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Within the six directions of the universe, what is most precious is humanity; what humanity values most is life (Xingming). Only with life can there be morality, and only with morality can there be achievements; thus, is not life extremely important?

Those who protect life are physicians. If a physician does not understand the origin and flow of innate constitution (Bingfu), how can they protect life? By "nature" (Xing), we mean spirituality (Ling); by "life" (Ming), we mean Qi (vital energy). A single spirit rides upon the Qi of Yin-Yang and the Five Elements, born within heaven and earth, possessing the form of the Supreme Ultimate (Taiji), sharing the same root as all things in heaven and earth. Therefore, it is paired with heaven and earth to form the Three Powers (Sancai). The generation and transformation of Yin-Yang, Qi, and blood within the human body are no different from the way heaven and earth generate all things. Spirituality is formless, while Qi has form. Going from non-being to being is called "birth"; when formed Qi creates substance, spirituality governs the interior. Going from being to non-being is called "death"; when physical substance dissolves back into Qi, spirituality returns to creation/nature. Birth and death are governed by the pivot of nature; people may follow its course but cannot comprehend its mechanism. One must comprehend the Dao to know the mechanism; knowing the mechanism allows one to follow the flow of Qi transformation, while the single spirit remains unchanged. Thus it is said: "If I hear the Way in the morning, I can die content in the evening." To know the mechanism of birth is to know the principle of death. Thus it is said: "If you do not yet know about life, how can you know about death?"

However, since we all share one spirit and one root of Qi, why are there differences in wisdom versus foolishness, virtue versus unworthiness, strength versus weakness, and longevity versus premature death? Sharing one spirit means natures are similar; differences in virtue and foolishness arise because habits create distance; differences in lifespan arise because of the density or thinness of Qi transformation. The harm of habits to spirituality is like dust dirtying a mirror; as dust accumulates day by day, the bright mirror becomes dimmer until it is dark and lightless, termed "the lowest stupidity that cannot be changed." Therefore, if spirituality is bright, the endowed Qi is clear; if spirituality is dim, the endowed Qi is turbid; if spirituality is strong, the endowed Qi is dense; if spirituality is weak, the endowed Qi is thin. This is the distinction between the virtuous and the foolish, the long-lived and the short-lived. This applies not only to humans but to all things. Mencius said: "When the will is focused, it moves Qi; when Qi is focused, it moves the will." That which the heart directs is called "will" (Zhi); thus, heart and Qi originate from one source. Therefore, the heart can command Qi, and Qi can move the heart. Hence, the evil of bad habits is most obscuring to spirituality; and the disorder of Qi transformation is also very harmful to spirituality. Therefore, the Confucian sages established teachings to cleanse bad habits and preserve spirituality; the medical sages established teachings to mediate Qi transformation and protect spirituality. The two support each other and neither can be omitted. However, although teachings were handed down by ancient sages, whether one can preserve spirituality depends on one's own mind and will, not on external factors. If one wishes to mediate Qi transformation to preserve spirituality, one must first understand the principles of initial generation. Therefore, the section on the origin of innate constitution is listed first, discussing the general outline as above.