《孫真人備急千金要方》Vol. 81

Bian Que said that the Yellow Emperor once remarked: Day and night are measured by the water clock, making one hundred ke in all. With every ke, a person breathes 135 times; in ten ke, 1,350 times; in one hundred ke, 13,500 times. A person’s life in this world is no more than the span between one breath and the next. Indeed, it is so! Alas, the ancients lamented the passing of time. How can we fail to do good and thereby improve ourselves?

I often think about this: a day and a night contain twelve shichen; ten days and nights, 120 shichen; one hundred days and nights, 1,200 shichen; one thousand days and nights, 12,000 shichen; and ten thousand days and nights, 120,000 shichen. That amounts to only thirty years. Even a long-lived person who reaches ninety lives for no more than 360,000 shichen. A hundred-year life is but a moment in the vast sweep of time. The life of the morning mushroom, which is born and dies in a single day, or the cicada, which appears in spring and dies in summer, cannot even serve as a comparison for how brief human life is. Knowing this, how can we fail to cherish and care for ourselves, yet give free rein to our senses, busy ourselves chasing fame and profit, exhaust our wits in pursuit of empty reputation, and remain unsatisfied until we die of old age?

Those who understand how to cultivate their nature know this: they neither cling to fame and profit nor deliberately reject them; they likewise neither cling to nor reject things that bring neither fame nor profit. In this way, they keep their lives free from danger. I lament that the customs of the world today have become so distorted. People act without restraint, harming their bodies and shortening their lives. So, in my spare time, I have written a brief “Essay on Cultivating Nature” to offer guidance on how to conduct oneself. I hope that gentlemen who aspire to the Dao share my purpose.

Cultivating nature means developing a good disposition through everyday habits. Our nature is inherently capable of goodness, but without good habits it is difficult to gain any benefit. When nature is well cultivated, illness of body and mind, within and without, is less likely to arise, and calamities and disorders have no chance to take shape. This is the fundamental principle of cultivating nature.

Those skilled in cultivating nature treat illness in advance, before it appears. This is what is meant by “treating illness before it arises.” Thus, cultivating nature is not limited to methods such as taking medicine or inhaling rosy vapors; it must also encompass all manner of virtuous conduct. When one’s virtue is complete, one can extend one’s years even without taking medicine. When virtue is lacking, even taking jade nectar and the Golden Elixir may not ensure longevity. Therefore, Laozi said, “One who is skilled at preserving life will not encounter tigers or rhinoceroses on land.” This speaks to the essence of moral cultivation. Why would one need to rely on medicine to pray for long life? What the sages…

Using medicines and food to nourish the body is meant to remedy deficiencies and help people maintain their health. Yet foolish people may suffer from illness for many years without cultivating their bodies and minds or correcting their conduct. They remain afflicted until old age and death, still without regret. This is why Qibo and He Huan, famous physicians of antiquity, died young, while Peng Zu and Yu Fu, legendary long-lived figures and renowned doctors, eventually passed away.

Ji Kang said that there are five obstacles to nurturing life. The first is being unable to let go of fame and gain; the second, being unable to put an end to joy and anger; the third, being unable to give up the pleasures of music and beautiful sights; the fourth, being unable to abstain from craving delicious food; and the fifth, letting one’s mind and spirit be depleted by excessive thought. As long as these five conditions remain in the heart, even if one longs for a long life, recites profound teachings, savors fine food, and breathes in the vital essences of the sun and moon, one still cannot change one’s conduct or escape an early death. If these five conditions are absent from the heart, one will increasingly accord with the right path and continually perfect one’s De (Virtue/Power). Without seeking blessings, blessings will come; without seeking longevity, one’s life will naturally be extended. This is the essential principle of nurturing life. As for those who uphold benevolence and righteousness without taking on excessive burdens, that may perhaps be a lesser way of nurturing life.

The Yellow Emperor asked Qibo, “I have heard that people in high antiquity could live beyond a hundred years and still move without decline. People today, however, grow weak in their movements once they pass fifty. Is this because the times are different, or because people themselves have gone wrong?”

Qibo replied, “Those in high antiquity who understood the way of nurturing life followed the changes of Yin-Yang and harmonized their methods of care. They ate in moderation, kept regular hours for work and rest, and did not exhaust themselves recklessly. Thus their bodies and spirits remained in harmony until their natural lifespan was complete, and they passed away only after living beyond a hundred years. People today are different: they drink wine as though it were water and make indulgence their way of life. They have intercourse while drunk, give free rein to desire, exhaust their Jing (essence), and damage their original Qi (vital energy). They do not know how to keep their Jing full or to gather their spirit back in at the proper time. They seek only momentary pleasure, going against the joy inherent in life. Their routines have no moderation, so they grow weak before reaching fifty.

“The teachings of the sages of high antiquity were these: people should avoid in good time the ‘false evils and thieving winds’—harmful influences that take advantage of a person’s weakness to invade the body. Keep the mind calm and detached, and the heart clear and empty; then the true Qi (vital energy that sustains the activities of life) will flow freely, and the spirit will remain within the body. How then could illness arise? For this reason, they were at ease in their minds and had few desires; their hearts were settled and free of fear. Though they worked, they did not become exhausted, and their breathing flowed smoothly. Each followed their own inclinations and found satisfaction in what they sought. They found their food delicious and their clothing suitable, were content with local customs, and did not compete with one another over status. Thus the people grew ever more simple and honest. In this way, their cravings and desires did not disturb their eyes…”

External harmful influences cannot disturb their state of mind. Whether foolish or clever, virtuous or unworthy, they do not fear external things and follow the principles of nourishing life. Thus they can all live to a hundred years of age and still move without weakness. This is because their De (virtue and power) is complete and their bodies have suffered no harm.

The length of a person’s life depends on whether they can restrain their way of living. With proper care and moderation, one can prolong life; if one indulges the desires, life will be as brief as the morning dew.

Qibo said: “At forty, a person’s Yin Qi naturally declines by half, and daily activity begins to fall short of what it once was. At fifty, the body feels heavy, and the ears and eyes are no longer keen. At sixty, Yang Qi weakens and physical strength declines greatly. The nine orifices—the eyes, ears, nose, mouth, and the two lower openings—no longer function smoothly; the lower body grows weak while the upper body becomes relatively excessive, and tears and mucus often run.”

Thus, those who understand how to nourish life can keep their bodies strong; those who do not are prone to grow old. Both arise from the same principle, though their names and manifestations differ. The wise can see what they have in common, while the foolish see only their differences. The foolish comprehend little; the wise comprehend much. With greater understanding, one can keep the ears keen, the eyes clear, and the body light and vigorous. In old age, one can regain strength; in the prime of life, one can nourish oneself all the more appropriately.

Therefore, the sage engages in what accords with nature and does not act recklessly, taking joy in tranquility and simplicity. By restraining desires and allowing the mind to unfold, while maintaining a state of emptiness, stillness, and Wuwei (non-action), one can live without end and endure as long as Heaven and Earth. This is how the sage nourishes himself.

The three months of spring are called “Bringing Forth the New,” when all things renew themselves. Life stirs between Heaven and Earth, and all things flourish. One should go to bed later and rise early, stroll gently in the courtyard, let the hair hang loose, and relax the body, allowing the mind to unfold with spring’s vitality. Help all things grow; do not harm or kill them. Give without taking, and reward without punishing. This is how to follow the Qi of spring and nurture the impulse of life. To go against it harms the Liver Qi. In summer, one is then prone to cold illnesses or abnormal changes, and the strength that supports summer growth will be insufficient.

The three months of summer are called “Growth and Flourishing,” when all things grow abundant, bloom, and bear fruit. The Qi of Heaven and Earth mingle, and all things flower and bear fruit. One should go to bed later and rise early, without resenting the long days. Let the mind remain free of impatience and anger; allow flowers and trees to bloom fully and bear fruit, and let the Qi within the body spread outward, like things one cherishes appearing in the world beyond oneself. This is how to follow the Qi of summer and help all things flourish. To go against it harms the Heart Qi. In autumn, one is then prone to malaria, and the strength that supports autumn’s gathering will be insufficient; in winter, illness may become severe.

The three months of autumn are called “Settling and Balance,” when all things mature and come to rest. The weather grows increasingly severe, and the Qi of the Earth becomes clear. One should go to bed early and rise early, adjusting one’s routine to the seasons as chickens do. Let the mind be peaceful, easing autumn’s harshness, and gather the spirit so that the Qi of autumn remains balanced. Do not let the mind wander outward; keep the Lung Qi clear and pure. This is how to follow the Qi of autumn and nourish the energy of gathering. To go against it harms the Lung Qi. In winter, one is then prone to diarrhea, and the strength that supports winter’s storing will be insufficient.

The three months of winter are called “Closing and Storing.” Water freezes and the ground cracks with frost. Do not disturb the Yang Qi within the body; one should go to bed early…

In winter, one should rise later, after the sun has come up. Keep the mind and spirit calm and contained, as though something were being kept hidden and not readily revealed, like someone with a private concern who has already gained something. Avoid the cold and seek warmth. Do not let the pores open and sweat, lest Yang Qi be dissipated again and again. This is the way to follow the Qi of winter and nourish its quality of storing and conserving. To act against it damages Kidney Qi. In spring, this may lead to illnesses such as weakness and coldness of the limbs, and the body’s capacity to nourish the springtime force of growth will also decline.

Heaven and Earth have the four seasons and the Five Phases (Wood, Fire, Earth, Metal, and Water), through which all things undergo growth and storage and display changes of cold, heat, dryness, dampness, and wind. People have five organs, which generate the five kinds of Qi and give rise to the emotions of joy, anger, grief, worry, and fear. Joy and anger therefore injure Qi, while cold and heat injure the body. Rage injures Yin; excessive joy injures Yang. If joy and anger are not kept in check, and one cannot adapt to changes in cold and heat, the foundations of life will be difficult to secure. Those who nourish their bodies in accord with the seasons can avoid dying young or meeting an untimely death.

Zhong Changtong said: The palaces of princes and kings were full of beautiful women, while the households of high ministers had hundreds of concubines. By day, they weakened their bodies by drinking strong wine; by night, they indulged in sexual relations and depleted their blood and Qi. Their ears heard licentious music, and their eyes gazed on alluring, wanton beauty. They sank into the pleasures of the household, neither going out to travel nor returning to a regular way of life. Princes and nobles behaved this way in high places, while men of talent and ambition below them eagerly followed their example. When they conceived at the wrong time, their children were born too early. Some children had their original Qi depleted before they were fully grown; some people, even when ill, forced themselves to have intercourse, weakening their Jing and leaving their blood vessels deficient. After the children were born, they were not cared for properly: they were wrapped in thick cotton clothes until their bodies overheated, then burdened with rich foods made from the five flavors. The fetus was thereby harmed, and the child was left weak and prone to illness. Before the body had grown firm, desire was indulged, and so injuries accumulated, each illness provoking another. The state lacked good physicians, doctors lacked careful medical skill, and those around them were unfit assistants; mistakes and harmful treatments were common. Even when people suffered only one illness, it was hard for them to preserve their lives. Few people today live to a hundred. Could this not be because the way of life people follow is impure?

The Baopuzi says: Someone asked, “Does what is meant by injury refer only to sexual desire between men and women?” The reply was: “How could it refer only to that? Still, one of the essentials of nourishing life and longevity does indeed lie in the ‘bedchamber arts’—Daoist teachings on sexual relations and health preservation. Those of the highest rank understand their methods and can prolong life and dispel illness; those of the next rank at least avoid harming themselves through indulgence. If, while still young and strong, a person learns to use the ‘Returning Yin Elixir’ to replenish the brain and practices the ‘Seven Beneficial Practices’—a technical term in the bedchamber arts for methods that promote health—then they will need fewer medicines, and a lifespan of one or two hundred years is not impossible, though they will not become immortals. Those who do not understand the methods are likened by the ancients to using a cup made of ice to hold hot soup, or wrapping a flame in feathers to keep it. These things simply cannot be done; to force them will only bring harm. If one forces the mind to think beyond one’s capacity, one will be injured; if one tries to lift a weight beyond one’s strength, one will also be injured. And if the injury is severe…”

Deep sorrow and anger injure the body; excessive grief and a haggard appearance also injure it. Excessive joy is harmful as well.

Urgently pursuing what one desires can damage the body; so can constant anxiety and dwelling on the things one fears. Talking and laughing for too long can injure the body. Irregular routines and sleeping at unsuitable times can injure it. Drawing a bow and shooting arrows with excessive force can injure it. Drinking until one is intoxicated and vomits can injure it. Lying down immediately after a full meal can injure it. Running and jumping until one is breathless and exhausted can injure it. Shouting with delight or weeping loudly can injure it too. When Yin and Yang Qi fail to harmonize and join, this is harmful as well. Such damage accumulates day by day until the body is depleted and a person dies prematurely. A depleted body runs counter to the Dao of nourishing life.

Therefore, those who understand how to nourish life do not spit far, nor do they walk in haste. They do not strain themselves to hear the faintest sounds or see the most distant sights. They do not sit for too long or stand until exhausted, and they do not sleep until excessively fatigued. They put on warmer clothes before the cold arrives and remove layers in good time when the weather turns warm. They do not wait until they are starving to eat, nor do they eat until overly full. They do not wait until they are parched to drink, nor do they drink too much. Overeating can readily cause food stagnation; drinking too much can readily produce phlegm and dampness. They avoid both excessive exertion and excessive idleness. They do not work up a heavy sweat or spit too much. They do not travel at speed by carriage or horseback, strain their eyes to see far, or eat too much raw or cold food. They do not drink facing the wind or bathe too often. They do not set their ambitions too high or pursue what is too distant, nor do they stubbornly devise and make ingenious contrivances.

In winter, they do not overheat themselves; in summer, they do not indulge in excessive coolness. They do not sleep outdoors beneath the stars and moon, and they do not use a fan while sleeping. They do not venture out heedlessly into severe cold, extreme heat, strong winds, or heavy fog.

The Five Flavors should not be indulged in to excess. Too much sour flavor injures the spleen, too much bitter flavor injures the lungs, too much pungent flavor injures the liver, too much salty flavor injures the heart, and too much sweet flavor injures the kidneys. This is the natural pattern by which the Five Flavors restrain one another in relation to the Five Organs, as the Five Phases move. The word “injure” does not usually mean that harm can be noticed at once; it means that, over time, it will shorten one’s life.

Thus, those skilled in nourishing life rise and retire in keeping with the seasons and the hours of day and night. They maintain measured routines in daily life and know how to exercise their sinews and bones through movements such as bending and stretching. They also know how to use breathing practices to dispel illness and expel harmful influences, and to regulate the defensive and nutritive Qi—the Qi and blood that circulate within and outside the vessels—through replenishing or dispersing. They keep exertion and rest within bounds and know when to tighten or relax their efforts, and when to choose one course over another. They restrain anger to preserve Yin and temper excessive joy to nourish Yang. They then first take medicines made from plants and herbs to remedy deficiencies, and afterward take the Golden Elixir in pursuit of lasting stability. This, in broad terms, is the complete way of cultivating one’s nature.

As for those who seek only to indulge their desires, consider themselves clear-sighted and resigned to fate, refuse to adhere to teachings they deem heterodox, and recklessly exhaust their vital energy without regard for the long-term consequences.

When people hear these words, their indifference is so complete that it cannot be described even as wind passing their ears or lightning flashing before their eyes. Some give themselves over to pleasure, exhausting their strength until they even die of breathlessness, yet remain content with it. How, then, can one teach them the Way of nourishing one’s nature? They not only refuse to accept it, but call it deluded nonsense. Hoping they will believe is like showing a bright mirror to the blind or trying to delight the deaf with the music of strings and bamboo.

Emperor Wu of Wei, Cao Cao, wrote to Huangfu Long: “I hear that you are over a hundred years old, yet your strength has not waned. Your hearing is keen, your eyesight clear, and your complexion bright. This is a rare thing. What do you take, and what methods and daoyin exercises do you practice? Could you tell me? If there is anything you can pass on, I hope you will write it down privately, seal it, and send it to me.”

Huangfu Long submitted this reply: “I have heard that among all things between Heaven and Earth, human beings are the most precious; and of all that makes a person precious, nothing matters more than life. Since Heaven and Earth first came into being, the cycles of calamity have been without end. Human life within them is brief, like a flash of lightning. Whenever I think of this, I feel sorrow and anguish: life cannot begin again, and what has passed cannot be recovered. Why not restrain desire, nourish one’s nature, and cherish oneself?

“Now that the lands within the Four Seas are close to being pacified, and peace is at hand, one should put one’s talents to use and govern with virtue. To seek a long life, one must cultivate the Dao. The principle is easy to understand; it is simply hard for people to put into practice.

“I often hear that the Daoist Kuai Jing is 178 years old and remains very robust. He says that each morning one should take ‘Jade Spring’—the saliva in the mouth—and knock the teeth together. This can strengthen the body, improve the complexion, rid the body of the Three Worms—the creatures believed in traditional health practices to dwell within the body—and firm the teeth. The so-called Jade Spring is saliva. Each morning, before getting out of bed, first move the fluid in the mouth around until it fills the mouth, then swallow it; afterward, knock the upper and lower teeth together fourteen times each. This practice is called ‘refining Jing.’”

Ji Kang said, “In years of abundant harvest, people fall ill more often; in years of famine, fewer people become ill.” This is certainly true. People in the Guanzhong region are accustomed to frugality, eating little beyond pickled vegetables and fermented sauces. As a result, they suffer fewer illnesses and live longer. The Jiangnan and Lingnan regions are rich in produce, with delicacies from both land and sea in abundance, yet the people there are more prone to illness and early death.

When officials’ sons from the north went there to serve, they saw the plentiful food and took it as a blessing. So, regardless of rank or age, they gave free rein to their appetites and ate and drank to excess. At night they were often drunk and overfull, their bodies hot and swollen with discomfort; they would take off their clothes and sleep naked. The food stagnated and failed to digest. In less than a month, adults and children alike would fall ill. Some suffered cholera, beriberi, or abdominal swelling; others had alternating chills and fever, malaria, dysentery, malignant lumps, boils, or carbuncles…

People who suffer from carbuncles, hemorrhoids, fistulas, hemiplegia (paralysis and impaired movement on one side of the body), or physical decline and loss of function, yet do not know to seek medical treatment and eventually die, are found everywhere. People say only that they were unaccustomed to the local climate and water, without understanding what caused their illness. Reflecting on this quietly is truly lamentable. Those who study the art of nourishing life should first understand such matters, take them as warnings, and act with care.

The Baopuzi says: The human body is like a state. The chest and abdomen are like its palaces; the limbs, like its frontiers; and the joints and bones, like its officials at every level. The spirit is like the ruler, the blood like the ministers, and Qi like the people. If you know how to care for the body, you will know how to govern a state. When the people are cherished, the state is secure; when primordial Qi is preserved, the body is kept whole. When the people scatter, the state perishes; when primordial Qi is exhausted, the body dies. The dead cannot be brought back to life, and what has perished cannot be restored.

Thus, those who have attained the Dao dispel calamities before they arise and treat illness before it takes shape. They guard against disease while all is well, rather than wait until life has ended to feel regret. The human body is hard to preserve yet easily harmed; Qi is hard to keep pure yet easily clouded. Therefore, one must discern the power of authority and grace to preserve the state, and restrain cravings and desires to strengthen the blood and Qi. In this way, True Unity—a vital essence concept important in the cultivation of life—can remain within the body, the Three Ones—the three spirits said to dwell in and be guarded within the body—can abide in peace, the hundred illnesses can recede, and the lifespan can be extended.

Daoist Teachings on Nourishing Nature, Part Two

The Perfected One says: Even if you regularly take medicines and tonics, you will find it difficult to live long if you do not understand how to nourish your nature. The way to nourish nature is to keep the body moderately active, without overexertion or forcing yourself to do what is beyond your capacity. Flowing water does not become foul, and door hinges are not eaten by insects, because they are constantly in motion.

When nourishing your nature, do not walk, stand, sit, lie down, look, or listen for too long. Looking for too long harms the blood; lying down for too long harms Qi; standing for too long harms the bones; sitting for too long harms the muscles; and walking for too long harms the sinews and bones.

Nor should you force yourself to eat, drink alcohol, or lift heavy things. Do not worry excessively, fly into a rage, grieve deeply, or give way to fear. Do not jump about too much, talk too much, or laugh excessively. Do not pursue desires impatiently, or harbor resentment for a long time; all these things damage the lifespan. Those who can refrain from them may hope to live long.

Those skilled in nourishing life regularly practice having fewer thoughts, fewer worries, fewer desires, less exertion, fewer words, less laughter, less sorrow, less indulgence, less delight, less anger, fewer attachments, and fewer aversions. These “Twelve Less” are the essential principles for nourishing nature. Too much thought exhausts the spirit; too much worry scatters the mind.

When desires multiply, the mind grows confused. Doing too much exhausts the body; speaking too much depletes Qi (vital energy); laughing too much harms the internal organs. Excessive sorrow unsettles the spirit, while excessive pleasure lets thoughts run wild. Overwhelming joy can make a person forgetful and confused. Dullness and agitation, or frequent anger, can throw the body’s channels out of balance. Too many attachments can lead to obsession and cloud one’s judgment; too much aversion can leave a person haggard and joyless. If these “twelve excesses” are not kept in check, they disrupt the nutritive Qi and defensive Qi that sustain and protect the body, causing Qi and blood to move erratically and becoming a source of harm to life. Neither indulging excessively nor suppressing oneself too severely brings one close to the Dao (the Way).

From this we can see that not letting external things tug at the spirit is a basic rule for those beginning the practice of the Dao. If you can do this, you need not be fearful or anxious even in a place where an epidemic is spreading. Once you have set aside disturbances from outside, you must also guard the Five Spirits—the mental activities associated with the liver, heart, spleen, lungs, and kidneys—and keep the four forms of conduct upright: speech, action, sitting, and standing. Most important, do not let your thoughts drift or give rise to wild imaginings. If your mind is always occupied with desires, harmful thoughts will surge. As Confucius said, “Let your thoughts be free of evil.” Practice the Yellow Emperor’s method of inward observation—an exercise in quieting the mind and contemplating the body’s organs. Picture the five organs clearly, as though suspended chimes, each distinct in its color, and do not let the practice lapse.

Each morning, as soon as you rise, face south and place your hands on your knees. Focus your attention on the breath: imagine it rising to the crown of the head and descending to Yongquan, the point on the sole of the foot. Do this every day; it is called “welcoming Qi.” Breathe in through the nose and gently breathe out through the mouth. Do not open the mouth wide when exhaling; breathe out only a little and breathe in more. Before each meal, direct the Qi into the abdomen and let it govern the body.

If there is someone or something you like, do not love it too deeply; if there is someone or something you dislike, do not dislike it too deeply. Such emotions damage one’s innate nature and deplete the spirit. Do not praise or criticize excessively, either. Treat things with an even mind, and whenever you notice yourself becoming biased, correct yourself at once.

When poor, do not assume you will always be poor; when wealthy, do not assume you will always be wealthy. Whatever your circumstances, hold fast to the Dao and do not let them change your resolve or your nature. One who understands the principles may seem inarticulate; one who has achieved great virtue should not boast of it. Keep good medicine close at hand and speak kind words; do not let confused thoughts linger in your mind. Remain sincere and treat all things with reverence. Never pretend to do good in order to please others.

Do good throughout your life, and if people dislike you for it, do not hold a grudge. If you serve your ruler with due respect but others take it for flattery, still set your mind straight according to principle. Where the Dao is present, De (Virtue/Power) does not stand alone. Do not resent others because your good deeds have brought no good in return. In your daily life, do not let yourself remain dissatisfied.

If life’s necessities are lacking, one should restrain oneself and not let desires keep growing. People should learn to be content, accepting an appropriate income and what they need to live, without coveting too much. Excessive craving exhausts the mind and spirit and weakens one’s resolve.

People often fall ill because, while they are safe and healthy, they do not know how to care for body and mind. They assume their bodies will always remain as they are, so they indulge their desires, do whatever they please, disregard prohibitions, deceive the spirits, and leave nothing undone. They even imagine they are simply following their nature, not realizing that these actions will later become the source of illness. When their condition grows severe, they may reach out wildly with their hands, break into a cold sweat, and cry out to Heaven, but by then there is no strength left to save them. People often come to this state because they are careless in daily life and fail to notice their own faults. If they regularly examine body and mind, they will see how many aspects of their daily conduct call for caution. They will also understand that the “four hundred and four illnesses”—a general term for all kinds of disease—are brought about by their own actions, not sent down by Heaven. Once illness strikes, it may be too late to treat it, yet people still blame the ineffectiveness of medicine and the powerlessness of the immortals.

Those who are wise and know how to cherish life should often remind themselves of their failings, feel deep remorse, discipline body and mind, and do good deeds regularly. One’s home need not be decorated with luxury, lest this feed greed and endless discontent and become a source of misfortune. It need only be plain and clean, sheltered from wind and rain and protected from heat and damp. Clothing and household objects should not be made of precious jade, gold, silver, or other treasures, lest they encourage wrongdoing and allow afflictions to take root. The kitchen need not be stocked with large quantities of cured and other meats; it is better to live frugally.

In walking, one should move with the composure of a goose king. Speech should be steady and clear, like the sound of a bell. In sleep, one should lie like a lion, resting on the right side with the legs bent. These are ways of cultivating health through care in one’s daily conduct. Each day, one may chant: “Delicious food should be chewed well; do not gulp raw food down. You ask where I dwell: in a great house in the forest village. Guard the Five Viscera with embryonic breathing; when Qi reaches the bones, one becomes an immortal.” Here, “embryonic breathing” is a Daoist term for regulating the breath and nurturing Qi in cultivation.

One may also chant: “Eat three poisons each day; without chewing, they disappear on their own. Brocade clothes the Five Viscera; on the body, a robe of rags.” This is a reminder to chew food slowly and value simplicity. A “robe of rags” means clothing sewn from discarded scraps of fabric; here it represents not coveting fine clothes.

After cultivating a calm and even mind, one should also take care with speech. Whether conversing or reciting, pay attention to the voice rising from the Sea of Qi, the area below the navel. After going to bed each night, do not speak or recite; it is best to wait until dawn. On rising in the morning, begin by speaking words of goodness with care, and do not open your mouth by calculating money. Do not speak while eating, either; talking as you eat can bring on pain in the chest and back.

At bedtime, do not talk much, laugh, or joke. Nor should one converse at bedtime. When speaking, one should be like striking a bell or stone chime: the voice must have something to rest on before it can be emitted. It is not appropriate to speak while walking. If one must speak, one should first stop walking and then speak. Walking and talking at the same time consumes Qi (vital energy). On the day of the winter solstice, one may speak, but should not talk at length. Speaking of one’s own accord is called yan; replying to others is called yu. When someone comes to ask a question, one cannot fail to answer, but one should not volunteer much oneself. One should also avoid catching cold, and when speaking it is best to keep the voice low.

After being careful in speech, one must also regulate food and drink. Those skilled in nourishing life eat when hungry and drink when thirsty. Meals should be small and frequent; do not eat too much at one time, or it will be difficult to digest. One should constantly maintain a state of seeming full yet not full, seeming hungry yet not hungry. Eating too much damages the lungs; hunger consumes Qi. Salty flavors injure the sinews; sour flavors injure the bones. Therefore food and drink should be light. Chew food thoroughly so that the essence of the meal enters the abdomen, and do not let wine, food, and greasy things harm the stomach and intestines.

When eating, one should dispel vexation. “Fan” means impatience; “nao” means being disturbed. If, while eating food with all five flavors, one suddenly becomes angry, it will disturb the mind and spirit, causing many dreams at night and confused dreamscapes. At each meal do not eat too much meat; eating much meat readily brings on various illnesses. One should eat less meat and more rice with a small amount of vegetables. Do not eat raw vegetables, raw rice, small beans, or stale and foul-smelling food; do not drink cloudy wine or eat wheat foods, lest they block the Qi passages. Do not eat raw meat, lest it injure the stomach. All meats should be boiled soft and eaten after cooling.

After a meal one should rinse the mouth several times; this protects the teeth and also makes the breath fragrant. If after eating hot food one rinses the mouth with cold sour fluid, it will make the breath foul and readily cause tooth decay. After eating hot or salty food, do not drink cold sour liquid; otherwise one may lose one’s voice or even contract “corpse-throat,” a throat ailment in ancient accounts. If one sweats after eating hot food, do not face the wind, lest it bring on spasms, headache, dry eyes, and lethargy.

After each meal, massage the face and abdomen with the hands so that the body fluids circulate freely. After eating, one should walk slowly for a distance; when finished, have someone massage the abdomen with powder several hundred times. This aids digestion, greatly benefits the body, helps one eat properly, and reduces illness. Only after these things are done should one proceed to other practices of cultivation; then they will go smoothly.

Sleeping immediately after eating one’s fill will give rise to many illnesses: the food cannot be digested and may accumulate into disease. Lying face-up after eating one’s fill will cause Qi stagnation and abdominal distension and may also bring on head wind. After catching cold, if one eats hot food before the cold Qi has dispersed, it will bring on “piercing wind.” One should not eat at night. Ancient books also say: at night do not over…

After drinking too much or eating one’s fill, do not tax the mind with thought or undertake strenuous tasks. Otherwise, the body may be harmed and weakened. Eat each day during the hour of the Snake, from nine to eleven in the morning. If you do not drink alcohol after eating, you will never suffer from retching.

Do not eat the meat of animals associated with the zodiac signs of your parents’ birth years, or your lifespan may be shortened. Nor should you eat the meat of animals associated with your own zodiac sign, for this may unsettle your hun and po souls and leave your mind confused. The brains of all animals are considered unsuitable for eating, as they are believed to cause serious harm to the body.

If rainwater dripping through a thatched roof falls onto salted meat, eating that meat may cause lumps to form inside the body. Meat that has been dried in the sun but still will not become dry may also be harmful. If meat offered to the gods moves on its own without reason, eating it may cause harm. Food on which a bee has settled may also be poisonous, so do not eat it.

Those with a longstanding illness in the abdomen should not eat pangolin meat. If food or wine has been kept in a damp, shady place and, when brought before you, does not reflect a person’s image, do not eat or drink it; it may cause sudden illness. If you have already consumed it and your abdomen becomes distended, take medicine promptly to clear the bowels. Eat mallow once every ten days. Mallow has a laxative nature and helps clear the Five Viscera and disperse stagnant Qi; it is one of the principal vegetables, but should not be eaten with certain foods.

Do not drink too much alcohol. If you have drunk too much, it is best to make yourself vomit promptly; do not drink until you are drunk. Drunkenness brings on all manner of illness, while prolonged drinking harms the intestines and stomach, bone marrow, sinews and vessels, spirit, and lifespan. After drinking, do not expose yourself to the wind or face the sun; do not lie down in the wind, and do not let someone fan you to cool you. These things can easily make you ill. Do not sleep outdoors after drinking, or sleep among millet stalks, as this may cause sores resembling leprosy.

After drinking, do not force yourself to eat, or you may develop abscesses, lose your voice, or get sores. After drinking and eating your fill, do not drive a carriage, ride a horse, jump about, or have sex. Having sex when drunk and overfull may cause dark spots on the face and coughing in mild cases; in severe cases, it may damage the internal organs and channels and shorten your lifespan.

When hungry, urinate sitting down; when full, urinate standing up. Following this carefully can help prevent illness. Holding in urine may make the knees cold and cause painful obstruction. Holding in stool may lead to stagnant Qi and hemorrhoids. When urinating, do not strain excessively, lest the feet and knees become chilled. When defecating, do not hold your breath or force it, or you may develop lower back pain and dry eyes. It is best to let elimination happen naturally.

Do not live for long in places where springs emerge among mountains, streams, or islands. Eating local food regularly may cause goiter, a swelling of the neck. Do not drink cold water from dark, damp places, or it may bring on malaria. Eat at regular times, and adjust your clothing as needed. When dressing in the morning, if you discover that your clothes are on backwards, leave them that way; this is said to be auspicious.

Clothing (the original text reads “light,” whose meaning here is unclear) should be shaken three times in front of the door while reciting, “Misfortune departs; good fortune arrives.” Do not wear wet clothes or sweat-soaked clothes for long, or you may develop sores and itching. It is best to change after sweating heavily. If you cannot change at once, wash the clothes promptly; otherwise, you may have difficulty urinating.

When drenched in sweat, do not remove clothing from only one side of the body, lest you be struck by an uneven wind and become paralyzed on one side. In spring, do not dress too lightly, or you may contract cold damage, cholera, indigestion, or a headache. Change clothes at the right times, and arrange sleep and daily routines appropriately.

In spring and summer, sleep with your head facing east; in autumn and winter, face west. Do not sleep with your head facing north, and do not place your bed against a north wall. Do not sing before bed. Sit down before getting into bed, and take off your left shoe first. Do not lie beneath a roof ridge. Once you lie down, do not leave a lamp burning, lest your hun and po souls and the Six Spirits—the deities traditionally believed to govern the body’s peace and well-being—become unsettled, bringing sorrow and resentment.

Do not place a brazier beside your head. Over time, exposure to its heat may cause heaviness in the head, red eyes, and dryness of the eyes and nose. At night, do not sleep with an opening beside your ear through which wind can blow, or you may become deaf. In summer, do not sleep with your face uncovered, or the skin may thicken and you may develop ringworm or a wind disorder of the face. In winter, do not sleep with your head covered; doing so can help you live longer.

Do not sleep with your feet raised high. Over time, this may damage your Kidney Qi, especially if your feet are often cold. When you come across a straight wall, do not lie alongside it: wind can easily blow along the wall and may cause madness and heaviness in the body. When sweating, do not sit on the edge of the bed with your feet dangling. Over time, this may lead to blood impediment—impaired circulation of Qi and blood—heavy feet, and back pain.

Do not sleep during the day, lest you deplete your original Qi. Once lying down, do not speak loudly, lest you weaken your vital energy. Make a habit of keeping your mouth closed while sleeping at night. Sleeping with your mouth open can let Qi escape and may allow harmful influences to enter; over time, this may cause wasting-thirst disease, marked by excessive thirst and urination, or a pallid complexion.

Sleeping on your side with your knees bent benefits your strength more than lying flat on your back. Confucius, too, did not lie on his back like a corpse. So when sleeping, it is fine for the body to curl up; when awake, it is fine to stretch out. If you sleep with your body stretched out, you may be troubled by ghosts and spirits. Before sleep, first settle your mind, then close your eyes. At night, turn over several times and change your posture as the hours pass.

If someone is held fast by a night terror, do not light a lamp to wake them. The text says that waking them with a lamp will certainly lead to death, while calling to them in the dark brings good fortune. Do not rush close and call out urgently to someone in this state. After a nightmare, there is no need to speak of it. In the morning, face east, hold water in your mouth, and spray it out while reciting, “May the bad dream fall upon the plants and trees; may the good dream become precious jade.” This will avert harm. Whether the dream is good or bad, do not speak of it; the text holds that this brings good fortune.

Only when clothing, food, sleep, and daily life are all well regulated and in harmony with the seasons and climate has one truly practiced nourishing life.

The methods of nourishing life are these: those who are skilled at caring for their bodies do not violate the taboos associated with the movements of the sun and moon, nor do they go against the patterns of the changing seasons.

Know that the taboo within a single day is not to eat too much in the evening; within a month, it is not to become very drunk on the last day of the month, when the moon is dark; within a year, it is not to travel far at year’s end. The taboo to observe throughout one’s life is not to light a lamp and have sexual relations in the evening. In the evening, one should regularly protect and nourish one’s original Qi.

At the winter solstice, Qi begins to rise from the Yongquan point on the sole of the foot: in the eleventh month it reaches the knees, in the twelfth month the thighs, and in the first month the waist. This is called “the three Yangs coming to completion.” In the second month it reaches the shoulders, in the third the neck, and in the fourth the crown of the head; at this time, pure Yang Qi is in command. The movement of Yin Qi follows the same pattern. Therefore, one should not have sexual relations in the fourth and tenth months, when Yin and Yang Qi each hold full sway.

On the day of the winter solstice each year, one may lie beneath the north wall on a thick layer of straw mats; it is said that this allows one to receive original Qi. After the first day of the eighth month, warm the feet over a gentle fire and do not let the soles grow cold. Do not allow vitality to decline; keep Qi in the lower body and do not dissipate it upward. When the cold of spring has not yet passed, wear heavier clothing below and lighter clothing above, to nourish Yang and gather in Yin. If instead you nourish Yin and dissipate Yang, misfortune will follow and may even befall your household.

An ancient book says that in winter, the Qi of Heaven and Earth is closed away and stored, while the body’s blood and Qi also lie dormant and are held in reserve. At this time, one should not exert oneself until sweating and dissipating Yang Qi, as this will harm the body. It also says that in winter the head should be exposed to some cold; in spring and autumn, both the head and feet may be exposed to some cold. These are the customary practices followed by the ancients.

In spring, it is beneficial to go to bed late and rise early; in summer and autumn, to go to bed somewhat later and rise early; and in winter, to go to bed early and rise late. Though one should rise early, do not rise before the rooster crows; though one should rise late, do not rise after sunrise. If unusual heat suddenly occurs in winter, or unusual coolness in summer, do not expose yourself rashly to the change in weather. People often contract seasonal epidemics because they go against these patterns. Regulate your breathing and let your body adapt to changes in cold and heat, and you can avoid falling ill.

On La Day, the day of the year-end sacrifices, do not sing or dance; those who violate this taboo will meet with misfortune. On an Yin day in the first month, burning white hair is auspicious. It is also auspicious to trim the fingernails on an Yin day and the toenails on a Wu day; burning white hair is auspicious as well.

Methods of dwelling

Every dwelling must be well sealed, with no tiny gaps left for wind to enter. If you feel even a slight draft, do not force yourself to sit there for long; move away at once. Living for a long time in a draft without noticing it can cause windstroke. From ancient times, sudden cases of paralysis on one side of the body, inability to move the limbs, the body arching backward like a bow, or loss of voice and inability to speak have all been caused by…

At times, the ears or body have already been invaded by pathogenic wind, and various illnesses have gathered together. The pathogenic influence then takes the opportunity to flare up, suddenly making a person gravely ill. In such cases, it was said, nine out of ten people die. One must therefore be especially thorough and cautious, and never take this lightly.

Do not allow wells or drainage ditches around the house to become blocked. The ancients believed that doing so could cause deafness and blindness.

Whether at home or outdoors, if you are suddenly caught in strong winds, torrential rain, thunder and lightning, a darkened sky, or dense fog, these were thought at the time to be caused by dragons, ghosts, and spirits passing by. Go indoors, close the doors and windows, burn incense, and sit quietly to calm your mind and avoid the wind and rain. Come out again once the weather has passed. Otherwise, your body may be harmed; even if you feel no obvious discomfort at the time, adverse effects may appear later. Avoid long journeys in rainy, overcast weather or dense fog as well.

If you keep scriptures or images of deities in your home, pay your respects to them when you return from an outing, before greeting your elders. Whenever you pass before a scripture or image, sit upright and bow in respect.

Do not bathe too often at home. Bathe in a closed room, and make sure the water is neither too hot nor too cold, as either extreme can easily bring on various illnesses. In winter, there is no need to bathe until you sweat. After bathing, do not expose yourself to wind or cold. After washing your hair, do not go out into the wind, tie it up while it is wet, or lie down with wet hair. The ancients believed these practices could cause headaches, dizziness, chest tightness, hair loss, a darkened complexion, toothache, deafness, or a flaky scalp. Do not bathe on an empty stomach or wash your hair after a full meal. After bathing, have a little food or drink before leaving the bath. Washing your hair at night and then going to bed without eating can weaken the heart Qi and lead to excessive sweating and frequent dreams. Spouses should also avoid bathing on the same day. The ancients considered bathing on the dark moon—the last day of the month—and washing one’s hair on the new moon—the first day—to be auspicious.

Using water left overnight after cooking rice to wash your body can cause ringworm. Washing your face with it can dull your complexion, and washing your feet with it can cause foot pain. Washing your hair with the hot water that collects in the steamer tray, then rinsing it with cold water, can cause wind-related headaches. Drinking water used to wash your hair can also cause them. When a seasonal epidemic has just broken and the fever has subsided, do not bathe in cold water as soon as the sweating stops. This can damage the pericardium—the organ system surrounding the heart in traditional Chinese medicine—and make recovery difficult.

At home, regularly remind everyone, inside and outside the household, young and old alike, to observe the rules. If someone feels unwell, they should say so promptly rather than endure it and assume it is nothing serious. If they delay until the illness worsens, it may already be difficult to treat by the time it is noticed. For mild discomfort, massage and knead the body to loosen the joints and ease tension, helping expel pathogenic influences. Whether busy or at leisure, one should have the back and limbs pressed underfoot once each day; if the head or neck feels uncomfortable, these areas should also be pressed carefully. The text holds that this helps prevent pathogenic wind and the Qi of seasonal epidemics from entering the body. These are important principles of health cultivation, and there are many more besides.

Whether staying at home or traveling far, one should always keep a pint of prepared moxa on hand for emergencies.

One should also keep ready pills to ward off ghosts, medicines for promoting the growth of flesh, remedies for damp sores, and medicines for treating boils, along with mercury, rhubarb, mirabilite, licorice, dried ginger, cassia bark, and Sichuan pepper. If there is no room to carry many other medicines, these are the essentials. One should also carry one or two volumes of One Hundred and One Emergency Prescriptions and remedies for bites and stings from venomous snakes, bees, and scorpions.

Even if one feels that one has been in good health for more than ten days in a row, one should choose several acupuncture points and apply moxa three times or so to dispel pathogenic wind. In daily life, one should also regulate the breath and circulate Qi, together with tonification and reduction, massage, and daoyin (traditional breathing and physical exercises for health). Do not assume that present good health will last indefinitely. Even in times of peace, keep danger in mind and prepare in advance for every kind of illness. When applying moxa, observe the taboos concerning the human spirits: according to traditional belief, moxibustion should be avoided on certain days or at certain times on particular parts of the body. Details are given in fascicle twenty-nine.

People kept in the household who are physically weak should take a purgative once in spring and once in autumn. This will prevent them from contracting seasonal epidemics.

Essential Prescriptions Worth a Thousand in Gold for Emergencies by Sun the True Man, fascicle eighty-one