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The outline clause of Shaoyang disease (Shaoyang syndrome) mentions the three orifices: mouth, pharynx, and eyes. This leads us to consider the issue of the "Five Orifices." The Five Orifices refer to: the Heart opens into the tongue, the Spleen opens into the mouth, the Lungs open into the nose, the Kidneys open into the ears, and the Liver opens into the eyes. What is an "orifice" (Qiao)? The *Shuowen Jiezi* states: "It means a cave, it means empty." The *Book of Rites · Li Yun* says: "The Earth holds orifices in its mountains and rivers." Zheng Xuan's commentary explains: "This means that the Earth upholds Yin Qi and forms holes in the mountains and rivers to discharge and intake Qi." Synthesizing the statements from the *Shuowen Jiezi* and the *Classic of Rites*, an orifice is a hole in the mountains and rivers, which is what we commonly call a mountain cave. What is the function of these holes? It is to discharge and intake Earth Qi. Although the Earth belongs to Yin and has the characteristic of storing without draining, it still requires exchange, exchanging with Heaven and with Yang. It also needs to breathe. This exchange and breathing occur through the orifices located in the mountains and rivers. Thus, it can be seen that every creation of nature is not useless nor idle; it is just that you have not recognized it. Once you understand the meaning of the aforementioned "orifice," looking at the orifices of the Five Zang organs becomes very clear. First, in Traditional Chinese Medicine (TCM), only the Five Zang organs have orifices; the Six Fu organs do not. Why? Because the Six Fu organs belong to Yang, while the Five Zang organs belong to Yin. The Six Fu correspond to Heaven, so their nature is to drain without storing; the Five Zang correspond to Earth, so their nature is to store without draining. Corresponding to Heaven implies being inherently hollow and spiritual, so why would there need to be orifices? Corresponding to Earth implies being solid and deep, so orifices are needed for intake and discharge. Therefore, we repeatedly emphasize that the foundation of TCM theory is profound, and its background is deep; this profundity lies in Nature. Thus, when discussing TCM, one must never forget Nature everywhere. If you follow the Way of Nature, your theoretical foundation will naturally become profound, and your level will naturally rise. You will then firmly believe in this theory. This is not blind confidence, but rather having clarity in mind. For example, regarding the issue of the Five Zang governing the orifices, once connected to Nature, it becomes very clear.

Another issue: looking at the orifices of the Liver, Spleen, Lungs, and Kidneys, all these orifices conform to the definition given in the *Shuowen* and *Rites*, meaning they are all located in the "mountains and rivers" (the head is the mountains and rivers of the body) and possess the nature of hollow cavities. Among these orifices, the Liver orifice (eyes), Kidney orifice (ears), and Lung orifice (nose) are all paired on the left and right. The Spleen orifice (mouth), although not divided into left and right, is formed by the upper and lower lips, and all orifices connect directly to the exterior. Only the Heart's orifice lacks this characteristic; it does not connect directly to the exterior, is not a hollow cavity, and has no left/right or up/down division, existing as a single unique "orifice." Among the Five Zang, the Liver, Spleen, Lungs, and Kidneys are solid, yet their orifices are hollow; the Heart organ itself is hollow, yet its orifice is solid. Among the Five Zang, the Heart is the Monarch. The Monarch is solitary and寡 (few), thus having no left/right or up/down distinctions. The others are like the hundred officials, having left/right and up/down divisions. Such characteristics of the five orifices reveal both a natural aspect and a social aspect, which seem inseparable.

(2) The Layout of the Nine Orifices

After discussing the Five Orifices, let us next look at the Nine Orifices. The Nine Orifices consist of two ears, two eyes, two nostrils, one mouth, one anterior yin (urethral opening), and one posterior yin (anus). The layout of the Nine Orifices is interesting: there are three pairs of double orifices and three single orifices. The double orifices (ears, eyes, nose) are located above, while the single orifices (mouth, anterior yin, posterior yin) are located below. The structure of the double orifices resembles the Yin line (--) of the I Ching hexagrams, while the structure of the single orifices resembles the Yang line (—). Furthermore, even numbers are Yin, and odd numbers are Yang. The three Yin lines above form the Kun trigram, and the three Yang lines below form the Qian trigram. What hexagram is formed by Kun above and Qian below? It is exactly the Tai (Peace) hexagram. Thus, the layout of the Nine Orifices perfectly constitutes a natural Di Tian Tai (Earth-Heaven Peace) hexagram. And what connects this Heaven and Earth? It is the Renzhong point (GV26), located between the nose and mouth. We may not have previously understood the term "Renzhong"; it is merely a groove between the nose and mouth. Why is it called Renzhong? Actually, this name captures the essence (Sanmei) of TCM. It is like a mechanism; once this mechanism is unlocked, many aspects of TCM become clear at a glance. What is Renzhong? Heaven is above, Earth is below, and Man is in between. Heaven nourishes humans with the Five Qi, and Earth nourishes humans with the Five Flavors. The Five Qi enter through the nose and are stored in the Heart and Lungs; the Five Flavors enter through the mouth and are stored in the Stomach. Therefore, the nose and mouth are actually important connection points between Heaven/Earth and the human body. Heavenly Qi connects with the human body through the nose, and Earthly flavors connect through the mouth. The Classics state: "Humans are born from the Qi of Heaven and Earth." How do humans rely on the Qi of Heaven and Earth to live? How do the Qi of Heaven and Earth give birth to humans? Obviously, the nose and mouth play a crucial role. The nose is the orifice of the Lungs, and the mouth is the orifice of the Spleen. The Lungs govern Heaven, and the Spleen governs Earth. Thus, the nose and mouth represent Heaven and Earth. If the nose and mouth represent Heaven and Earth, then the groove between them should not be called Renzhong (Man in the Middle). Therefore, this name is uniquely appropriate. The *Suwen · Liuhui Zhi Dalun* states: "When speaking of Heaven, seek its root; when speaking of Earth, seek its position; when speaking of Man, seek the intersection of Qi." Studying the intersection of Human Qi is a vital issue. What is the intersection of Qi? It refers to the intersection of Heaven and Earth Qi, and Yin and Yang Qi. Heavenly Qi descends, Earthly Qi ascends; Yang Qi descends, Yin Qi ascends. When Heaven descends and Earth ascends, this is the intersection of Qi. When Qi intersects, all things are transformed and generated; when Qi intersects, humans are produced. Hence it is said: When Heaven and Earth Qi intersect, human life arises. The intersection of Heaven and Earth Qi involves Qian Heaven Qi descending and Kun Earth Qi ascending. What pattern is this? It is exactly the pattern of the Tai hexagram. Therefore, the layout of the Nine Orifices in the human body, with three double orifices above and three single orifices below, perfectly embodies the intersection of Heaven and Earth Qi and the pattern of the Tai hexagram. This seems like a coincidence, yet perhaps not. In short, the wonder of creation is truly admirable. Heaven and Earth require Qi intersection, Yin and Yang require Qi intersection; this process always requires a channel. Renzhong is naturally a groove, and such a structure serves perfectly as a channel for Qi intersection. What exists internally must manifest externally. Although the Renzhong channel is external, it inevitably reflects the internal situation of Heaven/Earth and Yin/Yang Qi intersection. Therefore, the structure and appearance of Renzhong are very important. Physiognomists examine Renzhong to determine a person's lifespan. Why? Because the structure of Renzhong reflects the status of Qi intersection in the body. "When speaking of Man, seek the intersection of Qi." What determines a person's physical condition, health, and longevity? It is determined by this Qi intersection. A person with good Qi intersection naturally has the foundation for health and longevity. If Qi intersection is poor, Heaven and Earth Qi do not generate you, and the laws of the Four Seasons do not shape you; where would you find health? Where would you find longevity? Without foundation and root, you cannot attain health and longevity. Therefore, examining Renzhong is essentially examining Qi intersection, and examining Qi intersection is examining the root of life. If you see the root of life, how could you not know his lifespan? Thus, everyone should not assume that physiognomy is superstition. Sun Simiao (Sun Zhenren) required that a great physician must master various schools of physiognomy; this is not without reason. If you can understand a person's life condition and lifespan through genes, why can't I study and understand it through Renzhong? Is what is seen through genes science, while what is seen through Renzhong is superstition? I see no logic in this. Why allow officials to light fires but forbid commoners from lighting lamps? The important thing is to investigate whether it can be seen accurately. If it cannot be seen or seen accurately, yet claimed to be so, that is deception! That is superstition! However, if it can be seen and seen accurately, yielding results comparable to gene research, then this issue becomes serious. Such a simple method, requiring no external conditions, yields results similar or identical to high-tech, complex methods. This fact alone is sufficient to provoke deep thought and make us view this simple method with new respect. Does simplicity mean unscientific? Does it注定 (inevitably) mean rustic or plain, unable to enter the hall of elegance? Let us look at a Latin proverb: "Simplicity is the seal of truth. — Simplex sigillum veri." What is science pursuing? Is it not this "Truth"? Simplicity implies truth; the more true, the simpler; the simpler, the more true. Complexity is often unavoidable and forced; complexity often leads to distortion. The *Laozi* states: "A violent wind does not last until morning, nor does a sudden rain last until day." Is this simple? Truly simple. Yet precisely because of this simplicity, it reveals truth. The truth of life and society is contained within this simplicity. But precisely because of this simplicity, "No one in the world knows it, no one in the world understands it." Do humans have a tendency to prefer complexity? Originally naked, coming and going without attachments, people feel that such simplicity is not exciting enough and prefer complexity. When you diagnose a disease through pulse taking, they feel it is not secure or reassuring, preferring modern diagnostic tests. Additionally, if you run a hospital using only observation, listening/smelling, inquiry, and pulse-taking (Four Diagnostic Methods), prescribing only a few doses of Chinese herbal medicine, even if you cure the patient, your hospital might go bankrupt. Why? Economics constrain you. If your economic indicators do not rise, how can the hospital survive? Unless you open it abroad! Therefore, you must order numerous tests and use Western medicines. This is reality; TCM also needs to eat the food of the mortal world, so you must follow market trends. Humans are products of the intersection of Heaven and Earth Qi; this intersection creates the Tai pattern, and the layout of the Nine Orifices conforms to this pattern. Through what path does the intersection of Heaven and Earth Qi proceed? Through the path of Renzhong. Therefore, the Dao of Renzhong should be deep, long, and broad. If Renzhong is deep, long, and broad, the internal Dao it represents will inevitably be deep, long, and broad, creating favorable conditions for Qi intersection. Good Qi intersection naturally leads to long life; this is inevitable logic. When a person faints and life is critical, many people know to pinch or press Renzhong. Many people wake up and turn danger into safety because of this pinch. Why? The channel of Qi intersection is unblocked and opened, Qi intersection is restored, and life naturally returns to its original state. Is Renzhong an important mechanism? Does the name Renzhong truly reveal the essence of TCM? Everyone can ponder this.

(3) From Pi (Obstruction) to Tai (Peace)

The distribution of the Nine Orifices fully embodies the pattern of Tai. Tai is actually a marker of the universe evolving to the stage of having life. The external structure of the human body records this marker. This suggests that to thoroughly understand the process of life, the Tai hexagram is a matter worthy of attention. As mentioned above, the layout of the Tai hexagram is exactly opposite to that of the Pi (Standstill) hexagram. Therefore, since the *I Ching*, Pi and Tai have been used to represent two completely opposite situations, such as good and evil, good and bad, auspicious and inauspicious, petty men and gentlemen. The Tai hexagram naturally represents the positive side, while the Pi hexagram represents the negative side. Why is there this difference between Pi and Tai? One can know by looking at the Image Statements (Xiang Ci) of the Pi and Tai hexagrams in the *I Ching*. The layout of Pi is Qian Heaven above and Kun Earth below. Thus, the Hexagram Statement of Pi says: "Pi signifies non-human affairs. It is not advantageous for the superior man to persevere. Great goes forth, small comes in." Shang Binghe notes: "Yang rises, Yin descends. Since Yang is already above and Yin is below, they move further apart, hence Heaven and Earth do not intersect, resulting in Pi. Pi means closure." The Tuan Zhuan adds: "Pi signifies non-human affairs... This means Heaven and Earth do not intersect, and all things are blocked. Above and below do not intersect, and there are no states in the world. Inside is Yin and outside is Yang; inside is soft and outside is hard. Inside are petty men and outside are gentlemen. The way of petty men grows, the way of gentlemen declines." Shang Binghe notes: "Heavenly Qi naturally rises and is outside; Earthly Qi naturally descends and is inside. They move further apart, hence Qi does not intersect. Because Qi does not intersect, all things are blocked and die." From this, we know. The reason Pi is Pi, and the reason for all difficulties and inauspiciousness, lies关键在于 (key) in the non-intersection of Heaven and Earth. What about Tai? The layout of Tai is Kun Earth above and Qian Heaven below. The Hexagram Statement says: "Tai. Small goes forth, great comes in. Auspicious, success." Shang Binghe notes: "Yang nature rises, Yin nature descends. Since Yin is above and Yang is below, their Qi meets and intersects, resulting in Tai. Tai means passage." The Tuan Zhuan adds: "Tai... This means Heaven and Earth intersect, and all things flow smoothly. Above and below intersect, and their aspirations are the same. Inside is Yang and outside is Yin; inside is vigorous and outside is compliant. Inside are gentlemen and outside are petty men. The way of gentlemen grows, the way of petty men declines." From this, we also know. The reason Tai is Tai, and the reason for all smoothness and auspiciousness, lies in the intersection of Heaven and Earth.

From the Image Statements of the Pi and Tai hexagrams above, we can see that their meanings are very profound and extensive, encompassing natural sciences, social sciences, and deep humanistic connotations. These various aspects are worth our research and practice. From a natural perspective, the *Yi · Xi Ci* states: "Heaven and Earth interact intimately, and all things become pure and rich. Males and females combine their essence, and all things are born." Why do Heaven and Earth interact intimately, and why do males and females combine their essence? This is actually the state of Tai. Conversely, if Heaven and Earth were in the state of Pi, they could not interact intimately or combine essence. Without intimate interaction and combining essence, there could be no purification and generation of all things. Without purification and generation, how could life be born? Even if born, how could it be maintained healthily? Therefore, summarizing the origin of life and the many normal and abnormal states of the life process in a fundamental sense, it is essentially an issue of Pi and Tai. Pi represents unhealthy states, i.e., disease states, while Tai naturally represents healthy states. Therefore, from this perspective, a fundamental purpose of medicine is actually to achieve the transformation from Pi to Tai. Pi is Qian above and Kun below. Due to this state, Heaven and Earth cannot intersect, the intersection of Yin and Yang Qi cannot be well realized, and the Yuan Zhen (Original True Qi) of the Five Zang cannot flow smoothly. Therefore, many human diseases are gradually evolved from this factor.

So, how to achieve the transformation from Pi to Tai? One method is to try to make Qian Yang descend; another is to try to make Kun Yin ascend. Which of these two methods is heavier or lighter, and whether they are performed simultaneously, depends entirely on the factor causing Pi. After Heaven and Earth interacted intimately and males and females combined their essence, life should originally have been in the state of Tai, a healthy state. Why has it now fallen into the state of Pi? Ultimately, it is still an issue of Yin and Yang, and of ascending and descending. On one hand, if Qian Yang is excessive, rising but not descending, it can lead to the formation of Pi; on the other hand, if Kun Yin is too heavy, descending but not ascending, it can also lead to the formation of Pi. More importantly, if the pivot regulating ascending and descending malfunctions, it is even easier to cause Pi. Of course, sometimes the factors causing Pi are comprehensive and intricate.