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Twisting and turning, this is a lifetime of self and others. How many schemes and strategies, within limited time. Endless livelihood affairs, hurriedly busily working like horses and oxen, when will it end? Waking up on the pillow, try listening to the water clock counting the hours. How many romantic figures in history and antiquity, thinking about those who chase fly-tip profits and snail-horn fame, who will reach the end? Look at yesterday's faults of others, today they are my own situation. Some have been appointed Chancellor three times, enfeoffed as Marquis twice; some pick chrysanthemums by the fence, plant melons in the garden, all ultimately become just one mound of earth on Mang Mountain. Awake ones, once the skin bag is torn open, it is merely a skeleton.

Eyes seeing correspond to the Taiyang (Greater Yang) channel, not being the fire of the sun and moon cannot illuminate itself; this is the external brightness of the Li (Fire) trigram. It is the intersection of Wood and Fire, the function of the Liver and Heart, where the Hun (Ethereal Soul) and Shen (Spirit) are served. Ears hearing correspond to the Shaoyin (Lesser Yin) channel, not being the wind and qi cannot communicate itself; this is the internal darkness of the Kan (Water) trigram. It is the intersection of Metal and Wood, the function of the Lungs and Kidneys, where the Po (Corporeal Soul) and Jing (Essence) are served. These two ends (eyes and ears) both have substantial bodies but empty functions, responding internally to external stimuli.

Nose breathing corresponds to the Shaoyang (Lesser Yang) channel; if internal qi does not exit, it cannot connect with external qi entering; this is the interaction of Thunder and Wind, the intersection of Metal and Wood, the function of the Brain and Marrow, where Qi and Mai (Vessels) are served; it is the gate of life and death. Mouth eating corresponds to the Taiyin (Greater Yin) channel; without one's own fluids, it cannot nourish the flavors of external substances; this is the communication between Mountain (Gen) and Lake (Dui), the intersection of Water and Fire, the function of the Spleen and Stomach, where Flesh and Blood are served; it is the foundation of prosperity and decline. These two ends (nose and mouth) both have empty bodies but substantial functions, responding externally to internal stimuli.

Human eyes and tongue have form, and what they see also has form. The nose only contains air, so what it smells is only air. As for the ears, they are hollow inside, and the sounds heard leave no trace; things respond according to their kind.

Blood belongs to Shaoyin and the Metal element, hence its smell is fishy. Urine belongs to Taiyin and the Water element, hence its smell is pungent/ammoniacal. Marrow belongs to Shaoyang and the Wood element, hence its smell is musky/foul. Feces belong to Taiyang and the Fire element, hence its smell is offensive. Fluids (Jin) hide under the tongue and connect to the Spleen, hence their smell is fragrant. *Shengji Zonglu* states: Blood and Qi in humans are like fluids nourishing the body. Beard and hair are extensions of fluids; as fluids dry or moisten, beard and hair follow, thus the root of beard and hair lies in blood and qi.

Hair, eyebrows, and whiskers are long, straight, and hollow. In heaven and earth, even fine dust arises from Li (Principle) and Qi, so mosquito proboscises can draw blood, and butterflies, crickets, and katydids mate via antennae; the principle is visible here.

The first menstrual blood of an virgin girl can restore nearly extinct Yang Qi; it is simply rare to obtain at the right time. For example, calculating from conception to age fourteen, exactly 5048 days pass, matching the number of the Yellow Path. If used correctly and taken according to method, it can extend lifespan. The highest method is when true Qi arrives first during menstruation, warm like a lead cauldron, light penetrating curtains uncontrollably. One who obtains this calls it Great Medicine, capable of refining the Returning Elixir and extending life, possessing miraculous感应 (resonance), not attainable through desire or imagination; few understand this.

Baopuzi says: Humans are within Qi, and Qi is within humans. All things in heaven and earth require Qi to live and rely on respiration to nourish themselves, so the Supreme One taught people to regulate breath. Before this body existed, there was this breath; before this body perishes, this breath extinguishes first. Living beings in the womb breathe with the mother, forming Qi, connected continuously. Gradually opening, hollow like a tube, allowing Qi to flow. Front connects to the navel, back to the Kidneys, up to the Jiaji and Niwan Palace, down to Shangen forming the nostrils, hence named Nose Ancestor. At this time, my Qi connects to Mother's Qi, Mother's Qi connects to Heaven and Earth's Qi, Heaven and Earth's Qi connects to Great Void Qi; orifices connect without barrier. When Qi numbers are complete, breaking the womb and cutting the umbilical cord, with a sound, a point of Primordial Yang falls to the place of establishing life. From then on, Post-Heaven Qi acts; although there is respiration, it cannot connect with Primordial Ancestral Qi. From childhood to old age, no breath stays within. Mortals in the Three Realms, born of dust and returning to dust, dying ten thousand times and being reborn ten thousand times, simply because they cannot find the old path home. The Supreme One established laws teaching cultivation for longevity, capable of seizing the Righteous Qi of Heaven and Earth. Humans seize this Righteous Qi through the two nostrils of respiration. What is exhaled is one's own Yuan Qi emerging from within; what is inhaled is the Righteous Qi of Heaven and Earth entering from outside. If one's root is solid, between inhalation and exhalation, one can seize Heaven and Earth's Righteous Qi, extending life. If one's root is not solid, essence exhausted and Qi weak, the inhaled Righteous Qi exits with exhalation; internal Yuan Qi is not owned by oneself but seized by Heaven and Earth. Why? Because respiration does not enter through the correct gate. All ordinary people's respiration goes from the throat down to the diaphragm and returns; one inhalation connects Dantian Qi with nasal Qi, one exhalation releases nasal Qi and lowers Dantian Qi, thus unable to connect with Ancestral Qi, like a fish drinking, entering the mouth and exiting the gills, which Zhuangzi calls "the breath of the multitude is in the throat." If the Perfect Person breathes, it penetrates Mingtang and reaches Jiaji, flowing into Mingmen, connecting with Ancestral Qi, like magnet attracting iron, same kind loving same kind, which Zhuangzi calls "the breath of the True Person is at the heels." Heel implies deep breathing; having achieved deep breathing, one's fate is in one's own hands, not molded by nature! People often say one inhalation reaches the Dantian, filling the abdomen, and one exhalation empties it completely. Can it truly be emptied? This is failing to investigate the root and not understanding the principle of birth. As for counting breaths and regulating breath, it merely clears the respiratory pathway; regarding refining the self and building the foundation, it is far from the Great Elixir! Now pointing directly to the Primordial Ancestral Orifice: at the beginning of establishing life, this orifice condenses first, generating the two Kidneys, then the Heart. Kidney is likened to lotus root, Heart to lotus flower, with a hollow center and straight exterior, supporting heaven and earth. Heart and Kidney are eight cun four fen apart, leaving one cun two fen in the middle, called the "Cavity," the path of Heart-Kidney interaction, the land of Water-Fire balancing. When this orifice opens, respiratory Qi gradually passes through Jiaji and Hunyuan, reaching the Mansion of Life, finally uniting mother and child, broken mirror reunited, gradually expanding until the root is solid! Alas! Human life is like a tree without roots, relying entirely on Qi as the rootstock; if one breath stops, life is no longer one's own. Thus, those seeking longevity must solidify their Qi; if Qi is solid, internal Yuan Qi does not exit with exhalation, and Heaven and Earth's Righteous Qi constantly enters with inhalation. Over time, fetal breath stabilizes, Yin'e (inner vessel) forms, and the path to longevity appears. Those with ambition should not neglect this. (The two nostrils are Post-Heaven; the cavity is Pre-Heaven.)

Fire has Yang Fire and Yin Fire, Fire in Water, Fire in Earth, Fire in Metal, Fire in Wood. Yang Fire is the light of the sun and moon, born at Yin hour and dies at You hour. Yin Fire is the light of lamps and candles, born at You hour and dies at Yin hour; these are opposing fires. Fire in Water is thunderbolt fire, also Dragon-Thunder Fire, formless but audible, does not burn vegetation, becomes more intense with rain, appears in late spring and hides in late autumn. Originally, Dragon-Thunder appears because in the fifth month, one Yin is born; water bottom is cold and sky is hot. Dragon is a Yang entity, so it rises with Yang. At Winter Solstice, one Yang returns, so the dragon also descends with Yang. Thunder also silences. The Ministerial Fire in human Kidneys is the same. If one does not regulate desires in daily life, leading to declining Mingmen Fire and excess Yin in Kidneys, Dragon Fire has no place to hide, so it wanders upward and does not return, causing upper jiao irritability, heat, cough, etc. A skilled healer uses warming Kidney medicine to guide it back to its origin according to its nature, making it follow the command of Yang hiding in Autumn and Winter, so the Dragon returns to the sea; this is the ultimate truth.

Like lamp fire, it is also Yin Fire, requiring oil to nourish it; do not mix a drop of cold water, or it will extinguish. Fire in the furnace is flameless fire in ash and earth; it smokes with wood and extinguishes with dampness, requiring ash to protect it and wet embers to sustain it. Fire in human Spleen Earth is nourished with sweet-warm substances, and the fire naturally subsides. The Classic says: Sweet removes great heat, Warmth removes great heat; this is what is meant!

Fire in the air attaches to Wood; because Kan Water nourishes it, Fire does not appear externally. Only dry wood generates fire, spreading uncontrollably until power is exhausted. Internal blazing of Liver Fire in humans, causing depression and irritability, requires acrid-cool substances to disperse it. The Classic says: Disperse Wood stagnation, vent Fire stagnation, allowing it to follow its flaming-upward nature. If treated with cold purgatives, stagnation increases. If treated with hot medicines, intensity increases.

Fire in Metal: Wherever there are gold and silver mines or buried metals in mountains, there is light at night; this is Metal stagnant in Earth unable to escape, so brilliance appears externally. In humans, feeling needle-pricks or mosquito bites in skin pores, or scalp burning like fire, is due to Water exploiting Metal deficiency appearing in the skin.

Speaking of Water, there is Yang Water, Yin Water, Water in Fire, Water in Earth, Water in Metal, Water in Wood. Yang Water is Kan Water, which is Qi. Chen Xiyi's *Xiaoxi Lun* states: Kan traps one Yang within two Yins; Water Qi moves secretly underground, serving as the root of life for all things, namely moistening fluid, the liquid of Qi. The *Monthly Ordinances* state for Mid-Autumn: Killing Qi prevails, Yang Qi declines daily, water begins to dry; this is water drying, earth dying. For Mid-Winter: Water springs move; in this month, one Yang is born; this is water moving, earth living; it can be called Water in Fire or Water in Earth. Yin Water is Dui Marsh, which is Form, one Yin penetrating above two Yangs. With tangible water, it benefits all things, descending as generative grace. Above, it is rain and dew; below, it is large streams. Water in Metal is mercury in ores. In humans, it is marrow in bones, the most refined essence, humanity's treasure. Water in Wood: Xun Wood enters Kan Water and emerges upward; this water is the fat/grease within Wood. In the human body, Yongquan acupoint on the feet and Jianjing acupoint on the shoulders are pathways for hidden water movement. Any fluid moistening the interior of the skin is well-spring water.

Although water varies greatly, it all returns to the ocean. For heavenly and earthly waters, the ocean is the ancestor. For human body waters, the Kidney is the source. The reason it flows day and night without ceasing is that it has a primordial dry Qi acting as the Taiji. The Classic says: Record Water and Fire, and deduce other Qi.

Purple is an intermediate color, and the Heavenly Enclosure is called Ziwei (Purple Tenuity); is this not profound symbolism? Purple is formed by combining Red and Black. Water and Fire intersect, Yin and Yang interact, and then all things are born through it. Since all things are born through it, it is therefore the master of all things.

Purple signifies the meaning of Water-Fire and Yin-Yang intersection, mutual completion, and circulation. Hence the Heavenly Enclosure is called Zigong (Purple Palace) and Ziwei, the place of subtle mystery. Therefore, the Emperor's residence is also called Zichen, aligning with facing south and arching north.

The Moon's orbit, when in the same palace as the Sun, is New Moon (Hui/Shuo); when in the opposite palace, it is Full Moon (Wang). Sun illuminates day, Moon illuminates night. On the 1st and 2nd, Sun and Moon rise together at Mao hour from Mao palace, setting at You hour in You position; thus, the Moon travels underground at night. When emerging slightly closer to the Sun, it cannot shine brightly. On the 3rd and 4th, at Mao hour the Moon is in Yin palace; adding Yin to Mao, counting sequentially to Shen position meeting You, thus the Moon is born in Shen. On the 5th and 6th, at Mao hour the Moon is in Chou palace; adding Chou to Mao, counting to Wei position meeting You, thus the Moon is born in Wei. On the 7th, 8th, and 9th, at Mao hour the Moon is in Zi palace; adding Zi to Mao, counting to Wu position meeting You, thus the Moon is born in Wu. On the 10th and 11th, at Mao hour the Moon is in Hai palace; adding Hai to Mao, counting to Si position meeting You, thus the Moon is born in Si. On the 12th and 13th, at Mao hour the Moon is in Xu palace; adding Xu to Mao, counting to Chen position meeting You, thus the Moon is born in Chen. On the 14th, 15th, and 16th, at Mao hour the Moon is in You palace; adding You to Mao, counting to Mao position meeting You, thus the Moon is born in You. On the 17th and 18th, at Mao hour the Moon is in Shen palace; adding Shen to Mao, counting to Yin position meeting You, thus the Moon dies in Shen. On the 19th and 20th, at Mao hour the Moon is in Wei palace; adding Wei to Mao, counting to Chou position meeting You, thus the Moon dies in Wei. On the 21st, 22nd, and 23rd, at Mao hour the Moon is in Wu palace; adding Wu to Mao, counting to Zi position meeting You, thus the Moon dies in Wu. On the 24th, 25th, and 26th, at Mao hour the Moon is in Si palace; adding Si to Mao, counting to Hai position meeting You, thus the Moon dies in Si. On the 27th, 28th, and 29th, at Mao hour the Moon is in Chen palace; adding Chen to Mao, counting to Xu position meeting You, thus the Moon dies in Chen. On the 30th, at Mao hour the Moon is in Mao palace, close to the Sun, thus the Moon fully dies. Meeting the Sun creates Hui (New Moon). Thus, on the 1st and 2nd it rises at Mao hour, 3rd and 4th at Chen hour, 5th and 6th at Si hour, 7th, 8th, and 9th at Wu hour, 10th and 11th at Wei hour, 12th and 13th at Shen hour, 14th, 15th, and 16th at You hour, 17th and 18th at Xu hour, 19th and 20th at Hai hour, 21st, 22nd, and 23rd at Zi hour, 24th, 25th, and 26th at Chou hour, 27th, 28th, and 29th at Yin hour, and the 30th also at Mao hour. Essentially, when the Moon rises above ground, it shines; Mao and You divide the horizon; above Mao/You is rising above ground, below is entering ground. The Sun is born in the East, the Moon in the West; this is what is meant.

Beidou (Northern Dipper) is in the North and obtains seven, the completed number of Fire. Nandou (Southern Dipper) is in the South and obtains six, the completed number of Water; this is the meaning of Yin-Yang spirit interaction. The Sun is born in the East, hence the Rooster of You (West). The Moon is born in the West, hence the Rabbit of Mao (East); this is the meaning of Yin-Yang soul and spirit exchange.

Solar eclipse: The lunar disk obscures it, so the eclipsed part is necessarily deficient. Lunar eclipse: Dark void obscures it. The Moon has no light of its own, borrowing sunlight for brightness. Moving to the direct opposite of the Sun, encountering dark void causes eclipse. Dark void is original Qi, so it only obscures light. At the eclipsed place, light fades and soul reveals.

Yang meridians and Yin latitudes. Meridian bodies are longitudinal, latitude bodies are transverse. Thus, celestial degrees are longitudinal meridians, five planets' entanglement are transverse latitudes. Longitudinal is meridian and static, hence stars are called Meridian Stars. Transverse is latitude and moving, hence five planets are Latitude Stars.

There are many theories on tides. Tides belong to Yin; when Yin is extreme, it moves. The Moon is also Yin, of the same kind; when the Moon passes the extreme points of Zi and Wu, tides rise. On the 1st and 2nd, at Mao hour the Moon is in Mao; counting clockwise from Mao, one hour per position, arriving at Wu position at Wu hour, thus tide at Wu hour. On the 3rd and 4th, at Mao hour the Moon is in Yin; adding Yin to Mao, counting to Wei position at Wu hour, thus tide at Wei hour. On the 5th and 6th, at Mao hour the Moon is in Chou; adding Chou to Mao, counting to Shen position at Wu hour, thus tide at Shen hour. On the 7th, 8th, and 9th, at Mao hour the Moon is in Zi; adding Zi to Mao, counting to You position at Wu hour, thus tide at You hour. On the 10th and 11th, at Mao hour the Moon is in Hai; adding Hai to Mao, counting to Xu position at Wu hour, thus tide at Xu hour. On the 12th and 13th, at Mao hour the Moon is in Xu; adding Xu to Mao, counting to Hai position at Wu hour, thus tide at Hai hour. On the 14th, 15th, and 16th, at Mao hour the Moon is in You; adding You to Mao, counting to Zi position at Wu hour, thus tide at Zi hour; the second half of the month is the same. Whenever the Moon is at Zi or Wu, seawater must rise. However, in the first half of the month, day is tide (Chao), night is ebb (Xi); in the second half, night is tide, day is ebb; all because the Moon travels at Zi and Wu positions. Surging waves are caused by winding river courses and varying sandbar depths agitating the water.

All things are born from Heaven, so their substance is round, the way of the Father. Only stones are sometimes square; squares are the bone of Earth. Yang numbers are 1, 3, 5, 7, 9; Yin numbers are 2, 4, 6, 8, 10. If Yang numbers have a head but no tail, and Yin numbers have a tail but no head, then Yang gathers at the head but not the feet, and Yin gathers at the feet but not the head.

Humans are Yang, animals are Yin. Yang numbers from 1 to 9 have no tail; Yin numbers from 2 to 10 have a tail. Thus, humans have no tail, while all animals have tails.

The Shuigou acupoint in humans is below the nose and above the mouth, also known as Renzhong, situated in the center of heaven and earth in the human body. Heaven Qi connects through the nose, Earth Qi through the mouth. Heaven feeds humans with five Qi, received by the nose; Earth feeds humans with five Flavors, received by the mouth. The acupoint resides in the middle, hence named Renzhong (Human Center). (This explanation is more reasonable than the previous one.)

Humans and beasts, all animal blood is red. Blood is Yin belonging to Water; Kan is Water, containing Yang within. Blood color is red because it contains Yang. Interaction in the center of Li is the movement of generating Qi; after leaving the body for a long time, it turns black; cooked it also turns black, signifying returning to the root.

Women give birth and nurse with milk. Milk's substance resides between the beginning and end of meridians, Qi, and Blood. Starting at Yin hour, Qi begins in the Hand-Taiyin Lung Meridian, emerging from Yunmen acupoint, located above the breast. Yin and Yang continue to circulate through the twelve meridians. At Chou hour, it returns to the Foot-Jueyin Liver Meridian, entering Qimen acupoint, located below the breast. Emerging from above, entering below; the Lung leads Qi, the Liver stores Blood; milk resides precisely between them.

The theory of Seven Losses and Eight Gains began with Xuanyuan and Qibo; predecessors clarified it clearly, yet the reference remains within Yi numerology. Nine is Old Yang, Six is Old Yin, the extremity of numbers; extremity means non-generation, only transformation. Eight is Young Yin, Seven is Young Yang; young implies generation. The way of generation involves intercourse existing between them, so Eight intersects Seven, Seven intersects Eight. Eight intersects Seven: thus females are born, teeth grow at seven months. At seven years, baby teeth fall out. At fourteen (two sevens), Tian Gui arrives. At forty-nine (seven sevens), Tian Gui ceases. Seven intersects Eight: thus males are born, teeth grow at eight months. At eight years, baby teeth fall out. At sixteen (two eights), Tian Gui arrives. At sixty-four (eight eights), Tian Gui ceases. Males' Young Yang obtains the number Seven, but its root is actually Eight. Females' Young Yin obtains the number Eight, but its root is actually Seven.

Upper eyelids moving and lower eyelids still in humans represent the Guan hexagram, implying observation. Xun Wind moves above, Kun Earth is still below. Lower chin moving and upper chin still in humans represent the Yi hexagram, implying nurturing. Zhen Thunder moves below, Gen Mountain stops above. Eyes are above; the upper moves, Heaven Qi operates above. Mouth is below; the lower moves, Earth Qi operates below.

Question: Wood color is originally green, why are plants all verdant? Verdant is an intermediate color between green and yellow. Wood cannot be nourished without Earth, so green relies on yellow to become verdant. Flowers of plants, though said to be five colors, lack black. Black is Water color, the Mother's way; the Mother only nourishes yin internally, so it does not appear.