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The One Qi originates from the Pre-Heaven, named Taiji (Supreme Ultimate); Taiji generates all things, which is Yi (Change). The creation within Yi divides Yin and Yang; once divided, their operation never ceases. Gang (firmness) and Rou (softness) interact to establish Qian (Heaven) and Kun (Earth). Bo (Decline) and Fu (Return) symbolize the planting/growth of all living beings. Endowed with Pre-Heaven Qi, one forms the Post-Heaven body; Qi and Blood are originally real. If Yin and Yang Qi are preserved, longevity can be achieved; but if Long Hu (Dragon and Tiger, referring to Heart Spirit and Kidney Essence) fly away and lose their residence (i.e., Jing-Qi-Shen do not remain in place), what is the result? How much has Creation endowed humans? Who says that even slight details should not be cherished? To cherish the True Nature (Zhen Tian), there are two aspects: the mechanisms between self and others must be distinguished. Self-cultivation requires maintaining naturalness without forcing; Zhuangzi considered the greatest joy to be having no deliberate intent. In dealing with others, one must carefully preserve the Heavenly Harmony (Tian He). Qibo deeply understood that one must not over-attack or suppress. Attack and suppression have always been enemies of life and nature; forcing actions clearly become thieves of Yuan Qi (Original Qi). If superficial pulse diagnosis fails to clarify the root, what benefit is there in nourishing Qi and cultivating truth? Disregarding these words as floating clouds, the Dao lies by the road yet remains unrecognized by people. I now compose this "Song for Preserving Heaven," wishing to emulate the foolish host offering fine wine to honored guests.

(The explanation of the first position is seen in the following chapter.)
The *Lun Yu Jing Mai Yao Wei* states: On both sides inside the Chi (Cun-Guan-Chi pulse position at the wrist), corresponds to the hypochondrium; the outside of Chi observes the Kidneys; the inside of Chi observes the Abdomen. Attaching upwards from the middle, the left outside observes the Liver; the inside observes the Diaphragm. The right outside observes the Stomach; the inside observes the Spleen. Attaching further upwards, the right outside observes the Lungs; the inside observes the Chest Center. The left outside observes the Heart; the inside observes the Dan Zhong (Pericardium/Center of Chest). The front part observes the anterior body; the back part observes the posterior body. The upper extreme of the pulse (Shang Jing Shang) concerns matters of the chest and throat; the lower extreme of the pulse (Xia Jing Xia) concerns matters of the lower abdomen, waist, thigh, knee, and shin.

The *Wu Shi Ying Pian* states: The heavens encompass twenty-eight mansions (lunar lodges); the human meridians also number twenty-eight. The total length of the body's meridians is sixteen zhang and two chi, corresponding to the twenty-eight mansions. Water drips for one hundred ke (time units) to divide day and night. Thus, with each exhalation, the pulse beats twice, and Qi moves three cun; with each inhalation, the pulse also beats twice, and Qi moves three cun. At the end of a breath cycle (inhale-exhale), Qi moves six cun. In ten breaths, Qi moves six chi; in 270 breaths, Qi moves sixteen zhang and two chi, completing one circuit around the body; in 540 breaths, Qi completes two circuits; in 2,700 breaths, Qi completes ten circuits; in 13,500 breaths, Qi completes fifty circuits around the body. At this point, water drains completely through one hundred ke, the sun traverses the twenty-eight mansions, the water clock empties, and the pulse ends. Therefore, when the fifty circuits (Wu Shi Ying) are complete, one can fully enjoy the lifespan of heaven and earth, traveling a total distance of eight hundred and ten zhang.