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I once read the *Remnant Book* (Yi Shu) of Chu Shi, a minister of Qi. The text begins by discussing conception and formation, stating: When male and female unite, their emotions flow smoothly. If Yin blood arrives first and Yang essence follows to strike, the blood opens to wrap the essence; the essence enters to form bone, and the male form is established. If Yang essence enters first and Yin blood subsequently participates, the essence opens to wrap the blood; the blood enters to reside in the root, and the female form is established. If Yin and Yang arrive simultaneously, a body that is neither male nor female results. If essence and blood are scattered and divided, it is a sign of twin fetuses or heteropagus twins. Elaborating on this theory, as stated in the classics: Men belong to Yang and are born through receiving Yin; men store essence, while women connect to the uterus (Bao Gong). The distinction between men and women arises from the different origins of Yin and Yang received initially. To understand these differences in origin, one may examine the Kidneys.

In males, during early embryonic development, the Mingmen (Gate of Life) resides in the right Kidney. It belongs to Yin but corresponds to the Sun (Yang), governs the Three Souls (San Hun), descends red essence, and stabilizes the Danyuan (Cinnabar Origin). The Danyuan is the residence of essence. Its imagery is red above and black below, green on the left, white on the right, with yellow transforming in the center. This is the true Qi of the Three Yangs, the true Jing of Taiyi, named Ruoshui (Weak Water), containing a primordial turtle, which serves to... As for the left Kidney, it belongs to Yin and corresponds to the Moon, governing the Seven Spirits (Qi Po), descending black essence, and stabilizing the Jinguang (Metal Gate). This is because Yang takes Yin as its root, necessarily inheriting life from the right side.

Regarding females, the Mingmen resides in the left Kidron. It belongs to Yin and corresponds to the Moon, governing the Seven Spirits, descending black essence, and stabilizing the Yuangong (Primal Palace). The Yuangong is where the uterus is attached. Its imagery is black above and red below, white on the left, green on the right, with yellow transforming in the center. This is the true Qi of the Three Yins, the true Jing of Taiyi, named Yuanquan (Source Spring), containing a snake, which breathes Yuan Qi, circulates it through the hundred vessels, serves as the source of the Sanjiao (Triple Burner), and corresponds to Ying Qi (Nutritive Qi). Ying Qi is Yin and travels within the vessels; thus, the female Mingmen is located in the left Kidney. As for the right Kidney, it belongs to Yang and corresponds to the Sun, governing the Three Souls, descending red essence, and stabilizing the Yuguan (Jade Gate). This is because Yin takes Yang as its root, necessarily inheriting life from the left side.

According to Buddhist doctrine, there is mutual karmic感应 (resonance/affinity) between parents and child, allowing the Shen (Spirit/Mind) to enter the fetus. Based on the four elements of Earth, Water, Fire, and Wind, and the harmony of various conditions, growth gradually occurs. On the seventh day, the fetus resembles an lotus root... [Text fragments omitted due to corruption] ... On the forty-seventh day... One hundred breaths... Named Mao (Hair)... Root clear... Two hands... Flesh. Daily blood circulation... Ten... Le... Down... Naturally generates eleven types of Feng (Wind/Qi), opening and integrating, so that tendons, vessels, muscles, bones, joints, and orifices all achieve free flow. Only then can the human form be completed. Thus, the功 (merit/effort) of parents in giving birth is equivalent to Creation itself; how could their grace be considered small?

Furthermore, according to Daoist texts, Yuqing Qi (Jade Purity Qi) generates the upper part of the human body, known as Niwan Palace (Mud Pillar). Shangqing Qi (Upper Purity Qi) generates the middle part, known as Jianggong (Crimson Palace). Taiqing Qi... [Text fragments omitted] ... Bao Ming Huangyan Qi adds in the lower section, until the ninth month, when there is no thought, no knot, no love, and Tianyuefu Mingyuan. From then on, Qi is no longer added. Once the Nine Qis are complete, there are also the Six Jia Deities who protect and ensure full formation. These Six Jia Deities include: Jiazi Water Deity, who regulates blood vessels and moistens the Sanjiao; Jiaxu Earth Deity, who regulates muscles to prevent paralysis; Jiashen Metal Deity, who tightens nails and teeth and nourishes the true teeth; Jiawu Fire Deity, who harmonizes the Five Zang Organs and mixes the Hundred Spirits; Jiachen Wind Deity, who secures fetal breath and regulates Yin-Yang respiration; Jiayin Wood Deity, who refines sinews and bones and connects the hundred bones. It is evident that pregnancy in women is called "Six Jia" for this reason alone. The Five Zang and Six Fu Organs, sinews, marrow, bones, brain, skin, blood, vessels, Jing storage, and Water storage total twenty-eight thousand locations; visible forms number twelve thousand; Jing light numbers thirty-six thousand; entering and exiting through eighty-four thousand hair pores—all are governed by specific deities. Therefore, since humans live within Heaven and Earth, how can they fail to concentrate their Shen and guard their Zhen (Truth/True Nature), preserving what Heaven has bestowed upon them? I have compiled statements from Buddhists and Lao-Zhuang followers, along with the remnant theories of former sages, editing...