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The "Lianzhu" (String of Pearls) style originated during the reign of Emperor Zhang of Han. Its meaning is derived from threading pearls, and its texts often employ metaphors. It is characterized by short stanzas but long rhymes, simple language but profound implications, representing a branch of ci-fu (rhapsody). The former sage Ge Hong (courtesy name Zhichuan) discussed using Lianzhu literature to expound on medicine; I now imitate this form.

It is heard that as the heavens move and stars revolve, the North Star remains in its place; as the armillary sphere rotates, the axis holds the center. Thus, positions define Kan and Li (Kan: Water/Kidney; Li: Fire/Heart), grasping the pivot between north and south; latitude and longitude entwine Mao and You (East and West), distinguishing the ascent and descent of Qi between west and east.

It is heard that water blocked by earth may breach the embankment; fire born from wood still burns the wood. Therefore, to plant thousands of fine trees, one must irrigate with clear canals; to build a hundred-zhang dike, one must first dredge the tributary channels.

It is heard that in the copper clepsydra, smooth water flows swiftly; in the reed pipe for observing Qi (Houqi), ash flies when the Qi arrives. Therefore, if the True Qi of Tianyi (Kidney Yin/Pre-heaven Essence) is depleted, the pulse will move faster than normal; determining the pulse conditions of Jia and Yi (Liver Wood/Spring), seasonal changes are often decided by early signs.

It is heard that filling a stove with red-hot charcoal provides warmth surpassing the three spring months, yet cannot replace the illumination of the Torch Dragon; burning an inch of incense in a lamp casts light exceeding four walls, yet cannot replace the warmth of the sun. Thus, a mirror is not a high terrace; the ruler, relying on "Ming" (Name/Status), makes his Jing (Essence) shine alone; fire passes through firewood, and the minister, relying on position, keeps the spring water warm. ("Ming" borrows Wang Bi's commentary.)

It is heard that when Yang is pressed by Yin, it either does not move or flies away; when Yin meets diminishing Yang, it either withers or dries up. Therefore, the nature of hibernating thunder, stimulated by heavy rain, rises vigorously; the disaster of the drought demon (Hanba), swept away by sweet rain, is cleared.

It is heard that lice living on the head turn black; musk deer eating cypress leaves become fragrant; goiters arise based on the neck; teeth in Jin become yellow. Thus, deep immersion alters nature; differences in appropriate prescriptions, and prolonged use increasing Zang-Fu Qi, are the constants of transformation.

It is heard that the "Running Horse" lanterns on Mount Ao rotate in the light of ignition; Western self-winding clocks cycle through the degrees of the celestial sphere. Thus, peach-wood figurines and clay idols operate based on their form and Qi; the Liver corresponds to Chou hour, the Lung to Yin hour, and meridians flow according to time.

It is heard that mechanical leverage via a qigao (pumping lever) cannot match the leakage at Weilu (tail gate/Kidney mover); damage starting from sprouts needs no help from sweet dew. Thus, the Golden Flower (Jinhua/Essence-Jing) in *Cantong Qi* cannot fill the sea of desire; the first scripture of *Wuzhen Pian* cannot revive dead branches.

It is heard that Hehuan tree blooming in the embroidered pavilion does not gladden the face of a longing wife; planting daylilies in the orchid courtyard cannot untie the knots of sorrow. Thus, when the Seven Emotions rely on each other, how can needles and stones be applied? When the Five Desires attack mutually, how can Dao Gui (medicine) suffice?

It is heard that northern snow and severe wind cannot resolve the heat of a prairie fire; southern heat melting metal and stone cannot restore the coolness of an ice chamber. Thus, the five directions are divided, with natures differing in cold and heat; within the Six Qi, locations vary, and Zang-Fu differ in Yin and Yang.