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In wealthy families, where food and clothing are abundant, children often die young; in poor families, where food and clothing are insufficient, children are often robust. What is the reason? It is likely that children from poor families cannot indulge their desires and dare not get angry even when things go against them; whereas children from wealthy families can indulge their desires and get angry at the slightest provocation. Excessive anger leads to Liver diseases (Liver disorders), causing the pathology of Wood overacting on Earth (Liver wood overacting on Spleen earth). Therefore, although the rearing conditions for children in poor families are meager, they are often more successfully raised than those in wealthy families. This coincidentally aligns with four principles of child-rearing: wearing thin clothes, eating bland food, having few desires, and harboring little anger—this is the first point; having no wealth and using few medicines, thus avoiding misdiagnosis by incompetent physicians—this is the second point; during gestation, the mother’s continuous labor keeps Qi and Blood active, resulting in solid bones and sinews for the fetus—this is the third point; the mother’s labor facilitates the circulation of the Bao Luo (uterine collaterals), making childbirth easier and reducing fetal diseases—this is the fourth point. The proverb says, "Sing when you see crying; if there is no crying, there will be a hunchback." Although the words are vulgar, they are apt. Who knows that crying is the beginning for infants to dissipate fright, vent heat, dispel wind and cold, transform food, and move Qi. Thus, fishing families have many children who are robust and solid in bones and sinews. This is because if the mother is cold, the child is cold; if the mother is hot, the child is hot. During gestation, they have already experienced wind, frost, summer heat, and dryness. After birth, their muscles are thick and dense, and their bones and sinews are firm, so pathogenic factors cannot invade. In wealthy families, with fine clothes and delicious food, limbs and Zang-Fu organs are all delicate. Since the Prenatal Constitution (Xian Tian) is inherently soft and brittle, and Postnatal life involves excessive warmth and fullness, external invasions and internal injuries follow one after another. Combined with the depletion by drugs, their condition worsens. It is like plants in shady places that do not see wind or sunlight; how can they flourish? Even if they grow up, they suffer from illness throughout their lives. Moreover, those who eat coarse grains have strong and dense intestines and stomachs; drinking a little wine does not confuse Yuan Jing (Primordial Essence); worrying much causes Shen Qi (Spiritual Qi) to gather inward; having few desires means little Yin Du (sexual toxicity). These are things that those who consume rich and fatty foods cannot achieve.

The proverb says, "A scholar learning medicine is like turning vegetables into pickles." Because scholars understand principles but may easily make mistakes in medicine. Medicine and Confucianism both revolve around the same principle. However, what operates the pivot and governs the whole body is the Heart (Shen organ). Therefore, ancient sages emphasized nourishing, rectifying, and illuminating the Heart, teaching earnestly for thousands of words, focusing solely on the Heart as the master. Similarly, medical practitioners regard the Heart as the Official of the Monarch. Only Zhao Xianke’s book *Yi Guan* (Canon of Medicine) forcefully cites the phrase "the Twelve Officials are in danger" from the *Nei Jing* (Inner Canon), repeatedly arguing to exclusively revere the Ming Men (Gate of Life) as the Monarch. He elaborates exhaustively on the root of Qi and Blood, the pass of life and death, the origin of human generation, the source of curing disease, and the phenomena of true and false. This indeed benefits medicine greatly and is not insignificant to people. But since ancient sages all regarded the Heart as the master, Zhao’s exclusive reverence for the Ming Men as the Monarch seeks to separate it from the Heart, causing medicine and Confucianism to diverge into two paths. Regarding this view, I cannot help but privately disagree. Generally, ancient sages regarded the Heart as the master from the perspective of self-cultivation and moral conduct. Zhao regarded the Ming Men as the master from the perspective of respecting life and establishing destiny. This is precisely Zhao’s heartfelt intention to save the world. By forcing citations to support his view, he acknowledges that humans, as the spirit of all things, hide within this Heart. Thus, the *Jing* (Classic) states: "The Official of the Monarch, from whom Shen Ming (Spiritual Illumination) emerges." The Kidneys govern wisdom, and the Heart governs thought. The Qi root of the Heart lies in the Kidneys. The Heart perceives the future, while the Kidneys correspond to the past, fulfilling the duties of Shen Ming and regulating the Zang organs. When lying down to enter Yin, the spiritual connection of the Heart links with the Kidneys. Li (Fire trigram) belongs to Yin and pairs with Water; Kan (Water trigram) belongs to Yang and pairs with Fire (Note: Textual logic varies, translating literally). However, Water is born from Metal and can moisten the dryness of its mother; Fire is born from Wood but can harm the form of its mother. Hence, in the *I Ching*, Li represents warfare; Fire above Water is Ji Ji (After Completion); Water below Fire is Wei Ji (Before Completion). This clarifies that Water and Fire cannot be separated, and Yin and Yang are roots of each other. Mutual nourishment is called peace. Slight deviation leads to immediate disaster. Therefore, humans born in heaven and earth among all things are governed by Yin and Yang. Water and Fire are the traces of Yin and Yang. Bias towards either is unacceptable; who is light and who is heavy? Furthermore, awakening all beings, intelligence and wisdom belong to the Heart. Can the Kidneys do this? Thus, the *Jing* states: "The Heart is the Official of the Monarch," which is undoubtedly correct. Moreover, the movement of Ministerial Fire (Xiang Huo) mostly stems from Sovereign Fire (Jun Huo). The meaning of "Minister" is not empty. However, the Heart’s ability to manifest spirit requires the ascent of True Yin. Without it, can it function? Just as although the sage rules above, the people must be the foundation of the state. From this, we see that the Heart is the master, and the Kidneys are its root; the hierarchy is clear. But the mechanism of benefit and harm is closely related. Even emotionless plants require a solid root system to flourish in flowers and leaves. How much more so for humans, who possess Qi and Blood, are sentient, and have the form of the Five Elements? Can we ignore the principle of "Heaven generates One with Water, Earth generates Two with Fire"?