李楼《怪症方》云∶有人耳内生物如枣核大，痛不可动者，以火酒滴入，仰之片时，以钳取出绝根，此名耳痔。
《奇病方》云∶有人耳中作痒，以木剌之，尚不足以安其痒，必以铁刀刺其底，始觉快然，否则痒极欲死。此肾肝
之火，结成铁底于耳，非汤药可救，方用龙骨一钱，皂角刺一条，烧存性，冰片三分，雄鼠胆一枚，先将前药为末，后
以鼠胆水调匀，而后以人乳再调如浓糊一般，将此药尽抹入耳孔内，必然痒不可当，须人执两手，痒定而自愈矣。愈后
当常服六味丸，庶不再发。
《类编》云∶族人友夔，壮岁时，苦两耳作痒，每日一作，遇其甚时，殆不可耐，击刮挑剔无所不至，而所患自
若。常以坚竹三寸许，截作五六片，细削如洗帚状，极力撞入耳中，皮破血出，或多至一蚬壳而后止，明日复然，失血
既多，为之困悴。适有河北医士周敏道，到乡里，因往谒之。周曰∶此肾脏风虚，致浮毒上攻，未易以常法治也。当
服透冰丹，更戒酒、面、鸡子之类，能一月为佳。夔用其戒，数日痒止。而食忌不能久，既而复作，乃着意痛戒，迨于
累旬耳不复痒。
华佗云∶余治一人，耳内忽长肉一条，手不可近，色红带紫。余曰∶此肾火腾烧于耳也。用硼砂一分，冰片一分点
之立化为水。后用六味丸大料饮之，二料痊愈。
《青箱集》云∶孙兆殿丞，治平中有显官权府尹，一日坐堂决事，人吏环立，尹耳忽闻风雨鼓角声。顾左右曰∶此
何州郡也？吏对以天府。尹曰∶若然吾乃病耳。遽召孙公往焉，公诊之，乃留药治之。翌日，尹如故。尹召孙问曰∶吾
所服药切类四物饮。孙曰∶是也。尹曰∶如虑为大患，服此药立愈，其故何也？孙曰∶心脉大盛，肾脉不能归耳，以药
凉心经，则肾脉复归故耳。
杨洪《医方摘要》云∶有人患耳中忽大痛，如有虫在内奔走，或血水流出，或干痛不可忍者，蛇蜕烧存性研末，鹅
翎吹之，立愈，经验秘方也。
〔源按〕此症为肝脏风虚，浮火上攻，游移不定，因而病患不一，盖蛇属巽，性能平肝祛风，故吹之立愈。
杨起《简便方》云∶一小儿七岁，闻雷即昏倒，不知人事，此气怯也。以人参、当归、麦冬各二两，五味五钱，水
一斗，煎汁五升，再水一斗，煎滓取汁二升，烧成膏。每服三大匙，白汤化下，服尽一斤，自后闻雷自若矣。
《太平广记》云∶参政孟庚夫人有奇疾，每有见闻即举身战栗欲绝，其母与弟亦不可见。又恶闻打银铁声，尝有一
婢周旋已久，一日偶闻其家所为业，婢曰∶打银。闻其言，疾遂作。因逐其婢，医者竟莫能施其术。
〔源按〕前症良由肝气闭郁，郁久则五脏之气皆郁而不达，不达则清阳不升，心气不舒，故恶见闻。恶见闻而偶有
所触则怒，怒则气上，气上即郁火内升，故发战栗。即《素问》所谓诸禁鼓栗，皆属于火是也。夫战栗而气终不克外
泄，则火徒乱于中，故至几绝。移时火仍内伏，故又如故。
其恶金声者，因肝火虚也。及见母与弟亦恶，必意有不合，复触其怒耳。乃婢初极相合，因说打银而恶，亦恶金声故
也。盖肝木郁久则燥，燥则血虚，故更恶金克。治当用黑逍遥散、左金丸滋水舒木，使郁气畅达，则病当愈也。
《枫HT 别记》云∶毁仲堪父，患耳聪病，闻床下有牛斗声。仲堪视之，有两蚁相斗耳。
〔源按〕修道之士，一旦得道，不特闻蚁斗有声，即纤尘飘落，亦能闻之，并能闻极远之声，谓之耳通。即《内经》
所谓∶游行天地之间，视听八达之外，此为神全。因心气下降，百脉开通故也。若病闻蚁斗如牛，而名耳聪者，良由内
火衰微，正气下陷，因窍虚反聪其耳。犹心气下降，以通其脉也。治宜补中益气汤、八味丸。
或问神全之理如何？予曰∶此道家修炼内丹之事。修炼内丹，以心为主，心乃神之舍，神不外游，心常守一。又谓
之知一，即圣门所谓知，止而后有定。佛氏所谓无住，道家守一者，为意着元关，守而不移，一任呼吸往来，如河东之
船，运久则结就圣胎，以成真人。盖人身脐下一寸三分为丹田，又为气海丹田之中，一阴一阳为太极、为元关、为黄
庭、为归根窍，复命关，其名不一。凡人之生，得父精母血而成胎。结胎之始，先成两肾，然后布生五脏，及筋骨、皮
肉，所以人之元气发于肾，两肾中间，一阴一阳，即谓之太极，是名归根窍，复命关也。命之根蒂，在于此矣。若人呼
吸，息息归根，为之归根复命。大凡呼吸，其气止在胸中，而不归根，不复命也。复命是接续其命，使之不绝。盖气归
根则气壮，气壮则精盛，久则体变纯阳，而为至真。何得有六淫七情相感，而至殒命乎？经云∶凝神入于气穴，一任真
息往来，升降于黄庭之中，旋曲委宛，由心而运至丹田，将太阳之精，从元关、渡尾，上夹脊、双关、风府、泥丸，下
明堂，过鹊桥（鼻为上鹊桥，舌为下鹊桥），降玉池，化为甘津，咽下重楼，复入丹田，上下往来，周而复始，如门之
有枢，车之有辖，而转运不息也。凡修炼工夫，有一分一分证验，有十分十分证验，难以强得，心惟专一，而不纵横寝
寐之际。与神相抱，切不可昏迷而沉于梦境，觉悟之后，常候丹之或存或亡，以为证验。由是至宝蕴于中，精华发于
外，容颜浸润，骨节坚强，得此丹头，昼夜运火，炼去阴气，然后十月胎圆，体变纯阳。从此工夫不辍，俾和气周匝
于一身，溶溶如云，霏霏如雨，淫淫然若春泽之满池，液液然象河水之冰释，当此之时，仙道已成。看山河如在掌中，
视无不见，听无不闻，此即谓之神全也。
又问呼吸升降，如河车之船运，一任真息往来，然其气下降丹田则易，而欲任其上升泥丸则难。予曰∶若能息念行
火，以神为用，其气自升。所运之时，舌宜抵 ，口目当闭，不闭则气不归神，神虽至泥丸，而气不能随神而至也。
若工夫日久，则阳胜阴消，自然而仙。
又问意着元关，当守而不移，而无如心猿意马，难以拘定奈何？予曰∶经云，起念即觉，觉后即无，久久纯熟，自
不走也。又云∶此心由来根据境，未惯独立，难以自安，纵得暂安，还复散乱，随时随制，务令不动，久久调和驯熟，此
心自能安闲，无问昼夜，行住坐卧，及应事之时，当须作意安之。若心得定，即须安养，莫有触恼，少得安闲，即堪自
乐。且牛马家畜也放纵不收，犹自生梗，不受驾御，鹰 野鸟也，为人羁维，终日在手，自然调熟，心亦自是，若放逸
纵任不收，一任粗疏，何能观妙。
又问何为又有婴儿 女，黄婆为媒之说？予曰∶心即 女，肾即婴儿，脾即黄婆，盖心属阳为离，离卦中虚，为阳
极生阴，故反为 女（离因一阴居内，为宅中之女，故名曰 ）。肾属阴为坎，坎卦中满，为阴极生阳，故反为婴儿。
脾属坤土，坤为老阴，其色黄，故为之黄婆，居坎离之间，主营运其气，若无此土营运，则 女焉得归入洞房，与婴儿
交媾，成胎乎？故曰∶黄婆为媒，犹外丹坎离为药物（坎即铅水，离即水中金，此金即在铅中求出，为之兑金是也，犹
人真一水中，内有真一之气焉，有此真一之气，则能成内丹，有此水中之金，则能成外丹也）。乾坤为土釜（干为上
釜，坤为下釜），釜乃运火之具，若无土釜，则坎离药物，焉得转而成胎乎？内外二丹，总归一理也。
或又问∶佛氏无往之语如何？予曰∶无往谓外无往外相，内无住内相，然内无住，则外亦无住，无住而住，则心
自降伏，真性亦自然而见。真性即名真如，天然正觉谓之真，无一不知谓之如，故谓之真如，即圣经所谓明德也。明
德真如，皆明性之本体，本体无形，无形亦无所去来，惟天生自如，而未尝少动也。盖人生而始，有天然自觉之性，只
缘情欲障碍，则智能全失，故心尝昏昧，若欲超生死而入涅 者，当返观其内，所观之法，即所谓内无住，外亦无住，
无住而住，则心自寂而相自灭也。《金刚经》云∶凡所有相，皆是虚妄，若见诸相非相，即见如来。佛所演是偈，因
试问空生，可以身相见如来否？答曰∶不可以身相得见如来，如来所说身相，即非身相，言所说之如来，非身相如
来。故云即非身相，佛因即告，凡内观见相，皆是虚妄生相，若能灭除虚妄诸相，而但见空空之性，即如来矣。盖如
来即是性，自性如来，诚空而无相。故经末复演说，不取于相，如如不动，言如来不可取相，所演说者，但如如不动而
已。如如，即真性空也。故不动也，人当返观，真空如如，则相自灭而心自住也，此即谓之即性而修。盖性即佛，修佛
即所以修性，佛即法，故又不可以佛法名之。即经云所谓佛法者，即非佛法，犹恐人泥佛法耳。又云∶是法平等，无有
高下。法即谓真性，平等言上自诸佛，下至蠢动含灵，其真性皆同。故云平等而无有高下，即所谓无（梵语阿）上（褥
多罗）正（三）等（藐）正（三）觉（菩提）也。盖真性即佛，以真性无得而上之，故云无上，然此性正相平等，故云
正等。其觉无偏无亏，故云∶正觉，然所演说真性，不曰如，而曰如如，凡一切为圣为贤为仙为佛，总是一如故名如
如。所谓如来者，即诸法如义耳。如所修之人，已登彼岸，而谓之如来。若如未来之时，当十二时中，无一息不内照真
空，则真性自现，现即所以入涅 而成正觉也。正觉即知其如来，如来者从真如来，故能成正觉以化众生，而为之如来
佛也。凡菩萨谓之觉有情，同佛所证之谓觉，无明未尽之谓情。因无明未尽，不能满觉，故尚有情耳。
又问∶不取于相，如如不动，又即续何以故？一切有为法，如梦幻泡影，如露亦如电，应作如是观。言人能发菩提
心者，持于此经，乃至四句偈等，受持读诵，为人演说，其福胜彼，以满无量阿僧祗（即无数之谓）。世界七宝，持用
布施，观此若修佛者，应作六如观之。盖六如有形而无体性，若作是观，使心易于降伏。故复演说此偈，以作降伏之
法，而谓之有为法乎？予曰∶佛言不取于相，如如不动又恐不悟无相之理，故即云一切有为法，应作六如观之。盖六如
乃速于变灭之物，凡世间一切有为之法，犹六如之变灭无常，应作是观，始之有为法，非修持之法。盖佛法无为，无
为应无所往而生其心也。若将六如以作内观之法，岂非有住于心乎？况佛有云∶如来于燃灯佛所于法……。
本体失而性反昧矣，性有元性，有气质性。元性，即先天之气。气质性，乃后天之气也。先天之气，即天所赋之灵
光，名曰祖气，又名真种子。后天之气，乃父母以情而育体，故媾形之时，情动于内，所动之情，即交感之气，乃即
为之后天气也。因有是气，故每遇物而生情，即名气质性耳。有此性，则本性渐失，而此性日长也。若能徐徐划除，
则本元自见，而心之所知无不尽矣。
又问∶人有先后二天之气，后天之气，得之父母媾形之时，先天之气，从何入乎？予曰∶人因先有先天之灵气，然
后有后天之气质性。当未媾形时，其情未动，故乾坤之间，但有先天之气。已媾之后，坎离两破，情已内感，故又有后
天之气也。若不先有是气，而何得有先天之名乎？
又问∶人之幼时，性本不昧，因肾阳未足，故尔不灵，若人或病、或老年，肾阳不足，宜亦茫然无知，何故仍知觉
乎？予曰∶幼时肾阳未足，犹冬至一阳初生时，阳气渐长，其气渐升，以壮太阳之光，万物皆生也。人得肾阳渐长，以
益其性，则知觉自灵。若或病、或老年，肾阳不足，犹夏至一阴生也，一阴渐生，则太阳燥烈，万物皆萎，此肾阳衰而
阳反上浮，故仍知觉，若不知觉，则肾阳绝而死矣。
又问∶小儿为纯阳之体，若人之幼时，肾尚未足，而何得有纯阳之名乎？予曰∶凡父母媾精成胎，不论男女，总以
父之阳精为主，母之阴血不过随精施化以成胎。出胎之后，阴少于阳，即食乳，亦但长阳而不阴也。所以孩提时，体皆
白而有神，此时名纯阳者，实因阴少于阳，并非因肾阳足而名之也。一食五壳，其色渐苍，乃五壳长阴故也。所以仙人
十月胎圆之后，断除壳食，恐阴血日长，不能速成纯阳之体也。
又问∶人因气质用事，故所欲多而其性自昧。然同有是欲，而又有智愚之别何也？予曰∶此气之清浊所分
也。得气清者欲虽多而清灵，得气浊者，欲虽少而心昏。又问∶何故人有气清、气浊之分？予曰∶气之清浊，
定于结胎时，若时在半夜，天气清和，阴阳递嬗之时，再得父母不食浊味，及心气和平之候，交而成胎，其气
自清。若胎结日中，其子必忤逆，或值风雨交作之时，或父母食浊味，及酒后，其气必浊，若遇疾风豪雨，及
父母大醉后，并心怀不正，生子不但气浊，必至顽劣，古人所以重胎教也。
又问∶人之智愚，在结胎时，得气之清浊所定，乃有双胎，而所生各异何故？予曰∶双胎因母之阴精，冲
李楼在《怪症方》中说：有人耳内长出像枣核大小的赘生物，疼痛剧烈无法动弹，用热酒滴入耳中，保持仰卧姿势片刻，再用钳子取出以绝根，这种病症称为“耳痔”。
《奇病方》记载：有人耳中瘙痒，用木刺挠痒尚不能缓解，必须用铁刀刺入耳底，才觉得痛快，否则痒得几乎要死。这是肾肝之火结成坚硬的病灶在耳中，汤药无法救治，处方用龙骨一钱，皂角刺一条，烧至存性（烧焦但保留药性），冰片三分，雄鼠胆一枚。先将前几种药研成粉末，然后用鼠胆汁调匀，再用乳汁调和成浓糊状，将此药全部抹入耳孔内，必然会引起剧烈瘙痒，需要让人抓住患者的双手，待瘙痒停止后自然痊愈。痊愈后应当常服六味丸，以防复发。
《类编》记载：族人的朋友友夔，年轻时苦于双耳瘙痒，每天发作一次，严重时难以忍受，敲击、刮擦、挑剔等办法都用尽了，但病痛依旧。他常用长约三寸的硬竹，截成五六片，细削得像洗帚一样，用力撞入耳中，直到皮破血流，甚至多到装满一个蚬壳才停止，第二天又如此，因失血过多而变得困顿憔悴。恰逢河北医生周敏道来到乡里，他便去拜访。周医生说：这是肾脏风虚，导致浮毒上攻，不容易用常规方法治疗。应当服用透冰丹，同时戒除酒、面食、鸡蛋等食物，若能坚持一个月为最佳。友夔听从了劝告，几天后瘙痒停止。但因饮食禁忌不能长久坚持，不久后又发作，于是刻意严格戒忌，直到几十天后耳朵不再瘙痒。
华佗说：我治疗过一个人，耳内突然长出一条肉芽，手不敢靠近，颜色红中带紫。我说：这是肾火旺盛熏蒸耳部所致。用硼砂一分，冰片一分点入患处，立刻化为水。后来让他大量服用六味丸，两料药后痊愈。
《青箱集》记载：孙兆殿丞在治平年间遇到一位显贵担任府尹，一天坐在堂上处理事务，下属官吏环绕站立，府尹忽然听到风雨和鼓角的声音。他环顾左右问：这是什么州郡？下属回答是天府（京城）。府尹说：如果是这样，那就是我的耳朵病了。急忙召请孙公前往诊治，孙公诊断后留下药物进行治疗。第二天，府尹恢复正常。府尹召见孙公问道：我所服用的药很像四物饮。孙公说：是的。府尹说：如果担心成为大患，服用此药能立即痊愈，这是什么缘故？孙公说：心脉盛大，肾脉不能归附于耳，用药清凉心经，肾脉就能重新归附的缘故。
杨洪在《医方摘要》中说：有人患耳中突然剧烈疼痛，好像有虫子在里面奔走，或者流出血水，或者干燥疼痛难以忍受，将蛇蜕烧至存性研末，用鹅毛管吹入耳中，立刻痊愈，这是经验证的秘方。
〔沈源按〕此症属于肝脏风虚，浮火上攻，游移不定，因此病患表现不一。大概蛇属巽卦，其性能平肝祛风，所以吹入药粉能立即痊愈。
杨起在《简便方》中说：一个七岁小儿，听到雷声就昏倒，不省人事，这是气怯所致。用人参、当归、麦冬各二两，五味子五钱，水一斗，煎取汁液五升，再加水一斗，煎药渣取汁液二升，熬制成膏。每次服用三大匙，用白开水化开服用，服完一斤药膏，以后听到雷声就若无其事一样了。
《太平广记》记载：参政孟庚夫人患有奇疾，每当有见闻就全身战栗欲绝，她的母亲和弟弟也不能相见。她又厌恶听到敲打银铁的声音，曾有一个婢女侍奉很久，有一天偶然听到家里从事的行业，婢女说：打银。听到这句话，疾病就发作了。于是赶走婢女，医生竟然无法施展医术。
〔沈源按〕前面的症状确实是由于肝气闭郁，郁久则五脏之气都郁结不通，不通则清阳不升，心气不舒，所以厌恶见闻。厌恶见闻而偶然有所触动就会发怒，发怒则气机上逆，气机上逆则郁火内升，所以发生战栗。这就是《素问》所说的各种禁固、鼓栗的症状，都属于火邪。战栗而气机最终不能向外宣泄，则火邪徒然扰乱体内，所以到了几乎断气的地步。过了一会儿火邪仍潜伏在内，所以又像往常一样。
她厌恶金属声音，是因为肝火虚损。至于见到母亲和弟弟也厌恶，一定是心里有不合意之处，再次触发了她的怒气。那个婢女起初非常投合，因为说了打银的话而引发厌恶，也是因为厌恶金属声音的缘故。大概肝木郁结久了就会燥，燥则血虚，所以更厌恶金克木。治疗应当用黑逍遥散、左金丸滋水舒木，使郁气畅达，病就会痊愈。
《枫HT别记》记载：庾仲堪的父亲，患有耳聪病，听到床下有牛打斗的声音。仲堪看去，是有两只蚂蚁在打斗。
〔沈源按〕修道的人，一旦得道，不仅听到蚂蚁打斗有声，就是细微的尘埃飘落，也能听到，并能听到极远的声音，这叫做“耳通”。也就是《内经》所说的：游行天地之间，视听八达之外，这叫做神全。因为心气下降，百脉开通的缘故。如果生病时听到蚂蚁打斗像牛叫一样，却名叫耳聪，确实是由于内火衰微，正气下陷，因为耳窍空虚反而显得听力灵敏。就像心气下降，以通畅血脉一样。治疗适宜用补中益气汤、八味丸。
有人问神全的道理是怎样的？我说：这是道家修炼内丹的事情。修炼内丹，以心为主，心是神的居所，神不外游，心常守一。又叫做知一，即儒家圣门所说的知止而后有定。佛家所说的无住，道家守一，是指意念专注于玄关，坚守不移，任凭呼吸往来，如同河东之船，运转久了就会结成圣胎，成就真人。大概人身脐下一寸三分为丹田，又称为气海。丹田之中，一阴一阳为太极、为玄关、为黄庭、为归根窍、复命关，名称不一。凡人的出生，得到父亲的精和母亲的血而成胎。结胎之初，先形成两肾，然后布生五脏，以及筋骨、皮肤、肌肉，所以人的元气发源于肾，两肾中间，一阴一阳，就叫做太极，这名叫归根窍，复命关。命的根蒂就在这里。如果人呼吸，息息归根，这就叫做归根复命。大凡呼吸，气只停留在胸中，而不归根，就不复命。复命是接续生命，使之不绝。气归根则气壮，气壮则精盛，久了身体变为纯阳，就成为至真。怎么会有六淫七情相感，而导致丧命呢？经文说：凝神入于气穴，任凭真息往来，升降于黄庭之中，旋曲委宛，从心运至丹田，将太阳之精，从玄关，经过尾闾，上行夹脊、双关、风府、泥丸，下行明堂，过鹊桥（鼻为上鹊桥，舌为下鹊桥），降玉池，化为甘津，咽下重楼，重新进入丹田，上下往来，周而复始，像门有枢轴，车有辖键，而转运不息。凡是修炼工夫，有一分的证验，有十分的证验，难以强求，心只要专一，不在纵横睡眠之际与神相抱，切不可昏迷而沉溺于梦境，觉悟之后，经常等候丹药或存或亡，作为证验。由此至宝蕴藏于中，精华发露于外，容颜浸润，骨节坚强，得到这个丹头，昼夜运火，炼去阴气，然后十月胎圆，身体变为纯阳。从此工夫不停歇，使和气周遍一身，溶溶如云，霏霏如雨，淫淫然像春泽满池，液液然象河水冰释，当这个时候，仙道已成。看山河如在掌中，视无不见，听无不闻，这就叫做神全。
又问呼吸升降，像河车之船运转，任凭真息往来，然而气下降到丹田容易，而想要任其上升到泥丸却难。我说：如果能息念行火，以神为用，气自然上升。运转的时候，舌头应当抵住上颚，口目应当闭合，不闭合则气不归神，神虽然到达泥丸，而气不能随神到达。如果工夫日久，则阳胜阴消，自然而成仙。
又问意念专注于玄关，应当坚守不移，无奈心猿意马，难以拘束固定怎么办？我说：经文说，起念即觉，觉后即无，久久纯熟，自然不走脱。又说：此心向来依境而立，不习惯独立，难以自安，即使暂时安定，还会恢复散乱，随时随刻控制，务必令其不动，久久调和驯熟，此心自然能安闲，无论昼夜，行住坐卧，以及应事之时，都须用意安顿它。如果心得定，就必须安养，不要触犯恼怒，稍得安闲，即可自乐。况且牛马是家畜，放纵不收，还自己生梗，不受驾驭；鹰雕是野鸟，被人羁縻，终日在手，自然调熟，心也是如此，如果放逸纵任不收，任凭粗疏，怎么能观妙。
又问为什么又有婴儿姹女、黄婆为媒的说法？我说：心即是姹女，肾即是婴儿，脾即是黄婆。大概心属阳为离卦，离卦中虚，为阳极生阴，所以反为姹女（离因一阴居内，为宅中之女，故名曰姹）。肾属阴为坎卦，坎卦中满，为阴极生阳，所以反为婴儿。脾属坤土，坤为老阴，其色黄，所以称之为黄婆，居于坎离之间，主营运其气，如果没有此土营运，则姹女怎能归入洞房，与婴儿交媾，成胎呢？所以说黄婆为媒，犹如外丹中坎离为药物（坎即铅水，离即水中金，此金即在铅中求出，称之为兑金是也，犹如人真一水中，内有真一之气焉，有此真一之气，则能成内丹，有此水中之金，则能成外丹也）。乾坤为土釜（干为上釜，坤为下釜），釜是运火的器具，如果没有土釜，则坎离药物，怎能转而成胎呢？内外二丹，总归一个道理。
有人又问：佛家无往的话语是什么意思？我说：无往指外无往外之相，内无住内之相，然而内无住，则外亦无住，无住而住，则心自然降伏，真性也自然显现。真性即名真如，天然正觉称为真，无一不知称为如，所以称为真如，即圣经所谓明德也。明德真如，都是明性之本体，本体无形，无形也无去来，只有天生自如，而未尝少动。大概人生而始，有天然自觉之性，只因为情欲障碍，则智能全失，所以心常常昏昧，如果想要超生死而入涅槃者，应当返观其内，所观之法，即所谓内无住，外亦无住，无住而住，则心自然寂灭而相自然消灭。《金刚经》说：凡所有相，皆是虚妄，若见诸相非相，即见如来。佛演说这个偈语，因为试问须菩提，可以用身相见如来吗？回答说：不可以身相得见如来，如来所说身相，即非身相，言所说之如来，非身相如来。所以说即非身相，佛因此告诉，凡是内观见相，皆是虚妄生相，如果能灭除虚妄诸相，而只见空空之性，即如来矣。盖如来即是性，自性如来，诚空而无相。所以经末又演说，不取于相，如如不动，言如来不可取相，所演说的，只是如如不动而已。如如，即真性空也。所以不动也，人应当返观，真空如如，则相自然灭而心自然住，这就叫做即性而修。盖性即佛，修佛即所以修性，佛即法，所以又不可以佛法名之。即经云所谓佛法者，即非佛法，犹恐人执着佛法耳。又说：是法平等，无有高下。法即谓真性，平等言上自诸佛，下至蠢动含灵，其真性皆同。所以说平等而无有高下，即所谓无上正等正觉也。盖真性即佛，以真性无得而上之，所以说无上，然而此性正相平等，所以说正等。其觉无偏无亏，所以说正觉，然而所演说真性，不叫如，而叫如如，凡一切为圣为贤为仙为佛，总是一如故名如如。所谓如来者，即诸法如义耳。如所修之人，已登彼岸，而谓之如来。若如未来之时，当十二时中，无一息不内照真空，则真性自然显现，现即所以入涅槃而成正觉也。正觉即知其如来，如来者从真如来，故能成正觉以化众生，而为之如来佛也。凡菩萨谓之觉有情，同佛所证之谓觉，无明未尽之谓情。因为无明未尽，不能满觉，所以尚有情耳。
又问：不取于相，如如不动，又是续何以故？一切有为法，如梦幻泡影，如露亦如电，应作如是观。说人能发菩提心者，持于此经，乃至四句偈等，受持读诵，为人演说，其福胜彼，以满无量阿僧祗（即无数之谓）。世界七宝，持用布施，观此若修佛者，应作六如观之。盖六如有形而无体性，若作是观，使心易于降伏。所以又演说此偈，以作降伏之法，而称之为有为法乎？我说：佛说不取于相，如如不动，又恐怕不悟无相之理，所以就说一切有为法，应作六如观之。盖六如是速于变灭之物，凡世间一切有为法，犹如六如之变灭无常，应作是观，始之有为法，非修持之法。盖佛法无为，无为应无所往而生其心也。若将六如以作内观之法，岂非有住于心乎？何况佛有云：如来于燃灯佛所于法……。
本体失而性反昧矣，性有元性，有气质性。元性，即先天之气。气质性，乃后天之气也。先天之气，即天所赋之灵光，名叫祖气，又名真种子。后天之气，乃父母以情而育体，所以交媾成形之时，情动于内，所动之情，即交感之气，即为之后天气也。因为有此气，所以每遇物而生情，即名气质性耳。有此性，则本性渐失，而此性日长也。如果能徐徐划除，则本元自然显现，而心之所知无不尽矣。
又问：人有先后二天之气，后天之气，得之父母媾形之时，先天之气，从何入乎？我说：人因先有先天之灵气，然后有后天之气质性。当未媾形时，其情未动，所以乾坤之间，但有先天之气。已媾之后，坎离两破，情已内感，所以又有后天之气也。如果不先有此气，而何得有先天之名乎？
又问：人之幼时，性本不昧，因为肾阳未足，所以不灵，如果人或病、或老年，肾阳不足，应该也是茫然无知，为什么仍有知觉呢？我说：幼时肾阳未足，犹如冬至一阳初生时，阳气渐长，其气渐升，以壮太阳之光，万物皆生也。人得肾阳渐长，以益其性，则知觉自然灵敏。如果或病、或老年，肾阳不足，犹如夏至一阴生也，一阴渐生，则太阳燥烈，万物皆萎，此肾阳衰而阳反上浮，所以仍有知觉，如果不知觉，则肾阳绝而死矣。
又问：小儿为纯阳之体，如果人之幼时，肾尚未足，而何得有纯阳之名呢？我说：凡父母媾精成胎，不论男女，总以父之阳精为主，母之阴血不过随精施化以成胎。出胎之后，阴少于阳，即食乳，亦但长阳而不阴也。所以孩提时，体皆白而有神，此时名叫纯阳者，实因阴少于阳，并非因肾阳足而名之也。一食五谷，其色渐苍，乃五谷长阴故也。所以仙人十月胎圆之后，断除谷食，恐怕阴血日长，不能速成纯阳之体也。
又问：人因为气质用事，所以欲望多而其性自昧。然而同有是欲，而又有智愚之别为什么呢？我说：这是气之清浊所分也。得气清者欲虽多而清灵，得气浊者，欲虽少而心昏。又问：为什么人有气清、气浊之分？我说：气之清浊，定于结胎时，如果时在半夜，天气清和，阴阳递嬗之时，再得父母不食浊味，及心气和平之候，交而成胎，其气自然清。如果胎结日中，其子必忤逆，或值风雨交作之时，或父母食浊味，及酒后，其气必浊，如果遇到疾风豪雨，及父母大醉后，并心怀不正，生子不但气浊，必至顽劣，古人所以重视胎教也。
又问：人之智愚，在结胎时，得气之清浊所定，乃有双胎，而所生各异为什么呢？我说：双胎因为母之阴精，冲……
Li Lou, in *Guai Zheng Fang* (Strange Disease Formulas), stated: There was a person with a growth inside the ear resembling a date pit in size, causing severe pain that made movement impossible. By dripping hot wine into the ear and keeping the head supine for a moment, then removing it with forceps to eliminate the root, this condition is named "Ear Hemorrhoid" (Er Zhi).
*Qi Bing Fang* (Formulas for Strange Diseases) recorded: A person experienced intense itching in the ear. Scratching with wood splinters was insufficient to relieve the itch; one had to pierce the bottom of the ear with an iron knife to feel relief, otherwise the itching was unbearable, nearly causing death. This was caused by fire from the Kidney and Liver forming a hard lesion in the ear, which decoctions could not cure. The prescription used Long Gu (Dragon Bone, 1 qian), Zao Jiao Ci (Gleditsia Spine, 1 strip), both calcined to retain their properties (Shao Cun Xing), Bing Pian (Borneol, 3 fen), and one male rat gallbladder. First, powder the former medicines, then mix with rat gallbladder juice, and further blend with human milk to form a thick paste. Apply this mixture entirely into the ear canal. It will inevitably cause intense itching; someone must hold the patient's hands until the itching subsides, after which it will heal naturally. After recovery, one should regularly take Liu Wei Wan (Six-Ingredient Pill with Rehmannia) to prevent recurrence.
*Lei Bian* recorded: You Kui, a friend of my clan, suffered from itching in both ears during his youth, occurring once daily. When severe, it was intolerable; he tried beating, scraping, picking, and other methods without success, and the ailment persisted. He often used a hard bamboo stick about three cun long, cut into five or six pieces, finely shaved like a brush, and forcefully inserted it into the ear until the skin broke and blood flowed, sometimes filling a clam shell before stopping. This happened repeatedly the next day. Due to excessive blood loss, he became exhausted and emaciated. Fortunately, Zhou Mindao, a physician from Hebei, arrived in the village, so You Kui visited him. Zhou said: This is Kidney Wind Deficiency, causing floating toxicity to attack upward. It is not easy to treat with conventional methods. One should take Tou Bing Dan (Ice-Penetrating Pill) and abstain from alcohol, wheat products, and eggs. Adhering to this for a month would be ideal. You Kui followed the advice, and the itching stopped after a few days. However, he could not maintain the dietary restrictions for long, and the symptoms returned. He then strictly adhered to the prohibitions, and after several decades, the ear itching ceased.
Hua Tuo said: I treated a person whose ear suddenly grew a strip of flesh, too painful to touch, red with a purple hue. I said: This is due to Kidney Fire blazing in the ear. Use Peng Sha (Borax, 1 fen) and Bing Pian (Borneol, 1 fen) applied to the area, which instantly dissolved the growth. Later, have him drink large doses of Liu Wei Wan (Six-Ingredient Pill with Rehmannia); two doses resulted in a complete cure.
*Qing Xiang Ji* recorded: Sun Zhao Diancheng, during the Zhiping era, encountered a high-ranking official serving as the Prefect of a capital prefecture. One day, while presiding over court affairs with clerks standing around, the Prefect suddenly heard sounds of wind, rain, drums, and horns. Looking around, he asked: Which prefecture is this? The clerks replied: The Heavenly Prefecture (the capital). The Prefect said: If so, then my ears are diseased. He urgently summoned Master Sun. Sun diagnosed the condition and prescribed medicine. The next day, the Prefect recovered. The Prefect summoned Sun and asked: The medicine I took seems similar to Si Wu Yin (Four Substances Drink). Sun said: Yes. The Prefect asked: If I feared a major disaster, why does taking this medicine lead to immediate recovery? Sun explained: The Heart pulse is excessively strong, preventing the Kidney pulse from returning to the ear. By using medicine to cool the Heart meridian, the Kidney pulse can return to its proper place.
Yang Hong, in *Yi Fang Jiang Yao* (Essentials of Medical Formulas), stated: A person suffered sudden, severe pain in the ear, as if insects were running inside, or bleeding fluid flowed out, or dry pain was unbearable. Calcinate Snake Skin (She Tui) to retain its properties, grind into powder, and blow it into the ear with a goose feather. It heals immediately. This is an empirically verified secret formula.
[Source Note] This condition belongs to Liver Wind Deficiency, with floating fire attacking upward, moving unpredictably, leading to varied symptoms. Snakes belong to the Xun trigram; their nature calms the Liver and dispels wind, hence blowing the powder brings immediate relief.
Yang Qi, in *Jian Bian Fang* (Simple and Convenient Formulas), stated: A seven-year-old child fainted upon hearing thunder, losing consciousness. This was due to deficient Qi. Use Ren Shen (Ginseng Root), Dang Gui (Angelica Sinensis Root), and Mai Dong (Ophiopogon Tuber) each at 2 liang, and Wu Wei Zi (Schisandra Berry) at 5 qian. Decoct in 1 dou of water to obtain 5 sheng of liquid. Add another 1 dou of water to the dregs, decoct to obtain 2 sheng. Boil down to a paste. Take 3 large spoons each time, dissolved in warm water. After consuming 1 jin of the paste, the child no longer reacted to thunder.
*Tai Ping Guang Ji* recorded: The wife of Canzheng Meng Geng suffered from a strange illness. Whenever she perceived anything, her whole body trembled violently, nearly dying. She could not even see her mother or younger brother. She also detested the sound of striking silver or iron. Once, a maid who had served for a long time accidentally mentioned the family business, saying: Striking silver. Upon hearing this, her illness flared up. The maid was dismissed, and physicians were unable to apply any treatment.
[Source Note] The previous symptoms were indeed caused by constrained Liver Qi. Prolonged constraint leads to stagnation of Qi in all five Zang organs. When Qi does not flow freely, Clear Yang cannot ascend, and Heart Qi cannot舒展 (spread), causing aversion to perception. Aversion to perception, when triggered, leads to anger. Anger causes Qi to rise. Rising Qi leads to internal rising of constrained fire, causing trembling. This corresponds to what *Su Wen* states: All conditions involving rigidity, shivering, and tremors belong to Fire. Since the trembling prevents Qi from venting outward, the Fire disturbs internally, leading to near-death states. After a while, the Fire remains latent internally, so the state returns to normal.
Her aversion to metal sounds is due to deficient Liver Fire. Her aversion to seeing her mother and brother is likely due to internal disagreement, triggering anger again. The maid initially agreed well but triggered aversion by mentioning striking silver, which is linked to the aversion to metal sounds. Generally, prolonged Liver Wood constraint leads to dryness; dryness causes Blood deficiency, leading to greater aversion to Metal overcoming Wood. Treatment should use Hei Xiao Yao San (Black Free and Easy Wanderer Powder) and Zuo Jin Wan (Left Metal Pill) to nourish Water and soothe Wood, allowing constrained Qi to flow freely, thus curing the disease.
*Feng HT Bie Ji* recorded: Yu Zhongkan's father suffered from "Ear Clarity" disease, hearing the sound of oxen fighting under the bed. Zhongkan looked and saw only two ants fighting.
[Source Note] Cultivators of the Dao, upon attaining the Way, not only hear ants fighting but also perceive falling dust and distant sounds, called "Ear Penetration." This aligns with *Nei Jing*: "Wandering between heaven and earth, seeing and hearing beyond the eight directions," known as "Spirit Completeness." This occurs because Heart Qi descends, opening all meridians. If hearing ants fighting like oxen is called "Ear Clarity," it is truly due to weak internal Fire and sinking Righteous Qi. Because the orifice is empty, hearing appears acute. Like Heart Qi descending to unblock meridians. Treatment should use Bu Zhong Yi Qi Tang (Tonify the Middle and Augment the Qi Decoction) and Ba Wei Wan (Eight-Ingredient Pill).
Someone asked: What is the principle of Spirit Completeness? I said: This concerns Daoist Internal Alchemy cultivation. Internal Alchemy focuses on the Heart, which is the residence of the Spirit. The Spirit does not wander externally; the Heart maintains unity. This is also called "Knowing One," corresponding to the Confucian teaching: "Know where to rest, then one has stability." In Buddhism, it is called "Non-abiding." In Daoism, "Guarding One" means focusing intent on the Mysterious Pass, holding firm without shifting, allowing breath to come and go freely, like a boat on the Hedong River. With prolonged operation, the Sacred Fetus forms, achieving the True Person. Roughly, 1.3 cun below the navel is the Dantian, also called the Sea of Qi. Within the Dantian, Yin and Yang constitute Taiji, the Mysterious Pass, Huang Ting, the Gate of Returning to the Root, and the Pass of Reviving Life. Names vary. Human life begins with the father's essence and mother's blood forming the fetus. Initially, two Kidneys form, then the Five Zang organs, bones, sinews, skin, and muscles develop. Thus, Yuan Qi originates in the Kidneys. Between the two Kidneys, Yin and Yang constitute Taiji, named the Gate of Returning to the Root and the Pass of Reviving Life. The root of life lies here. If breathing returns to the root with every breath, it is called Returning to the Root and Reviving Life. Normally, breath stays in the chest, not returning to the root, thus not reviving life. Reviving life extends life, preventing cessation. Qi returning to the root strengthens Qi; strong Qi enriches Essence. Over time, the body transforms into Pure Yang, becoming Truly Real. How then can Six Excesses and Seven Emotions cause death? Scripture says: Concentrate the Spirit into the Qi Cave, allow true breath to come and go, ascending and descending within the Huang Ting, winding gently from the Heart to the Dantian. Send the Essence of Solar Yang from the Mysterious Pass, through the Tailbone, up the Du Meridian (Jiaji, Shuangguan, Fengfu, Niwan), down to Mingtang, crossing the Magpie Bridge (nose as upper bridge, tongue as lower bridge), descending to the Jade Pool, transforming into sweet saliva, swallowing down the Chonglou (throat), re-entering the Dantian. Up and down, cycling endlessly, like a door pivot or cart axle, turning continuously. Cultivation yields proofs proportional to effort. The mind must be single-minded, embracing the Spirit even in sleep, avoiding deep dreams. Upon waking, monitor the presence or absence of the Elixir as proof. Thus, the precious treasure accumulates internally, essence manifests externally, complexion becomes moist, bones and joints strengthen. With this Elixir Head, operate fire day and night, refining away Yin Qi. After ten months, the fetal circle completes, the body becomes Pure Yang. Continuing this work, harmonious Qi circulates the body, melting like clouds, raining like mist, overflowing like spring ponds, thawing like river ice. At this time, the Immortal Path is achieved. Mountains and rivers appear in the palm; nothing is unseen, nothing unheard. This is Spirit Completeness.
Another asked: Regarding ascending and descending breath, like the River Cart boat, allowing true breath to flow, descending Qi to the Dantian is easy, but ascending to Niwan is difficult. I said: If one extinguishes thoughts and operates Fire using the Spirit, Qi ascends naturally. During operation, the tongue should press against the palate, eyes and mouth closed. If not closed, Qi does not return to the Spirit. Even if Spirit reaches Niwan, Qi cannot follow. With prolonged practice, Yang prevails, Yin declines, becoming immortal naturally.
Another asked: Intent focuses on the Mysterious Pass, holding firm, yet the mind is like a monkey and horse, hard to control. What to do? I said: Scripture says: Arise thought, perceive it; perceive it, it vanishes. With prolonged familiarity, it naturally does not stray. Also: This mind relies on environments, unaccustomed to independence, hard to settle. Even if temporarily settled, it scatters again. Control it constantly, ensuring immobility. With prolonged harmony and taming, the mind settles naturally, day or night, walking, sitting, lying, or handling affairs. Once the mind is settled, nurture it, avoid provocation. Slight peace brings self-joy. Cattle and horses are domesticated; if unrestrained, they rebel and resist harness. Hawks and eagles are wild; if tethered, they become tame in hand. Similarly, the mind, if unrestrained and careless, cannot perceive subtleties.
Another asked: Why speak of Infant and Maiden, and Yellow Matron as matchmaker? I said: The Heart is the Maiden, the Kidney is the Infant, the Spleen is the Yellow Matron. The Heart belongs to Yang, Li Trigram. Li is hollow inside, representing Extreme Yang generating Yin, thus becoming the Maiden (one Yin residing inside, the woman of the house). The Kidney belongs to Yin, Kan Trigram. Kan is full inside, representing Extreme Yin generating Yang, thus becoming the Infant. The Spleen belongs to Kun Earth, Old Yin, yellow color, hence Yellow Matron, residing between Kan and Li, managing Qi transport. Without this Earth transporting, how can the Maiden enter the inner chamber to mate with the Infant and form the fetus? Hence, Yellow Matron as matchmaker, akin to External Alchemy using Kan and Li as drugs (Kan is Lead Water, Li is Gold in Water; this Gold is sought within Lead, called Dui Gold, analogous to True One Qi within True One Water, forming Internal Alchemy, or Gold in Water forming External Alchemy). Qian and Kun are Earth Cauldrons (Qian upper, Kun lower). Cauldrons are tools for operating Fire. Without Earth Cauldrons, how can Kan and Li drugs transform into a fetus? Internal and External Alchemy share the same principle.
Another asked: What is the Buddhist concept of "No Going"? I said: "No Going" means no external outgoing phenomena, no internal abiding phenomena. Internally non-abiding implies externally non-abiding. Abiding in non-abiding causes the mind to subside naturally, revealing True Nature. True Nature is called Zhenru (Suchness). Natural right awakening is "Zhen" (True); knowing everything is "Ru" (Such). Hence Zhenru, equivalent to the Confucian "Ming De" (Illustrated Virtue). Ming De and Zhenru refer to the substance of illuminating nature. Substance is formless, having no coming or going, naturally self-existent, unmoving. From birth, humans possess natural self-aware nature. Obstacles of emotion and desire cause loss of intelligence, making the mind dim. To transcend life and death and enter Nirvana, one must introspect. The method is internal non-abiding, external non-abiding, abiding in non-abiding, causing mind to quiet and phenomena to cease. *Diamond Sutra* says: All phenomena are illusory. Seeing phenomena as non-phenomena is seeing the Tathagata. Buddha recited this verse testing Subhuti: Can the Tathagata be seen by physical form? Subhuti answered: No. The Tathagata speaks of physical form, which is not physical form. Thus, seeing phenomena internally is illusory. Eliminating illusory phenomena reveals emptiness, which is the Tathagata. Tathagata is nature; self-nature Tathagata is truly empty and formless. The sutra ends with: Do not grasp at phenomena, abide in Suchness. Tathagata cannot be grasped by phenomena; the teaching is merely abiding in Suchness. Suchness is True Nature emptiness. Hence unmoving. Introspect True Void Suchness; phenomena cease, mind abides. This is cultivating according to nature. Nature is Buddha; cultivating Buddha is cultivating nature. Buddha is Dharma; thus Dharma cannot be named Dharma. Scripture says: What is called Dharma is not Dharma, lest people cling to Dharma. Also: This Dharma is equal, without high or low. Dharma refers to True Nature. Equality means from Buddhas above to sentient beings below, True Nature is identical. Hence equal, without high or low, called Anuttara Samyak Sambodhi (Supreme Perfect Enlightenment). True Nature is Buddha; elevated by True Nature's attainment, it is Supreme. Since nature is equally equal, it is Correct Equality. Its awakening is unbiased and flawless, hence Correct Awakening. The taught True Nature is called Suchness (Ruru). All sages, worthies, immortals, and Buddhas are one Suchness. Tathagata means the meaning of Suchness in all dharmas. One who has crossed to the other shore is called Tathagata. If in the future, one introspects True Void with every breath, True Nature manifests, entering Nirvana and attaining Correct Awakening. Correct Awakening knows the Tathagata. Tathagata comes from True Tathagata, enabling Correct Awakening to transform beings into Tathagata Buddhas. Bodhisattvas are "Awakened Sentient Beings." Awakened means sharing Buddha's realization; Sentient means Unenlightenment remains. Due to remaining Unenlightenment, full Awakening is incomplete, hence still Sentient.
Another asked: "Do not grasp at phenomena, abide in Suchness," followed by "Why? All conditioned phenomena are like dreams, illusions, bubbles, shadows, dew, lightning. View them thus." Those who generate Bodhicitta, uphold this sutra, even four lines, recite, explain to others, gain more merit than filling worlds with seven treasures. Cultivators should view this as the Six Similitudes. Six Similitudes have form but no substance. Viewing thus helps subdue the mind. Hence this verse is recited as a method of subduing conditioned phenomena. I said: Buddha said "Do not grasp at phenomena, abide in Suchness" to prevent misunderstanding emptiness, stating all conditioned phenomena should be viewed as Six Similitudes. Six Similitudes are rapidly changing things. All worldly conditioned phenomena are impermanent like them. View thus. Conditioned phenomena are not the method of cultivation. Buddha's Dharma is Unconditioned; Unconditioned means generating mind without abiding anywhere. Using Six Similitudes for introspection is abiding in the mind. Moreover, Buddha said regarding Dipankara Buddha...
Substance lost, nature obscured. Nature has Original Nature and Temperament Nature. Original Nature is Pre-heaven Qi. Temperament Nature is Post-heaven Qi. Pre-heaven Qi is the spiritual light endowed by Heaven, called Ancestral Qi or True Seed. Post-heaven Qi is formed by parents nurturing the body through emotion. During conception, internal emotion moves, creating Interacting Qi, which becomes Post-heaven Qi. Due to this Qi, encountering objects generates emotion, named Temperament Nature. With this nature, original nature gradually fades, and this nature grows. Gradually eliminating it reveals the Original Source, and the mind's knowledge becomes complete.
Another asked: Humans have Pre-heaven and Post-heaven Qi. Post-heaven Qi comes from parents' conception. Where does Pre-heaven Qi enter? I said: Humans first have Pre-heaven Spiritual Qi, then Post-heaven Temperament Nature. Before conception, emotion is unmoved; between Qian and Kun, only Pre-heaven Qi exists. After conception, Kan and Li break, emotion moves internally, adding Post-heaven Qi. Without Pre-heaven Qi, how could there be a Pre-heaven name?
Another asked: Infants' nature is not obscured, but Kidney Yang is insufficient, so they are not sharp. Sick or elderly people have insufficient Kidney Yang, yet remain aware. Why? I said: Infants' insufficient Kidney Yang is like the initial generation of Yang at Winter Solstice. Yang gradually grows, rising to strengthen Solar Light, generating all things. As Kidney Yang grows, it benefits nature, making perception sharp. Sick or elderly insufficient Kidney Yang is like the initial generation of Yin at Summer Solstice. Yin grows, Solar heat becomes harsh, all things wither. Kidney Yang declines, Yang floats upward, so perception remains. If perception ceased, Kidney Yang would perish, and death would follow.
Another asked: Children are Pure Yang bodies. If infants' Kidneys are insufficient, why Pure Yang? I said: Conception depends mainly on Father's Yang Essence; Mother's Yin Blood assists in formation. After birth, Yin is less than Yang. Nursing increases Yang, not Yin. Infants are white and spirited, named Pure Yang because Yin is less than Yang, not because Kidney Yang is sufficient. Eating grains darkens skin as Grains increase Yin. Immortals stop eating grains after ten-month fetal completion to prevent Yin Blood from growing, hindering rapid achievement of Pure Yang body.
Another asked: People act on Temperament, desiring much, obscuring nature. Why do some desire much but are wise, others little but foolish? I said: This depends on Qi clarity or turbidity. Clear Qi: desires many but spirit is clear. Turbid Qi: desires few but mind is dim. Another asked: Why clear/turbid difference? I said: Determined at conception. Midnight, clear weather, Yin-Yang transition, parents avoiding turbid food, peaceful mind: Qi is clear. Noon conception: child rebellious. Stormy weather, turbid food, alcohol: Qi is turbid. Violent wind/rain, parental drunkenness, impure heart: Child is turbid and obstinate. Hence ancient emphasis on Prenatal Education.
Another asked: Intelligence determined by Qi clarity at conception. Why twins differ? I said: Twins result from Mother's Yin Essence, rushing...