동의보감- 내경편 권1-17 攝養要訣 양생의 요결

攝養要訣: 양생의 요결
[동의보감 원문 링크]

《태을진인칠금문》에, 
"첫째, 말을 적게 하여 내기(內氣)를 기른다. 
둘째, 색욕을 경계하여 정기(精氣)를 기른다. 
셋째, 음식을 담백하게 먹어 혈기(血氣)를 기른다. 
넷째, 침을 삼켜 오장의 기(氣)를 기른다. 
다섯째, 화을 내지 않아 간기(肝氣)를 기른다. 
여섯째, 음식을 맛있게 먹어 위기(胃氣)를 기른다. 
일곱째, 생각을 적게 하여 심기(心氣)를 기른다. 
사람은 기(氣)로 살아가고 기(氣)는 신(神)으로 성해진다. 
기(氣)를 기르고 신(神)을 온전하게 하면 참된 도(道)를 얻을 수 있다. 
이 세상 여러 가지 것들 중에 원기(元氣)를 가장 먼저 보존해야 한다"고 하였다.

《황정경》에서 
"그대가 오래 살고자 한다면 곤륜(崑崙)을 닦아야 한다"고 했다. 
머리는 빗질을 많이 해야 하고 
손은 얼굴에 두어야 하고 
치아를 자주 맞부딪쳐야 하고 
침은 항상 삼켜야 하고 
기(氣)는 세심하게 단련해야 한다는 것이다. 
이 다섯 가지가 곤륜을 닦는 방법인데, 곤륜은 곧 머리를 가리킨다.

갈선옹의 《청정경》에, 
"사람이 욕심을 버리면 절로 마음이 고요해지고 
마음을 맑게 하면 절로 신(神)이 깨끗해져서 
저절로 육욕(六欲)이 생기지 않고 삼독(三毒)이 소멸된다. 
사람의 마음은 비우면 맑아지고 
바르게 앉으면 고요해지며, 
적게 말하고 적게 들으면 신(神)과 명(命)이 보존된다. 
말을 많이 하면 기(氣)가 상하고, 
자주 기뻐하면 감정이 흐트러지고, 
자주 성을 내면 감정을 상하고, 
자주 슬퍼하거나 생각이 많으면 신(神)을 상하고, 
욕심을 부려 몸을 피곤하게 하면 정(精)을 상한다. 
이러한 행위들은 수행하는 사람들이 해서는 안 된다"고 하였다.

또, "양성(養性)하는 선비는 침을 멀리 뱉지 않고 빨리 걷지 않는다. 
너무 많이 들으려 하지 않고 너무 많이 보려고 하지 않는다. 
배가 너무 고프기 전에 먹되 과식하지 않고, 
갈증이 심하지 않은 상태에서 물을 마시되 지나치게 마시지는 않는다"고 하였다.

혜강이, "양성(養性)에 다섯 가지 어려움이 있다. 
명리(名利)를 버리지 못하는 것이 첫째 어려움이고, 
희노를 없애지 못하는 것이 둘째 어려움이며, 
소리와 색[聲色]을 버리지 못하는 것이 셋째 어려움이고, 
기름진 음식을 끊지 못하는 것이 넷째 어려움이며, 
신(神)이 허하고 정(精)이 흩어지는 것이 다섯째 어려움이다. 
이 다섯 가지가 가슴속에 없으면 믿고 따르는 마음이 날로 두터워지고 
도(道)와 덕(德)이 날로 온전해져서 
선을 구하지 않아도 복이 오고 오래 살기를 바라지 않아도 절로 장수하게 된다. 
이것이 양생의 큰 요지이다"라 하였다.

《유찬》에, 
"눈이 잘 보이게 하려면 늘 눈을 감아야 하고, 
귀가 잘 들리게 하려면 늘 배불리 먹어야 하며, 
팔의 힘을 기르려면 늘 구부렸다 폈다 하여야 하고, 
다리의 힘을 기르려면 늘 걸어야 한다"라 하였다.

손진인이,
"비록 좋은 음식을 늘 먹더라도 양성술을 알지 못하면 장수하기 어렵다.
양성하는 방법은 늘 힘을 적게 쓰고 너무 피로하게 만들거나 감당할 수 없는 일을 억지로 하지 않는 것이다.
흐르는 물이 썩지 않고 문의 지도리가 좀먹지 않는 것은 늘 움직이기 때문이다.
양성하는 방법은 오래 걷거나 오래 서 있거나
오래 앉아 있거나 오래 누워 있거나
오래 보거나 오래 듣지 않는 것이다.
이 방법을 쓰지 않으면 모두 수명을 단축한다"고 하였다.

《통신진경》에, 
"양생에서는 손상시키지 않는 것이 수명을 연장시키는 방법이다. 
손상시키지 않는 것에서는 보하는 것이 생명을 보호하는 방법이다. 
편안할 때 위태로울까 걱정하는 것은 위험의 싹이 나기 전에 막으려는 것이다. 
어린 나이에 손상을 입어 기(氣)가 약해지고 신체가 마른 경우에도 
황혼의 시기에 깨달아 우환을 막고 보익하면 
기혈이 넉넉해지고 신(神)이 충족되어 자연히 장생하게 된다"고 하였다.

[攝養要訣]
[The Key Points of Health Preservation]

太乙眞人七禁文曰, 一者, 少言語養內氣. 二者, 戒色慾養精氣. 三者, 薄滋味養血氣. 四者, 嚥精液養藏氣. 五者, 莫嗔怒養肝氣. 六者, 美飮食養胃氣. 七者, 少思慮養心氣. 人由氣生, 氣由神旺, 養氣全神, 可得眞道. 凡在萬形之中所保者, 莫先於元氣.
It is said in the Seven Proscriptions Writings of the True Person of the Great One (太乙眞人七禁文):
"First, speak less to nurture qi inside the body.
Second, nurture essence-qi by abstaining from sexual desires.
Third, eat light foods to raise blood-qi.
Fourth, swallow saliva to nurture the qi of the five viscera.
Fifth, nurture liver qi by restraining anger.
Sixth, nurture stomach qi by eating deliciously.
Seventh, nurture heart qi by thinking less.
A person lives by qi and gi grows strong by spirit. One will be able to earn true Dao when gi is nurtured and the spirit is replenished. The original qi(元氣) is the foremost to preserve."

黃庭經曰, 子欲不死修崑崙, 謂髮宜多櫛, 手宜在面, 齒宜數叩, 津宜常嚥, 氣宜精鍊. 此五者, 所謂修崑崙, 崑崙謂頭也.
It is said in the Scripture of the Yellow Court (黃庭經):
"One must clean the mountains to live long." This means the hair must be combed thoroughly, hands on the face, teeth clicked, saliva swallowed all the time, and qi trained carefully. These five ways are the methods of cleaning the mountains. Mountains refer to the head. 

葛仙翁淸靜經曰, 人能遣其慾而心自靜, 澄其心而神自淸, 自然六欲不生, 三毒消滅. 夫人心虛則澄, 坐定則靜, 寡言希聽, 存神保命. 盖多言則損氣, 多喜則放情, 多怒則觸意, 多悲哀思慮則傷神, 多貪慾勞困則傷精. 凡此皆修行之人, 不宜有也. 又曰, 養性之士, 唾不至遠, 行不疾步, 耳不極聽, 目不極視, 不欲極飢而食, 食不可過飽, 不欲極渴而飮, 飮不欲過多.
It is said in the Classic of Clarity and Purity (淸靜經) by Ge Xianwong:
"The mind becomes calm naturally when a person lets go of desires, and the spirit clears when the mind is cleared. Then the six desires and three poisons will not attack. The heart of the person is cleared when emptied, and calmed when one sits right; spirit and lifespan are preserved when one speaks less and hears less. Too much-talking damages qi, too much happiness scatters emotions, frequent anger hurts feelings, frequent sadness and thoughts hurt the spirit, and too much desire, which leads to fatigue of the body damages essence. These must not be done by those who are training themselves."
Also, "A scholar who is training himself does not spit far nor walk fast. He does not hear nor see much. He eats before getting hungry but never overeats. He drinks before getting thirsty but never overdrinks."

嵇康曰, 養性有五難, 名利不去爲一難, 喜怒不除爲二難, 聲色不去爲三難, 滋味不絶爲四難, 神虛精散爲五難. 五者無於胸中, 則信順日躋, 道德日全, 不祈善而有福, 不求壽而自延, 此養生之大旨也.
Ji Kang (嵇康) said,
"There are five difficulties in training the spirit. First, is the difficulty of letting go of fame and wealth; second, is the difficulty of letting go of emotions; third is the difficulty of letting go of art and sexual desires; fourth is the difficulty of giving up greasy food; and fifth is the deficiency of spirit and dispersion of essence. If these five are not present in a person, the feeling of trust will grow day by day, and the Tao and virtue will grow day by day; one person will be able to earn much luck even without asking for goodness and will be able to live a long life even without wishing to live a long life. This is the point of self-training."

類纂曰, 養目力者常瞑, 養耳力者常飽, 養臂肘者常屈伸, 養股脛者常步履.
It is said in the Classified Compilation on Nurturing Life (類纂):
"One must always close the eyes if one wants to have bright eyes; one must always eat well to have good hearing, one must flex and extend one's arms to raise the strength of the arms; one must always walk to raise the strength of the legs." 

孫眞人曰, 雖常服餌, 而不知養性之術, 亦難以長生也. 養性之道, 常欲少勞, 但莫大疲及强所不能堪耳. 夫流水不腐, 戶樞不蠹, 以其運動故也. 養性之道, 莫久行, 久立, 久坐, 久臥, 久視, 久聽, 皆令損壽也. 又曰, 凡言傷者, 亦不卽覺也. 謂久則損壽耳.
Sun the wise man said:
"It is difficult to live long if one does not know the way of disciplining the mind even if one eats good food all the time. The way of disciplining the mind is to use small amounts of energy every time and not make any problems unbearable or too tiring. The reason for the freshness of flowing water and the hinges of the door not being eaten by worms is that they are always moving. The way of disciplining the mind is not walking, standing, sitting, lying down, seeing, or hearing for too long. Not using these ways shortens the lifespan of every person." He also said, "Harm in this sense means shortening the lifespan gradually without one's notice."

洞神眞經曰, 養生以不損爲延年之術, 不損以有補爲衛生之經. 居安慮危, 防未萌也. 雖少年致損, 氣弱體枯, 及晩景得悟, 防患補益, 則氣血有餘而神自足, 自然長生也.
It is said in the Classic of the Cavern Spirit and Perfected (洞神眞經):
"The way of lengthening the lifespan in nurturing life is doing no harm. In doing no harm, tonifying is the way of protecting lives. Worrying about possible risks at the time of comfort is an effort to prevent any danger before it erupts. Even in a person with weak qi and a skinny body from defects at an early age, it is possible to restore qi and blood and recover the spirit, and naturally live a long life when in old age one enlightens oneself and prevents future troubles and tonifies oneself."