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Liu Gongdu was over eighty years old, yet his gait remained light and vigorous. When asked about his secret to longevity, he said, "I have no other technique; I simply never allow my primordial qi (Yuan Qi, 元气) to be consumed by anger or joy, keeping the Qihai acupoint (CV6, Sea of Qi) warm." Generally, those who understand the Dao preserve their composure and do not let anger show on their faces, whereas violent and aggressive individuals are prone to sudden fits of fury, causing themselves great harm. Those who practice self-cultivation should take this as a warning.

The Jinshi (Imperial Graduate) Liu Dun met an extraordinary person who said, "People often invert the proper order of daily care. It is better to rinse the mouth before going to bed than in the morning; doing so removes accumulated debris between the teeth, keeping them firm and solid" (from *Yunji Qiqian*).

Zhang Tian suffered from a severe illness. After recovering, he paid respects to Duke Jiuhe. The Duke asked, "Did you practice the 'Mind-Shifting Method' during your illness?" Zhang Tian replied, "No." The Duke said, "If one can shift their mind during illness, treating it with the caution and stillness one would show before a sovereign or father, they can heal without medicine" (from *Zhang Tian Yulu*).

Children conceived during thunderstorms will inevitably suffer from epilepsy and mania. Therefore, it is said that if one does not observe propriety and restraint during intercourse, the offspring will be defective (from *Xuannü Zhongfang Jing*).

Elderly people should not eat until full in one sitting. Instead, food should be offered frequently in small amounts to facilitate digestion by the spleen and stomach, allowing Gu Qi (Grain Qi, 谷气) to persist. If they eat to excess at once, it often leads to distension and injury. The intestines and stomach of the elderly are weak and thin, unable to digest and absorb large quantities of food, thus giving rise to disease. Children should deeply understand this principle, which is essential for caring for the aged (from *Fengqin Yanglao Shu*).

Many ordinary people die prematurely due to indulgence in comfort, warmth, and pleasure. However, if one experiences hardship, worry, and fear, thereby stirring up the mind and spirit, but remains cautious and reverent, avoiding unexpected events, one can attain longevity. Sun Simiao discussed health preservation, stating that "worry and reverence" are fundamental. His words are repeated and earnest, precisely referring to this concept (from *Yijue Cuzaji*).

Those skilled in health preservation should engage the body in slight labor, but not to the point of exhaustion. Thus, flowing water remains clear, while stagnant water becomes turbid. A person practicing health preservation desires blood and qi to circulate like flowing water; sitting should not lead to fatigue, and walking should not lead to exhaustion. Frequent movement is good, but it should be moderate. This is the method of slight labor. Ji Kang said, "Flowing water does not rot; door hinges are not eaten by worms," meaning that motion prevents decay. Those who practice health preservation should recognize this.

In the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), under the chapter on Water-Qi Diseases, there is Yuepi Tang. Cheng Wuji's commentary states: The Spleen manages water and grain; it is a humble organ, and its function is like that of a maid, hence the name Yuepi. Yang Shan commented: Pi means to assist; located below the Stomach, it assists the Stomach Qi in transforming and transporting water and grain. Both interpretations are incorrect. In reading Zhao Liangren's *Jingui Yanyi Fanglun*, I believe the character "Pi" (Bride/Maid) in Yuepi Tang should be read as "Pi" (Spleen). Sweet flavor is the fundamental taste of Earth. Therefore, when Spleen Qi is disharmonious, it is harmonized with sweet and hot properties; when Stomach Qi is unclear, it is cleared with sweet and cold properties. Thus, Shi Gao (Gypsum Fibrosum), Ma Huang (Ephedrae Herba), and Gan Cao (Glycyrrhizae Radix et Rhizoma) are used to move fluids, thereby venting the Spleen Qi to disperse wind-water in the skin. The name "Yuepi" has its origin here.