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It is of utmost importance! The *Fen Su* (referring to the *Suwen* and *Lingshu*, foundational texts of Traditional Chinese Medicine) states that the Heart is the sovereign official within the body, from which the Shen (Spirit/Mind) emerges. By employing this principle for Yangsheng (nourishing life), one achieves longevity, and the teeth remain firm. If the sovereign (Heart) is unclear, then the Dao (Way/Path) becomes blocked and obstructed, causing severe damage to the physical form. Employing such a state for Yangsheng leads to disaster. Thus, the *Zhuangzi* contains the chapter "The Master Who Nourishes Life," implying that where there is a mind, there is necessarily a body; hence, humans and others interact, while worldly desires obscure the inner light.

In ancient times, when King Tai left his homeland, he summoned his elders and told them: "A gentleman does not use that which nourishes people to harm people." Therefore, he crossed Mount Liang and relocated to the foot of Mount Qi. There is no greater principle in Yangsheng than this; how could trivial matters outside the body burden our spiritual mansion? Consequently, ailments of the human heart are as diverse as faces. Vague and general statements cannot serve as universal treatments. Therefore, we expound upon the principles within the square (the mundane world) to rectify the mind; the principles outside the square (the transcendent world) to broaden aspirations; the words of various schools to return to the source; and discursive theories to attack obscurations. Whether through provoked indignation or spontaneous joy leading to resonance, allowing each to find their entry point prevents drowning in common prejudices. Let us attempt to discuss this.

The single mind encompasses ten thousand thoughts, whose meaning falls into three categories: Heavenly Principle (Tianli), Human Emotion/Desire (Renqing), and the Five Phases (Wuxing). A benevolent person dreaming of weapons and armor is being driven by the Five Phases. Dreaming of taking when extremely hungry, or giving when extremely full—is this not caused by human emotions? What is Heavenly Principle? It can be summarized in one phrase: "The Supreme Lord is present with you; do not let your heart waver." Thus, one acts from Benevolence and Righteousness, rather than acting merely to display Benevolence and Righteousness. In unavoidable circumstances, as Master Bodhidharma said: "Externally cease all conditions; internally, have no fear." Zhuangzi said: "The universe originates from Heavenly Light." Thus, when the Yellow Emperor sought the Dark Pearl at the Chi River, it could only be obtained through "Wangxiang" (a spirit-like entity representing formlessness). This Dao is very easy, yet people make it difficult. From a superficial perspective, it simply means ceasing competitive rushing, silently preserving wisdom, and cultivating intelligence.

Therefore, I have once said: People need not strive to appear clever, nor need they strive to appear foolish. Those who must appear foolish are the profoundly ignorant; those who must appear clever are the supremely wise. The rest, who are overly discerning, open the gates to fortune and misfortune. Thus, Ji Kang followed Sun Deng for three years, during which Sun Deng never spoke a word. When Ji Kang wished to leave, Sun Deng finally said: "Do you know fire? Fire is born with light, but its true utility lies in using that light; humans are born with talent, but its true value lies in utilizing that talent. Using light requires fuel to maintain its brilliance; using talent requires recognizing truth to preserve one's lifespan. Now, you possess much talent but little insight; it will be difficult to avoid misfortune in this era. Do not seek [worldly success]!" Ji Kang did not heed this and indeed met an untimely death, composing the "Poem of Hidden Resentment": "Yesterday I felt ashamed before Liu Xia Hui; today I feel ashamed before Sun Deng." Like the fables in the *Zhuangzi*, which inherit the teachings of Laozi and Liezi, citing Confucius and Yan Hui, feigning Renyi (Benevolence and Righteousness) to reveal true Renyi, existing beyond the world while dwelling within it, these are not mere arguments on Zhuangzi's politics but stand above the Hundred Schools. Those of lower intellect steal literary flair for rhetorical power, reciting boundless content as high talk. Those of medium intellect and above analyze it like savoring fine food and vessels, nourishing the void and filling the belly. Those of superior attainment observe it as Cheng Hao and Confucius did—direct perception of the Dao.

Thus, the "Song of Taishi Zhenren Breaking Delusion" says: "Meeting a fish by the road, still wagging its red tail. If you wish to save it, hasten to send it back to water. Meeting a person by the road, whose life is about to perish. If you wish to save him, hasten to give him the Dao/Principles." The *Yellow Emperor's Yinfu Jing* states: "Above is the Dao of Immortals embracing Unity; Middle is the method of enriching the state and pacifying the people; Below is the technique of strengthening troops and winning battles." Thus, regarding the body as a state, the Heart as the ruler, Jing (Essence) and Qi (Energy) as the people, embrace Unity and guard the Center, so the Heart does not misuse itself. When Essence and Qi are abundant and settled, it is like abundant goods and prosperous population; then Yin Tiger and Yang Dragon refine the Three Corpses (San Shi) and defeat hundred evils. With a treasure in the Dantian, the Four Great Elements become light and peaceful. Continuous cultivation advances internal skill and external conduct, eventually proving True Immortality and traversing True Emptiness. The Fruit Position requires no cultivation; what can be cultivated shares the same body as the Buddha, hence named the Venerable of Ten Thousand Dharmas, the spiritual subtlety of the Mind. One with such qualities is the ancestor of the Devas of the Three Realms above, and the source of the Four Births of the Six Paths below. Yet why is there such a vast difference between heaven and earth?

Those whose Five Phases and Human Emotions battle within selfish worldly desires are petty men, thus facing punishment, disasters, and differences in species. Those whose Human Emotions align with Heavenly Principle at subtle and manifest levels are gentlemen, thus avoiding the worry of being startled by favor or disgrace. As for the Way that is looked up to and drilled into, or seen and then lost, Yan Hui's fasting of the mind advanced daily, and Mencius's Haoran Zhi Qi (Noble Spirit) was hard to describe. Only those who return to the Source, surpassing the boundaries of rational thought, are forcibly named Buddha, also called the Great Awakening Golden Immortal. This is unknown to those confined to one corner; let me elaborate further.

Following Heavenly Dao, utilizing Earthly benefits, practicing caution in conduct and frugality in use to support parents—this is filial piety among commoners, which Confucius had already approved. Since one is already filial, what more can be added? Therefore, one should realize the moment before Joy, Anger, Sorrow, and Happiness arise, in the space without even a hair's breadth of separation. This is the true aspect of the Heart Sovereign, called the Original Face. Knowing this clearly and constantly, words cannot reach it; thus, its divinity and illumination depend on the individual. If one is arrogant in a high position, rebellious in a low position, contentious among the vile, thinking nothing but evil, speaking only indulgent desires, stealing Confucius's crown and ornaments, covering up robbery and cruelty, and barely escaping punishment through luck, then amidst joy, disaster, danger, confusion, and dreams, when the wandering soul transforms, facing the mirror of karma and Yama (King of Hell), without needing six interrogations and three pushbacks, one naturally confesses based on evidence. Thus, sinking into Hell and Hungry Ghost realms, then into the four modes of birth (womb, egg, moisture, transformation) as evil beings, until the evil path ends. Then, due to causes and conditions, reborn again as a human, yet privately calculating self and other, harming innate nature. When retribution ends and new karma forms, one re-enters Samsara to repay past debts; retaining a human body is already fortunate. I once said: "Heaven and Earth smelt gold into one furnace; tripods, bells, bowls, and mirrors are all shaped by me. In future years, to recognize round and square vessels, look at the current mold-making." Those with extraordinary aspirations thereby step into the ring of the Dao, where markets and mountains are the same, holding a hoe with empty hands, walking while riding a water buffalo, playing freely in Samadhi.