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Before the manifestation of heaven and earth (Xuanhuang), the Water of Tianyi (Congenital Kidney Water) is born first, while the embryonic form is not yet established. The primal Qi of both kidneys is established beforehand. Generally, before the infant is formed, the uterine sac (Baotai) knots together first; its image is hollow in the middle, with a single stem rising straight up, shaped like the pistil of a lotus. This "single stem" refers to the umbilical cord; the "lotus pistil" refers to the two kidneys. Within this lies the point of Yuan Yang (Primal Yang Fire) in a state of yinyun (vital energy interaction), which serves as the master of life. Water generates Wood, then the Liver forms; Wood generates Fire, then the Heart forms; Fire generates Earth, then the Spleen forms; Earth generates Metal, then the Lungs form. Once the Five Zang Organs are formed, the Six Fu Organs follow, the four limbs are equipped, and the entire skeleton is complete. The *Classic of Immortals* states: "Ask how one defines Xuanpin (Mysterious Female)? It is that the infant has two kidneys first at birth." Before this body exists, there are already two kidneys; thus, the Kidneys are the root of the Zang-Fu organs, the root of the twelve meridians, the master of respiration, and the source of the Sanjiao (Triple Burner). Humans rely on them to begin life. Therefore it is said: Kidney Water is the root of the congenital constitution. A single point of Yuan Yang resides between the two kidneys, which is called the Mingmen (Gate of Life). Essentially, one Yang line resides between two Yin lines, hence it occupies the North position and constitutes the Kan trigram. Without this fire, humans cannot circulate the Sanjiao or ripen and cook food and drinks. The *Inner Canon* states: "Shao Huo (Mild Fire) generates Qi." The *Classic of Immortals* states: "Between the two kidneys lies a point of brightness; reversed, it becomes the mother of the Elixir; reversed, it becomes human." When the Dragon hides at the bottom of the sea, the Dragon rises and the Fire follows. Yuan Yang hides in the Kan Palace (Kidney), and its operation corresponds to the Li Palace (Heart); this is the root of life for humans. Thus we know that the root of Yang Fire originates from below ground, and the source of Yin Fire originates from above in the sky. Hence it is said: "Water flows from high sources"; and again: "Fire is within water." Water and Fire are the manifestations of Yin and Yang, and alternative names for Heaven and Earth. Solitary Yang does not generate; solitary Yin does not grow. The function of Heaven lies underground, and the function of Earth lies in the sky; thus Heaven and Earth communicate, Water and Fire mix, and all things are born. The ancient sages observed that the Kidney is the root of the congenital constitution, so when discussing pulse diagnosis they said: "Humans having the Chi pulse (at the wrist) is like trees having roots; even if the branches and leaves wither, the root will naturally regenerate. In critical cases of Shanghan (Cold Damage), where the Cun Kou pulse is difficult to assess, one still diagnoses Taixi (KI3) to evaluate Kidney Qi." Jing (Essence) is the flower of Water. Shen (Spirit) relies on it, like a fish relying on water; Qi relies on it, like mist covering an abyss. Shen must rely on material objects to have attachment; when Jing is exhausted, Shen scatters, which is the natural trend. When he was an infant, unaware of sexual intercourse, he would erect spontaneously; this was the utmost abundance of Jing. Pure and complete, conforming to the Heavenly Way, deep and clear, conforming to the boundless void, by age sixteen his True Jing is full, and he can begin to produce offspring. After ejaculation, the Qian trigram changes to Li, and the true substance is already deficient. If one does not know how to conserve and cherish it, the hundred vessels will become empty; what else awaits but danger! Some people in the world use methods to consolidate Jing and supplement, which is greatly incorrect. Sexual intercourse inevitably disturbs the Kidneys; although externally no semen is discharged, the Jing has already left its palace. There must be several drops of True Jing that overflow along with the flaccidity of the Yang, just as fire produces smoke and flame; how can it return to the firewood? Therefore, one should value frugality in desires. However, damaging Jing and injuring the Kidneys is not a single issue. If the eyes labor in vision, Jing is consumed by sight; if the ears labor in hearing, Jing is consumed by listening; if the heart labors in thought, Jing is consumed by mental exertion; if the body labors in strength, Jing is consumed by physical effort. By regulating according to circumstances, Jing will accumulate day by day; therefore, one should value moderation in labor. The Kidney governs closure and storage, while the Liver governs dispersion and drainage. Both organs contain Xiang Huo (Ministerial Fire), and their connections all ascend to belong to the Heart. The Heart is Jun Huo (Monarch Fire). Anger injures the Liver, causing Xiang Huo to move; then the function of dispersion takes over, and the function of closure fails in its duty. Even without sexual intercourse, Jing is secretly consumed; therefore, one should value calming anger. Wine can disturb Blood; drinking wine makes the body and face red, which is disturbing the Blood. If one abstains from sex for months, Jing condenses and thickens; but after one night of heavy drunkenness, Jing becomes thin; therefore, one should abstain from alcohol. The *Canon* states: "For deficiency of Jing, supplement with flavor." However, rich and fatty foods may not necessarily generate Jing; bland flavors are best for benefiting Jing. The *Hongfan* discusses flavors, stating that crops yield sweetness. Among worldly things, only the five grains obtain the correct flavor. Eating blandly and consuming the five grains greatly nourishes Jing. Wu Ziye said: "Qishi (Euryale Seed) is naturally warm and neutral; it cannot strongly tonify. Why do people call it 'Dan of the Water'?" When people eat Qishi, they must bite it piece by piece and chew it finely; few gulp it down quickly. The tongue resembles teeth and lips; all day it moves without tasting strong flavors, plump but not greasy, thus causing the water of the Jade Pool (saliva) to pour and accumulate its efficacy. Even compared to Ru Shi (Oyster Shell and Cinnabar), this shows that those who eat blandly and fill up slowly benefit greatly from the Spleen and Kidney. The *Canon* states: "The Stomach is the sea of water and grain Qi, transforming Ying and Wei to moisten the Zongjin (Major Tendon)." It also states: "Yin and Yang converge at the Zongjin, with the Yangming Meridian as their leader." Thus, if the Stomach is strong, the Kidney is filled, and Jing-Qi is vigorous; if the Stomach is diseased, Jing is injured, and sexual function declines. The *Lingshu* states: "What comes with life is called Jing." This is the congenital Yuan Sheng Jing. The *Suwen* states: "When food Qi enters the Stomach, it scatters Jing to the Five Zang Organs." This is the daily generated Jing from water and grain. However, the daily generated Jing is all transformed from Yuan Jing, and then distributed to the organs; when full, it is transported to the Kidney. Hence it is said: "Only when the Five Zang are abundant can they discharge." If dietary Jing encounters pathogenic factors in one organ, the transformation of food flavor in that organ is incomplete; it cannot be stored together with Yuan Jing and will leak out spontaneously. Thus, Kidney Yin deficiency leads to inability to store Jing; Liver Yang excess leads to inability to secure Qi. If Yin pathogens lodge in the orifices and interact with the excessive Yang, Jing will escape and lead to external licentiousness. The so-called Yang excess is not true Yang excess, but rather Liver Ministerial Fire excess. All five Zang organs have fire, but only the Ministerial Fire lodged in the Liver, when good, generates life; when bad, it causes harm, exceeding other fires significantly. Since the genitalia are the gathering place of the Zongjin, anyone engaging in sexual activity with strong intent relies on Ministerial Fire for power. If internal connection occurs, combining with Yin Qi, the fire of the Sanjiao above and below, inside and outside, suddenly descends, opening all the Xuanfu (pores/cavities) of the body. The generated Jing gathers entirely at the genitalia to leap out; it is not limited to what the Kidney stores. Some elderly people remain robust; when asked why, they replied: "I once read the *Wenxuan* and understood the principle of conserving Jing from the phrases 'A stone containing jade makes the mountain shine; water holding pearls makes the river charming.'" Therefore, those abundant in Jing suffer no hundred diseases; those depleted in Jing attract myriad evils. Ancient philosophers deeply penetrated the root and urged preservation. When encountering deficiency syndromes, they urgently protected the North (Kidney) to cultivate the root of life. For insufficient Water, one strengthens the Master of Water (nourishes Kidney Yin) to control the Solar Flare (deficiency heat); Liuwei Wan (Six-Ingredient Pill) is used for this. For insufficient Fire, one benefits the Origin of Fire (warms Kidney Yang) to dissipate Yin Shadows (cold-dampness); Bawei Wan (Eight-Ingredient Pill) is used for this. Only in those young and vigorous with a distinctively solid Chi pulse is one advised to slightly add stir-fried and charred Zhimu (Anemarrhena Rhizome) and Huangbai (Phellodendron Bark) to suppress hyperactive inflammation. Unfortunately, ignorant practitioners treat these as top-tier Yin-nourishing agents and divine formulas for saving Water, administering them indiscriminately regardless of deficiency or excess. They do not know that excessive Zhimu causes intestinal lubrication, and prolonged Huangbai causes intestinal cold. If the Yangming receives this thief, how can it transform Ying and Wei to moisten the Zongjin? This leads to exhaustion of Marrow and Essence, vomiting above and diarrhea below, resulting in deep, hidden grievances. These disasters stem from adhering to Hejian's theory of "Heat without Cold" and Danxi's theory of "Yang is Often Excessive," causing such severe harm! As stated in *Qiu Zheng Lu*: "As long as the words of Zhu [Danxi] and Liu [Hejian] do not cease, the grace of Xuanyuan and Qibo will not be manifest. Indeed, this is the great demon of this Dao, and the misfortune of the people." Although his words may be somewhat extreme, they represent a sincere effort to correct biases and remedy defects.