面壁修行，好运自然相随。在这纷繁世界中，探寻内心的宁静，或许便是通往幸福的捷径。

Meditating against the wall, good fortune naturally follows. In this complex world, seeking inner peace may just be the shortcut to happiness.

1. “重人贵生”既是中国传统思想文化的重要命题，也是中国传统养生文化的基础和出发点。道教既然以长生成仙为终极追求，那就必然要对人的生命价值作出判断，回答现实生命的意义等一系列重大问题。

1. "Valuing life and prioritizing humanity" is both an important proposition in traditional Chinese thought and culture, and the foundation and starting point of traditional Chinese health preservation culture. Since Taoism regards achieving longevity and becoming an immortal as its ultimate pursuit, it necessarily has to make judgments about the value of human life, answer a series of major questions such as the significance of real-life existence.

2. 心理学家毕淑敏对人的表情，有这样的描述：

2. The psychologist Bi Shumin has such a description of human expressions:

3. 道教养生思想中的人天观，主要体现在以下两个方面。第一，认为人体的内环境系统与外界的自然环境系统是一致的，二者有着共同的生成、变化和兴衰规律。这是继承了以《黄帝内经》为代表的天人合一理论。《黄帝内经》中说：“人以天地之气生，四时之法成”。又说：“夫人生于地，悬命于天，天地合气，命之曰人。人能应四时者，天地为之父母；知万物者，谓之天子。天有阴阳，人有十二节；天有寒暑，人有虚实。能经天地阴阳之化者，不失四时，知十二节之理者，圣智不能欺也。”10《太平经》指出：“人者，乃象天地，四时、五行、六和、八方相随，而壹兴壹哀，无有解己也。故当豫备之，救吉凶之源，安不忘危，存不忘亡，理不忘乱，可长久矣。”

3. The concept of the human-nature relationship in Taoist health preservation philosophy is mainly reflected in the following two aspects. First, it is believed that the internal environmental system of the human body is consistent with the external natural environmental system, and both have common laws of generation, change, and rise and fall. This is a continuation of the theory of unity of heaven and man represented by the "Yellow Emperor's Internal Classic." The "Yellow Emperor's Internal Classic" states, "Humans are born from the qi of heaven and earth, and are shaped by the laws of the four seasons." It also says, "Humans are born on the earth, and their destiny is suspended in the sky. When heaven and earth combine their qi, they create humans. If a person can respond to the four seasons, heaven and earth become their parents; if a person knows all things, they are called the Son of Heaven. The sky has yin and yang, humans have twelve joints; the sky has cold and heat, humans have deficiency and excess. If a person can adapt to the transformation of yin and yang in heaven and earth, they will not be lost in the four seasons, and those who understand the principles of the twelve joints cannot be deceived by the wise." The "Taiping Jing" points out, "Humans, resembling heaven and earth, the four seasons, the five elements, the six harmonies, and the eight directions, rise and fall together, and there is no relief for themselves. Therefore, it is necessary to prepare in advance, save the source of good and evil, remain safe while not forgetting danger, exist while not forgetting death, and remain orderly while not forgetting chaos, and this can last for a long time."

4. 从上面提到的各种思路看，每一种思路都可以引导出不同的方法，同时所有的思路又都指向对人的形体和精神的共同的改良。由此，道教的养生思想不仅是一个智慧的宝库，也是一个具体方法的无穷资源。

4. From the various perspectives mentioned above, each perspective can lead to different methods, while all these perspectives also point to a common improvement of both the physical and spiritual aspects of humans. Therefore, the Taoist philosophy of health preservation is not only a treasure trove of wisdom but also an inexhaustible source of specific methods.

5. 23《中和集》卷四《道藏》第4册503页。

5. Volume 4 of "Zhonghe Ji" (The Collection of the Middle and the Harmonious), in "Daozang" (The Taoist Canon), Volume 4, Page 503.

6. 道教养生思想的又一显著特点是，将人的养生实践活动置于一个宏观的环境中去考察和认识。人天观是道教养生思想的又一重要观点，它以中国古代思想中的“天人合一”理论为核心，反映了道士们在养生实践中对人与自然关系的认识。这种认识的重要意义在于，它直接影响了道教养生理论与实践模式的形成发展。

6. Another prominent characteristic of Taoist health preservation thought is that it examines and recognizes the practice of human health preservation within a macroscopic environment. The concept of "the unity of heaven and man" from ancient Chinese thought is the core of another important viewpoint in Taoist health preservation thought, reflecting the Taoists' understanding of the relationship between humans and nature in their health preservation practice. The significance of this understanding lies in the fact that it directly influenced the formation and development of Taoist health preservation theories and practices.

7. 道教养生的基础是元气论。元气论是中国古代哲学、医学、养生学以及其他自然科学的思想基础和理论基础。道教在养生思想上全面继承和发展了元气论，并在此基础上形成了中国古代养生学的气功、服食、房中等实践方法和理论体系。早期道教经典《太平经》认为，气分为天气、地气与中和之气，三气“交而为合”，“相亲相爱”，以养芸芸万物众生。人是天地中和之气的产物，人欲长生不老，就应修其根本，以养气炼气为主要手段来实现这一目标。“然天地之道所以能长且久者，以其守气而不绝也。故天专以气为吉凶也，万物象之，无气则终死也。子欲不终穷，宜与气为玄牝，象天为之，安得死也。”9从魏晋到隋唐，道教逐步形成了一套完备的元气学说，这个学说将宇宙生成论、人体生命生成论、养生论通过元气论统一起来，其目的是论证“道在养生”的宗旨以及“养生以养气炼气为主”的理论。元气是人的生命之源，生命之基，生命之本。养生以炼养元气为根本，因此，道教养生无论是导引行气、服食药饵、房中补导还是日常卫生，其目的无不在于炼气养气，使人体元气充实，精神旺健，最终达到健康长寿，长生不死。由此可以看出，道教养生学之所以在世界同类文化中独具持色，并在基本思想、理论、方法上自成体系，其根源在于它是以元气论为基础的。不研究和了解元气论，就不可能真正认识和实践道教养生文化和方法技术。更为重要的是，炼气养气是长寿健康的第一步，也是修炼成仙的前提。

7. The foundation of Taoist health preservation is the theory of primordial energy. The theory of primordial energy is the ideological and theoretical basis for ancient Chinese philosophy, medicine, health preservation, and other natural sciences. Taoism fully inherited and developed the theory of primordial energy in terms of health preservation thoughts and, on this basis, formed the practical methods and theoretical system of Qigong, food consumption, bedroom practices, and other ancient Chinese health preservation methods. The early Taoist classic "Taiping Jing" believes that there are three types of energy: heaven energy, earth energy, and neutral energy. These three energies "interact to form a unity," "love each other," and nourish the myriad beings. Humans are the product of the neutral energy of heaven and earth. If humans wish to live a long and eternal life, they should cultivate their essence and focus on nourishing and refining energy to achieve this goal. "However, the reason why the way of heaven and earth can last long is because it guards the energy without interruption. Therefore, heaven focuses on energy to determine good or bad, all things are reflected in this, and without energy, they will ultimately die. If you wish not to end in poverty, you should consider energy as the mysterious vulva, imitate the heaven in doing so, and how can you die?" From the Wei and Jin dynasties to the Sui and Tang dynasties, Taoism gradually formed a complete system of the theory of primordial energy, which unified cosmogony, the theory of human life generation, and health preservation through the theory of primordial energy. The purpose of this is to demonstrate the principle of "the Tao is in health preservation" and the theory that "health preservation focuses on cultivating and refining energy." Primordial energy is the source, foundation, and essence of life. Health preservation takes the cultivation and refinement of primordial energy as its foundation. Therefore, Taoist health preservation, whether it is guiding the flow of energy, taking medicinal foods, bedroom supplementation and guidance, or daily hygiene, all aim to refine and nourish energy, making the body's primordial energy full and the spirit vigorous, ultimately achieving health, longevity, and immortality. It can be seen from this that the reason why Taoist health preservation is distinct among similar world cultures, and has its own system in fundamental thoughts, theories, and methods, lies in its foundation in the theory of primordial energy. Without studying and understanding the theory of primordial energy, it is impossible to truly understand and practice Taoist health preservation culture and techniques. More importantly, the cultivation and refinement of energy is the first step towards longevity and health, and is also a prerequisite for achieving immortality.

8. 道教以长生成仙为终极追求。长期以来，道教徒们无时无刻不在寻求通向长生成仙的道路和途径，道教文献中的大量的养生著作和道教养生方术，便是他们努力研究和不断实践的结果。这充分表现了道教热爱生命、渴望永生的热忱和探索精神。

8. Taoism regards the pursuit of longevity and immortality as its ultimate goal. For a long time, Taoists have been constantly seeking the paths and methods to achieve longevity and immortality. The numerous Taoist texts on health preservation and Taoist health-preserving techniques in Taoist literature are the results of their efforts in research and continuous practice. This fully demonstrates the Taoist passion for life, the desire for eternal life, and the spirit of exploration.

9. 14《养性延命录·并序》，《道藏》第18册474页。

9. 14 "Record of Cultivating the Nature and Extending Life, With Preface," Volume 18 of the "Taoist Canon," page 474.

10. 意守心窝部。闭目，内视心窝部，当心窝部的气感在练功过程中自然向下丹田运动时，

10. Focus on the chest area. Close your eyes and internally visualize the chest area. As the Qi sensation in the chest area naturally moves downward towards the lower dantian during the practice,

11. 当真气进入督脉时，通督勿忘复勿助丹田真气充实到一定的程度，即会沿脊柱上行。此时，意念须随之上行而不为别的事情分散注意力（勿忘）；当其止于某处不复上行，甚或有所退下时，也不要用意向上导引（勿助）。因为上行之快慢完全取决于丹田中真气充实的程度。当真气活跃于头部时，不要急于向下导引，静以待之，真气自然会通过印堂，沿鼻部向下运行，此时，可顺其自然复炼第一步。

11. When the vital energy enters the Du Meridian, remember not to forget to reinforce and not to overly assist the accumulation of vital energy in the Dan Tian. Once it reaches a certain level of充实ness, it will ascend along the spine. At this time, the intention must ascend along with it without being distracted by other matters (do not forget); and when it stops at a certain point without ascending further, or even retreats, do not use intention to guide it upwards (do not assist). Because the speed of ascending is entirely dependent on the degree of accumulation of vital energy in the Dan Tian. When the vital energy is active in the head, do not hurry to guide it downwards; wait calmly, and the vital energy will naturally pass through the Yintang point and flow downwards along the nose. At this time, you can naturally proceed to refine the first step.

12. 萧伯纳微笑着说：“你真不幸呀，你要是再用些劲撞死了我，你就会因为撞死了萧伯纳而成为名垂青史的人物了。”

12. Shaw smiled and said, "You're really unfortunate. If you try a bit harder and hit me to death, you'll become a legendary figure in history for killing Shaw."

13. 元神蓄力育生机任督循环形成后，一般仍意守下丹田，同时其他经脉也可相继开通。如头顶出现动力，可改守上丹田 ( 脑中 ) ，可以灵活掌握。练功时间每次一小时左右。

13. After the formation of the mental essence, vital energy cultivation, and Ren and Du meridian circulation, it is generally still recommended to focus on the lower dantian. At the same time, other meridians can also be successively activated. If there is a surge of energy at the top of the head, you can switch to protecting the upper dantian (in the brain) and can be flexibly controlled. The exercise time is about one hour each session.

14. 一场尴尬就此化解。骑车人从萧伯纳的微笑里看到了他的大度和修养，更加钦佩他的为人。

14. The embarrassing situation was thus resolved. The cyclist saw Shaws' breadth and cultivation in his smile, and admired him even more for his character.

15. 有的人，看上去春风洋溢，和蔼可亲，易于接近。而有的人，一看到他的脸，就让人退避三舍，敬而远之。

15. Some people seem to be radiating spring breeze, amiable and approachable, while others, upon seeing their face, make people want to keep their distance and stay away.

16. 在养生手段和原则方面，道教又形成了不少修炼观点。大致说来可划分为以下几种。

16. In terms of health preservation methods and principles, Taoism has formed many cultivation viewpoints. Generally speaking, they can be divided into the following categories.

17. 俗话说，水静极则形象明，人静极则智慧生。

17. As the saying goes, when water is extremely still, its images become clear; when a person is extremely still, wisdom is born.

18. 比如我们的祖母，外婆，母亲，见到我们的时候，脸上皱纹深刻，笑容温暖，眉梢眼里，满满都是爱和温柔。

18. For instance, our grandmothers, grandmothers-in-law, and mothers, when they see us, their faces are etched with deep wrinkles, their smiles are warm, and their eyebrows and eyes are brimming with love and tenderness.

19. 《增广贤文》说：“只有笑脸去迎人，哪能相打得太平。”

19. The "Expanded Collection of Virtuous Sayings" says: "Only by greeting others with a smile can one expect to live in peace and harmony."

20. “夸奖人的时候，不可静如秋水，要七情上脸。不要以为喜形于色是不老练的举动。别人的进步，值得我们为之欢欣鼓舞，并且让对方毫无疑议地感知我们的赞美和欢愉。”

20. "When praising someone, do not remain as still as autumn water; let your seven emotions show on your face. Do not think that showing joy on your face is an ungraceful action. Others' progress is something that deserves our joy and enthusiasm, and it is important to let the person feel our praise and happiness without any doubt."

21. 《礼记》说：“有深爱者，必有和气；有和气者，必有愉色；有愉色者，必有婉容。”

21. The Book of Rites says: "Where there is deep affection, there must be harmonious demeanor; where there is harmonious demeanor, there must be a cheerful expression; and where there is a cheerful expression, there must be a graceful demeanor."

22. 3因此，仙学理论是道教教义和基本面貌与其他宗教相区别的标志。从这一角度看，包含在仙学理论中的养生思想，是道教特质的表现。

22. 3 Therefore, the theory of immortality is a distinguishing feature of Taoist doctrine and its fundamental appearance compared to other religions. From this perspective, the health-preserving ideas contained in the theory of immortality are an expression of the characteristics of Taoism.

23. 而诸葛亮处变不惊，稳如泰山，一脸平静如水。他来回踱步，轻摇羽扇，气定神闲。这不仅稳住了军心，还想出了破敌的办法。

23. Zhuge Liang remained calm in the face of change, as steady as Mount Tai, with a serene expression as still as water. He walked back and forth, gently waving his feather fan, composed and at ease. Not only did this stabilize the morale of the troops, but he also thought of a way to defeat the enemy.

24. 25《抱朴子内篇·微旨》，《道藏》第28册第193页。

24. 25 "Baopuzi: Internal Chapters - Minute Intentions," in the "Taoist Canon," Volume 28, Page 193.

25. 第八识的存储处。炼气有成者每日以气温养之，久而能视人身之气，人有五脏六腑，各属五行，开窍于五官，气华于面，因此能望其表而知其里，气机交感，因此能望其色而断其病。

25. The storage location of the eighth consciousness. Those who have achieved proficiency in refining Qi nurture it with the temperature of the environment every day, and after a long time, they can see the Qi in the human body. The human body has five internal organs and six bowels, each belonging to one of the five elements, opening through the five senses, and the Qi manifests on the face. Therefore, by observing the surface, one can understand the interior. The interaction of Qi allows one to judge diseases by observing the color.

26. 呼气时把气呼向小腹让气压小腹，也就是呼气时小腹向外鼓，吸气不太去注意，还可以连呼几次吸一次。不久这种后天的呼吸就触发下丹田产生内气沿着尾闾上升到夹脊、玉枕、慢慢还会再向泥丸穴也就是脑子内部集聚（道家称泥丸，实际就是松果体）。再向下到中丹田、下丹田，。当通督以后，

26. When exhaling, direct the breath towards the lower abdomen, allowing the pressure to compress the abdomen, which means the abdomen bulges outward during exhalation. When inhaling, pay less attention, and you can even exhale several times and inhale once. Soon, this acquired breathing will trigger the lower dantian to produce internal energy that rises along the tailbone to the Jiaji (the spinal nerve roots), Yu Zhen (the crown of the head), and eventually gather in the Niu Wan point, which is inside the brain (in Taoism, Niu Wan is referred to as such, but it is actually the pineal gland). It then continues downward to the middle dantian and lower dantian. After the Du Meridian is unblocked,

27. 这时，斥候来报，敌将司马懿亲率几十万大军，以排山倒海之势卷土而来。城中官吏将领，各个惊慌失措，面如土色。

27. At this moment, the scout reported that the enemy general Cao Shui led several hundred thousand troops in a forceful and overwhelming advance. The officials and military leaders in the city were all in a panic, their faces as pale as the ground.

28. 过一段时间还能通到下肢里面。然后再向上过尾闾不断这样循环。到时就会只要练气功入静，体内的先天的炁也就是一种人体能量就会沿着这个大周天的通道自行循环。然后不断积累，不静守胎息化虚空 方法：当练功中自然产生胎息现象时，可以不再守丹田，顺其自然保持入静的佳境。不断这样每天练习一段时间，积累起来能量就强了，还能使身体穴位开放，可以吸取自然界的能量。

28. After a period of time, it can still reach inside the lower limbs. Then, continue to ascend through the coccyx in this continuous cycle. At that time, just by practicing Qigong and achieving tranquility, the body's innate Qi, which is a form of human energy, will automatically circulate along this great circulatory channel. Then, with continuous accumulation, instead of statically maintaining the state of fetal respiration and transforming emptiness, the method is: when the phenomenon of fetal respiration naturally occurs during the practice, you can stop focusing on the Dan Tian and let nature maintain the state of tranquility. By continuously practicing this way for a certain period of time each day, the accumulated energy will become stronger, and it can also open the body's acupoints, allowing the absorption of energy from the natural world.

29. 道教养生非常注重按照季节和时辰进行修炼，服食养生和房中养生也很讲究季节和时间；而日常摄养卫生更是如此。这些养生方法的理论根源，都来自于道教的人天观。

29. Taoism places great emphasis on practicing cultivation according to the seasons and hours of the day, and the consumption of health-preserving foods and sexual health cultivation are also very particular about the season and time; the same is true for daily health and hygiene practices. The theoretical origins of these health-preserving methods all come from the Taoist perspective of man and heaven.

30. 对于如何获得长寿，《太平经》提出了“自爱自养”的主张，所谓“得长寿者，本当保知自爱自好自亲，以此自养，乃可无凶害也”。7这就是说，只有通过自我养护和锻炼，才能求得生命的长存。道教基本教义认为：生活在世界上是一件乐事，死亡才是痛苦的，因而鼓励人们至少要争取尽其天年，最好能长生不死。这是道教有别于其他宗教的特有的积极的养生观。《太平经》说：“人命近在汝身，何为叩心仰呼天乎有身不自清，当清谁乎有身不自爱，当念谁乎有身不自责，当责谁乎复思此言，无怨鬼神。”东晋道士葛洪说：“夫陶冶造化，莫灵于人，故达其浅者，则能役用万物；得其深者，则能长生久视。知上药之延年，故服其药以求仙。知龟鹤之遗寿，故效其道(导)引以增年。”8概括起来，道教的上述观点和主张，反映了这样一个主题，即要以人的主动精神去探索和实现人类的健康长寿，并通过各种实践方法，取得人类把握自身生命的途径。因此，重人贵生的养生观，乃是道教养生学的重要特征之一。

30. Regarding how to attain longevity, the "Tongping Jing" proposes the principle of "self-love and self-nourishment," which states, "Those who attain longevity should preserve knowledge of self-love, self-respect, and self-affection, thereby nourishing themselves, and this will lead to the avoidance of misfortune." This means that only through self-nourishment and exercise can one seek the longevity of life. The fundamental tenets of Taoism hold that living in the world is a joy, while death is a suffering, thus encouraging people to at least strive to live out their natural lifespan, and ideally, to achieve immortality. This is a unique and positive view of health and longevity that distinguishes Taoism from other religions. The "Tongping Jing" says, "The human life is close to you, why should you knock on your heart and call to the heavens? If you do not purify yourself, then who will? If you do not love yourself, then who should you think of? If you do not hold yourself accountable, then who should you blame? Reflect on these words, and do not harbor resentment against the spirits." The Eastern Jin Taoist Ge Hong said, "Among all things shaped by the elements, none is as spiritual as humans. Therefore, those who understand its superficial aspects can harness all things; those who comprehend its profound nature can achieve longevity and a long life. Knowing the longevity benefits of the superior medicine, they take it to seek immortality. Knowing the longevity of turtles and cranes, they follow their methods (dǎo yǐn) to extend their lives." In summary, the above views and propositions of Taoism reflect a theme that people should actively explore and realize human health and longevity through various practical methods, thereby finding ways to master their own lives. Therefore, the concept of valuing human life and health is one of the important characteristics of Taoist health and longevity studies.

31. 有时候，从一个的脸色表情，就可以知道他对别人、对世界的态度。

31. Sometimes, one can tell a person's attitude towards others and the world just by looking at their facial expression.

32. 著名剧作家萧伯纳有一次在大街上走路，一个骑自行车的人不小心撞倒了他。那个人连忙过来扶起他正要道歉。

32. The famous playwright George Bernard Shaw was once walking on the street when a cyclist accidentally knocked him over. The cyclist hurried over to help him up and was about to apologize.

33. 这就是著名的空城计。

33. This is the famous Empty City Strategy.

34. 15《养性延命录》引《小有经》，《道藏》第18册476页。

34. Quotation from "Record of Cultivating the Nature and Prolonging Life" citing "The Small Record of Change," found in "The Taoist Canon," Volume 18, Page 476.

35. 先从意下守丹田开始，安静，眼耳为机，回光返照，收视反观内视，含眼光，凝耳韵，调鼻息：闭目，目光和意念合在一起（道家修练称为神光）注意力集中在下丹田，数息，采取逆式呼吸：

35. Begin with the intention of guarding the Dan Tian from within, maintaining tranquility, with the eyes and ears as the triggers, returning the light to reflect, focusing inwardly with the eyes and mind, containing the gaze, concentrating the ear's resonance, adjusting the breath through the nose: close your eyes, merge the gaze with the intention (referred to as spiritual light in Taoist cultivation), concentrate your attention on the lower Dan Tian, count the breaths, and adopt reverse breathing:

36. 第三，性命双修的思路。宋代张伯端开创的南宗重命，主张先命后性，即从命功下手，以性功为圆满。而北宗即全真道，主张先性后命，即从性功下手，然后及于命功。但两家区别仅限于修炼方法的次第，并不偏于一功。其实质都是主张在养生实践中，将有形的形体器官和精神意识合而为一，将其视为在养生实践中具有同等重要意义的修炼对象。全真道的开创者王重阳在《五篇灵文》中指出：“命无性不灵，性无命不立。”22这种性命双修的思想对道教养生学的发展产生了极为重要的影响，将道教养生推向了一个层次更高的、更完整的方法体系，即既注重“命功”的身体保健修炼，又注重“性功”的精神意识和思想道德的修炼；元代道士李道纯在《性命论》中指出：“性者先天至神，一灵之谓也。命者先天至精，一气之谓也。性之造化系乎心，命之造化系乎身。”23他认为：“高上之士性命兼达，先持戒定慧而虚其心，后炼精气神而保其身。身安泰则命基永固，心虚澄则性本圆明。性圆明则无来无去，命永固则无生无死，至于混成圆顿，直入无为，性命双全，形神俱妙也。”

36. Thirdly, the concept of "concurrent cultivation of life and spirit." Zhang Bojudan, the founder of the Southern School in the Song Dynasty, emphasized the importance of life over spirit, advocating that one should start with the cultivation of life (i.e., the physical practices), with the cultivation of spirit (i.e., the spiritual practices) as the ultimate goal. In contrast, the Northern School, represented by the Quanzhen Taoism, emphasized the cultivation of spirit before life, starting with the spiritual practices and then extending to the physical practices. However, the distinction between the two schools is limited to the sequence of cultivation methods and does not favor one practice over the other. In essence, both advocate for the integration of tangible physical organs and spiritual consciousness in the practice of longevity, considering them equally important objects of cultivation in the practice of longevity. Wang Chongyang, the founder of Quanzhen Taoism, pointed out in his "Five Articles of Spiritual Literature": "Without spirit, life is not enlivened; without life, spirit cannot stand." This concept of concurrent cultivation of life and spirit has had a profoundly important impact on the development of Taoist longevity science, pushing it to a higher level and a more comprehensive methodological system, which not only emphasizes the physical health and cultivation of "life practices" but also the spiritual, psychological, and moral cultivation of "spirit practices." Li Daorun, a Taoist monk of the Yuan Dynasty, pointed out in his "Theory of Life and Spirit": "Spirit is the highest primordial, also known as the single spiritual essence. Life is the highest primordial essence, also known as the single primordial qi. The creation of spirit depends on the heart, and the creation of life depends on the body." He believed: "The superior cultivators achieve both life and spirit. They first hold the precepts of戒, samadhi, and wisdom to empty their minds, and then cultivate qi, spirit, and vital energy to protect their bodies. When the body is healthy and tranquil, the foundation of life is permanently solid. When the mind is empty and clear, the essence of spirit is perfectly bright. When the essence of spirit is perfectly bright, there is no coming or going; when life is permanently solid, there is no birth or death. This leads to the ultimate harmony and directly enters the realm of non-action, achieving the full cultivation of life and spirit, where both the body and spirit are wonderfully refined."

37. 诗人雪莱说：“笑实在是仁爱的象征，快乐的源泉，亲近别人的媒介。有了笑，人类的感情就沟通了。”

37. The poet Shelley said, "Laughter is truly the symbol of benevolence, the source of happiness, and the medium for getting close to others. With laughter, the emotions of humans communicate."

38. 第四，众术合修的思路。葛洪提出“藉众术之共成长生”的观点，认为“凡养生者，欲令多闻而体要，博见而善择。偏修一事，不足必赖也。”25他反对并抨击那些“知玄素之术者，则曰唯房中之术可以度世矣；明吐纳之道者，则曰唯导引可以难老矣；知草木之方者，则曰唯药饵可以无穷矣”26的养生偏见，提出了众术合修，取长补短的科学养生主张。他说：“养生尽理者，既将服神药，又行气不懈，朝夕导引，以宣动荣卫，使无辍阂。加之以房中之术，节量饮食，不犯风湿，不患所不能，如此可以无病。”27葛洪众术合修的理论，是他对道教养生学的一大贡献，并对后世道教养生学的发展产生了深远的影响。陶弘景继承了葛洪的传统，在《养性延命录》中辑录了自上古以来的养生理论和养生术，对行气、导引、炼丹都有所研究。这种兼收并蓄的传统一直被后代卓有成就的养生家们所继承，从唐初孙思邈的《千金方》(包括《千金要方》和《千金翼方》)以至明清的养生著作中都广收行气、导引、服食等养生术。

38. Fourth, the idea of combining various techniques for cultivation. Ge Hong proposed the view that "by relying on the common growth of various techniques, one can achieve longevity." He believed that "for those who cultivate the art of longevity, it is necessary to be well-informed and grasp the essentials, to have broad perspectives and be good at choosing. Focusing on only one aspect is not enough to rely on."25 He opposed and criticized the养生偏见 of those who "believe that only the techniques of the room can help one pass through life; those who understand the art of breathing and exhalation say that only Qigong can prevent aging; those who know about herbal remedies say that only medicine can provide endless benefits"26. He advocated for the synthesis of various techniques, taking the strengths to compensate for the weaknesses in scientific health maintenance. He said, "For those who cultivate longevity in a rational manner, they should not only take divine medicine but also practice Qigong tirelessly, morning and evening, to promote the circulation of Qi and blood, and prevent any blockages. Adding the techniques of the room, regulating diet, avoiding dampness and wind, not worrying about what one cannot do, in this way, one can be free from illness."27 Ge Hong's theory of combining various techniques is a major contribution he made to Taoist health cultivation, and it has had a profound impact on the development of Taoist health cultivation in later generations. Tao Hongjing inherited Ge Hong's tradition and compiled the theories and techniques of health cultivation from ancient times to the present in his book "Record of Cultivating the Nature and Extending Life." He had research on Qigong, guiding, and refining alchemy. This tradition of integrating and absorbing has been inherited by later generations of outstanding health cultivators, from Sun Simiao's "Thousand Gold Formula" (including "Thousand Gold Essential Formula" and "Thousand Gold Supplement Formula") in the early Tang Dynasty to the health cultivation books of the Ming and Qing dynasties, which widely collected health cultivation techniques such as Qigong, guiding, and taking herbs.

39. 面带微笑，说明你心态乐观。

39. Wearing a smile indicates a positive mindset.

40. 脸色是心灵的显现。一个人的内心世界，会在脸色上表现出来。

40. The color of one's face is a manifestation of the soul. A person's inner world will be reflected in their facial color.

41. 16《养性延命录》引《小有经》，《道藏》第18册476页。

41. In "The Record of Cultivating the Nature and Prolonging Life," it quotes from "The Small Record of the Tao," Volume 18 of the "Taoist Canon," page 476.

42. 古人说：“泰山崩于前而面不改色，黄河决于口而心不惊慌。”

42. The ancients said, "Even if Mount Tai collapses before me, I will not change color; even if the Yellow River bursts its banks at the mouth, my heart will not be startled."

43. 松果体，是脑袋里的一个器官，有观点认为佛教中“天眼通”与松果体激活有联系，激活了松果体，相当于打开了第八识，能照见五蕴皆空呀，故知有小孩能用耳朵看书是真实的，每一个都有这个功能，只因为执着、妄想、颠倒不能证得。由于佛教经典产生的历史时期中并没有松果体这个概念，这种观点并不被主流科学界，也没有被佛教界所公认。

43. The pineal gland, an organ in the brain, is believed by some to be related to the Buddhist concept of "clairvoyance." Activation of the pineal gland is thought to open the eighth sense, enabling one to see that all five aggregates are empty. Therefore, it is known that there are children who can read with their ears, as everyone has this function, but it cannot be realized due to attachment, delusion, and inversion. Since the concept of the pineal gland did not exist during the historical period in which Buddhist scriptures were produced, this view is not recognized by the mainstream scientific community, nor is it acknowledged by the Buddhist community.

44. 笑是最美的化妆，是一个人最高贵的样子，容易博得别人的好感，获得更多的人缘。

44. Laughter is the most beautiful makeup, the most noble aspect of a person, and it is easy to win others' favor and gain more popularity.

45. 有的人见到别人，总是一脸和善，温情款款，洋溢着对人的关心和祝福。这样的人，总会让人喜欢和牵挂。

45. Some people always appear amiable and affectionate when they meet others, radiating concern and blessings. Such individuals are usually liked and cherished by others.

46. 让自己脸上呈现出慈善之态，才能让别人走近你。

46. Only by presenting a charitable demeanor on your face can you allow others to approach you.