行，水随而注，故肺能通调水道，下输膀胱，是谓“水出高原，下焦如渎”也。）水精四布，五经并行，
（水因气生，气为水母，凡肺气所及则水精布焉。然水名虽一，而清浊有分。清者为精，精如雨露；浊者为
水，水如江河。故精归五脏，水归膀胱而五经并行矣。五经，五脏之经络也。）合于四时、五脏、阴阳，揆
度以为常也。
女子七岁肾气盛，齿更发长。（七为少阳之数，女本阴体而得阳数者，阴中有阳也。人之初生，先从
肾始。女至七岁，肾气稍盛。肾主骨，齿者骨之余，故齿更；肾为精血之脏，发者血之余，故发长。盖天地
万物之道，惟阴阳二气而已，阴阳作合，原不相离，所以阳中必有阴，阴中必有阳，如离中偶而坎中奇也。
震、坎、艮为三男，而阴多于阳，巽、离、兑为三女，而阳多于阴。故女子外阴而内阳，男子外阳而内阴，是
阴阳互更之义也。更，平声。长，上声。下同。）二七而天癸至，任脉
通，太冲脉盛，月事以时下，故有子。（天癸者，非精非血，乃天一之真，故男子亦称天癸，非若今之人惟以
月事为天癸也。任、冲者，奇经之二也。任主胎胞，冲为血海∶气盛脉通，故月事下而有子。月事者，言女
子经水按月而至，其盈虚消长应于月象。经以应月者，阴之所生也。）三七肾气平均，故真牙生而长极。（肾
气，即天癸也。平均，充满之谓。真牙，谓牙之最后生者。肾主骨，故肾气平则真牙生而长极。
）四七筋骨坚，发长极，身体盛壮。（女子天癸之数，七七而止。年当四七，正及材力之中，故身体盛壮，发
长极矣。）五七阳明脉衰，面始焦，发始堕。（女为阴体，不足于阳，故其衰也，自阳明始。阳明之脉
行于面，循发际，故面焦发堕。）六七三阳脉衰于上，面皆焦，发始白。（三阳脉皆盛于面也。）七七任脉
虚，太冲脉衰少，天癸竭，地道不通，形坏而无子也。（至是则冲任血少，阴气竭，故经水止绝
而坤道不通也。天癸竭绝，故形体衰坏而不能有子矣。）男子八岁肾气实，齿更发长。（八为少阴之数，男
本阳体而得阴数者，为阳中有阴也。齿更发长，义同前。）二八肾气盛，天癸至，精气溢泻，阴阳和，
故能有子。（男女真阴，皆称天癸，天癸既充，精乃溢泻。阴阳合和，故能生子。子者，统男女而言。夫
有子之道，历代名家论无中 。得其实理者，则干道成男，坤道成女，阳胜阴者为男，阴胜阳者为女，此为不易
之至论。然阴阳有盛衰，如老阳少阴，强弱判矣；羸阳壮阴，盛衰分矣；壮而不蓄，同乎弱矣；老而知养，
同于少矣。期候有阴阳，忽之者其气衰，起居有消长，得之者其气盛。两军相对，气可夺于先声，一静自持，
机待时而后动。以寡击众，孰谓无方？转弱为强，果有妙用。受与不受。在阖辟不在浅深，言迟疾者殊谬；
男与不男，在盈虚不在冲裹，道先后者尤差。凡寡欲而得之，男女贵而寿；多欲而得之，男女浊而夭。何莫
非乾坤之道乎？知之者鲜矣。）三八肾气平均，筋骨劲强，故真牙生而长极。（肾水生肝血，故筋亦
劲强也。余则同前女子。）四八筋骨隆盛，
肌肉满壮。（男子气数至此，盛之极也。）五八肾气衰，发堕齿槁；（男为阳体，不足于阴，故其衰也自肾
始，而发齿其征也。）六八阳气衰竭于上，面焦，发鬓颁白。（阳气，谓三阳气也。颁、斑同。）七八
肝气衰，筋不能动，天癸竭，精少，肾脏衰，形体皆极。（肝主筋，肝衰故筋不能动。肾主骨，肾衰故形体
疲极。）八八则齿发去。（衰之甚也。）肾者主水，受五脏六腑之精而藏之，故五脏盛乃能泻。（肾为水脏，
精即水也。五脏六腑之精皆藏于肾，非肾脏独有精也，故五脏盛则肾乃能泻。）今五脏皆衰，筋骨解惰，
天癸尽矣，故发鬓白，身体重，行步不正而无子耳。（凡物壮则老，此所谓天数也。解、懈同。）有其年已
老而有子，此其天寿过度，气脉常通，而肾气有余也。（此天禀有余，即所谓材力也。）此虽有子，
男不过尽八八，女不过尽七七，而天地之精气皆竭矣。（天癸大数，女已尽于七七，男已尽于八八。精气已竭，
此外多难于子矣。）夫道者，能却老而全角身，年虽寿，能生子也。（道者，言合道之人也。既能道合天地，
则其材力、天数自是非常，却老全角，寿而生子，固有出人之表而不可以常数限者矣。又有积精全神而能以
人力胜天者，或守丹于内，或假药于外，法则天地而协议于道者也。）人之始生，以母为基，以父为 。失神
者死，得神者生。（人之生也，合父母之精而有其身。父得干之阳，母得坤之阴。阳一而施，阴两而承，故以
母为基，以父为 ，譬之稼穑者必得其地，乃施以种，种劣地优，肖由乎父，种优地劣，变成乎母，地种皆得
而阴阳失序者，虽育无成也。故三者相合，而象变斯无穷矣。夫地者基也，种者 也，阴阳精气者神也，知乎此
则知人生之所以然也。）血气已和，荣卫已通，五脏已成，神气舍心，魂魄毕具，乃成为人。（神者，阴阳合
德之灵也。二气合而生人，则血气、荣卫、五脏以次相成，神明从而见矣。惟是神之为义有二∶
分言之则阳神曰魂，阴神曰魄，以及意志、思虑之类皆神也；合言之则神
藏于心，而凡情志之属，惟心所统，是为吾身之全神也。夫精全则气全，气全则神全，未有形气衰而神能王
者，亦未有神既散而形独存者。故曰“失神者死，得神者生”。至于魂魄之义，气形盛则魂魄盛，气形衰则
魂魄衰。魂是魄之光焰，魄是魂之根柢。魄阴主藏受，故魄能记忆在内；魂阳主运用，故魂能动作发挥。二
物本不相离，精聚则魄聚，气聚则魂聚，是为人物之体。至于精竭魄降，则气散魂游而无所知矣。）人之寿夭
各不同。五脏坚固，血脉调和，肌肉解利，皮肤致密，营卫之行，不失其常，呼吸微徐，气以度行，六腑化
谷，津液布扬，各如其常，故能长久。（坚固者不易损，调和者不易乱，解利者可无留滞，致密者可免中
伤。“营卫之行，不失其常”者，经脉和也。“呼吸微徐，气以度行”者，三焦治也。“六腑化谷，津液布
扬”，则脏腑和平，精神充畅，故能长久而多寿也。）使道隧以长，基墙高以方，通调营卫，三部三里起，
骨高肉满，百岁乃得终。（使道，指七窍而言。谓五脏所使之道路，即五官之道路也。隧，深邃貌。基墙，指
面部而言。骨骼为其，蕃蔽为墙。凡营卫部里及骨高肉满者，即致寿之道，故得百岁而终。）其气之盛衰，
以至其死。人生十岁，五脏始定，血气已通，其气在下，故好走。（天地之气，阳主乎升，升则向生；阴
主乎降，降则向死。故幼年元气在下者，亦自下而升也。）二十岁血气始盛，肌肉方长，故好趋。三十岁五
脏大定，肌肉坚固，血脉盛满，故好步。（盛满则不轻捷，故好步矣。）四十岁五脏六腑、
十二经脉皆大盛以平定，腠理始疏，荣华颓落，发颇斑白，平盛不摇，故好坐。（物极必变，盛极必衰，
人当四十，阴气已半，故发颇斑白而平盛不摇。好坐者，衰之渐也。）五十岁肝气始衰，肝叶
始薄，胆汁始减，目始不明。六十岁心气始衰，苦忧悲，血气懈惰，故好卧。七十岁脾气虚，皮肤枯。
八十岁肺气衰，魂离，故言善误。九十岁肾气焦，四脏经脉空虚。百岁五脏
皆虚，神气皆去，形骸独居而终矣。（魄离者，形体衰败也。肾气焦者，真阴亏竭也。女尽七七，男尽八八，
言阴阳之限数。此十言者，言人生之全数。然则人之气数固有定期，而长短不齐者，有出于禀受，有因于人
为，故惟智者不以人欲害其天真，以自然之道养自然之寿而善终其天年。）其不能终寿而死者，五脏皆不坚，
使道不长，（不长，短促也。）空外以张，（九窍张露也。）喘息暴疾，（喘息者气促，暴疾者易伤，皆
非延寿之征也。）又卑基墙薄，脉少血，其肉不石，（石，坚也。）数中风寒，血气虚，脉不通，真邪相攻，
乱而相引，（数中风寒，表易犯也；血气虚，中不足也；脉不通，经络多滞也，故致真邪易于相攻。然正
本拒邪，正气不足，邪反随之而入，故曰“相引”。数，音朔。）故中寿而尽也。（凡此形体，血气既已异于
上寿，则其中寿而尽，固有所由禀受而然也。养能合道，下可以希中，中可以希上，否则上仅得其次，次
仅其得下矣。）形有缓急，气有盛衰，骨有大小，肉有坚脆，皮有浓薄，以立寿夭。伯高曰∶形与气相
任则寿，不相任则夭。（任，相当也。盖形以寓气，气以充形，有是形当有是气，有是气当有是形，故表里
相称者寿，一强一弱而不相称者夭。）皮与肉相果则寿，不相果则夭。（肉坚皮固者为相果，肉脆皮疏者为
不相果。相果者气必蓄，故寿；不相果者气易失，故夭。）血气经络，胜形则寿，不胜形则夭。（血气、经
络者，内之根本也；形体者，外之枝叶也。根本胜者寿，枝叶胜者夭。）形充而皮肤缓者则寿，形充
而皮肤急者则夭。（皮肤和缓者气脉从容，故当寿；皮肤紧急者气脉促迫，故当夭。）形充而脉坚大者顺也。
形充而脉小以弱者气衰，衰则危矣。（形充脉大者表里如一，故曰顺；形充脉弱者外实内虚，故曰
危。）若形充而颧不起者骨小，骨小则夭矣。（人之形体，骨为君，肉为臣。君胜臣者顺，臣胜君者逆。颧者
骨之纲也，故形充而颧不起者其骨必小，骨小肉充，臣胜君者也，故当夭。）形充而大肉 坚而有分
者肉坚，肉坚则寿矣；形充而大肉无分理不坚者肉脆，肉脆则夭矣。（大肉，臀肉也。 者，筋肉积聚之处，
坚而浓者是也。有分者，肉中分理明显也。形体虽充，又必以肉之坚脆分寿夭也。其必验于大肉者，以大肉
为诸肉之宗也。故凡形充而臀削者，必非福寿之兆。臀，音豚。）此天之生命，所以立形定气而视寿夭。
必明乎此，而后以临病患，决死生。若墙基卑高，不及其地者，不满三十而死；其有因加疾者，不及二十而
死也。（墙基者，面部四旁骨骼也。地者，面部之肉也。基墙不及其地者，骨衰肉胜也，所以不寿，再加不慎
而致疾，其夭更速，故不及二十而死也。明堂者，鼻也；阙者，眉间也；庭者、颜也；蕃者，颊侧也；蔽者，
耳门也。其间欲方大，去之十步，皆见于外，如是者寿。）夫形气之相胜，平人而气胜形者寿，（人之生
死由乎气，气胜则神全，故平人以气胜形者寿；设外貌虽充，而中气不足者，必非寿器。）病而形肉脱，
气胜形者死，形胜气者危矣。（若病而至于形肉脱，虽其气尚胜形，亦所必死，盖气为阳，形为阴，阴以
配阳，形以寓气，阴脱则阳无所附，形脱则气独难留，故不免于死。或形肉未脱，而元气衰竭者，形虽胜气，
不过阴多于阳，病必危矣，此自天禀为言，外有地势使然，又当别论也。）人之肢节，以应天地。天圆地
方，人头圆足方以应之。（圆者，径一围三，阳奇之数；方者，径一围四，阴偶之数。人首属阳居上，故圆
而应天；人足属阴居下，故方而应地。）天有日月，人有两目。（日月照临万方，两目明见万象。）地有九州，
人有九窍。（九州者，荆、梁、雍、豫、徐、扬、青、兖、冀也。九窍者，上有七窍，下有二阴。清阳出上
窍，而有阳中之阴阳；浊阴出下窍，而有阴中之清浊。）天有风雨，人有喜怒。（和风甘雨天之喜，摧拉霖
溃天之怒。）天有雷霆，人有音声。（阴阳相搏天地，发为雷霆；情志所见人物，发为音声。）天有四时，
人有四肢。（四肢者，两手两足也。）天有五音，人有五脏。（五音，宫、商、角、征、羽。五脏，心、肝、
脾、肺、肾。）天有六律，人有六腑。（六律者，黄钟、太簇、姑洗、蕤宾、夷则、无射，为六阳律；
大吕、夹钟、仲吕、林钟、南吕、应钟，为六阴律。六腑者，胃、胆、大肠、小肠、三焦、膀胱也。）天有冬
夏，人有寒热。（寒应冬，热应夏也。）天有十日，人有手十指。（十日者。甲、乙、丙、丁、戊、己、
庚、辛、壬、癸，是谓天干，故应人之手指。）辰有十二，人有足十指、茎垂以应之；女子不足二节，以抱
人形。（十二辰者，子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥，是谓地支，故应人之足指∶足
指为十，并茎垂为十二。茎者，宗筋也。垂者，睾丸也。女子少此二节，故能以抱人形。抱者，怀胞之义，如
西北称伏鸡为抱者是也。睾，音高。）天有阴阳，人有夫妻。（天为阳，地为阴，夫为阳，妻为阴，故曰夫
乃妇之天。）岁有三百六十五日，人有三百六十节。（节，骨节也。）地有高山，人有肩膝。（肩膝骨大而高。
故以应山。）地有深谷，人有腋 。（腋 深陷，故以应谷。 ，音国。）地有十二经水，人有十二经脉。地
有泉脉，人有卫气。（泉脉出于地下，卫气行于肉中。）地有草 ，人有毫毛。（ 荚，瑞草也。尧
(Water flows and pours along with the Qi mechanism, therefore the Lung can regulate water passages, transmitting water downward to the Bladder. This is referred to as "Water originates from the high plateau, and the Lower Jiao is like a drainage ditch.") The essence of water distributes to all four directions, running parallel through the meridians of the Five Zang organs,
(The essence of water is generated by Qi; Qi is the mother of water. Wherever Lung Qi reaches, the essence of water is distributed. Although water shares one name, it is divided into clear and turbid parts. The clear part becomes Essence (Jing), resembling rain and dew; the turbid part becomes Water, resembling rivers and lakes. Thus, the Essence returns to the Five Zang organs, while water returns to the Bladder, allowing them to run parallel through the five meridians.) Harmonizing with the Four Seasons, the Five Zang organs, and Yin-Yang, this serves as the constant standard for measurement and judgment.
At the age of seven (2x7=14 is incorrect in text context, text says 7 years old first), a girl's Kidney Qi becomes vigorous; her teeth change, and hair grows. (Seven is the number of Shaoyang. Although females are fundamentally Yin, they acquire the Yang number because Yin contains Yang. At birth, human development begins with the Kidneys. When a girl reaches seven years old, her Kidney Qi becomes slightly vigorous. The Kidneys govern bones, and teeth are the surplus of bones, hence teeth change. The Kidneys are the organ storing Essence and Blood, and hair is the surplus of blood, hence hair grows. Generally, the way of heaven and earth and all things lies only in the two Qi of Yin and Yang. Yin and Yang combine and never separate; thus, there must be Yin within Yang, and Yang within Yin, just as Li trigram has an even line in the middle and Kan trigram has an odd line. Zhen, Kan, and Gen are the three male trigrams, where Yin exceeds Yang; Xun, Li, and Dui are the three female trigrams, where Yang exceeds Yin. Therefore, girls have exterior Yin and interior Yang, while boys have exterior Yang and interior Yin. This illustrates the principle of mutual transformation between Yin and Yang. 'Geng' is pronounced level tone. 'Zhang' is pronounced rising tone. The same applies below.) At fourteen years old (2x7), Tian Gui arrives, the Ren Mai (Conception Vessel) becomes unobstructed, and the Chong Mai (Penetrating Vessel) becomes vigorous. Menstruation occurs at regular intervals, enabling conception. (Tian Gui is neither Jing (Essence) nor Blood, but the True Essence of Tian Yi. Thus, males also possess Tian Gui, unlike modern views that equate Tian Gui solely with menstruation. Ren and Chong are two of the Extraordinary Vessels. Ren governs the uterus/fetus, and Chong is the Sea of Blood. When Qi is vigorous and vessels are unobstructed, menstruation flows, allowing conception. 'Menstruation' refers to the menstrual blood arriving monthly, its waxing and waning corresponding to the lunar phases. Menstrual blood corresponds to the moon because it is generated by Yin.) At twenty-one years old (3x7), Kidney Qi is balanced and uniform; wisdom teeth grow, and physical growth reaches its peak. (Kidney Qi here refers to Tian Gui. 'Balanced' means fullness. 'Zhen Ya' refers to the last teeth to emerge. Since Kidneys govern bones, when Kidney Qi is balanced, wisdom teeth emerge, and stature reaches its limit.) At twenty-eight years old (4x7), sinews and bones are firm, hair grows to its fullest extent, and the body is in its prime vigor. (The cycle of Tian Gui in women ends at forty-nine years old (7x7). At twenty-eight, one is at the peak of physical strength, so the body is robust, and hair is longest.) At thirty-five years old (5x7), the Yangming Meridian begins to decline; the face starts to wither, and hair begins to fall out. (Females are Yin bodies with insufficient Yang, so aging begins with the Yangming Meridian. The Yangming Meridian runs over the face and along the hairline, causing facial withering and hair loss.) At forty-two years old (6x7), the Three Yang meridians decline above; the face completely withers, and hair begins to turn white. (The Three Yang meridians all ascend to the face.) At forty-nine years old (7x7), the Ren Mai is deficient, the Chong Mai declines, Tian Gui is exhausted, the female reproductive pathway is blocked, the form deteriorates, and fertility ceases. (By this time, blood in Chong and Ren is scant, and Yin Qi is exhausted, so menstruation stops and the Kun pathway is blocked. With Tian Gui exhausted, the body deteriorates and cannot bear children.)
At eight years old, a boy's Kidney Qi becomes solid; his teeth change, and hair grows. (Eight is the number of Shaoyin. Although males are fundamentally Yang, they acquire the Yin number because Yang contains Yin. The principles of teeth changing and hair growing are the same as before.) At sixteen years old (2x8), Kidney Qi is vigorous, Tian Gui arrives, Jing (Essence) overflows and is emitted. Yin and Yang harmonize, enabling conception. (The True Yin of both men and women is called Tian Gui. Once Tian Gui is full, Jing overflows. Yin and Yang combine harmoniously, allowing procreation. 'Child' refers generally to offspring regardless of gender. Regarding the path to conception, past masters have always agreed. Understanding the true principle: Qian Dao creates males, Kun Dao creates females; Yang prevailing over Yin makes a male, Yin prevailing over Yang makes a female. This is an unchangeable supreme truth. However, Yin and Yang have degrees of excess and deficiency. For example, Old Yang vs. Young Yin distinguishes strength and weakness; Weak Yang vs. Strong Yin distinguishes excess and deficiency. Strength without accumulation is akin to weakness; old age with proper nourishment is akin to youth. Timing involves Yin-Yang shifts; ignoring them leads to Qi decline; daily routines involve waxing and waning; adhering to them leads to Qi prosperity. In battle, momentum can be seized early; in stillness, one waits for the right moment. Using few against many has methods; turning weakness to strength has wonders. Conception depends on opening/closing, not depth; discussing speed is erroneous. Pregnancy depends on fullness/emptiness, not collision; prioritizing sequence is mistaken. Conceiving through desire restraint yields noble and long-lived children; conceiving through excessive desire yields muddy and short-lived children. Is this not the Way of Qian and Kun? Few understand this.) At twenty-four years old (3x8), Kidney Qi is balanced and uniform; sinews and bones are strong, wisdom teeth grow, and physical growth reaches its peak. (Kidney Water generates Liver Blood, so sinews are also strong. The rest is the same as for girls.) At thirty-two years old (4x8), sinews and bones are luxuriant, muscles are full and robust. (Male Qi numbers reach their peak here.) At forty years old (5x8), Kidney Qi begins to decline; hair falls out, and teeth become dry. (Males are Yang bodies with insufficient Yin, so aging begins with the Kidneys, manifested in hair and teeth.) At forty-eight years old (6x8), Yang Qi衰竭 (depletes) above; the face withers, and temples turn gray. (Yang Qi here refers to the Three Yang Qi. 'Ban' is synonymous with 'Ban' [mottled].) At fifty-six years old (7x8), Liver Qi declines; sinews cannot move freely. Tian Gui is exhausted, Jing is scarce, Kidneys decay, and the entire body is exhausted. (Liver governs sinews; Liver decline causes immobility. Kidneys govern bones; Kidney decline causes bodily exhaustion.) At sixty-four years old (8x8), teeth and hair fall out. (This is severe senescence.) The Kidneys govern Water, receiving and storing the Essence of the Six Fu and Five Zang organs. Thus, only when the Five Zang are abundant can the Kidneys excrete. (The Kidneys are the Water Organ; Essence is Water. The Essence of all Zang and Fu organs is stored in the Kidneys; it is not exclusive to the Kidneys. Therefore, when the Five Zang are prosperous, the Kidneys can excrete.) Now that all Five Zang organs are declining, sinews and bones are lax, Tian Gui is exhausted, temples turn white, the body feels heavy, gait is unsteady, and fertility is lost. (All things age after reaching maturity; this is the Heavenly Number. 'Xie' is synonymous with 'Xie' [lax].) Some elderly people can still conceive because their natural lifespan exceeds the norm, their Qi and vessels remain open, and their Kidney Qi is sufficient. (This is innate abundance, i.e., physical vitality.) Even if such individuals have children, men do not exceed sixty-four (8x8), and women do not exceed forty-nine (7x7); the Essence and Qi of Heaven and Earth are entirely exhausted. (The major cycle of Tian Gui ends for women at 7x7 and for men at 8x8. With Essence and Qi exhausted, conception is difficult thereafter.) Those who follow the Dao can resist aging and preserve their form. Even if old, they can still conceive. ('Daoist' refers to those aligned with the Dao. Aligning with Heaven and Earth grants extraordinary vitality and longevity, allowing conception despite age, surpassing normal limits. Others may accumulate Essence and preserve Spirit, overcoming fate through human effort, either by internal alchemy or external herbs, modeling themselves on Heaven and Earth and aligning with the Dao.) Human life begins with the mother as the foundation and the father as the seed. Loss of Shen (Spirit) leads to death; acquisition of Shen leads to life. (Human birth combines parental Essence. Father provides Qian Yang; Mother provides Kun Yin. Yang acts singly; Yin receives doubly. Hence, mother is the foundation, father is the seed. Like farming, land is needed before sowing. Poor seed/good soil resembles father; good seed/poor soil resembles mother. If both are good but Yin-Yang order is lost, gestation fails. Thus, the combination of these three creates infinite variation. Land is the foundation, seed is the father source, Yin-Yang Essence is Shen. Understanding this explains human generation.) When Blood and Qi are harmonized, Ying and Wei (Nutritive and Defensive Qi) are unobstructed, Five Zang are formed, Shen resides in the Heart, and Hun and Po are complete, a person is fully formed. (Shen is the spirit of Yin-Yang harmony. When two Qi combine to create life, Blood/Qi, Ying/Wei, and Five Zang form sequentially, and Ming Shen appears. Shen has two meanings: distinctively, Yang Shen is Hun, Yin Shen is Po, including will and thought; collectively, Shen resides in the Heart, governing emotions, constituting the whole Shen of the body. Complete Jing leads to complete Qi; complete Qi leads to complete Shen. No form decays while Shen thrives, nor does Shen scatter while form remains. Thus, "Loss of Shen is death; gaining Shen is life." Regarding Hun and Po: vigorous Qi/Form means vigorous Hun/Po; declining Qi/Form means declining Hun/Po. Hun is the flame of Po; Po is the root of Hun. Po (Yin) stores and receives memory; Hun (Yang) operates and expresses action. They are inseparable; Jing gathers Po, Qi gathers Hun, forming the body of humans and animals. When Jing exhausts and Po descends, Qi scatters and Hun wanders, leading to unconsciousness.) Lifespans vary. Firm Five Zang, harmonious blood vessels, supple muscles, dense skin, regular Ying/Wei flow, slow breathing, regulated Qi movement, efficient Six Fu digestion, and distributed fluids allow longevity. (Firm implies resistance to damage; harmonious implies stability; supple implies no stagnation; dense implies protection. "Regular Ying/Wei flow" indicates harmonious meridians. "Slow breathing, regulated Qi" indicates normal San Jiao function. "Six Fu digestion, fluid distribution" indicates Zang-Fu peace and spiritual abundance, ensuring longevity.) Deep nasal passages, high and square facial bones, smooth Ying/Wei circulation, prominent San Bu and San Li areas, high bones, and full flesh indicate a lifespan of one hundred years. ('Shi Dao' refers to the seven orifices, the pathways of the Five Zang. 'Sui' means deep. 'Ji Qiang' refers to the face; bones are the frame, cheeks are the wall. Prominent features indicate longevity.') Assessing Qi's decline until death. At ten years old, Five Zang stabilize, Blood/Qi circulates, Qi is lower, so children run. (Heavenly Qi: Yang rises toward life; Yin descends toward death. Childhood Yuan Qi is lower, rising upward.) At twenty, Blood/Qi prosper, muscles grow, so they walk briskly. At thirty, Five Zang are firmly set, muscles solid, vessels full, so they walk steadily. (Fullness reduces agility, favoring steady walking.) At forty, Zang/Fu and Twelve Meridians peak and stabilize, pores loosen, radiance fades, hair grays, stability replaces agitation, so they prefer sitting. (Extremes reverse; peak prosperity declines. At forty, Yin is half-depleted, hair grays, and motionless stability marks the beginning of decline.) At fifty, Liver Qi declines, liver leaves thin, bile decreases, vision blurs. At sixty, Heart Qi declines, sorrow/sadness increase, Blood/Qi lag, so they prefer lying down. At seventy, Spleen Qi empties, skin withers. At eighty, Lung Qi declines, Hun separates, speech errors occur. At ninety, Kidney Qi scorches/dries, Four Zang vessels empty. At one hundred, all Five Zang are void, Shen/Qi depart, leaving only the corpse. (Po separation indicates physical decay. Kidney Qi drying indicates True Yin depletion. 7x7 and 8x8 mark Yin-Yang limits. These ten stages describe the full human lifespan. Lifespan varies due to constitution and behavior. Wise ones avoid desires harming natural innocence, nurturing natural life to fulfill the heavenly year.) Those dying prematurely have weak Five Zang, short nasal passages, exposed orifices, rapid panting, low facial bones, thin flesh, scant blood, non-firm muscles, frequent wind-cold attacks, deficient Blood/Qi, obstructed vessels, and conflict between Zheng Qi (Upright Qi) and Xie Qi (Pathogenic Qi). (Short passage means brevity. Exposed orifices mean vulnerability. Rapid panting indicates Qi urgency and susceptibility. Low bones/thin flesh indicate deficiency. Frequent attacks show weak defense; deficient Qi shows internal lack; obstructed vessels show meridian stasis. Zheng Qi rejects Xie Qi, but if Zheng is weak, Xie enters easily, termed "mutual attraction." 'Shuo' is the pronunciation of 'Shu'.) Thus, they die in mid-life. (These physical traits differ from long-livers, indicating constitutional causes. Following the Dao allows aiming for mid-to-high longevity; otherwise, levels drop.) Forms vary in slackness/tension, Qi in excess/deficiency, bones in size, muscles in firmness, skin in thickness, determining lifespan. Bo Gao said: Form and Qi matching ensures longevity; mismatch ensures premature death. (Ren means equivalent. Form houses Qi; Qi fills Form. Matching内外 ensures longevity; imbalance ensures death.) Skin and flesh fitting tightly ensures longevity; loose fit ensures death. (Firm flesh/tight skin fits; fragile flesh/loose skin doesn't. Tight fit retains Qi (longevity); loose fit loses Qi (death)). Blood/Qi/Meridians exceeding Form ensures longevity; failing to exceed ensures death. (Internal roots vs. external branches. Roots prevailing = longevity; branches prevailing = death.) Full form with relaxed skin ensures longevity; full form with tense skin ensures death. (Relaxed skin = calm Qi/vessels = longevity; tense skin = hurried Qi/vessels = death.) Full form with firm/large pulse is favorable. Full form with small/weak pulse indicates Qi decline and danger. (Large pulse = unity of内外 = favorable; weak pulse = outer solid/inner empty = dangerous.) Full form but flat cheekbones indicate small bones; small bones indicate premature death. (Bone is ruler, flesh is minister. Ruler > Minister = favorable; Minister > Ruler = adverse. Cheekbones lead bones; flat cheekbones = small bones = adverse.) Full form with firm, textured gluteal muscles indicates firm flesh and longevity; full form with soft, texture-less gluteal muscles indicates fragile flesh and premature death. ('Da Rou' refers to gluteal muscles. ' ' refers to muscle accumulation sites. Texture indicates quality. Glutes are the chief of muscles; wasted glutes are bad omens. 'Tun' is pronunciation.) These heavenly life laws establish form and Qi to judge longevity. Understanding this allows diagnosing patients and determining life/death. Low facial bones relative to flesh indicate death before thirty; with added illness, death before twenty. ('Qiang Ji' are facial bones; 'Di' is facial flesh. Bones < Flesh = bone decay/flesh excess = short life. Illness accelerates this.) Form and Qi competition: Healthy people with Qi exceeding Form live long. (Life/death depends on Qi. Qi prevailing = Shen complete = longevity. Outer fullness with inner Qi deficiency is not longevity.) Sick people with muscle wasting and Qi exceeding Form die; Form exceeding Qi is critical. (Muscle wasting + Qi prevailing = death. Qi is Yang, Form is Yin. Yin supports Yang. Form loss = Qi loss = death. Or, if Qi is exhausted but Form remains, Yin > Yang = critical. This refers to constitution; environmental factors require separate discussion.) Human limbs correspond to Heaven and Earth. Heaven round, Earth square; Head round, Feet square correspondingly. (Round = diameter x circumference 3 = Odd Yang; Square = diameter x circumference 4 = Even Yin. Head (Yang/Upper) is round/Heaven; Feet (Yin/Lower) are square/Earth.) Heaven has Sun/Moon; Humans have two eyes. (Sun/Moon illuminate; Eyes see.) Earth has Nine Provinces; Humans have Nine Orifices. (Provinces: Jing, Liang, Yong, Yu, Xu, Yang, Qing, Yan, Ji. Orifices: Seven upper, Two lower. Clear Yang exits upper orifices (Yin within Yang); Turbid Yin exits lower orifices (Yang within Yin).) Heaven has Wind/Rain; Humans have Joy/Anger. (Gentle rain = Joy; Storms = Anger.) Heaven has Thunder; Humans have Voice. (Yin/Yang struggle = Thunder; Emotions = Voice.) Heaven has Four Seasons; Humans have Four Limbs. (Limbs: Two arms, Two legs.) Heaven has Five Tones; Humans have Five Zang. (Tones: Gong, Shang, Jue, Zhi, Yu. Zang: Heart, Liver, Spleen, Lung, Kidney.) Heaven has Six Laws (Lü); Humans have Six Fu. (Lü: Huangzhong, Tailu, Guxian, Ruibin, Yize, Wuyi (Yang); Dalv, Jiazhang, Zhonglv, Linzhong, Nanlv, Yingzhong (Yin). Fu: Stomach, Gallbladder, Large Intestine, Small Intestine, San Jiao, Bladder.) Heaven has Winter/Summer; Humans have Cold/Heat. (Cold=Winter, Heat=Summer.) Heaven has Ten Days (Stems); Humans have Ten Fingers. (Stems: Jia to Gui.) Earth has Twelve Branches; Humans have Ten Toes + Penis/Scrotum to match; Women lack these two segments, embracing the human form. (Branches: Zi to Hai. Toes=10, Penis+Scrotum=12. Penis=Zong Jin; Scrotum=Testicles. Women lack these, symbolizing womb-bearing. 'Bao' means embracing/nesting. 'Gao' is pronunciation.) Heaven has Yin/Yang; Humans have Husband/Wife. (Heaven=Yang, Earth=Yin; Husband=Yang, Wife=Yin. Husband is Wife's Heaven.) Year has 365 days; Humans have 360 joints. (Joints = Bone joints.) Earth has High Mountains; Humans have Shoulders/Knees. (Shoulders/Knees are high/bony.) Earth has Deep Valleys; Humans have Axillae. (Axillae are deep.) Earth has Twelve Rivers; Humans have Twelve Meridians. Earth has Spring Veins; Humans have Wei Qi. (Spring veins underground; Wei Qi in flesh.) Earth has Grass Pods; Humans have Fine Hairs. (Pods = Auspicious grass. Yao...)