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The observation of Kong Anguo says:] ‘That is a hundred and twenty years of age. ’ (cf. Ruan Yuan 193 above)” 18 Wang Bing: “They have left the way in which. ” 19 Wang Bing: “They are over-fond of consuming [wine]. ” 20 Wang Bing: “They exhibit little constancy. ” 526/6 follows Jia yi jing 甲乙經, ch. eleven, nr. 7 and identifies 妄 as 安, within the feel of “leisure. ” subsequently the passage may still learn: “They undertake relaxation as a standard pursuit. ” 21 Wang Bing: “They take pleasure in an excessive amount of intercourse. ” 666/41 issues out that during symmetry with the previous and the next passages 醉以 could be 以醉. 669/5 disagrees. 22 Wang Bing: “樂色, ‘to get pleasure from sex,’ is named 欲, ‘desire. ’ 輕用, ‘frivolous use,’ is named 耗. to discover excitement in intercourse is named ‘lust. ’ To make frivolous use [of one’s essence] is termed ‘wastefulness. ’ If one takes excitement in intercourse with out limits, then one’s essence could be exhausted. If one makes frivolous use [of one’s essence] perpetually, then the genuine qi may be dissipated. consequently this is why the sages adored [their] essence and punctiliously thought of its use that their bones have been jam-packed with marrow and powerful. Lao zi has stated: ‘[The Sages] weaken their wills and develop their bones. ’ ” Lin Yi et al. : “The Jia yi jing has 好, ‘to love,’ ‘to be fond of,’ rather than 耗. ” 925/11 and Fang Wenhui/110 agree. by contrast, 669 relates 耗散 to all 4 previous examples of misbehavior and interpretes those characters consequently: “they waste and expend their actual [qi]. ” Yu Yue: “The interpretation [of 耗] as 好, ‘desire,’ is true. The meanings of 好 and 欲 are very shut. ‘Through their lust they exhaust their essence; via their wants they fritter away their real qi’ is the same which means expressed in various sentences. With the current wording 耗散其真 the aim Chapter 1 33 they don't know the best way to retain fullness and so they interact their spirit while it's not the fitting time. 23 They make each attempt to thrill their hearts, [but] they oppose the [true] happiness of lifestyles. 24 emerging and resting leave out their phrases. for this reason, it really is [only] one half 100 [years] they usually weaken. 25 of this assertion is uncertain. Wang Bing’s remark relies at the errors generally textual content. ” Wang Hongtu et al. /153 is of the same opinion. 23 Wang Bing: “That is to assert, they make frivolous use of and provides loose rein to their wants. The Lao zi has said: 持而盈之不如其已. that's to assert: to cherish [one’s] essence and to guard the real [qi] (see Lao zi ch. nine) is like retaining a vessel stuffed [with liquid]. If one strikes it with no care it's going to flip over and the real [qi endowed through] heaven could be spilled. Zhen gao 真誥 has said: ‘If one is not able to be constantly cautious in his actions, all types of ailments will come up. How may possibly this be blamed at the spirit-brilliance? ’ this is often intended right here. ” Lin Yi et al. : “Another model has 解 rather than 時. ” Hu Shu: “The personality 時 is right; 解 is a mistake. 時 is the same with 善. humans in later instances neglected the current which means of 時 and erroneously replaced it [to 解]. ” 925/12 follows Hu Shu in studying 時 as 善, “to be strong at ...