Library

Yellow Emperor said: I have heard that people in ancient times lived to be over a hundred years old, yet their movements remained vigorous and un-declined. People nowadays reach only half that age, yet their movements are all in decline. Is this due to differences in the times and environment, or is it because people have lost the Way?

Qibo replied: Those in ancient times who understood the Way modeled themselves on Yin and Yang (Yin and Yang refer to the constant laws of Heaven and Earth; Shu Shu [techniques and numbers] refers to the fundamental principles for preserving life. Therefore, those who cultivate must strictly adhere to these first. The Classic says: "Yin, Yang, and the Four Seasons are the beginning and end of all things. To go against them brings disaster; to follow them prevents severe illness. This is called obtaining the Way.") They regulated their diet and drinking, maintained regular daily routines, and did not engage in reckless exertion (To take pleasure in sounds, colors, fragrances, and flavors with reason; not to listen or look at things recklessly. To move according to principle and not do things beyond one's duty. Laozi said: "Be clear and quiet, do not labor your form, do not shake your essence, and you can attain long life."). Thus, their form and spirit were united, allowing them to complete their natural lifespan and pass away after living to a hundred years (If the form is not recklessly labored, the spirit remains within and stays with the form. If there is reckless movement, the spirits and Qi of the five Zang organs depart, leaving only the corpse, unable to complete the natural lifespan).

People nowadays are different. They treat wine as if it were water, make recklessness a habit, enter into sexual intercourse while drunk, exhaust their essence through desires, and dissipate their true Qi (Indulgence in lust without restraint leads to exhaustion of essence; light use without stop leads to dissipation of true Qi. Therefore, sages cherish essence and are cautious in its release, filling marrow and hardening bones). They do not know how to maintain fullness, nor do they properly manage their spirit at the right times (Cherishing essence and preserving spirit is like holding a vessel filled to the brim; if handled carelessly, it will spill and empty. "Tian Zhen" may also be read as "Jie". "Yu Shen" means to preserve and manage the spirit). They seek only to satisfy their hearts' desires, going against the joys of life (Satisfying the desires of the heart goes against the joy of health preservation). Their daily routines lack regulation, hence they decline before reaching fifty.

The sages of ancient times taught their subordinates to avoid Empty Evil and Robber Wind at the proper times (Evil entering through deficiency is called Empty Evil; stealthily harming the harmonious middle is called Robber Wind. Avoiding them requires timing, such as on the days of the Eight Solar Terms and when Taiyi enters the central palace facing the winds from eight directions. See *Tianyuan Yuce* for details). With tranquility and emptiness, True Qi follows; with spirit guarded inwardly, how could disease arise? (Modeling oneself on the Dao's clarity and stillness, guarding spirit inwardly, so Empty Evil cannot cause harm. From *Shanggu Tianzhen Lun*).

The three months of Spring are called Fa Chen (Spring Qi arises, and all things display their appearance). Heaven and Earth generate together, and all things flourish (Warm air rises, cold air disperses, so night sleep and early rising, walking widely in the courtyard). Hair should be let down, form relaxed, to allow the will to arise (Spring Qi arises at the head of all things, so letting hair down and relaxing form allows the will to arise). Promote growth but do not kill, give but do not take, reward but do not punish (Spring Qi promotes generation, so those who preserve life must follow the season). This is the response to Spring Qi, the way to nourish growth (Spring Yang spreads the command of generation; humans must carefully observe the Heavenly Times, following the order of seasons). Going against it injures the Liver, leading to cold changes in Summer and less energy to support growth (Going against it means acting contrary to Autumn's command, injuring Liver Qi. In Summer, Fire is king and Wood is weak, so disease arises in Summer. The Qi of the four seasons: Spring generates, Summer grows. Violating Spring injures Liver, resulting in little Qi to support Summer's growth).

The three months of Summer are called Fan Xiu (Lush and flourishing). Heaven and Earth's Qi intersect, and all things flower and bear fruit (After the Summer Solstice, forty-five days later, Yin Qi slightly ascends, Yang Qi slightly descends, thus Heaven and Earth's Qi intersect. Yang transforms Qi, Yin forms shape, so all things flower and fruit). Sleep late, rise early, do not dislike the sun (I believe: do not indulge in sleeping and laziness, thereby rejecting the sun). Let no anger arise, let brilliance become elegant, let Qi be released, as if loving what is outside (Relaxing Yang Qi causes transformation; broad-mindedness allows Qi release; transformation makes brilliance elegant; Qi release opens skin and pores, allowing seasonal promotion, so love aligns with Yang outwardly). This is the response to Summer Qi, the way to nourish lengthening (Summer Qi promotes lushness; humans must respectfully follow Heavenly Times). Going against it injures the Heart, leading to malaria in Autumn and less energy to support gathering, resulting in severe illness at Winter Solstice (Water overcomes Fire, so severe illness occurs at Winter Solstice).

The three months of Autumn are called Rong Ping (All things assume their forms until Autumn levels and stabilizes them). Heaven's Qi becomes urgent (Wind sounds sharp), Earth's Qi becomes clear (Colors change). Sleep early, rise early, rise with the chickens (Sleep early to avoid cold dew, rise early to seek peace). Let the will be peaceful to slow Autumn's punishment (Restless will leads to imprudent action, aiding Autumn's harsh killing nature; thus, keep the will peaceful to moderate Autumn's penalty). Gather and store spirit, making Autumn Qi level (If spirit wanders, desire burns; burning desire harms harmony and upsets Autumn Qi; thus, gather spirit to level Autumn Qi). Do not let the will stray outward, keeping Autumn Qi pure (Also following Autumn's gathering nature). This is the response to Autumn Qi, the way to nourish gathering. Going against it injures the Lungs, leading to undigested food diarrhea in Winter and less energy to support storage.

The three months of Winter are called Bi Cang (Earth's door closes, Yang Qi hides). Water freezes, earth cracks; do not disturb Yang (Yang Qi sinks, so one should be careful and not labor). Sleep early, rise late, wait for sunlight (Avoid cold). Let the will seem hidden, as if having private intentions, as if already satisfied (As if having private intentions means not seeking externally; as if satisfied means even if not obtained, act as if it is, not disturbing Yang or touching cold). Move away from cold, towards warmth; do not let skin sweat, lest Qi be frequently depleted (Sweating disturbs Yang. Disturbing Yang prevents the four states of hiding mentioned above from fulfilling their purpose, which depletes Qi). This is the response to Winter Qi, the way to nourish storage. Going against it injures the Kidneys, leading to Wei Jue in Spring and less energy to support generation.

Violating Spring Qi, Shaoyang does not generate, and Liver Qi changes internally ("Sheng" means moving out. If Yang Qi does not exit, it stagnates internally in the Liver, causing confusion and injury). Violating Summer Qi, Taiyang does not grow, and Heart Qi becomes hollow internally ("Dong" means hollow. Yang does not expand outward, pressing inward on the Heart, causing internal heat to dissipate, leaving the heart hollow). Violating Autumn Qi, Taiyin does not gather, and Lung Qi becomes dry and full (Taiyin governs Qi transformation in the Upper Jiao, so Lung Qi does not gather, causing Upper Jiao congestion). Violating Winter Qi, Shaoyin does not store, and Kidney Qi sinks alone ("Du Chen", *Taisu* reads "Zhuo Chen". I interpret this as chronic illness/sinking).

The Yin and Yang of the four seasons are the root of all things (Seasonal cycles operate Yin and Yang, changing and generating all things, thus serving as the root). Therefore, sages nourish Yang in Spring and Summer, and nourish Yin in Autumn and Winter, following their roots (Nourishing Yang in Spring/Summer corresponds to nourishing growth; nourishing Yin in Autumn/Winter corresponds to nourishing gathering/storage. Thus, the four seasons' Yin and Yang are the root of all things. Only sages know how to nourish to follow this root). Thus, they float and sink with all things in the gate of growth (Floating and sinking is like entering and exiting). Going against the root is destroying the foundation and ruining true Qi (This is losing the Way of four seasons' Yin and Yang). Therefore, Yin and Yang and the four seasons are the beginning and end of all things, the root of life and death. Going against them brings disaster; following them prevents severe illness. This is called obtaining the Way.

The Dao is practiced by sages and violated by fools ("Pei" should be "Bei", meaning to violate). Following Yin and Yang leads to life; violating them leads to death. Following leads to order; violating leads to chaos. Reversing compliance into violation is called Inner Resistance (Ge means obstruction; it means internal actions obstruct Yin and Yang. From *Siqi Tiaoshen Dalun*).

Yin is generated by the Five Flavors; the Five Palaces of Yin are injured by the Five Flavors (Yin refers to the Five Spirit Zang organs; Palace refers to the residence of the Five Spirits. The Five Spirits are born relying on the Five Flavors, which distribute to their respective palaces. Although born from flavors, they are also damaged by them. Injury occurs when indulgence lacks restraint).

Therefore, if flavor is too sour, Liver Qi overflows with fluids, and Spleen Qi perishes (Sour is astringent. Wang Bing notes: Excessive sour intake causes urinary difficulty, leading to excess fluid in the Liver. Internal overflow lifts Liver lobes, causing Spleen Qi to perish and fail to function. Why? Wood controls Earth). If flavor is too salty, Great Bone Qi labors, muscles shorten, and Heart Qi is suppressed (Salt softens. Wang Bing notes: Excessive salt shortens skin and flesh and suppresses Heart Qi flow. Why? Salt enters blood and returns to Kidney, causing bone fatigue). If flavor is too sweet, Heart Qi becomes panting and full, complexion turns black, and Kidney Qi is unbalanced (Sweet is relaxing. Wang Bing notes: Excessive sweetness causes stagnation, leading to chest oppression, panting, and imbalance in Kidney. Why? Earth suppresses Water). If flavor is too bitter, Spleen Qi is not moistened, and Stomach Qi becomes thick/stagnant (Bitter is firm/dry. I believe: Bitter nature is dry; Spleen suffers dryness and loses moisture; Stomach becomes rigid and not flexible/vacuous, hence "Nong". Nong means dense/full. The Classic says: Excess Earth is called Dun Fu). If flavor is too pungent, sinews and vessels become flaccid, and spirit suffers calamity (Pungent moistens. I believe: Ju means collapse/flaccid; Chi means lax/collapsed; Yang means disaster/illness).

Therefore, carefully harmonize the Five Flavors. Bones will be straight, sinews flexible, Qi and Blood flowing, and pores tight. Thus, Qi and bones will be strong (Jing Jing Qiang means essence and strength). Follow the Dao and methods to enjoy destiny for a long time (From *Shengqi Tongtian Lun*).

Yellow Emperor asked: How to model oneself on Yin and Yang?

Qibo answered: Yang excess leads to body heat, closed pores, rough breathing, inability to lie flat, no sweat but heat, dry teeth, vexation, abdominal fullness leading to death. It tolerates Winter but not Summer (Yang excess tolerates Winter; extreme heat does not tolerate Summer. "Neng" is pronounced like "Nai", meaning tolerate).

Yang excess leads to body cold, sweating, frequent chills, cold extremities, abdominal fullness leading to death. It tolerates Summer but not Winter (Jue Qi reverses). These are the forms of diseases caused by alternating excess of Yin and Yang.

Yellow Emperor asked: How to regulate these two?

Qibo answered: If one knows the Seven Damages and Eight Benefits, these two can be regulated. Not knowing how to use this leads to signs of premature aging (These two: First question was about modeling Yin/Yang, answer discussed alternating excess. Second question was about regulating them, then discussed Seven Damages/Eight Benefits. Seven/Eight refer to women's menses ending at 7x7 and men's essence ending at 8x8. Damaging/Benefiting Yin/Yang: For women, fullness leads to bleeding; if retained, it causes obstruction. Regular menstruation maintains balance, so Seven desires damage/reduction. For men, Yang combines and releases essence; unrestrained release causes exhaustion. Maintaining fullness and avoiding reckless labor is the way to benefit. So Eight desires benefit/increase. Thus, knowing Seven Damages/Eight Benefits regulates the two; not knowing leads to premature aging. This is modeling Yin/Yang).

At forty, Yin Qi halves, and daily activities decline. At fifty, the body feels heavy, ears and eyes lose clarity. At sixty, impotence occurs, Qi greatly declines, nine orifices become unsmooth, lower deficiency and upper excess lead to tears and drool.

Therefore, knowing this makes one strong; not knowing leads to old age. Though originating from the same source, names differ. Wise people observe similarities; foolish people observe differences (Same origin refers to the natural waxing and waning of Yin/Yang and Tian Gui from youth to old age. Different names refer to those who know practicing restraint vs. those who follow desires damaging true Qi. Wise observe similarity; foolish observe difference). The foolish lack (knowledge); the wise have surplus (understanding). Thus, ears and eyes are clear, body strong; the old become vigorous, the vigorous become well-regulated. Therefore, sages perform non-action, delight in tranquility, follow desires, and resolve in the guard of emptiness. Thus, their lifespan is infinite, ending with Heaven and Earth. This is the sage's method of self-cultivation (From *Yinyang Yingxiang Dalun*).