1. 善治者治皮毛，其次治肌肤，其次治筋脉，其次治六腑，其次治五脏。

1. A good ruler first governs the superficial aspects, then the skin and muscles, followed by the meridians and collaterals, then the six visceras, and finally the five internal organs.

2. 人生最高境界：佛为心，道为骨，儒为表，大度看世界。技在手，能在身，思在脑，从容过生活。三千年读史，不外功名利禄;九万里悟道，终归诗酒田园。

2. The highest realm of life: Buddhism as the heart, Taoism as the bone, Confucianism as the exterior, and a magnanimous perspective towards the world. Skill in hand, ability in the body, thought in the mind, and a composed way of living. Three thousand years of reading history, all boils down to fame, fortune, and benefits; nine thousand miles of seeking the path, ultimately returns to poetry, wine, and the countryside.

3. 浮生自苦不从容，睡起依然日又红。贫富不知闲是福，几人肯唱大江东。

3. Life is a fleeting burden, yet the sun remains red as I wake up. Ignorance of wealth and poverty is blissful, but how many are willing to sing of the great river eastward?

4. 《黄帝内经》几乎同中国三玄之学关连在一起，所谓的三玄之学，在中国文化思想上非常重要。什么叫三玄之学就是《《《庄子》。这几本书与后来的印度文化佛教经典也有密切的关联。比如我们翻译佛经，很多名词都是借用这些书上的，这个要特别注意。除了《《《庄子》外，最重要的还有阴阳五行之学，就是诸子百家之中的一家所谓阴阳家。

4. The "Yellow Emperor's Inner Canon" is almost synonymous with the Chinese Three Mysteries, which are of great importance in Chinese cultural and philosophical thought. The so-called Three Mysteries refer to the "Zhuangzi." These books are also closely related to later Indian Buddhist classics. For instance, when we translate Buddhist scriptures, many terms are borrowed from these books, which requires special attention. In addition to the "Zhuangzi," the most important one is the study of Yin and Yang and the Five Elements, which is a branch among the百家 schools of thought called the "Yin and Yang School."

5. 我们经常说，不要以有所得之心，求无所得之果;大家来学佛，都抱一个有所得的心，求得一个无所得之果，那是基本错误。佛就说：当时我得一个无所得的境界，了不可得，所以然灯佛给我授记。

5. We often say, do not seek the fruit of non-acquisition with the intention of gaining; everyone comes to learn Buddhism with the intention of gaining, seeking the fruit of non-acquisition, which is fundamentally wrong. The Buddha said: At that time, I achieved a state of non-acquisition, which was indescribably unattainable, and that is why the Thusly Illuminating Buddha bestowed upon me the prophecy.

6. 所有 其它 的佛经典，对这个世界都是厌恶悲观的，认为人生是痛苦的。《华严经》则不然，主张这个宇宙一切的一切都至善、至美。如何做到呢只有一念明心见性就做到了，你就看到真实的一面。换言之，我们现在看到这个死无我，是一个影子。你没有看到这些现象的后净。

6. All other Buddhist scriptures hold a disdainful and pessimistic view of this world, believing that life is painful. However, the "Avatamsaka Sutra" holds a different stance, advocating that everything in this universe is inherently good and beautiful. How is this achieved? It is achieved through a single thought of enlightening the mind and seeing one's nature; then you see the true aspect. In other words, what we currently see in this world as the "no-self" is just a shadow. We have not seen the pure essence behind these phenomena.

7. 所以，开始我们已说过，真正的佛法是超越一哲学、一切形式之上的。也就是佛说，真正的智慧成就，即非般若波罗密;智慧到了极点啊，没有智慧的境界，那才是真智慧。这也等于老子说的，大智若愚;智慧真到了极点，就是最平淡的人。世界上最高明的人，往往就是最平凡，相反的，平凡就是伟大。

7. Therefore, as we have already said at the beginning, the true Dharma transcends all philosophy and all forms. That is to say, as the Buddha said, true wisdom accomplishment is not Prajna Paramita; when wisdom reaches its peak, there is no realm of wisdom, and that is true wisdom. This is also equivalent to what Laozi said, "Great wisdom appears foolish"; when wisdom truly reaches its peak, it is the most ordinary person. The most brilliant people in the world are often the most ordinary ones. Conversely, ordinariness is greatness.

8. 我们都常听说“得意忘形”，但是，据我个人几十年的人生 经验 ，还要再加上一句话“失意忘形”。有人本来蛮好的，当得意的时候，事情都处理得很得当，见人也彬彬有礼;但是一旦失意之后，就连人也不愿见，一副讨厌相，自卑感，种种的烦恼都来了，人完全变了。

8. We often hear the phrase "proud and out of control," but according to my own decades of life experience, I would add another phrase: "depressed and out of control." Some people may be quite good at heart, handling things well and being polite when they are successful and meeting others. However, once they experience setbacks, they even don't want to see people, showing a dislikable demeanor, feelings of inferiority, and various kinds of troubles, completely changing as a person.

9. 万古千秋事有愁，穷源一念没来由，此心归到真如海，不向江河作细流。

9. Throughout the ages, there is sorrow in the endless events; tracing the source, a single thought leads to nowhere. This heart returns to the boundless ocean of truth, not flowing as a tiny stream in rivers and streams.

10. 善言始者，必会于终；善言近者，必知其远。是则至数极而道不惑，所谓明矣。

10. He who starts with good words will surely reach a good end; he who speaks of the near will surely understand the distant. This is the ultimate understanding where the path is not confused, which is what we call clarity.

11. 有见识的人，他虽然从艰苦困难中成长，反而更具有同情心和慷慨好义的胸襟怀抱。因为他懂得人生，知道世情的甘苦。

11. A person of insight, though he has grown up through hardships and difficulties, is反而 more compassionate and generous in spirit. Because he understands life and knows the sweetness and bitterness of the world.

12. 人生该这样过活：儒为表大度看世界;思在脑从容过生活。

12. Life should be lived in this way: Confucianism as the expression of breadth of mind in perceiving the world; thoughtfulness in the mind for a leisurely way of living.

13. 五谷为养，五果为助，五畜为益，五菜为充。

13. Grains nourish, fruits assist, livestock benefit, and vegetables fulfill.

14. 《孟子》记载：“七年之病，当求三年之艾。”

The text from the "Mencius" can be translated to English as: 14. The "Mencius" records: "For a seven-year illness, seek a three-year-old herb."

15. 人能够真正做到了为学问而学问，就不尤人，就反问自己，为什么我站不起来为什么我没有达到这个目的是自己修养、做法种种的问题。自己痛切反省，自己内心里并不蕴藏怨天尤人的念头。拿现在的观念说，这种心理是绝对健康的心理，这样才是君子。

15. If a person truly achieves the state of studying for the sake of knowledge, they will not blame others, but rather reflect upon themselves, asking why they cannot stand up or why they have not reached this goal, considering it a matter of their own cultivation and methods. They will deeply and critically introspect, and within their hearts, there is no hidden resentment towards heaven or others. With today's concepts, this kind of psychology is absolutely healthy, and this is what it means to be a gentleman.

16. 佛学像百货店，里面百货杂陈，样样俱全，有钱有时间，就可去逛逛。逛了买东西也可，不买东西也可，根本不去逛也可以，但是社会需要它。

16. Buddhism is like a department store, filled with a variety of goods, with everything available. If one has money and time, they can go for a stroll. They can buy things or not, and even if they never go, it is still needed by society.

17. 是故持脉有道，虚静为保。春日浮，如鱼之游在波；夏日在肤，泛泛乎万物有余；秋日下肤，蛰虫将去；冬日在骨，蛰虫周密，君子居室。故曰：知内者按而纪之，知外者终而始之，此六者持脉之大法。

17. Therefore, there is a way to take the pulse, and it is to maintain tranquility and emptiness. In spring, it rises, like a fish swimming in the waves; in summer, it is on the skin, spreading over all things with an abundance; in autumn, it descends to the skin, as the insects prepare to hibernate; in winter, it is in the bones, where the insects are densely gathered, and the nobleman resides within. Hence it is said: Those who understand the interior observe and record it, and those who understand the exterior start and end with it. These six are the great principles of taking the pulse.

18. 世界上最会讲比喻讲得最好的是宗教家。《新旧约》圣经____十分之六七都是比喻，最多的比喻是佛经。每一句话都是比喻，如梦是比喻，如幻是比喻，水月比喻，空花比喻，东一个 故事 西一个故事都是比喻，因为世界上有许多真理没有办法讲，只有比喻才懂。

18. The best at using metaphors in the world are religious figures. The Bible, both the Old and New Testaments, contains roughly sixty to seventy percent metaphors, with the most being found in Buddhist scriptures. Every sentence is a metaphor; for example, a dream is a metaphor, as is an illusion. There are metaphors like the water-moon, the empty flower, and each story from east and west is a metaphor, because there are many truths in the world that cannot be expressed directly; only metaphors can be understood.

19. 如何是独乐乐无事此静坐，一日是两日。如何是与人乐乐与君一席话，胜读十年书。如何是众乐乐此中空洞原无物，何止容卿数百人。

19. How is it to enjoy oneself alone, in this tranquil sitting, a day becomes two days. How is it to enjoy oneself with others, in a conversation with you, it is better than reading ten years of books. How is it to enjoy oneself with a crowd, in this emptiness there is originally nothing, how can it not accommodate hundreds of people like you.

20. 阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始，神明之府也，治病必求于本。

20. Yin and Yang are the laws of heaven and earth, the fundamental principles of all things, the parents of changes, the origin of life and death, the repository of the divine and the mysterious. To treat diseases, one must seek the root.

21. 立身不求无患，身无患则贪欲必生;处世不求无难，世无难则骄奢必起;谋事不求易成，事易成则志存轻慢;施德不求望报，德望报则意有所图。

21. One does not strive for a life without trouble, for if one's life is without trouble, greed and desire are sure to arise; one does not seek to navigate the world without difficulties, for if the world is without difficulties, arrogance and extravagance are bound to emerge; one does not seek to achieve things easily, for if things are easily achieved, one's resolve becomes slack and indifferent; one does not bestow kindness in the hope of receiving rewards, for if one expects rewards for one's kindness, there is an ulterior motive.

22. 我从小读书时，我的老祖母告诉我：“孩子啊，读书可以，不要去做官啊，”因为古语说“一代做官九代牛”，你这一辈子做官，你来生要九次变牛还债，因为做官容易犯错误。现在没有这个观念了。

22. Since I was young and began reading, my grandmother would tell me, "Dear child, it's fine to read, but don't seek an official position." As the old saying goes, "A generation in office requires nine generations of oxen." If you spend your entire life as an official, in your next life you will have to be reborn as an ox nine times to pay off your debts, because it's easy to make mistakes in official positions. This concept no longer exists today.

23. 我常说，中国宋明以后的理学家讲规规矩炬做人，是佛教的律宗，老庄道家是佛教的禅宗，讲解脱的。举这些例子，你说菩萨在哪里不一定在庙子，不一定在宗教中，社会上很多人行的就是菩萨道。倒是穿上宗教外衣的人，常常听闻佛法的人，却做不到。社会上很多不信宗教的人，我看了肃然起敬，他们真是菩萨。

23. I often say that the Neo-Confucian scholars after the Song and Ming dynasties in China advocate for living a life of propriety and order, which corresponds to the Vinaya School of Buddhism; the Laozi and Zhuangzi Taoists are akin to the Chan School of Buddhism, which teaches about liberation. By citing these examples, you see that the Bodhisattva is not necessarily found in temples or within religion; many people in society are walking the path of the Bodhisattva. It is often those who wear religious robes and frequently hear the Dharma who fail to live up to it. There are many people in society who do not believe in religion, and I look upon them with deep respect; they are truly Bodhisattvas.

24. 十九世纪威胁人类最大的疾病是肺炎，二十世纪威胁人类最大的是癌症，二十一世纪威胁人类最大的是精神病。现在是精神病开始的时代了，我发现很多年轻的孩子们精神都有问题了，归结起来是教育的问题。一社会的兴衰成败，重点在文化，在教育。

24. The greatest threat to humanity in the 19th century was pneumonia, in the 20th century it was cancer, and in the 21st century it is mental illness. It is now the era when mental illness is beginning to emerge. I find that many young children are having mental issues, and the root cause can be attributed to educational problems. The rise and fall of a society, its successes and failures, depend on culture and education.

25. 夏三月，此谓蕃秀，天地气交，万物华实，夜卧早起，无厌于日，使志无怒，使华英成秀，使气得泄，若所爱在外，此夏气之应，养长之道也。逆之则伤心，秋为痎疟，奉收者少，冬至重病。

25. In the third summer month, this is called the flourishing period, when the energies of heaven and earth intersect, and all things bloom and bear fruit. It is advisable to go to bed late and wake up early, not to be weary of the day. Keep your mind calm and free from anger, so that the blossoms may become beautiful, and the energy may be released. If you are fond of things outside, this is in accordance with the summer energy and the way to nourish and grow. Contrary to this will harm the heart, in autumn leading to intermittent fevers, with a deficiency in the functions responsible for gathering and storing, and in winter, to severe illness.

26. 我们学佛的根本是什么一切宗教都是一样，都是：诸恶莫作，众善奉行，这是第一个起步。如果不修一切的善法，光想求开悟，那就是青蛙跳井了，噗通!那不是悟啦，那个是自误，聪明反被聪明误。

26. The fundamental essence of our practice in Buddhism is, just like all religions, it is: Do not do any evil, and do all good, this is the first step. If one does not cultivate all good deeds, but only desires to seek enlightenment, that would be like a frog jumping into a well, poof! That is not enlightenment, but self-deception, being wise yet being misled by one's own wisdom.

27. 孔子说我整理诗三百篇的宗旨在什么地方“一言以蔽之”一句话，“思无邪”。

27. Confucius said that the purpose of my compilation of the Three Hundred Poems can be summarized in one word, "Think without bias."

28. 什么是真头陀行，真出家才是头陀行，心出家才是真出家。各位在座的不论在家出家的，要心能出家，才是真比丘比丘尼。

28. What is true Theravada practice? True Theravada practice is true renunciation, and true renunciation is true出家. All of you present, whether laypeople or monastics, must cultivate the mind of renunciation to truly be a true monk or nun.

29. 阴者，藏精而起亟也；阳者，卫外而为固也。

29. The Yin aspect is about storing essence and activating vitality; the Yang aspect is about defending the exterior and making it firm.

30. 我常常感到，国家亡掉了不可怕，还可以复活，要是国家的文化亡掉了，就永远不会翻身了。

30. I often feel that it is not可怕的 for a country to fall and be reborn, but if the country's culture is lost, it will never recover.

31. 学问最难是平淡，安于平淡的人，什么事业都可以做。

31. The most difficult aspect of learning is to be content with the ordinary; those who are content with the ordinary can pursue any career.

32. 南怀瑾，中国当代国学大师之一，于儒、释、道三类国学当中拥有广泛著作，其成就造诣凸显于《周易》易理的详解上，因博学广闻而被众多学子尊称为“南师”，

32. Nan Huairen, one of the contemporary Chinese master scholars of traditional Chinese studies, has extensive writings in the three categories of Confucian, Buddhist, and Taoist国学. His achievements and profound knowledge are particularly highlighted in his detailed explanation of the Yi Jing's philosophy, and due to his vast learning and knowledge, he is respectfully addressed as "Master Nan" by many students.

33. 咸曰新其用，大济蒸人，华叶递荣，声实相副，盖教之著矣，亦天之假也。

33. It is said that by new uses, it greatly benefits the people, and its branches and leaves flourish successively, the sound corresponds to the substance, which shows the importance of education, and also the favor of heaven.

34. 然刻意研精，探微索隐，或识契真要，则目牛无全，故动则有成，犹鬼神幽赞，而命世奇杰，时时间出焉。

34. However, if one diligently delves into the profound, seeking the hidden and the obscure, and gains insight into the essentials, then there is nothing that cannot be accomplished, just as ghosts and gods silently praise and extraordinary individuals from different eras constantly emerge.

35. 圣人不治已病治未病，不治已敌治未乱。

35. The sage does not treat the illness that has already occurred, but prevents diseases from happening. He does not deal with the enemy that has already emerged, but prevents chaos from arising.

36. 阴者藏精而起亟也；阳者，卫外而为固也。阴不胜其阳，则脉流薄疾，并乃狂。阳不胜其阴，则五脏争气，九窍不通。

36. The Yin stores essence and generates vitality; the Yang protects the exterior and fortifies the body. If the Yin is not able to overcome the Yang, the pulse will flow rapidly and weakly, leading to mania. If the Yang is not able to overcome the Yin, the five internal organs will struggle with Qi, and the nine orifices will not be able to function properly.

37. 《神灸经论》云：“夫灸取于人，火性热而至速，体弱而刚用，能消阴翳，走而不守，善入脏腑，取艾之辛香做炷，能通十二经，走三阴，理气血，治百病，效如反掌。”

37. The " Treatise on the Art of Acupuncture " says: " Acupuncture relies on the human body, with fire being hot and rapid in nature. When used on the weak and sturdy, it can dissipate the Yin turbidity, move without staying, and is good at penetrating the viscera. By using the acrid and fragrant properties of mugwort to make the moxa cones, it can unblock the twelve meridians, traverse the three Yin meridians, regulate Qi and blood, and treat a hundred diseases, with effects as easy as turning one's hand."

38. 上医治未病，中医治欲病，下医治已病。

38. The highest level of medicine prevents disease, the middle level treats diseases that are about to manifest, and the lowest level treats diseases that have already occurred.

39. 佛学为什么讲无常因为世界上的事没有永恒的。人的欲望，永远贪求永恒，想永远保持存在，那是永远不可能的，那是笨蛋，是看不清楚的人搞的。所以佛告诉你，积聚必有消散，崇高必有堕落，合会终须别离，那是必然的道理，这是大原则。

39. Why does Buddhism talk about impermanence? Because there is no eternal in the affairs of the world. Human desires are always greedy for eternity, wanting to maintain existence forever, which is never possible. That is foolishness, done by people who cannot see clearly. So, Buddhism tells you that accumulation must be dispersed, greatness must fall, and unions will eventually part, which is an inevitable truth. This is a great principle.

40. 夫上古圣人之教下也，皆谓之虚邪贼风，避之有时，恬淡虚无，真气从之，精神内守，病安从来。是以志闲而少欲，心安而不惧，形劳而不倦，气从以顺，各从其欲，皆得所愿。

40. The teachings of the ancient sages to the people were all about avoiding the "false, evil, and harmful winds." There is a time to avoid them. They advocated for a tranquil and empty mind, following the true qi, maintaining inner spirit, and thus preventing illness from arising. Therefore, when one's mind is at ease and desires are few, the heart is peaceful and without fear, the body is tired but not exhausted, the qi flows smoothly, each person follows their own desires, and everyone achieves their wishes.

41. 一个学大乘菩萨道的人，应该是这个样子来布施来修行，应该不住相，一切现象不留，心中若留一点现象，已经不是学佛的境界了。

41. A practitioner of the Mahayana bodhisattva path should practice generosity and cultivation in this manner: they should not dwell on forms, leaving no trace of phenomena. If even a trace of phenomena remains in their heart, it is no longer the realm of studying the Buddha's teachings.

42. 《扁鹊心书》中说：“人至晚年阳气衰，故手足不能温，下元虚惫，动作艰难，盖人有一息气在，则不死，气者阳所生也。故阳气尽则心死。人于无病时，常灸关元、气海、命门、中脘，虽未得长生，亦可得百年寿。”

42. In the book "The Heart Book of Bian Que," it is said: "As people grow old, their Yang Qi declines, hence their hands and feet cannot be warm, and the lower part of their body becomes weak and exhausted, making movements difficult. As long as there is a breath of Qi in a person, they will not die; the Qi is the offspring of Yang. Therefore, when Yang Qi is exhausted, the heart dies. When people are free from illness, they should often apply moxibustion to Guanyuan, Qihai, Mingmen, and Zhongwan points. Although they may not achieve eternal life, they can still expect to live to be a hundred years old."

43. 宋朝太医窦材在《扁鹊心书》中指出：“人之真元乃一身之主宰，真气壮则人强，真气弱则人病，真气脱则人亡，保命之法，艾灼第一。”

43. In his book "The Mind Book of扁鹊," the Imperial physician of the Song Dynasty, Sui Cai, pointed out: "The true primordial essence is the master of the entire body. When the true Qi is strong, a person is strong; when the true Qi is weak, a person falls ill; when the true Qi is lost, a person dies. The method to preserve life is the first, Moxibustion."

44. 生命就是这样，年年都有个春天，年年也有个冬天，这是生灭两头的现象细胞乃至一切物质也是有生有灭，永远都是这样。找到了生命能生能灭的根本，叫做成佛，叫证得菩提。为什么佛教到中国，很容易就被吸收呢因为中国文化的老祖宗《易经》，也讲过这个道理。

44. Life is like this, every year has a spring and every year also has a winter; this is the phenomenon of birth and destruction. Cells and all matter also have birth and destruction, and it is always like this. Finding the root of life's ability to be born and to die is called becoming a Buddha, or attaining enlightenment. Why is it that Buddhism was easily absorbed in China? Because the ancient ancestor of Chinese culture, the Book of Changes, also talks about this principle.

45. 心定则气和顺，气和顺则血道畅，精气内充，正气强盛，强身祛病。

45. When the mind is at peace, the body is harmonious and gentle; when the body is harmonious and gentle, the blood circulation is smooth, the vital energy is internally replenished, the true energy is strong, and it strengthens the body and eliminates diseases.

46. 所以，真正的佛学讲应该报应并不是迷信的话，而是一句很科学的话。你昨天骂了人家，当时人家对你笑笑，心里已经有仇恨，有机会他一定会报答你的，不会客气。这就是因果，这就叫做业。所以魔由心造，妖由人兴。因果报应，生命来源就是这样的。

46. Therefore, the true teachings of Buddhism do not speak of retribution as mere superstition, but rather as a very scientific statement. If you cursed someone yesterday, they might smile at you then, but already harbor resentment in their heart. Given the opportunity, they will definitely repay you, without any hesitation. This is the law of cause and effect, which is referred to as karma. Thus, demons are created by the mind, and ghosts are stirred up by people. The law of cause and effect, the source of life, is just like this.

47. 佛法在那里不一定在佛经上啊!世间法皆是佛法，金刚经下面会告诉你。所以大家不要把学佛的精神和生活与现实人生分开。本来无所谓出世，也无所谓入世。记得当年有老前辈问我：依你这个程度，为什么不出家呢我说，你要搞清楚，我从来也没有入过家。世界上那有个出那有个入啊不出也不入嘛!那些都是外形，都是相。

47. Buddhism is not always found in the Buddhist scriptures! The laws of the world are all part of Buddhism, as the Diamond Sutra will tell you later. Therefore, everyone should not separate the spirit of studying Buddhism from their daily life and real life. There is no such thing as renunciation, nor is there such a thing as entering the world. Remember, an elder once asked me: At your level, why don't you become a monk? I said, you need to understand that I have never entered a family. Where in the world is there an 'entering' and an 'exiting'? It's all about not entering and not exiting! Those are all external forms, all appearances.

48. 能够成为一个生命，神和气很重要。道家讲精气神，什么是精呢刚才已经讲过，不要认识错了，全身能量，都是精，精气神要合一。

48. To become a life form, the essence of God and Qi is very important. Taoism speaks of Qi, spirit, and essence. What is essence has been explained earlier; do not misunderstand. All the energy in the body is essence, and the harmony of essence, Qi, and spirit is essential.

49. 然而其文简，其意博，其理奥，其趣深，天地之象分，阴阳之候列，变化之由表，死生之兆彰，不谋而遐迩自同，勿约而幽明斯契。

49. However, its language is concise, its meaning profound, its principles complex, and its charm deep. It delineates the images of heaven and earth, lists the signs of yin and yang, reveals the causes of change, and highlights the omens of life and death. It is not by deliberate planning that its influence extends far and wide, nor is it by arbitrary constraint that it connects the obscure and the bright.

50. 暮而收拒，无忧筋骨，无见雾露。

50. In the evening, avoid exposure and take care not to worry about the strain on one's bones and muscles, nor to expose oneself to mist and dew.

51. 道家的流弊也很大，画吞刀吐火之术，都变成了道家的文化，更风水算命武功等等，几乎无一不包括在内，都属于道家的学术，所以虽是“综罗百代，广博精微”，也因之产生了流弊。说到纪晓岚，顺便讲两个笑话。纪晓岚一生治学严谨，对学生的教育也很严格，近于苛求。一个学生写了一篇 文章 拿给纪晓岚，他看完后，批了两句诗：“两个黄鹂鸣翠柳，一行白鹭上青天。”这是杜甫的两句诗，这个学生莫名其妙，去问老师。纪晓岚说：“两个黄鹂鸣翠柳”，不知讲些什么;“一行白鹭上青天”，愈飞愈远离题万里。

51. The influence of Taoism has also been very extensive. The arts of swallowing swords and spitting fire have all become part of Taoist culture, as well as feng shui, fortune-telling, martial arts, and almost everything else, which are all included in Taoist scholarship. Therefore, although it is "comprehensive of all dynasties, broad and profound," it has also given rise to some malpractices. Speaking of Ji Xiaolan, I'll share two jokes. Ji Xiaolan was very rigorous in his scholarship throughout his life and was also very strict in educating his students, almost to the point of being demanding. A student wrote an article and showed it to Ji Xiaolan. After reading it, he wrote two lines of poetry: "Two yellow orioles sing among the green willows, a line of white egrets soaring to the blue sky." These are two lines from a poem by Du Fu. The student was puzzled and went to ask his teacher. Ji Xiaolan said, "Two yellow orioles sing among the green willows," not knowing what to say; "A line of white egrets soaring to the blue sky," the further it flies, the more it strays from the topic by miles.

52. 风者，百病之始也，清静则肉腠闭拒，虽有大风苛毒，弗之能害，此因时之序也。

52. Wind is the beginning of all diseases. When the body is calm and tranquil, the pores close and resist, so even in the face of strong winds and noxious toxins, they cannot harm the body. This is due to the order of the seasons.

53. 苍天之气，清静则志意治，顺上则阳气固，虽有贼邪，弗能害也，此因时之序。故圣人传精神，服天气，而通神明。失之则内闭九窍，外壅肌肉，卫气散解，此谓自伤，气之削也。

53. The energy of the heavens, when it is tranquil, brings order to the mind and will. When it aligns with the superiors, the yang qi is fortified, and even with evil and malicious influences, they cannot harm. This is because it follows the order of the times. Therefore, the sage transmits their spirit, conforms to the atmosphere of the heavens, and connects with the divine. If this harmony is lost, there will be internal blockages in the nine orifices and external obstructions in the muscles. The defense qi dissipates and dissolves, which is called self-harm and the depletion of qi.

54. 《名医别录》载：“艾叶苦，微温，无毒，主灸百病。”

54. The "Record of Famous Physicians" states: "Mugwort leaves are bitter, slightly warm, and nontoxic, primarily used for moxibustion to treat various diseases."

55. 学佛不是要度一切众生吗善人固然要使，恶人更要度了。好人要爱护，不好的人更值得怜悯。

55. Isn't the practice of Buddhism about saving all sentient beings? While good people should be guided, evil people are even more in need of salvation. Good people should be cherished, and those who are not so good are even more worthy of compassion.

56. 冬三月，此谓闭藏，水冰地坼，无扰乎阳，早卧晚起，必待日光，使志若伏若匿，若有私意，若已有得，去寒就温，无泄皮肤，使气亟夺，此冬气之应，养藏之道也。逆之则伤肾，春为痿厥，奉生者少。

56. In the winter, for the three months, it is referred to as the time of closure and storage. The water freezes and the ground cracks, without disturbing the yang. One should go to bed early and rise late, waiting for the sunlight. The mind should be as if hidden or concealed, as if having a secret intention, as if already having achieved something. Avoid the cold and seek warmth, do not allow the skin to leak, so that the qi is not quickly depleted. This is in accordance with the winter's energy and the way to nourish and store. Contrary to this will damage the kidneys, leading to weakness and paralysis in spring, with a reduced ability to support life.

57. 什么叫做事业呢孔子《易经系传》叫做;举而措之天下之民，谓之事业。一个人，一辈子，做一件事情，对社会大众有贡献，对国家民族，对整个的社会，都是一种贡献，这才算是事业。

57. What is called a career? Confucius in the "Commentary on the Book of Changes" said, "To lift it up and put it into practice among the people of the world, that is called a career." For an individual, to do one thing throughout a lifetime, and to contribute to the general public, to the nation and the people, and to the whole society, is a form of contribution. Only then can it be considered a career.

58. 光读正面的历史是不够的，还要看小说。所谓历史，常地名、时间都是真的，内容不太靠得住;而小说，地点、时间都是假的，但那个故事却往往是真的。

58. It is not enough to merely read the positive history; one should also read novels. So-called history often has true place names and dates, but its content is not very reliable; while novels, although they have false places and dates, the stories they tell are often true.

59. “理”是哲学的，完全哲学的，这一部分很重要，《易经》讲宇宙天人之间的原理，是哲学的科学。第二个是“象”，一切的现象，宇宙万物的现象。“数”，这个里头包含最高的数理学，还不是一般的数学。譬如医学，现在研究的是医理学;所谓数理学是数学哲学的科学。

59. "Li" is philosophical, completely philosophical, and this part is very important. The I Ching discusses the principles between heaven and man in the universe, which is a scientific philosophy. The second is "Xiang," referring to all phenomena, the phenomena of all things in the universe. "Shu," which includes the highest mathematics, is not ordinary mathematics. For example, in the field of medicine, what is currently studied is medical theory; what is referred to as mathematical philosophy is the science of mathematics.

60. 《医学入门》讲：“药之不及，针之不到，必须灸之。”

60. The text from "Introduction to Medicine" states: "Where medicine fails and needles cannot reach, moxibustion is necessary."

61. 肝见庚辛死，心见壬癸死，脾见甲乙死，肺见丙丁死，肾见戊己死。是为真脏见，皆死。

61. Liver encounters death with the element of Geng and Xin; heart encounters death with the element of Ren and Gui; spleen encounters death with the element of Jia and Yi; lung encounters death with the element of Bing and Ding; kidney encounters death with the element of Wu and Ji. This is known as the true viscerality seeing, and all result in death.

62. 唐代名医王焘在《外台秘要》中提出灸法为医之大术，宜深体之，要中之要，无过此术。

62. The famous Tang Dynasty physician Wang Tao proposed in "Wai Tai Mi Yao" that moxibustion is a great art in medicine, and it is necessary to deeply understand it. It is the essence among the essentials, and there is no art more superior than this.

63. 天堂固然好，但却有人偏要死也不厌地狱。极乐世界固然使人羡慕，心向往之，但却有人愿意永远沐浴在无边苦海中，以苦为乐。与其舍一而取一，早已背道而驰。不如两两相忘，不执著善恶、美丑，便可得其道妙而逍遥自在了。

63. While paradise is indeed wonderful, there are those who would rather die than not endure hell. The pure land is certainly enviable and something one longs for, yet there are those who would choose to bathe in the boundless ocean of suffering forever, taking pleasure in pain. To choose one over the other is already to deviate from the right path. It is better to forget about the duality of good and evil, beauty and ugliness, and thus attain the mystery of the path and live in ease and freedom.

64. 《小品方》云：“夫针须师乃行，其灸凡人便施。”

64. The "Short Treatises" says: "Needle practice must be conducted under the guidance of a master, while moxibustion can be administered by an ordinary person."