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The *Neijing* (Yellow Emperor's Inner Classic) discusses the human form, detailing the head, feet, abdomen, back, meridians, and zang-fu organs, which is quite comprehensive. However, it lacks a general overview of the main outline of the human form. Presuming my own limitations, I attempt to supplement this.

The human form stands with its head reaching the sky and feet on the earth, upright, straight, and long, neither biased nor leaning; this is the image of Wood (Mu). In heaven, it corresponds to Yuan (Primal Qi); in the Five Constant Virtues (Ren, Yi, Li, Zhi, Xin), it corresponds to Ren (Benevolence). This signifies that Heaven has endowed humans with Benevolence, thus making their bodies upright, unlike creatures such as qilin, fenghuang, turtles, or dragons. Confucius said: "Humans live because of uprightness; those who are not upright survive only by luck." Qu Yuan and Qishi (terms for physical deformities like hunchbacks) represent the opposite of uprightness. Master Cheng stated that the principle of life is inherently upright; one should ponder the meaning of this character. It implies that Heaven generates this upright form through the principle of inherent uprightness, and thus humans ought to practice fair and upright conduct.

The human form lacks scales, shells, fur, or feathers, and is therefore called "chong" (insect/worm). The character "chong" belongs to Earth (Tu). Earth governs "Xin" (Trustworthiness/Integrity), signifying that Earth has endowed humans with Trustworthiness. Humans receive Ren (Benevolence) from Heaven and Xin (Trustworthiness) from Earth, possessing the virtues of the Five Constants (Benevolence, Righteousness, Propriety, Wisdom, Trustworthiness) characterized by strength and compliance. They possess Jing (Essence), Shen (Spirit), Hun (Ethereal Soul), Po (Corporeal Soul), Xin (Heart/Mind), Yi (Intent), Zhi (Will), Si (Thought), Zhi (Wisdom), and Lv (Deliberation), to practice Xiao (Filial Piety), Ti (Fraternal Duty), Zhong (Loyalty), and Xin (Trustworthiness), thereby fulfilling the heavy responsibility entrusted by Heaven and Earth, distinguishing themselves from qilin, fenghuang, turtles, and dragons. Thus, Mencius said: "All things are complete within me." He also said: "Only then can a sage fully realize the potential of the human form." The *Classic of Filial Piety* states: "Among all things created by Heaven and Earth, humans are the most precious." How can humans fail to understand the human form to sustain life? How can physicians fail to understand the human form to provide treatment?

Heaven and Earth transform and generate all things, and humans are the most precious. Within the four seas, countless beings exist, yet none are not born of mothers. Therefore, when a mother gives birth, she utilizes the natural qi transformation of Heaven, Earth, the Four Seasons, Sun, Moon, Water, and Fire. Is there any difficulty? The answer is: No, the difficulties arise from human actions. Occasionally, diseases occur postpartum, necessitating reliance on physicians. Regrettably, physicians often do not understand the disease nor the herbs; furthermore, they follow outdated customs and fabricate disease names. Some ignore established methods that should be followed, while others make baseless arguments where no established method exists. Some rigidly adhere to partial theories of ancient masters without knowing how to adapt them. These various causes of harm are too numerous to count. Using unfamiliar herbs to treat unfamiliar diseases, how could death not occur? When patients die, the families do not know why, the deceased certainly do not know why, and the physicians also do not know why. Alas, what an injustice! Wu Tang (Jutong), witnessing this with a sorrowful heart, wrote this *Explanation of Difficulties in Childbirth*.