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For twenty years, upon reading this passage in the *Neijing* (Inner Canon), I finally comprehended the profound mysteries of creation. It is truly exquisite and subtle. This further reveals that the thousands of words in the *Neijing*, whether stated directly or indirectly, revolve around the spiritual transformation and change inherent in these two characters: Qi transformation (Qi Hua). How profound and obscure it is, yet how clear and understandable it becomes.

Since it is stated that the Bladder (Pang Guang) is the mansion of Jin-Ye (body fluids), one might assume that once full, they would naturally discharge. Why is there a need to rely on Qi to transform them before they can exit? Regarding the earlier mention that the San-Jiao (Triple Burner) is the official responsible for irrigation, through which water passages flow, why does it not explicitly require Qi? Comparing these two statements and investigating their meaning carefully: since the San-Jiao governs Ministerial Fire (Xiang Huo), the flow of water passages relies entirely on Qi to facilitate irrigation and drainage. The text says "flow out" (Chu Yan) rather than "can flow out" (Neng Chu), implying that Qi inherently possesses transformative power and does not need to be transformed by another Qi to enable flow.

Currently, Jin-Ye governs water, and the Bladder manages water. Water cannot transform itself but relies on Qi for transformation; this represents Yin utilizing Yang, which requires some effort. Therefore, the text says "then it can flow out" (Ze Neng Chu Yi) rather than "flows out." This phrasing is decisive and encompasses many subtle applications.

Jin-Ye indeed relies entirely on Qi transformation. If Qi becomes stagnant and fails to circulate, even if the Bladder is full, the fluids cannot be discharged. If Qi becomes deficient and sinks without control, the Bladder will experience frequent, dribbling urination as soon as fluid is secreted, regardless of volume. If Qi floats away and fails to secure, the Bladder loses its Yang Qi and has no Qi to transform; consequently, Jin-Ye will escape, and the patient will unknowingly leak urine spontaneously.

Alas! It is merely Qi. It reaches everywhere, operates continuously, and governs all things. Why is Qi transformation explicitly mentioned only for the Bladder? We realize it is Qi transformation. The San-Jiao governs Qi; although "Qi transformation" is not explicitly stated, we understand it is still Qi transformation. Similarly, the Large Intestine transmits and discharges waste, and the Small Intestine receives and transforms substances; are these not also manifestations of Qi transformation?

As for the Heart being the Sovereign Official, the Lung the Prime Minister Official, the Liver the General Official, the Gallbladder the Upright Official, the Pericardium (Dan Zhong) the Envoy Official, the Spleen and Stomach the Granary Official, and the Kidney the Official of Strength—if there were no Qi transformation, how could Spirit (Shen) emerge? How could governance and regulation (Zhi Jie) emerge? How could planning and deliberation (Mou Lv) emerge? How could decision-making (Jue Duan) emerge? How could joy and happiness (Xi Le) emerge? How could the perception of five flavors emerge? How could dexterity and skill (Ji Qiao) emerge?

Reflecting on this, one realizes that the entire human body is composed of Qi transformation, all ten thousand things are composed of Qi transformation, and within and beyond the Six Directions (the universe), nothing exists outside of Qi transformation. Students should earnestly study and ponder this. When you comprehend the realm of transformation, it is like the Buddhist saying: with a sudden enlightenment, one immediately attains Bodhi.