze," is used here in the sense of "intense."
• Luo (vascular network): In ancient medicine, the vessels linking the heart and the womb.
• Yingwei (nutritive and defensive qi): Ying qi and wei qi, which circulate respectively within and outside the vessels and together sustain the body's normal functions.
• Shang (tone): One of the five tones, which in the Five Phases belongs to Metal and corresponds to the lungs.

Peng Zu said: “People cannot be entirely without thoughts, but they should gradually reduce their distracting thoughts. The human body is naturally empty; only Qi moves within it. When breathing is harmonious, illness is less likely to arise.” He also said: “The way of nourishing life is not complicated. Simply stop dwelling constantly on food and clothing, sights and sounds, victory and defeat, gain and loss, honor and disgrace. If you do not let your mind and spirit become overburdened, you may live a longer life.”

Gengsang Chu said: “Preserve the body and safeguard life. Do not let your thoughts become confused or keep yourself ceaselessly busy.”

The Lingshu (a classic of Chinese medicine) says: “Thinking, worry, and fear damage the spirit. When the spirit is harmed, a person may become fearful and disordered; the body grows thin, the hair withers, and the complexion fades.”

The text says: “Excessive worry and prolonged fear cause stagnant accumulations that produce phlegm and saliva. When phlegm and saliva contend with Qi, rising to obstruct the upper body and unable to descend, they can bring about the ‘Five Obstructions’ illness, caused by worry, Qi, exertion, thought, and food. This refers to ailments in which the throat or chest becomes blocked and food is difficult to swallow.”

The text also says: “Excessive thinking weakens the Qi of the heart, allowing external pathogenic influences to take advantage of the weakness. This can lead to panting and accumulations of Qi in the chest and abdomen, and often affects eating as well.” It further says: “Thinking harms the heart and can cause symptoms such as vomiting, leaving the complexion haggard.”

Excessive planning and exertion, combined with inadequate food, are major threats to nourishing life. Zhuge Liang sent an envoy to Sima Yi’s camp. Sima Yi did not ask about military affairs, but instead asked how Zhuge Liang was eating and how much work he was doing. The envoy replied: “Zhuge Liang rises early and goes to bed late. He personally reviews every punishment involving more than twenty strokes of the rod, and each day he eats less than a few pints.” Sima Yi said: “Kongming eats so little and has so much to do. How can he last long?” As it turned out, he was right.

Zhang Chengjie said, “In medical books, the character ‘lao’ is explained as ‘zhai,’ a wasting disease such as pulmonary tuberculosis. The claim that this illness is caused by worms and can then be passed from one person to another has no basis at all.” He gave an example: long ago, a man who did not understand the ways of the world secretly became involved with a woman. When they were suddenly separated, he could not stop thinking of her. He lost sleep and appetite, and soon grew thin and haggard. When his wish ultimately went unfulfilled, he developed a severe wasting illness that resisted treatment and gradually depleted his body.

A scholar once became so absorbed in reading that he forgot to eat. One day, a person dressed in purple appeared before him and said, “You cannot go on worrying like this. If you keep thinking so much, I will die.” The scholar asked who he was. “I am the Spirit of Grain,” he replied, “the deity who governs the growth and transformation of grain and sustains life.” The scholar then stopped brooding and returned to eating normally. The point is that excessive thought can cause Qi to stagnate, trapping heat inside the body so it cannot disperse. Over time, Qi and blood are depleted, and the resulting illness may become severe enough to shorten one’s life.

Grief

The Spiritual Pivot says that grief and anger injure the internal organs and cause Qi to flow in the wrong direction. When Qi flows contrary to its proper course, the six transport pathways become obstructed. The Qi that warms and nourishes the body can no longer circulate; congealed blood accumulates without dispersing, and leaked fluids stagnate. In time, these conditions form masses.

The text says that grief injures Lung Qi, causing it to become blocked and flow poorly. It also says that constant worry over one’s circumstances can gradually lead to Lung exhaustion, with symptoms including fullness in the chest and diaphragm, Qi pulling from the chest into the back, and persistent dull pain.

The text says that grief which cannot be relieved injures the mind, leaving a person confused and unsettled and making the limbs feel weak.

The text says that worrying while eating unsettles the spirit and leads to restless dreams.

The text says that when women grieve, brood, and weep, Yin-Yang Qi becomes constrained, causing menstruation to become irregular. Heat builds up inside the body, the complexion worsens, and the skin becomes withered and dark.

The text says that profound grief, severe adversity, and irregular sleep and rest all injure the body.

Shock and Fear

The book says: When a person encounters something that frightens them greatly, and cannot recover for a long time, they become timid and restless. They feel empty and troubled inside, sweat easily, and develop swelling in the body. Food also loses its taste.

The book says: Fear that persists and cannot be dispelled damages Jing (essence) and Qi (vital energy), leaving the sinews and bones weak and powerless. It may also cause involuntary emission of semen. The Five Organs lose their proper nourishment, Yin becomes insufficient, and strength grows weak, so the body can no longer bear much.

The book says: When a person is frightened, they feel they have nothing to rely on, and their spirit has nowhere to settle. Their thoughts become unsettled, and Qi falls into disorder.

The book says: Great fear damages the kidneys. If fear does not pass, a person’s will is also harmed; they become dazed and unhappy. This is contrary to the way of nourishing life and attaining longevity.

The book says: Terror and worry damage the internal organs from within. When Qi surges upward, a person may vomit blood.

The book says: Fear causes Jing and Qi to withdraw. When they withdraw, the upper burner—the area above the diaphragm—becomes blocked, causing Qi to surge upward. This upward surge then distends the lower burner—the abdomen and the area below it—so Qi can no longer flow freely. A woman once went many days without giving birth because she had sat on the birthing bed too early and was frightened, causing Qi to stagnate. A doctor gave her a medicine made with perilla to unblock the flow of Qi, and only then was she able to give birth.

The book says: Approaching danger or being in a perilous situation can scatter the Hun and Po (ethereal and corporeal souls). Playing with fierce birds and strange beasts can shock the spirit.

The Huainanzi says: Extreme fear can drive a person mad.

A grandnephew of Gao Fengchen once went sightseeing at Huishan. On his way back at dusk, he encountered a giant lying drunk at the temple gate. The sight frightened him so badly that he could not recover for a long time. From then on, he urinated fifty or sixty times a day. According to the book, the heart and small intestine are the organs that receive and transport food and fluids. Fright scatters the heart’s Fire; when the heart grows cold and the kidneys grow cold, this kind of condition can result. This may serve as an example of terror damaging the heart and kidneys.

A high-ranking court official was once seated in a temple when lightning struck and shattered the pillar behind him. His expression did not change. Another man, sent as an envoy to Goryeo, encountered a storm that broke the ship’s mast. While everyone else was terrified, he calmly read, as though he were still in his study. Without such composure, it is easy to imagine what illnesses might follow from being frightened.

Aversion and Attachment

The Laozi says: To cherish something excessively is sure to exact a great price; to hoard too much is sure to bring heavy loss. Those who know contentment…

A fierce wind snapped the mast, and the small boat could capsize at any moment. Everyone was terrified. Only one person sat reading calmly, as though he were in the quiet of a purification chamber. Without such steadfast discipline, what would happen when illness struck?

Aversion and Attachment

The Laozi says: Excessive craving brings great expense; storing up too much often leads to heavy loss. Those who know contentment will not be disgraced; those who know when to stop will not fall into danger, and so can endure. Excessive desire for beauty depletes the spirit, while excessive pursuit of wealth invites calamity. The more things one becomes attached to, the more one’s eyes and ears consume the mind’s energy. Only by knowing contentment and when to stop can one avoid disgrace and danger, and thus endure.

A book says: Hatred and attachment damage one’s nature and deplete the spirit. When something arouses your hatred, do not hate it too deeply; keep your heart at peace as you regard all things. When something arouses your affection, do not love it excessively. As soon as you notice your heart becoming partial, correct it at once; otherwise, you will damage your nature and deplete your spirit.

The book also says: With too many desires, one becomes absorbed in them and loses judgment; with too many hatreds, one grows haggard and weak, and acts without restraint. These are all sharp axes that damage life.

The Huainanzi says: Feelings of liking and disliking wear out the mind and spirit. If one does not promptly rid oneself of such excessive likes and dislikes, one’s resolve and vital energy will gradually be depleted, and one will therefore be unable to live out one’s allotted years.

The Laozi says: A riot of colors dazzles the eyes, and complex music dulls the hearing. Peng Zu says: Lustful music and sorrowful melodies may delight the heart and please the ear, yet they can also lead one into infatuation and confusion. Understanding this principle helps one attain long life.

Confucius says: Do not look at what is contrary to ritual; do not listen to what is contrary to ritual.

Mencius says: Boyi did not look at improper colors or listen to improper sounds.

Master Sun (Sun Simiao) said: Eating raw scallions, garlic, and other pungent foods; consuming food and drink that are too hot; straining to gaze into the distance for a long time; reading books and commentaries at night; staying for long periods in places filled with smoke and fire; playing chess or gambling for hours; drinking without restraint; eating meals that are too hot; copying texts year after year; doing fine carving; engaging in sexual activity without restraint; crying excessively; reading by moonlight; watching the stars and moon at night; pricking the fingers and drawing too much blood; reading after sunset; repeatedly staring at the sun and moon; straining to gaze at mountains, rivers, plants, and trees; riding at a gallop, hunting, traveling through wind and frost, chasing wild beasts into the wind, and going on without pause, day and night—all of these can damage the eyesight and should be carefully avoided.

A book says: The heart’s Shen (spirit) is expressed through the eyes, and gazing for a long time harms the heart. The kidneys’ Jing (essence) is expressed through the ears, and listening to sounds for a long time harms the kidneys.

Another book says: When the ears become absorbed in licentious sounds, the eyes covet beauty, and the mouth craves delicacies, the Five Viscera become unsettled, the flow of Qi and blood becomes disordered, and the spirit becomes scattered and difficult to preserve. Once the righteous Qi is depleted, pathogenic Qi can take the opportunity to enter and make a person ill.

The Shu Shu says: Gazing at the sun, moon, and stars for a long time damages the eyes. When passing a roadside well, do not turn back to look, or your lifespan will be shortened. For this reason, do not block wells or ditches; blocking them can cause blindness and deafness. Watching killing and fighting causes Qi to stagnate and flow poorly.

A book says: Do all colors damage the eyes? Only a screen covered with black paper helps protect the eyesight.

The Huainanzi says: A jumble of the Five Colors confuses the eyes and blurs vision; a din of the Five Sounds confuses the ears and dulls hearing. It also says: How can the ears and eyes be made to labor constantly without rest?

A man in his eighties still had remarkably clear eyesight and could read tiny print by lamplight at night. He said he had no special regimen of medicines; he had simply avoided eating the livers of livestock and wild animals since childhood. Someone recalled that herbal texts say sheep’s liver improves eyesight and wondered about this. I explained: sheep’s liver improves eyesight because of its own medicinal properties; the livers of other animals may not have the same effect. When livestock are about to be slaughtered, their anger gathers in the liver. Since the liver governs the blood, eating this kind of liver does not benefit clear eyesight.

Doubt

A book says: When doubt persists, the mind loses its resolve and upright Qi cannot circulate, allowing harmful external influences to take advantage of the weakness. People may be unable to sleep or eat, become dispirited and reluctant to speak, and suffer a depletion of Qi and blood. Over time, this can develop into consumptive weakness, an illness caused by prolonged depletion.

The Spring and Autumn Annals records that when the Lord of Jin was gravely ill, the physician He of Qin came to examine him. He said the illness could not be cured and resembled Gu disease. Zhao Meng asked, “What is Gu?” Physician He replied: “It is an illness caused by indulgence and confusion. In the written character, ‘Gu’ resembles worms breeding in a vessel. The Book of Changes says it represents a woman bewildering a man. When wind blows trees down from a mountain, that too is called the Gu hexagram. Its image has Xun below and Gen above: Xun represents the eldest daughter and also the wind; Gen represents the youngest son and also the mountain. The youngest son is infatuated with the eldest daughter, though they are not a suitable match, and so they fall into confusion. Trees blown down from the mountain by the wind likewise symbolize this kind of ruin.”

The Supplement to the National History says: Those who are constantly suspicious will surely develop an illness of the mind. Li Pan often suspected that people were poisoning him, and would drink water only after locking the well. The mind is where a person’s spirit resides; once it is troubled by external things, the disturbance may persist for a long time. Suspicion is the root of illness caused by delusion. In the past, a guest saw a carved bow hanging on a wall while drinking. Its shadow fell into his cup, and he became convinced there was a snake in it. He went home and fell ill. Later, he drank again in the same place and discovered that the image in his cup came from the bow; his illness then disappeared. There was also a monk who entered a dark room and crushed an eggplant underfoot, but thought he had stepped on and killed a living creature. He could not put the thought out of his mind. At midnight someone knocked at his door to demand his life. The monk agreed to perform a rite to deliver the soul after dawn. When daylight came, he saw that what he had crushed was only an eggplant. The harm caused by suspicion can be this severe.

Laughter and Conversation

The Laozi says: “Gather in the senses and do not casually open the gates of desire, and you will suffer less hardship throughout your life. Indulge the senses and ceaselessly pursue desire, and by the end of your life it will be difficult to recover.” This means that if the eyes do not look around indiscriminately and the mouth does not speak carelessly, one can suffer less hardship. But if one lets the eyes chase after the desires of sound and appearance, while continually adding tasks and cravings, then even at life’s end it will be difficult to undo the damage.

The book says that conversation and laughter should be grounded in cherishing one’s emotions and vitality. Laughing too much can damage Kidney Qi and cause pain when turning the waist. Excessive laughter can also harm the spirit, leaving a person low in mood and unhappy, with a scattered and unsettled mind. It can also injure the internal organs, causing pain around the navel and abdomen; over time, it depletes original Qi.

A perfected person says that those who do not know when to stop often simply talk too much. One should guard against excessive speech to avoid exhausting Qi and to preserve one’s lifespan. The book also says that frequently shouting, arguing and questioning, talking while exposed to cold or heat or while exhausted, and freely eating salty or bitter foods can all cause illness in the Lungs. Talking while walking wastes Qi. After speaking at length, one should pause and rest before speaking again.

Saliva

A perfected person says that one should regularly practice not spitting saliva onto the ground. The fluid in the mouth is called “Golden Syrup and Jade Nectar,” precious fluids for nourishing life. If one can avoid spitting as much as possible, letting the saliva remain in the mouth and swallowing it, Jing and Qi will be less likely to dissipate, and the complexion and eyes will appear bright.

The book says that a person who cultivates life should not spit saliva far away. Spitting far wastes Jing and Qi and, over time, may lead to Lung illness, along with symptoms such as heaviness in the hands and feet, rough skin, back pain, and coughing. Thus, spitting nearby is better than spitting far away, and not spitting is better still.

The book also says that abundant saliva is called “Sweet Spring,” and when it gathers in the mouth it is called the “Flowery Pond.” Saliva spreads throughout the body and moistens it. It nourishes the internal organs, connects the hundred channels, sustains the spirit, strengthens the joints and hair, and helps preserve lasting vitality.

The book further says that the bones and joints contain a fluid that allows the joints to move freely and smoothly. When a perfected person suffers a wind-stroke, …

Ancient books say that between the bones and joints there is a kind of fluid that allows the joints to move freely. During a stroke, this fluid surges upward, causing a rattling sound in the throat. Medicines should be used to bring it down and return it to the spaces between the bones and joints. If the fluid is brought up and spat out, the person may feel better at first, but the hands and feet will become weak and withered. Even if the person survives, they may be left disabled. The same applies to childhood convulsions, sudden seizures and loss of consciousness in children: the fluid must not be expelled by inducing vomiting.

Some people enjoy spitting out their saliva, and over time their bodies become dry and depleted. Later, a skilled practitioner taught one of them the method of “returning the fluids”—swallowing the saliva in the mouth to nourish the body. After a while, the body regained its moisture. This is because the body is rooted in its fluids: in the skin they appear as sweat, in the muscles as blood, in the kidneys as Jing (essence), in the mouth as saliva, in the Spleen they lie hidden as phlegm, and in the eyes they become tears. Once sweat, blood, tears, or Jing are discharged, they cannot be taken back; only the fluids in the mouth can be swallowed back, thereby sustaining the body’s vitality. These fluids are a treasure of the body. The Instructions on the Golden Elixir say: “When treasures are gathered, one is like a wealthy man; when they are scattered, one is like a lonely and impoverished guest.”

Daily Life

Guangchengzi said: “Do not overstrain the body or deplete Jing and Qi; in this way, you can nourish life.” Not overstraining does not mean sitting or lying around all day after eating, without moving, until the channels become blocked and Qi and blood stagnate. It means simply avoiding prolonged lifting of heavy loads and strenuous work, not laboring without pause all day, and not exhausting your energy. That is the proper course.

Zhuang Zhou said: Someone feared his own shadow and disliked the sound of his footsteps, so he ran as fast as he could. The faster he lifted his feet, the more footsteps he heard; the harder he ran, the shadow still followed him. Thinking he was not yet fast enough, he kept sprinting until he was utterly exhausted and died. He did not know that he could escape his shadow by going into the shade, or make the sound of his footsteps disappear by standing still. How foolish.

Ancient books say: “To be bold in reckless action invites injury and death; to be bold in restraint preserves life.” Those who are overly forceful and insist on acting as they please easily harm themselves. Those who know how to exercise restraint and avoid rash action can preserve their health.

Ancient books say that an undisciplined daily routine and excessive exertion damage the collaterals, the finer channels. Damage to Yang Qi causes constipation; damage to Yin Qi causes diarrhea.

The book says: When one’s daily routine is irregular and eating and drinking are unrestrained, pathogenic influences enter the Five Zang organs through the Yin aspect, building up and obstructing them. This causes indigestion, diarrhea, or intestinal disorders. External pathogenic influences such as robbing winds and deficient pathogens enter the Six Fu organs through the Yang aspect, causing fever and sleeplessness, as well as asthma and rapid breathing.

The book says: Jing is the root of Shen. When eating and drinking are unrestrained, pathogenic influences enter the Five Zang organs through the Yin aspect, building up and obstructing them. This causes indigestion, diarrhea, or intestinal disorders. External pathogenic influences such as robbing winds and deficient pathogens enter the Six Fu organs through the Yang aspect, causing fever and sleeplessness, as well as asthma and rapid breathing.

The book says: Jing is the root of Shen, Qi is the ruler of Shen, and the body is the dwelling place of Qi. When Shen is overused, it grows weak and weary; when Jing is overused, it becomes depleted; when Qi is excessively strained, it is cut off.

The book says: Excessive exertion causes panting and sweating, and damages blood and Qi.

Walking and Standing

The book says: Walking for too long damages the sinews and strains the liver; standing for too long damages the bones and depletes kidney Qi.

The Treatise on Nurturing Life says: Do not walk too quickly, and do not stand until you can no longer support yourself. When standing, do not turn your back to the sun.

The book says: Running or riding a horse at a gallop greatly agitates Qi, driving it upward into the chest and diaphragm. If one drinks water before Qi has settled, the water clashes with the rebellious Qi, causing it to surge upward.

The book says: There is a danger in the water called “sand wind.” When you encounter it, do not linger to bathe or venture into the water. Follow the cattle and horses and cross quickly; this will prevent harm. There is also something in the water called a “water crossbow.” If it shoots a person’s shadow, that person will die. Strike the surface of the water with an object to scatter the water crossbow, then cross quickly; this will bring good fortune.

The book says: After sweating while walking, do not walk with a limp. If the feet are left hanging down for too long, Blood impediment (obstructed blood circulation) may gradually develop, causing pain in the feet and lower back.

A Perfected One says: When walking at night, often tap your teeth to drive away ghosts and evil spirits.

Shen Kuo’s Brush Talks records: Among the grasses there is a spider with yellow flowers called the “Heavenly Snake.” After being bitten by it, contact with dew can cause an illness resembling leprosy, with sores breaking out over the entire body. Those who walk through the dew should take care.

The book says that dense fog is unsuitable for long journeys. While traveling, one may drink a small amount of alcohol to ward off the miasma in the fog. In former times, three people set out early in the morning: one fell ill after drinking congee, another traveled on an empty stomach and died, while the third drank alcohol and remained unharmed. Alcohol can strengthen the body and ward off fog miasma.

Sitting and Lying Down

The book says that sitting for a long time harms the muscles, while lying down for a long time harms the original Qi. When sitting, do not turn your back to the sun or sit in a windy, damp place, or accumulated strain may develop into illness. Sitting beside a grave can cause the spirit to become scattered.

The book says that if wind blows on you while you sleep, its cold energy can settle in the skin and cause impediment disease, with numbness and pain in the muscles and joints. If it settles in the channels, blood circulation will become sluggish; if it settles in the feet, the hands and feet will become cold.

The book says that lamplight outside the room while you sleep can unsettle the Shen and Hun. Sleep on your side with your knees bent to avoid damaging the heart Qi. After waking, stretch your body so that your spirit does not become scattered. Sleeping with the body stretched out too much can invite malevolent spirits. Confucius said, “Do not sleep lying on your back like a corpse.”

The book says not to speak while sleeping. The five viscera are like suspended chimes: unless they are hung up, they cannot sound. Confucius also said, “Do not speak while sleeping.”

The book says not to let your feet hang over an elevated place while sleeping. Over time, this can damage the Kidney Water, weaken the body, and make the feet cold.

The book says not to play jokes by drawing on a sleeping person’s face with ink or a brush, or their Hun and Po may be unable to return to the body.

The book says that if you suffer a nightmare while sleeping, you cannot speak. This happens because the Hun and Po have left the body and are wandering outside, where they have been detained by an evil being. Call softly from the dark, and do not shine a light on the person. If you use a light, the Shen and Hun may be unable to return to the body, and the person may even die before the lamp. The scripture also says that nightmares are associated with light, but the wording here is unclear about whether fire should be avoided. At the same time, one should not come too close or call out hurriedly, lest the Shen and Hun be startled away.

The book says not to place a brazier beside your head while sleeping. Over time, the fire energy can make your head feel heavy and your eyes red, dry out your nose, and may also cause paralysis of the brain and sores.

Make a habit of keeping your mouth closed while sleeping. This can reduce the loss of breath and help prevent harmful influences from entering the body. Sleeping with your mouth open for a long time may lead to wasting thirst and a pallor like that of someone who has lost blood. Do not cover your head while sleeping at night; this can help promote longevity. Washing your feet before bed can prevent your limbs from becoming chilled. Sleeping in the wind after drinking can make a person thin. It is unwise to sleep outdoors after drinking, to sleep beneath the stars or moon, to lie on your back during a thunderstorm, or to sleep drunk in the wind or have someone fan you. Sleeping outdoors while drunk may also cause sores, severe skin diseases, or even the loss of one’s eyebrows.

A recluse says: Your sleeping place should be near an open area with good airflow. Frequently using fire to dry clothes or hair can harm the body.

Going to sleep immediately after eating may, over time, bring on disorders of Qi, lower back pain, and illnesses that are difficult to resolve. It may also lead to accumulations: conditions in which Qi, blood, or pathogenic influences congeal into lumps within the body.

Do not use a fan, sleep outdoors, or bathe while sweating. Otherwise, you may develop shivering, alternating chills and fever, wind rash, and other symptoms.

When sitting or lying down, quickly move away if wind blows through a gap, especially if you are frail or elderly. It is said that a family whose members had failed to live long for three generations went to ask Peng Zu for advice. He inspected their sleeping place and found a gap directly opposite the Naohu point at the back of the head. After he had them seal it, the family members were able to live out their full lifespans. Wind blowing through a gap and entering the ears or striking the head can disperse Yang Qi. The head is where Yang Qi gathers, and it is vital to human life.

Bathing and Washing the Face

A scripture says that washing your hair too frequently causes Qi to stagnate in the head and obstructs its circulation, leading to a thin body and a feeling of heaviness. Over time, the meridians may also become blocked.

Washing your hair after eating your fill, washing it with cold water, tilting your head back while drinking, washing your hair in hot weather, and washing your feet with cold water may all bring on head wind, a type of illness caused by wind evil invading the head. After washing your hair, do not go out into the wind or tie it up while it is still wet. Do not expose your damp head to the wind outdoors, either, as this may cause head wind.

After washing your hair, do not let the wind blow through it, tie the wet hair into a bun, or keep your head damp for a long time. Otherwise, you may develop head-wind, dizziness, increased dandruff, hair loss, blackened or painful teeth, or deafness.

Women should not wash their hair during menstruation. Exposure to cold or other factors may cause illness that can be difficult to cure.

If you soak in water for a long time while bathing, cold and damp influences may gather in the lower abdomen and genital area, causing kidney impediment, a condition involving the kidneys and lower back.

Using hot water that has stood overnight to wash the body may foster an unpleasant habit. Washing the face with it may make the complexion lose its luster, while cooking with it may cause vomiting or sores.

Frequent bathing may cause the blood to stagnate and Qi to disperse and weaken. Although the body’s surface may look lustrous, its inner Qi may be harmed. Thus, people with paralysis or sores may be suffering because their Qi is too weak to restrain the blood and their spirit too weak to govern the body.

Just after recovering from a seasonal epidemic illness, do not bathe in cold water, lest you harm the pericardium.

Entering water immediately after sweating may bring on bone impediment, a condition involving pain or numbness in the bones and joints. In the past, a renowned physician was preparing to travel to Shu when he saw a woodcutter, drenched in sweat, about to bathe in a river. The physician said the man might be in mortal danger, so he followed him and tried to find a way to save him. After entering an inn, the woodcutter chopped garlic, heated it on hot roof tiles, and used it to wash his body. He also ate some garlic, then sweated profusely. The physician exclaimed, “Even the poor know how to use medicine—how much more should the wealthy!” He then abandoned his journey to Shu.

In high summer, do not wash your hands with cold water immediately after becoming overheated. The scripture says that even this may dry out the Five Organs, so bathing in cold water is all the more inadvisable.

After becoming overheated on a long journey, if you come across a river, do not wash your face. Otherwise, you may develop “black jian,” accompanied by copious discharge. “Black jian” is the name of an illness in the original text; its precise meaning is unclear.

The Xianlan says that bathing is especially taboo when you have an eye disease, as it may lead to blindness. In his youth, Bai Yanliang often suffered from red eyes. A Daoist told him that if he simply refrained from washing his hair, the condition would not recur. Bai Yanliang recorded this advice and did not suffer from eye disease again for more than seventy years.

Combing the Hair

A perfected person said, “Comb your hair often to dispel wind and improve the eyes; this is a way to preserve health and prolong life.” He also said, “Comb your hair a hundred times.”

Tao the Recluse says: Bathe after eating your fill, and comb your hair when hungry. You may comb your hair often, but should bathe sparingly; this benefits the heart, spirit, and eyes. That is why Daoists often comb their hair at dawn, usually one hundred and twenty strokes.

The Perfected One says: Comb your hair often, rub your face with both hands often, tap your teeth regularly, swallow the saliva in your mouth often, and carefully refine your breathing. These five methods of nourishing life are what people mean by seeking long life and immortality, and cultivating Kunlun—the head.

The “Poem of Peace and Joy” says: Hair is regarded as the residue produced by Qi and blood. Combing it once each day can open the blood vessels and dispel wind and dampness.

The Record of Miscellanea says: Hide shed hair inside the walls of a bedroom, and in time it will bring ill fortune.

A book says: If hair falls into food and is swallowed, it will form a diseased trace inside the body. A palace woman serving Emperor Ming of Song suffered pain in her lower back that reached her chest; when it struck, she was nearly unable to breathe. Xu Wensu said that a diseased trace had formed from hair, and poured oil down her throat. She vomited up a two-foot-long object whose head had taken the shape of a snake. It hung from a pillar; once all its moisture had dripped away, only a strand of hair remained.

When Zhen Liyan of the Tang served as Assistant Director of the Court of Imperial Sacrifices, someone came to him suffering from abdominal fullness and discomfort. He diagnosed the cause as accidentally swallowing hair and prescribed realgar. The patient vomited a snake-shaped object as thick as a thumb, without eyes. When it was burned, it smelled of hair. The book holds that if the snake-shaped object has an intact head and tail, it must have been caused by accidentally swallowing hair.

Urination and Defecation

A book says: Holding in urine can cause the “five strangury disorders”—conditions marked by painful, dribbling, or obstructed urination—and can also make the knees cold and bring on impediment disorder, involving numbness, pain, or stiffness in the limbs. Holding in stool can cause the “five hemorrhoid disorders,” a group of conditions involving hemorrhoids.

The book also says: Straining to hold back urine while urinating can make the feet and knees cold; holding your breath and straining while defecating can cause lower back pain and dry eyes. Whether from eating and drinking, riding a horse, walking quickly, or being forced by cold or heat, the bladder may twist or become obstructed. This can cause pain below the navel and a bend or blockage in the bladder that prevents urination; in severe cases, it can be life-threatening.

Do not forcibly hold back the bowels or bladder, and do not let them pass excessively. Difficulty or excessive frequency in urination or defecation can both damage one’s original vital energy and harm the body; illness and misfortune may follow quickly.

When Liu Weijian arrived at Qianning Army, someone offered him Golden Flower Pills, claiming that they could reduce urination. He took them for three days, and his urine did indeed become scant. By the time he reached Bazhou, however, his body had swollen all the way down to his heels. The medicine had blocked the waterways, causing fluid to overflow throughout his body. Fortunately, he encountered Lu Shu, who ensured that treatment was not delayed. When urine comes out only drop by drop, it shows that the bladder cannot properly store and discharge it. One should take warming medicines to help the body retain and regulate its fluids. How could one use medicine to forcefully stop urination?

The Miscellaneous Notes says: Urinating or defecating while facing the sun, moon, or stars—the Three Lights—or while facing northwest will shorten one’s life.

Clothing

A book says: When ice and snow have not yet melted in spring, wear thicker clothing on the lower body and lighter clothing on the upper body. This nourishes Yang Qi and restrains Yin Qi, promoting lasting health.

A book says: Do not dress too lightly in spring, or you may easily catch a chill and suffer problems such as cholera, indigestion, or headaches.

A book says: After heavy sweating, it is best to change clothes promptly. If you cannot, at least wash off the sweat as soon as possible.

A book says: After heavy sweating, taking off clothing from only one side of the body may expose you to a one-sided wind and lead to paralysis of half the body.

A book says: Do not wear damp clothes or clothes soaked through with sweat for a long time. This can easily cause sores, wind sores (a traditional category of wind-related skin conditions), and difficulty with urination and defecation.

A book says: After sweating from drinking alcohol, taking off your clothes, boots, and socks and cooling off in a draft makes it easy to develop foot-qi (a traditional term for illnesses affecting the feet and lower limbs).

A book says: In winter, cotton-padded clothes and felt bedding should be put on promptly when a sudden wind or cold arrives. When the weather warms, change or remove them in good time.

Tao Yinjū says: Do not put on too many layers of cotton-padded clothing all at once. Once you feel somewhat warm, take some off for a while at the right time.

The Suosui lu says, “If you want to be comfortable, do not wear too many clothes, but do not take off too much either.” This is what people in the north say. It also says, “If you want to be comfortable, you should often put clothes on and take them off.” This is what people in the south say. Both sayings advise adjusting clothing to changes in the weather, so as to avoid getting too cold or too hot.

Avoiding Unfavorable Weather

The Neijing says, “Rise and be active when Yang Qi emerges; be still and rest when Yang Qi withdraws. Do not strain your sinews and bones at the wrong time, and do not expose yourself to mist and dew. If you go against these three principles, your body will become exhausted and weak.” Here, “Yang emerging” and “Yang withdrawing” refer to arranging one’s daily routine in keeping with the Yin-Yang changes between day and night.

A scripture says, “When faced with severe cold, intense heat, strong winds, or heavy fog, do not venture outdoors rashly. Pathogenic influences in the weather can enter the body and injure the Five Zang organs.” Food and drink that are unsuitable in temperature can also injure the Six Fu organs, while dampness from the ground can harm the skin, muscles, sinews, and vessels.

The sages of old said, “A person has only one mass of original Qi; how can it withstand the changes of Heaven and Earth?” Shao Yong, a scholar of the Northern Song, gave a warning known as “the four occasions not to go out”: when the weather is unsuitable for going outside, one should stay in.

A scripture also says that exposure to severe cold allows cold Qi to penetrate deep into the marrow, potentially disrupting the flow of Qi in the head and causing headaches and toothaches. If one does not avoid intense heat, the heat may invade and cause headaches, fever, and muscle pain.

A perfected person says that whether at home or away, a sudden strong wind, torrential rain, thunder, or dark, dense fog is regarded as a passage of dragon spirits and ghosts. One should go indoors, burn incense, and sit quietly until the weather passes before going out again; this is considered auspicious. Otherwise, one may suffer harm. This was an old custom for avoiding danger, shaped by beliefs about spirits and deities.

A book also says that one should not weep on the new moon, the first day of the month, or sing on the dark moon, the last day of the month, lest misfortune follow.

Seasonal Cultivation

The Neijing says, “The three months of spring are when all things sprout and grow; this is called ‘bringing forth the old.’ One should go to bed later and rise earlier. Follow the Qi of growth and renewal, and do not kill or destroy recklessly. Going against these principles will injure Liver Qi and may lead to cold disorders in summer, as well as hinder the growth of all things in that season.” This passage advises following spring’s seasonal movement of growth and renewal, and keeping one’s routine and conduct in harmony with nature’s changes.

The Neijing also says, “If one is afflicted by wind pathogen in spring, diarrhea with undigested food may occur in summer.”

During the transition from spring to summer, the weather is rainy and damp. Drinking too much water may bring on rheumatic ailments, with symptoms such as spontaneous sweating, heaviness in the body, difficulty turning over, and restricted urination. Treating these as other kinds of illness often proves ineffective; Wuling Powder, a formula for regulating retained dampness and promoting urination, is more suitable.

The Inner Classic (Neijing) says that for the three months of summer, plants flourish and life force thrives. People should go to bed late and rise early, keep their spirits cheerful, and avoid anger, allowing the Qi within them to flow freely. Going against these seasonal patterns harms the heart Qi. In autumn, one may then be prone to illnesses like malaria, and the body’s ability to adapt to autumn’s contracting influence may also be impaired.

Tao Yinju (Tao Hongjing) says that summer is the hardest season in which to maintain one’s health. Yin cold remains within the body, making the abdomen prone to chill and diarrhea, so decoctions that nourish Kidney Qi are essential. Even when food is only slightly cool, one should not eat or drink it casually.

The book says that throughout summer, people’s spirits are easily scattered and their organs are prone to weakness. The functions of the heart, liver, and kidneys decline, and fluids tend to collect within the body. They gradually stagnate in autumn and are more likely to worsen in winter. For this reason, people of all ages should eat warm foods to guard against cholera, a traditional general term for severe illnesses involving vomiting and diarrhea. Keeping the abdomen warm helps prevent many illnesses.

Ice in summer should be used only to chill and cool food and drink. Do not crush it and eat it directly. Cold entering the abdomen can clash with internal heat and readily cause illness.

From the summer solstice to the autumn equinox, eat less fatty food, including fried cakes and flaky pastries. Eating these foods together with alcohol, fermented drinks, and melons or fruit can cause them to interfere with one another and may bring on various illnesses.

Tao Yinju says not to take pleasure in resting one’s head on cold things. Lying with one’s head on something cold can seriously harm the eyes.

The book says not to sleep outdoors in summer, lest the skin become thickened, ringworm develop, or wind illness affect the face.

Exposure to summer heat may lead to malaria or a similar illness in autumn. When suddenly exposed to severe cold, do not endure it unguardedly, or you may contract a seasonal illness.

In hot weather, do not sit immediately on a stone that has been in the sun. If the stone is too hot, it may cause sores; if it is too cold, it may bring on a hernia.

After sweating in the heat, do not let the wind blow on you. Nor should you wash your face with cold water immediately after spending a long time in the midday sun, lest you harm your eyes. When suddenly exposed to severe cold, do not endure it unguardedly, or you may contract a seasonal illness.

In hot weather, do not sit immediately on a stone that has been in the sun. If the stone is too hot, it may cause sores; if it is too cold, it may bring on a hernia.

When sweating in hot weather, do not immediately expose yourself to the wind, or move suddenly from the blazing midday sun into the shade. Do not splash cold water on your face to wash it, as this can easily harm your eyes. If you suffer heatstroke and fever and have not yet been able to drink water, forcibly cooling your body with cold water or cold objects may endanger your life.

In the fifth and sixth lunar months, standing water in marshes is often said to contain the spirits of creatures such as fish and soft-shelled turtles. Drinking it may cause illness and spots to appear on the body.

The Huangdi Neijing says that the three months of autumn are called “Bringing Things to Maturity and Calm.” One should go to bed early and rise early, keeping the mind settled. Going against this pattern harms Lung Qi. In winter, one may then suffer undigested-food diarrhea—food passing through before it has been properly digested—and lack the strength needed for winter’s season of storage and repose.

The text says that when autumn’s dampness invades and rises to attack the Lungs, it causes coughing and may also bring on wilting and reversal, with symptoms such as weakness in the limbs and cold hands and feet. Do not bathe on the day of the Beginning of Autumn, lest the skin become too dry and develop white flakes. After the first day of the eighth lunar month, you may warm your feet over a low flame; do not let them become cold.

The Huangdi Neijing says that the three months of winter are called “Closing and Storing.” At this time, water freezes and the earth cracks; Yang Qi should be gathered in and left undisturbed. Go to bed early and rise late, waiting for the sun to appear before getting up. Keep away from the cold and stay close to warmth, but do not let the skin open and release sweat. Going against these principles harms Kidney Qi. In spring, one may then suffer wilting and reversal and lack the strength needed for growth and renewal.

The text says that when winter suddenly turns warm, do not give in to the warmth, or you may easily contract a seasonal illness. It also says that exposure to cold in winter may lead to warm disease in spring.

In winter, when Heaven and Earth close and store, Qi and blood should also be kept in reserve. Avoid strenuous work that makes you sweat; after sweating, the back is especially vulnerable to the cold.

Even when sitting near a fire in winter, do not let its heat build up in your body, and never press your body against the fire to warm yourself. It is enough to warm your hands and feet. Excessive warming can damage the blood and Qi and make the palms and soles feel hot. The hands and feet correspond to the heart.

After walking barefoot in heavy snow, do not wash your feet immediately with hot water, and do not drink hot wine straight afterward, or your toes may be damaged and fall off. When you have just come in from the cold and the chill has not yet left your body, do not immediately drink hot soup or eat hot food.

The “Treatise on Regulating the Spirit in Accord with the Four Qi” says that the Yin-Yang changes of the four seasons are the foundation of the growth and transformation of all things. Therefore, sages cultivate Yang Qi in spring and summer and Yin Qi in autumn and winter, changing along with all things according to the patterns of growth and storing. To go against this foundation harms the root of life and damages original Qi. The Yin-Yang changes of the four seasons are the basis for all things from beginning to end, from birth to death. Going against them brings calamity; following them makes serious illness less likely. This is called “attaining the Dao.” The “Treatise on Heavenly Truth” says that the wise follow Yin-Yang, distinguish the seasons, and emulate the way of antiquity, bringing themselves into accord with the Dao. They can also prolong their lives, though life still has an end.

Precautions for Morning and Evening

The text says that before going out in the morning, one may hold a little roasted ginger in the mouth to ward off miasma and stimulate the appetite. After rising at dawn, one should not see a corpse on an empty stomach, because the odor may enter the nose and cause a white tongue coating and foul breath. If it cannot be avoided, one may first drink a little wine.

A Perfected Person says that when it is just light and one is about to rise, placing the left foot on the floor first is said to ward off calamities throughout the day and drive away evil influences. Walking the “Seven Stars Step”—a gait that follows the positions of the Big Dipper—is said to help bring long life and well-being.

In the morning, one should often speak auspicious and kind words. If one hears something inauspicious, spit three times in the direction from which the sound came; this is believed to invite good fortune.

Do not give way to anger in the morning or become very drunk at night, and do not travel far after dark.

The scripture says that during the day, people’s Yang Qi gradually rises and reaches its height at noon. After sunset, Yang Qi weakens, and the portals through which Qi enters and leaves close along with it. At night, therefore, one should settle body and mind, avoid straining the muscles and bones, and keep away from mist and dew. Violating these rules for maintaining health at the three times of day will leave the body weakened and damaged.

The text also says that while walking at night, running a hand over one’s hair can keep harmful spirits from approaching, and gently tapping the teeth often can drive away ghosts and evil influences. When lying down to sleep at night, one should keep the legs in different positions, with one bent and the other extended, rather than placing them together; this is said to prevent involuntary seminal emission in dreams.

The Perfected One says: If you have a nightmare at night, there is no need to tell anyone. In the daytime, when washing your face with clean water, gently pat your face and recite, “Become pearl and jade; good fortune.” It is said that this can dispel the ill omens brought by nightmares.

Those advising people who were going to Lingnan, known in ancient times as “Guang,” said: “Do not go out in the morning on an empty stomach, and do not eat too much at night.” Today, since climates differ from place to place, this advice is not limited to those traveling to Lingnan.

Miscellaneous Taboos

The book says: If you have a nightmare, write it on grass or a tree; if you have a good dream, write it down and record it among the clouds. When passing a shrine, do not enter casually. If you do enter, be respectful and cautious, and do not look around indiscriminately. This will bring good fortune.

The book also says: If you suddenly see strange lights or peculiar things, do your best to stay calm. Do not panic or find it strange; this will bring good fortune. Strange apparitions are often reported around Yichuan. Someone once reported seeing a ghostly messenger holding a fan in broad daylight. The Yichuan official said, “Perhaps it was hot, so he was showing people the fan.” Another person reported that a ghost was beating a drum, and the official replied, “Then give it a mallet to use.” When Fan Wenzheng (Fan Zhongyan) was studying, a monster with a huge face appeared at night in the prefectural school and came close to him. Fan Zhongyan wrote on the monster’s face with his brush: “Your face is indeed very large, but you cannot deceive Fan Zhongyan.” Neither man treated the strange occurrence as anything serious, and the monsters disappeared on their own. These examples may serve as guidance.

The book says: Lighting a lamp with animal fat will unsettle the spirit, making a person feel as if surrounded by blood and fire.

The book says: After being cut by a blade, do not drink water, or the bleeding may not stop and your life may even be at risk. If the bleeding continues, quickly apply a cloth soaked in hot water to the wound, or soak the wound in cold water. Chewing mistletoe leaves is very effective for stopping the bleeding.

The Suosui lu says: Do not blow into flutes, pipes, or similar instruments immediately after taking them down from a wall, for centipedes may be hiding inside. When the master Liu Fuzhen was summoned away, he saw a shopkeeper’s wife lying on the ground early one morning, crying out in great distress. He noticed a fire-blowing tube beside her and realized that a centipede had crawled into her belly. He then opened the wound and used blood to draw the centipede out. This story reminds people to be especially careful.

The book says: Ancient wells and deep pits often contain poisonous gases. Do not climb down rashly, especially in the fifth and sixth months, when the gas is most potent. You can first lower a duck feather as a test. If it spins inside the well and cannot descend, that indicates poisonous gas within, and no one should enter. It also says: The mountain’s openings and caves should be visited by treasure seekers only in the third and ninth months. In other months, the mountain’s breath is sealed; entering will cost you your life.

End of Volume Two of the Book of the Three Origins on Prolonging Life.

1. The character “wind” is probably a mistake for “louse.”

2. The character “lame” is probably a mistake for “forked.”

3. The character “not” may be followed by a missing character: “return.”

4. Yu Yueshan takes the character “small” to mean “holding the breath and dying in intercourse.” Another view is that “small” may be a mistake for “not.”

Volume Three of the Book of the Three Origins on Prolonging Life

Compiled by Li Pengfei, the Old Man of Clear Mind at Mount Jiuhua

The Longevity of the Human Realm: Those who eat in moderation can attain long life.

The Huangdi Neijing says: “The generation of Yin energy has its basis in the five flavors. The Five Viscera are also often harmed when the five flavors are out of balance.” Bian Que said: “To keep the body secure and preserve life, one must rely on food and drink. Those who do not understand how to eat properly will find it difficult to preserve their lives.” The “Xiangdang” chapter of the Analects records in great detail the sage’s moderation in eating. Later generations, busy pursuing fame and profit, alternate between hunger and overeating, with no regular eating habits. They become absorbed in a life of wealth and privilege, concerned only with rich, sweet foods. They fail to follow the changing seasons or balance the five flavors, and illness arises as a result. Those who remain alert to these problems can attain the longevity of the human realm.

The Five Flavors

The Huangdi Neijing says: “Carefully balance the five flavors, and the bones will be properly aligned, the sinews and vessels supple, Qi and blood flowing freely, and the interstices between the skin and muscles dense. In this way, one can enjoy one’s allotted lifespan for a long time.”

The Huainanzi says: “An imbalance among the five flavors disturbs the palate, impairs the sense of taste, and can also cause illness.”

Tao Yinju said: “Excessive preference for any of the five flavors does a person no good. It may bring harm as the internal organs are damaged. A somewhat bland diet can clear the spirit and refresh the mind; excessive preference for one flavor will damage the internal organs. This is the natural working of the Five Phases. At first, one often does not notice it, but over time it becomes a source of harm.”

Eating too much sour flavor damages Spleen Qi, causing the muscles to waste and the lips to crack and split. Therefore, during the seventy-two days of spring, sour foods should be reduced and sweet foods moderately increased to nourish Spleen Qi. According to the Five Phases, the qi of “bending and straightening” generates sourness, which belongs to Wood. The Spleen governs the muscles and belongs to Earth; Wood overcomes Earth, so too much sour flavor harms the Spleen.

Eating too much vinegar damages Stomach Qi and can also harm the muscles, tendons, and bones. It is of no benefit to men and can worsen the complexion. Vinegar should not be eaten with clams, as the two have opposing properties. Some also say that drinking a little warm vinegar can dispel cold and works better than drinking wine. Huang Ye said that he had avoided vinegar since childhood; now, past eighty, he still has a vigorous spirit.

Among the five colors, red corresponds to the Heart. When Heart Qi is deficient, sour foods are therefore suitable. Small red beans, dog meat, plums, and chives are all classed as sour.

Eating too much salty flavor damages Heart Qi, impeding the circulation of blood and changing the complexion. Therefore, during the seventy-two days of winter, salty foods should be reduced and bitter foods moderately increased to nourish Heart Qi. According to the Five Phases, the qi of “moistening and descending” generates saltiness, which belongs to Water. The Heart governs the blood and belongs to Fire; Water overcomes Fire, so too much salty flavor harms the Heart.

Excessive saltiness also harms the Lungs, darkening the skin and weakening the tendons. People in the northwest are said to tolerate salty foods poorly and, for that reason, to live longer; people in the southeast are said to favor salty foods and to have shorter lives. Those with coughs or disorders involving fluid accumulation should especially avoid salty foods. The recluses of Taoyuan in the Jin dynasty had no access to salt, and most lived long lives; later, when all five flavors were available to them, their lives were shorter.

Among the five colors, yellow corresponds to the Spleen. When Spleen Qi is deficient, salty foods are therefore suitable. Soybeans, pork, chestnuts, and hollyhock are all classed as salty.

Eating too much sweet flavor damages Kidney Qi, causing bone pain and tooth loss. Therefore, during the final eighteen days of each season, sweet foods should be reduced and salty foods moderately increased to nourish Kidney Qi. According to the Five Phases, the qi of “sowing and reaping” generates sweetness, which belongs to Earth. The Kidneys govern the bones and belong to Water; Earth overcomes Water, so too much sweet flavor harms the Kidneys.

For descriptions of honey, intestines, and sugar, see the relevant sections of this entry.

Among the five colors, green corresponds to the Liver. When Liver Qi is deficient, sweet foods are therefore suitable. Nonglutinous rice, beef, dates, and mallow are all classed as sweet.

Eating too much bitter flavor damages the Lungs, drying out the skin and causing the hair to fall out. Therefore, during the seventy-two days of summer, bitter foods should be reduced and pungent foods moderately increased to nourish Lung Qi.

Eating too much bitter food can damage the Lungs, drying the skin and causing hair loss. Therefore, during the seventy-two days of summer, one should eat less bitter food and more pungent food to nourish Lung Qi. Bitter flavor belongs to Fire, while the Lungs govern the skin and body hair and belong to Metal. Fire overcomes Metal, so too much bitter food can harm the Lungs.

Bile and cypress bark, among other things, have a bitter flavor.

Among the five colors, the Lungs correspond to white. Bitter foods are suitable for them, including wheat, mutton, apricots, and Chinese chives (xie), a kind of vegetable; all are classified as bitter.

Eating too much pungent food can damage the Liver, causing the sinews and vessels to contract and the nails to become brittle. Therefore, during the seventy-two days of autumn, one should eat less pungent food and more sour food to nourish Liver Qi. Pungent flavor belongs to Metal, while the sinews belong to Wood. Metal overcomes Wood, so too much pungent food can harm the Liver.

Pepper can regulate the movement of Qi, but eating too much can damage the Lungs and cause vomiting of blood. It is said that eating red chili peppers over a long period can harm the eyesight and weaken Qi; varieties whose fruits remain closed are harmful. One should not eat pepper in the tenth month, as it is said to damage the heart and blood vessels and cause forgetfulness. Pepper also dispels dampness and warms the middle burner, where the Spleen and Stomach are located, and is beneficial to women. Among the five colors, the Kidneys correspond to black. Pungent foods are suitable for them, including yellow millet, parrot meat, peaches, and scallions; all are classified as pungent.

Eating and Drinking

The text says: Those skilled in nourishing life wait until they are thirsty before drinking, but do not drink too much. Drinking too much damages Qi, while waiting until thirst arises damages the Blood. They also wait until they are hungry before eating, and do not eat until overly full. Eating too much damages the spirit and Qi, while hunger harms the Kidneys.

Choose foods that benefit the body, and eat with restraint and moderation. If you eat too much and feel bloated or short of breath, you may become ill as a result.

The text also says that when eating outdoors, if flying fluff falls into the food and is swallowed, it can cause sores in the throat.

Food should be stored in a container that is narrower at the bottom and wider at the top. If the lid is not tightly closed, mice or insects may try to steal the food and fail, leaving saliva around the rim. It is said that anyone who eats such food may develop jaundice, turning yellow all over; acupuncture and medicine are difficult to cure it.

The text says that if food is served in a copper vessel and sweat gets into it, anyone who eats the food will develop foul sores and deep, suppurating abscesses beneath the skin.

The Book on the Three Origins’ Support for Longevity says: Food that has had a potter wasp—a kind of narrow-waisted wasp—rest on it, or that has been licked open by a cat or dog, can cause illness if eaten.

It is best not to drink tea on an empty stomach. Drink little alcohol during the Mao hour, from five to seven in the morning, and eat little after the Shen hour, from three to five in the afternoon.

When extremely hungry, eating too much can lead to illness from food stagnation. When extremely thirsty, drinking too much can lead to phlegm-fluid disorders. After finishing the evening meal, there is no need to drink alcohol right away; this can prevent dry retching.

Emperor Taizong of Tang told his chief ministers: “I keep a regular routine in my daily life and never eat or drink too much. After maintaining this for a long time, I feel full of energy. Laozi said, ‘My life is in my own hands, not determined by Heaven.’ What matters is caring for oneself properly. You too should take care of your health and not dismiss the cultivation of life.”

Tao Yinju, also known as Tao Hongjing, said: “Why consume rosy clouds, as legend has it, or take powerful medicines in the vain hope of living as long as a tortoise or crane? Simply cut out excess in your diet and desires, and you can live in peace and contentment.”

The Materia Medica records that fermented rice-water has a sweet and sour taste, is mildly warm in nature, and is nontoxic. It can regulate the middle burner, promote the movement of Qi, stimulate the appetite, relieve thirst, strengthen the body, and ease the joints. It can be used to treat cholera, diarrhea, dysentery, and wasting thirst. After consumption, it can also ease restlessness, reduce drowsiness, and regulate the internal organs.

Fermented rice slurry, according to the Bencao, tastes sweet and sour, is slightly warm in nature, and is non-toxic. It can harmonize the middle burner, keep the movement of Qi flowing, stimulate the appetite and relieve thirst, and strengthen the body. It may also be used to treat cholera, diarrhea, dysentery, and wasting thirst. Drinking it eases restlessness and helps one sleep; it also regulates the internal organs and stops vomiting. It can make the complexion fair and smooth, like silk. Because people use rice slurry so often, they tend to overlook its benefits.

There are many kinds of cooked drinks commonly consumed, made by boiling medicinal herbs or spices. Even some costly ingredients may have imbalances in their effects: agarwood can make the Spleen overly dry; bugleweed can constrict the flow of Qi; musk can harm the Stomach; and Ophiopogon can make the body too cold. Similar medicinal ingredients may each cause harm.

Drinking perilla soup both morning and evening brings no benefit. Aromatic herbs may cause ailments commonly seen among the wealthy, and perilla is one such example. Emperor Renzong of the Song once ordered the Hanlin Academy to rank cooked drinks. Its report named perilla the best, agarwood second, and Ophiopogon third. Perilla can bring down Qi that has risen into the chest and diaphragm, but people do not realize that drinking it over a long period quietly depletes the body’s true Qi.

The Bencao also ranks perilla first, agarwood second, and Ophiopogon third, and says that perilla can bring down floating Qi in the chest and diaphragm. Yet the scripture again cautions that long-term use will gradually deplete true Qi without one noticing.

Drinking too much alcohol makes the body slack and the mind dull, showing that it too has toxicity: it can bring both benefit and harm. Bian Que said that long-term excessive drinking damages the Stomach and intestines, erodes the bone marrow, harms the sinews and vessels, and injures the spirit and shortens life.

A guest once visited Zhou Ji, who brought out two shi of fine wine. Zhou Ji drank two shi, while the guest drank eight dou. The next morning, Zhou Ji felt no ill effects, as he was accustomed to drinking that much, but the guest had died. When they examined him, his abdomen was swollen and his ribs had split open. The scripture uses this account to show that excessive drinking can have grave consequences, just as Bian Que warned.

Drinking white liquor and eating beef are said to make worms more likely to develop. If fermented liquor is so clear that it reflects a person but casts no shadow, it should not be drunk. Liquor should not be consumed with milk, as the combination can obstruct the movement of Qi. Liquor used in ancestral rites that diminishes on its own is also said to harm people. Eating too much spicy, pungent food after drinking can loosen the sinews and bones. Eating thick millet porridge and pork before bed may bring on dafeng disease, an ancient term for a severe skin disorder. Medicines or other poisons that enter the body because of drinking are difficult to treat. Liquor promotes the movement of blood through the vessels and throughout the body.

The book says: If someone drinks cold water while still recovering from intoxication and thirsty, then drinks tea as well, the liquor’s influence will draw the water into the kidneys, where it will become “poison water” that lingers in the body. This can cause heaviness in the lower back and legs, cold pain in the bladder, and possibly edema, wasting thirst—a condition marked by excessive drinking and urination—cramping of the sinews and vessels, and numbness in the limbs.

The book also says: Facing the wind or fanning oneself after becoming drunk can easily bring on zifeng, an ancient disease name associated with wind exposure. Drinking water immediately after vomiting from intoxication can lead to wasting thirst.

Immortals do not forbid drinking, because liquor can set Qi in motion and invigorate the spirit; nevertheless, it should not be consumed to excess.

The Bencao says: Tea should be drunk hot and in small amounts, and is best avoided altogether. Drinking tea over a long period depletes the body’s fat, causing a person to grow thin, and leaves the Lower Burner—the lower abdomen and the urinary and reproductive region in traditional Chinese medicine—deficient and cold. One or two cups after a full meal are harmless. Tea may also bring on wasting thirst. It is especially unsuitable on an empty stomach, as it can make it difficult to sleep. Eating tea with Chinese chives can make the body feel heavy.

The book says: Drinking tea while washing and rinsing is like inviting a thief into the house; it may damage the kidneys.

In his “Discourse on Tea,” Su Dongpo says that tea can dispel vexation and cut through greasiness. It is indispensable in daily life, yet drinking it can also harm the body without one noticing. He had a daily practice of rinsing his mouth with strong tea after meals. This removes grease from the mouth without affecting the spleen and stomach. Bits of meat caught between the teeth also come loose easily with rinsing, so there is no need to pick at them. Teeth favor a bitter taste; doing this regularly gradually strengthens them and reduces tooth decay over time.

The book says: Drinking too much water causes the lobes of the lungs to expand and rise, and Qi to surge upward.

The book says: Do not drink in the sixth lunar month from springs that flow out of Yin Pond while traveling, or you may easily contract malaria.

The book says: Dining or drinking in a place where sacred images are enshrined will leave the hun and po souls unsettled.

The book says: Do not swallow water in a rush. Over time, this can cause Qi disorders.

The book says: Drinking cold beverages when the body is chilled can injure the lungs and cause Qi to surge upward, bringing on symptoms such as coughing and noisy breathing through the nose.

The book says: Drinking plain broth—clear water or a light soup—after eating congee can cause gonorrhea or lead to dampness stagnating in the body.

Tao Yinju (Tao Hongjing) says: Do not eat greedily or too quickly. It is better to eat a small amount, then have more after a while. Do not eat until you are completely full in one sitting, or you will harm your Qi and spirit; this is bad for the body.

The Book of Nourishing Life says: Chew flavorful foods thoroughly, and do not swallow raw meat.

It also says: Rinse your mouth several times after meals to help prevent tooth decay and bad breath. Avoid rinsing with hot liquid, which can damage the teeth.

It also says: After grilling or roasting food, it is best to let it cool somewhat before eating, or it may harm the blood vessels and teeth. The book also says: Eating dried meat that has been soaked by water dripping through a thatched roof can cause abdominal lumps, mental dullness, or malignant sores.

The book says: Eating meat that has come into contact with human sweat may cause boils.

The book says: Eating the meat of animals that died naturally may cause boils.

Tao Yinju says: Avoid eating foods that are raw and cold, dry and hard, greasy, or tough and difficult to chew, as well as meat from livestock that died naturally.

The Hidden Life in the Clouds says: Do not eat foods that are raw and cold, dry and withered, greasy, or tough and difficult to chew, nor livestock that have died naturally. Steamed buns easily obstruct the flow of Qi and should not be eaten in excess; raw fish slices can trigger diseases of the spleen and stomach. Fresh sauces, unhatched eggs, greasy foods, and things that have been pickled or stored too long and have spoiled and turned foul all belong to the cold Yin category. For older people to eat these foods both morning and evening is like lending weapons to an enemy: it harms their bodies. The Record of Trifles states: Steamed buns can obstruct the flow of Qi, but this can be balanced with plum-blood soup; stuffed buns can stagnate Qi, but this can be balanced with vinegar.

The book says: Eating with spoons or chopsticks made of ivory, gold, or bronze can help detect whether food is poisonous.

The book says: If food is served in a vessel shaped like a fish or squid, the vessel will crack if it contains gu poison. Those traveling in the Fujian region should take care. “Gu poison” here refers to the method, described by the ancients, of harming people with poisonous substances.

The book says: Avoid eating at midnight. It is best to eat dinner before the Shen and You hours, roughly between three and seven in the afternoon.

The Rites of Zhou records that music can aid digestion. The ancients believed that the spleen responds favorably to sound; if one eats at night, there is no sound deep into the night, and the spleen therefore cannot transform food. Summer nights are short, so eating at night should be avoided especially then.

Foods

For ordinary people, foods that bring no benefit and cause harm should not be eaten in excess; those suffering from serious illness should avoid them all the more. This book records only harmful foods. It omits foods that are beneficial and harmless, and for foods whose benefits and harms are equal, it records only the harms, not the benefits.

Fruits

Raw dates cause heat, thirst, and abdominal bloating. People with alternating chills and fever, or those who are physically weak, should especially avoid eating too many. They can also disturb the internal organs and damage the spleen’s Qi; eaten with honey, they harm the Five Organs.

Soft dates are cold in nature. They can bring on old ailments and cause coughing, and should not be eaten with crabs.

Plums damage the teeth.

Fresh longan is neutral in nature. If briefly blanched in boiling water before eating, it will not impede the spleen and stomach.

Fresh lychee is hot in nature. Eating too many can cause deficiency heat, restlessness and thirst, dry mouth, and nosebleeds.

People with alternating chills and fever should not eat many cherries, as they may trigger hidden wind, damage the sinews and bones, and cause vomiting. Children who eat too many may also develop fever, because cherries are hot in nature.

Dark jujubes should not be eaten in excess, as they can damage the teeth and sinews.

Milk oranges are cold in nature and can chill the spleen and stomach. Eating them in quantity may provoke hidden wind and damage the sinews and bones; they may also cause vomiting. If children eat too many, they may develop a fever, because the fruit is somewhat hot in nature.

Dark jujubes should not be eaten in excess, as they can damage the teeth and sinews.

Milk oranges are extremely cold in nature and can chill the spleen and stomach. They can provoke painful ailments, promote bowel movements, and cause slight sweating. People with a weak, cold spleen and stomach should especially avoid eating them in quantity. All kinds of citrus have similar properties.

Eating too many oranges or pomelos can dull the sense of taste, making it hard to distinguish different flavors.

Oranges are warm in nature. Eating too much orange peel can harm the liver. Eating it with betel nut may cause dizziness and nausea, as well as phlegm and malaria.

Eating too many waxberries can bring on fever and damage the teeth and sinews.

Apricots are hot in nature; eating too many can damage the sinews and bones. Apricot paste may be eaten raw or cooked, but apricots eaten when half-ripe can cause fatal poisoning.

Taking apricot kernels over a long period can lead to blindness, loss of the eyebrows, hair, and beard, and a recurrence of old illnesses. Kernels with two seeds growing together inside one stone are poisonous and can be fatal. When ground into a fine powder, however, they can be used to treat external injuries.

Peaches can bring on illnesses caused by taking elixirs made from mineral substances and can harm the stomach. Eating too many can easily generate heat.

Bathing in water after eating a full portion of peach kernels can cause urinary disorders such as strangury.

Peach and apricot blossoms usually have five petals. If a flower has six, its fruit will certainly contain two kernels. Such double-kernel fruit can be fatal because it is abnormal.

Plums are neutral in nature. They can provoke malaria and easily cause deficiency heat. Eating plums with white honey can harm the five viscera. Do not bend over to look at your reflection in water, and do not eat plums with sparrow meat. Plums that do not sink in water are poisonous. Eating plum kernels with yingzi causes them to accumulate in the body without dissolving, and can bring on malaria and deficiency heat. Plums eaten with white honey can harm the five viscera; one should also avoid bending over to look at one’s reflection in water or eating them with sparrow meat. Plums that do not sink are poisonous; plum kernels eaten with yingzi accumulate without dissolving.

Pears are cold in nature. Milk pears and purple-blossom pears can clear heat in the heart; other than these, raw pears offer no benefit to the body, and eating too many can chill it. Women who have recently given birth and people with metal-inflicted wounds, such as cuts from swords or knives, should avoid them, lest they become even weaker and more fatigued. Pears benefit the teeth but harm the spleen and stomach; it is best to avoid them in the first and second lunar months. One household once had a pear grow as large as a bushel basket and sent it as a gift to a high-ranking court official. Everyone who ate it died. On inspecting the ground beneath the tree, people found a large snake there, which had gathered poison. Trees rarely exhibit such an abnormality; similar accounts should be understood in the same way.

Chinese bayberry, also known as “macaque pear,” can make the Spleen and Stomach cold if eaten in excess.

Crabapple can generate heat when eaten in excess, making the movement of Qi constrained and sluggish. It can cause drowsiness and bring on cold-related illnesses, sores, and ulceration. It can also obstruct the Qi in the channels and impede its flow. Its seeds should not be eaten, as they can cause agitation and distress.

Pomegranate can damage the Lungs and teeth when eaten in excess.

Wild pomegranate is generally of little benefit and can make the movement of Qi constrained and sluggish.

Chestnuts are warm in nature. Raw chestnuts can be used to help with discomfort in the lower back and legs, but eating them raw can cause bloating, so they should be dried in the sun and then steamed or roasted. Eating too many can cause Qi stagnation and congestion. People with wind-water Qi disorders—a category of illnesses involving Wind and retained dampness—should avoid them.

Raw chestnuts can be roasted in the ashes of a charcoal fire until they sweat, to remove their raw, astringent quality, but they should not be roasted too intensely. Children often have difficulty digesting raw chestnuts; cooked chestnuts, by contrast, can easily cause Qi stagnation.

Persimmons are cold in nature. Dried persimmons are also somewhat cold, and eating too many can cause abdominal pain; fresh persimmons are colder still. Eating red persimmons with crab can cause vomiting of blood-tinged material.

Eating red persimmons while drinking alcohol may cause heart pain and can even be life-threatening. It can also make a person become intoxicated more easily and hinder the clearing of alcohol toxicity.

A variety of persimmon called ta shi readily produces phlegm. Dried persimmons often stir up Wind, while those baked over a fire taste unpleasant.

Lemons are especially cold in nature. Eating them with crab can cause abdominal pain and severe diarrhea.

Drinking too much grape wine can cause mental dullness and blurred vision. When drinking beneath a grape arbor, take care that insect droppings do not fall into the wine and harm you.

Ginkgo nuts, eaten raw, can bring on gan disease—a type of chronic malnutrition seen especially in children—but are said to counteract the effects of alcohol. Cooked ginkgo nuts are beneficial. They should not be eaten in excess, however, as too many can cause abdominal distension. Some say that eating a thousand will cause death. Ginkgo trees are said to flower during the second night watch (about nine to eleven at night) and bear fruit during the third (about eleven at night to one in the morning), so they are considered things of Yin toxicity. Some people, short of food, ate ginkgo nuts as their main meal; after eating their fill, they all died the next day.

Water caltrops, a type of aquatic fruit, are cold in nature and can readily cause diarrhea. They can also damage Yang and weaken the penis. They offer no benefit to the Spleen and Stomach, are hard to digest, and can cause abdominal distension; ginger and wine may relieve these effects. Eating water caltrops in the seventh month is said to cause intestinal pinworms to appear the next day.

Arrowhead is cold in nature. Eating it can cause cold Qi stored in the body to flare up and bring on abdominal bloating. If children eat it in autumn, they may develop pain below the navel; pregnant women should avoid it. People in the Hao region eat it frequently, which makes them prone to beriberi (a term in ancient times for illnesses involving swelling, pain, numbness, and similar symptoms in the feet), paralysis, damaged teeth, and a poor complexion.

Water chestnut has the same properties as arrowhead.

Fox nuts, when eaten raw, can stir up wind-cold Qi, damage the spleen and stomach, and be difficult to digest, though they benefit Jing Qi.

Eating too much lotus root can chill the middle burner, but it can also dispel epidemic Qi. After childbirth, lotus root is the only food exempt from the usual restriction against eating raw or cold foods, because it can break up blood stasis.

Muskmelon can trigger illnesses resembling mania. Eating too much may cause dampness, itching, or sores in the genital area; it may also produce deficiency heat and diarrhea, leaving a person mentally tired, physically weak, and without strength in the hands and feet. Eaten in small amounts, it can prevent heatstroke; eaten in excess, it tends to cause diarrhea. If poor families eat it regularly, diarrhea in late autumn can be difficult to treat because the melon damages Yang Qi. According to this book, people with beriberi who eat muskmelon may find that their illness persists. Muskmelons that sink in water during the fifth lunar month may be harmful. Eating too much can cause jaundice, disturb the movement of Qi, and weaken the effects of medicines. Double-stemmed melons are harmful, and eating muskmelon with oil cakes may also cause illness. The book also records that Chen Fengyuan, prefect of Yangzhou, ate muskmelon while seeking relief from the heat. In autumn, he suddenly developed pain in his lower back and legs and could not move; he recovered only after a merchant and assistant instructor treated him.

Watermelon is highly effective at clearing summer heat. People in the north are generally sturdier and accustomed to eating it, while people in the south tend to be more delicate and should not eat much. The book holds that people with cholera or cold-type illnesses who eat it may be left with ailments that do not heal for a long time.

Quince is warm in nature. A true quince has thin skin, a faint reddish-yellow color, a fragrant smell, a sweet-sour taste without astringency, and seeds whose ends are pointed on one side and square on the other when the fruit is cut open. It benefits the spleen and stomach but can damage the teeth. A fruit that is round, with slightly yellow seeds, a thick, rough stem, and a smaller size, and that tastes astringent and slightly salty, damages the body’s vital Qi; eating too much of it also harms the teeth.

Eating too much sugarcane can cause nosebleeds. If smoke from burning sugarcane pulp gets into the eyes, it can blur the vision.

Cane sugar is cold in nature, and eating too much can cause heart pain. Eaten with crucian carp, it can cause gan disease (a term in ancient times often referring to childhood illnesses caused by nutritional imbalance); eaten with mallow, it can cause liupi (a type of abdominal accumulation); eaten with “xiao,” it can cause food stagnation, making the body feel heavy and walking difficult. Too much sugar can damage children’s teeth and may also cause pinworms.

Pears can cause bloating when eaten in quantity and offer no benefit to the body. Sick people in particular should avoid eating too many.

Lemons should not be eaten in quantity, as they can damage the teeth, sinews, and bones.

Eating too many pine nuts can produce toxic heat.

Walnuts are neutral in nature. Eating too many can promote urination and may also cause the eyebrows to fall out, bring on pathogenic Wind and phlegm disorders, and lead to nausea and vomiting. If eaten in excess with wine, they may cause coughing up blood.

Eating unripe fruits and their pits in the fifth lunar month may bring on paralysis and alternating chills and fever.

Eating too many pine nuts can produce toxic heat.

Walnuts are neutral in nature. Eating too many can promote urination and may also cause the eyebrows to fall out, bring on pathogenic Wind and phlegm disorders, and lead to nausea and vomiting. If eaten in excess with wine, they may cause coughing up blood.

In autumn and summer, eating fruit that has fallen to the ground and been crawled over by insects or ants may cause the “nine sores,” a kind of persistent, difficult-to-heal ulcer.

Fruit that has been picked and left for many days, especially if it has spoiled or been damaged, can harm the body when eaten.

Any fruit pit that contains two kernels may be harmful.

To treat poisoning caused by various fruits, burn burdock root, grind it into powder, and take one square-inch spoonful—a small measure used for medicine in ancient times—with water.

Rice and Grains

Raw nonglutinous rice is cold in nature, while rice cooked until scorched and hot is hot in nature. Eating it raw cannot nourish the Spleen and Stomach; it is better cooked through. Eaten with cocklebur, it can cause sudden heart pain; eaten with horse meat, it can bring on madness.

Glutinous rice, also called sticky rice, is harmful to the fetus if a pregnant woman eats it with assorted meats. It may also cause “inch-white” worms, a kind of intestinal tapeworm. Eating it over a long period can make the body slack and weaken the sinews. Glutinous rice is cold in nature and can obstruct the Qi of the meridians, making the limbs clumsy and causing dizziness, chest oppression, and drowsiness. It may also bring on pathogenic Wind and disturb the movement of Qi, so it should be eaten only in small quantities.

Lin rice resembles nonglutinous rice but has smaller grains and can also be used to make wine. It readily stirs up pathogenic Wind and should not be eaten often.

Eating millet can bring on old ailments. Eating it over a long period can leave the Five Zang organs dull and make a person prone to drowsiness.

If children eat millet, it may affect their ability to walk, slacken the sinews and bones, and impede the flow of the blood vessels.

Eating white millet over a long period can cause excessive heat within the body and make a person irritable.

Red millet should not be eaten as one would candied fruit; it is suitable only for cooking into porridge. It should not be prepared as rice, because it is dry, sticky, and difficult to digest.

All five kinds of millet can cause drowsiness.

If children eat millet, it may affect their ability to walk, slacken the sinews and bones, and impede the flow of the blood vessels.

Eating white millet over a long period can cause excessive heat within the body and make a person irritable.

Red millet should not be eaten raw. It is suitable only for making porridge, not dry cooked rice, since it becomes hard and dry when cooked and is difficult to digest.

Eating any of the five kinds of millet with sunflower greens may cause illnesses such as madness. Eating dried meat stored together with millet can obstruct the breath. This millet is suitable for people with lung disease.

Eating uncooked rice over a long period can cause what is called “rice illness”: the body becomes exhausted, as if afflicted by a wasting disease. Once rice is no longer eaten, clear fluid comes up into the mouth.

Maltose helps stimulate the appetite and nourish the Spleen and Stomach, but eating too much can damage them and bring on “Spleen Wind,” an ancient term for a type of wind illness.

Wheat grows across four seasons: it is sown in autumn and harvested in summer. In the northwest, where frost and snow are plentiful, wheat is non-toxic; in the south, where there is little snow, it is toxic.

Wheat tends to cause stagnation and is warm in nature. Eating even a little too much can stir up wind. If you feel poisoned after eating toxic wheat, take three to five Sichuan peppercorns with wine, and you will not fall ill.

Eating barley over a long period is beneficial. Eating it before it has ripened can make a person feel cold and damage the body.

Malted wheat, or sprouted wheat grains, depletes Kidney Qi when eaten over a long period and should not be eaten in large quantities.

Jimai, a kind of wheat, is widely grown in western Sichuan. In Shanxi and Hebei, people sow it only in the first lunar month. Those already suffering from illnesses of the “ling qi” type should not eat it.

Buckwheat is cold in nature and difficult to digest. Eating it over a long period can stir up wind and cause dizziness. Eating it with pork eight or nine times can also bring on a febrile illness.