水干，故精乃无，是乃肝肾内伤之证。此言风客淫气，以致精亡，乃感于外而伤及内者，其义大别。至下肾气
乃伤，高骨乃坏，方是水干精亡之解。）因而饱食、筋脉横解，肠 为痔。（甚饱则肠胃横满，满则筋脉解而不
属，故肠 而为痔也。痹论曰∶“饮食自倍，肠胃乃伤。”按∶三因而，皆根风客节言，既感于风，而更不谨
密，其病日加也。饱食之伤，肠
胃而已，何及筋脉？益人身之内，大筋络骨，小筋束皮，而气脉为之贯彻于内外。若过伤于饱，充塞肠胃，气
满皮急，横逆不通，筋络紧束，几至断绝，是名横解。不特此也，饱食不已，热毒蓄积，必利脓血，利而不已，
脓血旁流，则为痔矣。痔者，肛旁窦也。）因而大饮，则气逆。饮多则肺布叶举，故气逆而上奔也。按∶酒性
善动，味辛气热，少饮则和血行气，多饮则助怒善忘，破血乱气，唯乱气，故气逆，岂止肺布叶举云乎哉。
因而强力，肾气乃伤，高骨乃坏。（强力谓强力入房也，高骨谓腰高之骨也，然强力入房则精耗，精耗则肾伤，
肾伤则髓内枯，故高骨坏而不用也。按∶男女媾精，万物化生，人生之大伦，天地之正道也。若行所当行，不
妄贪纵，何至败坏。唯好色之人，纵恣行乐，精血渐亏，力既不能，犹或借资异物，勉强从事，乃伤乃坏，岂非
无力而强用其力之故哉，况又强力于其邪入之后乎。）
凡阴阳之要，阳密乃固，两者不和，若春无秋，若冬无夏。……故阳强不能密，阴气乃绝。（……按∶阴阳虽
互根，而阳之所系为尤重，故反复详言以总结之，谓人欲养阴，先须固阳，不可轻自泄露以致败绝也。然阳之
所以不密者，多由自恃其强，彼方纵情恣欲，未几阳精竭，而所藏之阴气亦败绝而无余矣。注谓阳自强，宁有是理。）
因于露风，乃生寒热。（按∶以下五段，正阳不密之为患也。露，注作露体，是衣被之人，邪尽不中耶？露，雾
露也。风为阳邪，露为阴邪，二者中人，皆足以致寒热，况前已言无见雾露也。）是以春伤于风，邪气留连，乃
为洞泄。（风气通肝，春肝木旺，木胜脾土，故洞泄生也。按∶留连者，缠绵不解之义。凡风邪中人毫腠，多
为寒热、头痛、胁痛等证，若失于表散，以致留连不解，滞于肠胃之间，木性克土，土不能胜，故脾虚而洞泄也。）
夏伤于暑，秋为 疟。（ ，老也，亦曰瘦也。按∶凡邪伏脏，必遇发生之令而后出。秋，收令也。夏既伤于
暑，何以至收令而为疟？盖暑，热邪也，热喜畅而恶郁，暑当与汗。汗若不出，复至收敛之时，热邪蓄积，始而为
疟，甚则为 ，故无汗之疟，必得大汗始愈也。）秋伤于湿，上逆而咳，发为痿厥。（湿，地之湿气也。秋湿
既胜，冬水复王，水上乘肺，故咳逆病生，湿气内攻于脏腑则咳逆，外散于筋脉则痿弱也。）冬伤于寒，春必温
病。（按∶冬伤于寒，寒不即发，伏藏于内，至春而病，气因时变，必为温病，热论曰“人之伤于寒也则病热”
是矣。）四时之气，更伤五脏。（寒暑温凉，递相胜负。按∶上五段言天气之病患，此则其总结语也。五脏之气，
相生则得其平，相克则伤而为病。故木盛伤脾，火郁为 ，秋湿自伤，冬寒变热，是谓更伤，时气之为病也。）
阴气者，静则神藏，躁则消亡，饮食自倍，肠胃乃伤。（按∶阴藏于五脏，宜静而不宜动。故静则五脏之
神，各安于其脏；若不能静，则必气浮火动而发躁，阴气散越，阳火独炽而走胃，消谷善饥，饮食大倍于平日，
而肠胃受伤矣。夫饮食本以养阴，乃阴躁且至于多食，食多既伤其肠胃，阴气亦因之而愈消，故下云阴之所生
本在五味，阴之五宫伤在五味也。按此一节，原刻在痹论篇中，实与痹义无涉，必错简也。今移置于此，文义
甚合云。）阴之所生，本在五味，阴之五宫，伤在五味。（阴者，五神脏也。宫者，五神之舍也。言五神所生，
本资于五味，五味宣化，各奏于本宫，虽因五味以生，亦因五味以损，正为好而过节，乃见伤也；故下云。按∶
本篇专重阳气，至阳者卫外为固阴者藏精起气一段，始平论阴阳，及至阴阳之要阳密乃固一段，则仍归重于阳
矣。惟此二段则单论阴，然不言阴之所系轻重，而止言五味易以伤阴，知五味之伤阴，则知所以养阴，知所以
养阴，则知藏精即所以起气，而生气不穷矣。）是故味过于酸，肝气以津，脾气乃绝。（木制土也。按∶酸入
肝而益木，过酸则肝液盛而木旺，木旺则伤土，故脾气绝也。）味过于咸，大骨气劳，短肌，心气抑。（咸，
多食之，令人肌肤短缩，又令人心气抑滞而不行。何者？咸走血也。大骨气劳，咸归骨也。）味过于甘，心气喘满，
色黑，肾气不衡、（甘性滞缓，故令人喘满而肾不平。何者？土抑水也。按∶色黑者，水不胜土，而肾色外见
也。）味过于苦，脾气不濡，胃气乃浓。（按∶苦本入心而补火，火盛则土强。脾胃者，土也。脾不濡则肠脏干燥，
胃气浓则消谷善饥也。）味过于辛，筋脉沮弛，精神乃央。（按∶味过于酸以下，至此五段，皆言五味之伤人
也。辛走肺，过于辛则肺金盛而肝受伤，肝伤则筋病，沮者结而不舒，弛者缓而不收也。央者，殃字之讹，肝
伤筋病而精神受殃也。注云过于辛而令精神长久，是酸咸甘苦四味之过并能伤人，而辛独能益人也，有是理乎。
经中颇多讹字，王氏何不之察耶。）
是故谨和五味，骨正筋柔，气血以流，腠理以密，如是则气骨以精，谨道如法，长有天命。（是所谓修养天真
之知道者也。）
肾水枯竭，因此精气耗竭，这是肝肾内部受损的证候。上文所说风邪客居体内扰乱气机，导致精亡，属于感受外邪而内伤脏腑的情况，其含义截然不同。（直到下文提到“肾气乃伤，高骨乃坏”，这才是对肾水枯竭、精气耗竭的解释。）
如果因为饱食，会导致筋脉松弛解离，大肠形成痔疮。（吃得过饱则肠胃充满胀满，胀满则筋脉松懈而不能相连属，所以大肠部位形成痔疮。《痹论》说：“饮食加倍，肠胃就会受伤。”按：上述三种病因，都根源于风邪客居这一前提，既然已经感受了风邪，如果不更加谨慎严密，病情就会日益加重。饱食的损伤，主要在于肠胃，怎么会涉及到筋脉呢？况且人身之内，大筋络束骨骼，小筋约束皮肤，而气脉贯通于内外。如果因过饱而过度损伤，充塞肠胃，气机壅满使皮肤紧绷，横逆不通，筋络紧束，几乎要断绝，这就叫做“横解”。不仅如此，长期饱食不节，热毒蓄积，必然导致下利脓血，下利不止，脓血旁流，就形成了痔疮。痔，就是肛门旁边的窦道。）
如果因为大量饮水，会导致气机上逆。（饮水过多则肺叶舒展上举，所以气机上逆而奔冲。按：酒性善于流动，味道辛烈，气性温热，少量饮用可以调和血液、运行气机，大量饮用则会助长怒气、使人健忘，破坏血液、扰乱气机，正因为扰乱了气机，所以导致气逆，难道仅仅是肺叶舒展上举吗？）
如果因为强力房事，肾气就会受伤，腰部的骨头就会败坏。（强力指强力进行房事，高骨指腰部高耸的骨头。然而强力房事会耗损精气，精气耗损则肾脏受伤，肾脏受伤则骨髓内部干枯，所以高骨败坏而不能使用。按：男女交合产生精气，万物由此化生，这是人生的大伦理，天地的正道。如果行所当行之事，不妄自贪纵，怎么会败坏。只有那些好色之人，放纵享乐，精血逐渐亏损，体力既已不足，还要借助异物，勉强行事，这才导致受伤和败坏，这难道不是无力却强行用力的缘故吗？何况又在邪气侵入之后强行房事呢？）
大凡阴阳的关键，阳气致密才能固护阴精，两者如果不和谐，就像春天没有秋天，冬天没有夏天。……所以阳气亢盛而不能致密，阴气就会枯竭。（……按：阴阳虽然互根互用，但阳气的关系尤为重要，所以反复详细论述以作总结，意思是人想要养阴，必须先固护阳气，不可轻易泄露导致败绝。然而阳气之所以不能致密，多由自恃强壮，对方正在纵情恣欲，不久阳精耗尽，所藏的阴气也败绝而无余。注解说阳气自强，哪有这种道理。）
因为暴露于风寒，就会发生寒热病。（按：以下五段，正是论述阳气不密所带来的祸患。“露”，注家解释为露体，那是穿衣盖被的人，邪气完全不会侵袭吗？这里的“露”，指雾露。风是阳邪，露是阴邪，二者中人，都足以导致寒热，况且前文已经说过不要见雾露。）
因此春天伤于风邪，邪气留连不去，就会发生洞泄（严重的水泻）。（风气通于肝，春季肝木旺盛，木克脾土，所以发生洞泄。按：留连，指缠绵不解的意思。凡是风邪中人毫腠，多为寒热、头痛、胁痛等证候，如果失于发散，以致留连不解，滞留在肠胃之间，木性克制土性，土不能胜，所以脾虚而发生洞泄。）
夏天伤于暑邪，秋天就会发生疟疾或瘦病（消瘦/痎疟）。（“ ”，通“瘅”或指老、瘦。按：凡是邪气伏藏于脏，必须等到相应的时令发动才会发作。秋季是收敛的时令。夏天既然伤于暑邪，为什么到了收敛的时令才发为疟疾？大概暑是热邪，热喜通畅而厌恶郁结，暑邪应当随汗而出。如果汗不出，又到了收敛之时，热邪蓄积，起初发为疟疾，严重时则发为瘦病，所以无汗的疟疾，必须得大汗才能痊愈。）
秋天伤于湿邪，气机上逆而咳嗽，发为痿厥。（湿，是地之湿气。秋天的湿气既盛，冬天的水气又旺，水上凌犯肺金，所以咳逆病症产生，湿气内攻于脏腑则咳逆，外散于筋脉则痿弱。）
冬天伤于寒邪，春天必定发生温病。（按：冬天伤于寒邪，寒邪不立即发作，伏藏于体内，到春天发病，气随季节变化，必成为温病，《热论》说“人伤于寒则病热”，就是这个意思。）
四时的气候，交替伤害五脏。（寒暑温凉，相互胜负。按：上面五段讲的是天气致病，这一段是总结语。五脏之气，相生则保持平衡，相克则受伤生病。所以木盛伤脾，火郁发为瘦病，秋湿自伤，冬寒变热，这叫“更伤”，是时气致病。）
阴气，安静则神志内藏，躁动则消亡，饮食加倍，肠胃就会受伤。（按：阴藏于五脏，宜静不宜动。所以安静则五脏之神各安于其脏；如果不能静，则必然气浮火动而发躁，阴气散越，阳火独炽而扰动胃，消谷善饥，饮食大大超过平日，而肠胃受伤了。饮食本是用来养阴的，竟然因为阴躁以至于多食，食多既伤了肠胃，阴气也因此更加消亡，所以下文说“阴之所生本在五味，阴之五宫伤在五味”。按：这一节，原刻本在《痹论》篇中，实际上与痹症的意义无关，一定是错简。现在移置于此，文义非常契合。）
阴精的产生，根本在于五味，阴精所在的五脏，损伤也在于五味。（阴，指五神脏。宫，指五神的居所。意思是五神所生，原本依赖五味，五味宣发运化，各自到达本脏，虽然因五味而生，也因五味而损，正好是因为喜好而过节，才见到损伤；所以下文说。按：本篇专门重视阳气，到了“阳者卫外而为固，阴者藏精而起亟”一段，才开始平论阴阳，及至“阴阳之要，阳密乃固”一段，则仍然回归重于阳。只有这两段单独论述阴，但不言明阴的关系轻重，只说五味容易伤阴，知道五味伤阴，就知道如何养阴，知道如何养阴，就知道藏精就是起气，而生气无穷了。）
所以味道过于酸，肝气就会溢满，脾气就会绝灭。（木克制土。按：酸入肝而益木，过酸则肝液盛而木旺，木旺则伤土，所以脾气绝灭。）
味道过于咸，大骨气力劳损，肌肉短缩，心气受抑。（咸，多吃它，使人肌肤短缩，又使人心气抑郁阻滞而不行。为什么呢？咸走血。大骨气劳，是因为咸归骨。）
味道过于甘，心气喘满，面色黑，肾气不平衡。（甘性滞缓，所以使人喘满而肾不平。为什么呢？土抑制水。按：面色黑，是水不胜土，而肾色外露。）
味道过于苦，脾气不濡润，胃气变得浓烈。（按：苦本入心而补火，火盛则土强。脾胃属土。脾不濡润则肠脏干燥，胃气浓烈则消谷善饥。）
味道过于辛，筋脉败坏弛缓，精神受到殃害。（按：从味道过于酸到这里五段，都是讲五味伤人。辛走肺，过于辛则肺金盛而肝受伤，肝伤则筋病，“沮”是结而不舒，“弛”是缓而不收。“央”是“殃”字的讹误，肝伤筋病而精神受殃。注解说过于辛能使精神长久，这是酸、咸、甘、苦四味之过都能伤人，而唯独辛能益人，有这样的道理吗？经文中很多讹字，王冰为什么不考察呢？）
所以谨慎地调和五味，骨头正直，筋脉柔和，气血流通，腠理致密，像这样则气骨精坚，遵循大道如法度，就能享有长久的天命。（这就是所谓修养天真之道的智者。）
When Kidney Water (Shen Shui) is exhausted, essence and spirit (Jing Shen) are depleted; this constitutes a syndrome of internal injury to the Liver and Kidneys. The preceding text states that wind pathogens lodging in the body disrupt Qi, leading to the loss of essence; this belongs to cases where external pathogens invade and subsequently damage the interior, which is significantly different in meaning. (It is only when the following text mentions "Kidney Qi is injured, and the high bones are ruined" that it explains the exhaustion of Kidney Water and depletion of essence.)
If one overindulges in food, tendons and vessels become lax and separated, and hemorrhoids form in the intestines. (Excessive fullness causes the stomach and intestines to become distended; distension leads to tendons and vessels becoming loose and disconnected, resulting in hemorrhoids at the intestinal region. The *Bi Lun* [Treatise on Bi Syndrome] states: "If food intake doubles, the stomach and intestines are injured." Note: The aforementioned three causes all stem from the premise of wind pathogens lodging in the body. Once affected by wind, if one does not exercise greater caution, the disease will worsen daily. Injury from overeating primarily affects the stomach and intestines; how could it involve tendons and vessels? Moreover, within the human body, large tendons bind the bones, small tendons constrain the skin, and Qi and blood vessels penetrate internally and externally. If excessive eating causes severe injury, filling the stomach and intestines, Qi becomes stagnant and the skin tightens, causing horizontal obstruction. Tendons and vessels become tightly bound, nearly severing, which is termed "horizontal separation" (Heng Jie). Furthermore, chronic overeating leads to the accumulation of heat toxins, inevitably resulting in dysentery with pus and blood. If diarrhea persists, pus and blood flow laterally, forming hemorrhoids. Hemorrhoids are sinus tracts beside the anus.)
If one drinks excessively, Qi rebels upward. (Excessive drinking causes the lobes of the Lung to expand and rise, leading to rebellious Qi rushing upward. Note: Wine has a mobile nature, a pungent taste, and hot Qi. In moderation, it harmonizes Blood and moves Qi; in excess, it fosters anger and forgetfulness, breaks Blood, and disorders Qi. Because it disorders Qi, it causes Qi rebellion; is it merely about the expansion of lung lobes?)
If one engages in strenuous sexual activity, Kidney Qi is injured, and the high bones (lumbar vertebrae) are ruined. ("Strenuous" refers to forceful intercourse; "high bones" refer to the prominent bones of the waist. However, forceful intercourse consumes Essence; consumed Essence injures the Kidney; injured Kidney leads to dryness of the marrow inside; thus, the high bones are ruined and unusable. Note: The union of male and female generates Essence, through which all things are transformed; this is the great ethic of humanity and the righteous path of Heaven and Earth. If one acts according to propriety without reckless indulgence, how could ruin occur? Only those fond of lust, indulging in pleasure, gradually deplete Essence and Blood. When strength fails, they may still rely on foreign substances and force themselves to act, thereby injuring and ruining themselves. Is this not due to exerting force when powerless? Especially so when engaging in intercourse after pathogens have entered.)
The key to Yin and Yang is that Yang must be dense to secure Yin. If the two are not in harmony, it is like Spring without Autumn, or Winter without Summer... Therefore, if Yang is hyperactive and cannot be dense, Yin Qi will perish. (...Note: Although Yin and Yang are mutually rooted, the role of Yang is particularly critical. Thus, it is repeatedly detailed to summarize: to nourish Yin, one must first secure Yang, avoiding leakage that leads to collapse. However, Yang fails to be dense mostly due to arrogance in its strength, while indulging in desires. Soon, Yang Essence is exhausted, and the stored Yin Qi also perishes completely. The commentary claiming Yang strengthens itself is illogical.)
Exposure to wind and cold/dew leads to alternating chills and fever. (Note: The following five paragraphs describe precisely the harms caused by Yang failing to be dense. "Dew" (Lu), as annotated, means exposing the body; for those covered by clothes and blankets, do pathogens not strike? Here, "Lu" refers to mist and dew. Wind is a Yang pathogen, dew is a Yin pathogen; both invading the person can cause chills and fever, especially since the text previously warned against exposure to mist and dew.)
Therefore, injury to Wind in Spring, with pathogens lingering, leads to severe diarrhea (Dong Xie). (Wind Qi connects to the Liver; in Spring, Liver Wood is vigorous. Wood overacting on Spleen Earth causes severe diarrhea. Note: "Lingering" means缠绵 (lingering/unresolved). When Wind pathogens enter the hair follicles and interstices, they often cause chills/fever, headache, or hypochondriac pain. If not released via sweating, they linger unresolved, stagnating in the stomach and intestines. Wood's nature conquers Earth; Earth cannot withstand it, leading to Spleen deficiency and severe diarrhea.)
Injury to Summerheat in Summer leads to malaria (Nie) in Autumn. ("Nie" refers to old age or emaciation. Note: Pathogens lurking in the Zang organs must wait for the corresponding seasonal command to emerge. Autumn is the season of gathering/convergence. Why does Summerheat injury manifest as malaria in the autumnal gathering season? Summerheat is a Heat pathogen; Heat prefers free flow and dislikes stagnation. Summerheat should exit with sweat. If sweat does not occur, and the time of convergence arrives, Heat pathogens accumulate, initially causing malaria, and severely causing emaciation/Nie. Thus, malaria without sweat requires profuse sweating to heal.)
Injury to Dampness in Autumn leads to rebellious Qi and cough, developing into Wei Ju (flaccidity and cold limbs). (Dampness is the moisture of the earth. When Autumn dampness prevails and Winter Water Qi becomes king, Water overcomes Lung Metal, causing rebellious Qi and cough. Internal attack of dampness on Zang-Fu causes cough/rebellion; external dispersion to tendons/vessels causes flaccidity.)
Injury to Cold in Winter leads to Warm Diseases (Wen Bing) in Spring. (Note: Winter injury to Cold does not immediately manifest; Cold lurks internally. By Spring, the disease emerges. Qi changes with the season, necessarily becoming a Warm Disease. The *Re Lun* [Treatise on Heat] states, "When humans are injured by Cold, they suffer from Heat," which confirms this.)
The Qi of the Four Seasons alternately injures the Five Zang Organs. (Cold, Heat, Warmth, and Coolness succeed each other in dominance. Note: The previous five paragraphs discussed weather-induced diseases; this is the summary. The Qi of the Five Zang remains balanced through mutual generation but is injured through mutual conquest. Thus, excessive Wood injures Spleen, Stagnant Fire causes Nie, Autumn Dampness self-injures, and Winter Cold transforms into Heat; this is called "alternating injury," referring to diseases caused by seasonal Qi.)
Yin Qi: Stillness allows Spirit to reside; agitation causes it to perish. Doubling food intake injures the stomach and intestines. (Note: Yin resides in the Five Zang and should be still, not active. Stillness allows the Spirits of the Five Zang to remain peaceful. If not still, Qi floats, Fire moves, and agitation occurs; Yin Qi scatters, while Yang Fire burns alone and disturbs the Stomach, leading to rapid digestion and hunger. Food intake greatly exceeds normal levels, injuring the stomach and intestines. Diet is meant to nourish Yin, yet Yin agitation leads to overeating. Excessive eating injures the stomach/intestines, and Yin Qi further diminishes. Hence, the text says: "The source of Yin lies in the Five Flavors; the Five Palaces of Yin are injured by the Five Flavors." Note: This section was originally in the *Bi Lun* chapter but is irrelevant to Bi syndrome, likely a misplaced slip. Placing it here fits the context well.)
The production of Yin originates from the Five Flavors; the Five Palaces of Yin are injured by the Five Flavors. (Yin refers to the Five Spirit-Zang. Palace refers to the residence of the Five Spirits. The Five Spirits are generated by the Five Flavors; the Five Flavors distribute and transform, reaching their respective palaces. Although generated by the Five Flavors, they are also damaged by them. This occurs when preference exceeds moderation, leading to injury. Hence the following text. Note: This chapter emphasizes Yang Qi primarily. It begins to discuss Yin and Yang equally at "Yang protects the exterior and secures, Yin stores essence and arises urgently," and returns to emphasizing Yang at "The key to Yin-Yang is Yang density securing Yin." These two paragraphs alone discuss Yin, noting that while Yin's importance isn't explicitly ranked, it warns that the Five Flavors easily injure Yin. Knowing how the Five Flavors injure Yin reveals how to nourish Yin; knowing how to nourish Yin reveals that storing essence is how to generate Qi, making vital Qi inexhaustible.)
If the flavor is overly Sour, Liver Qi becomes overflowing, and Spleen Qi perishes. (Wood controls Earth. Note: Sour enters the Liver and benefits Wood. Excessive Sour makes Liver fluid abundant and Wood vigorous. Vigorous Wood injures Earth, causing Spleen Qi to perish.)
If the flavor is overly Salty, the Qi of the large bones labors, muscles shorten, and Heart Qi is suppressed. (Salty, in excess, causes skin and muscles to contract and suppresses Heart Qi, causing stagnation. Why? Salt enters the Blood. Large bone labor occurs because Salt enters the bones.)
If the flavor is overly Sweet, the Heart suffers panting and fullness, complexion turns black, and Kidney Qi is unbalanced. (Sweet is sluggish and slow, causing panting/fullness and Kidney imbalance. Why? Earth suppresses Water. Note: Black complexion indicates Water failing to control Earth, revealing the Kidney's color externally.)
If the flavor is overly Bitter, Spleen Qi becomes dry, and Stomach Qi becomes thick/pungent. (Note: Bitter enters the Heart and supplements Fire. Excess Fire strengthens Earth. Spleen and Stomach belong to Earth. Dry Spleen Qi leads to dry intestines; thick Stomach Qi leads to rapid digestion and hunger.)
If the flavor is overly Pungent, tendons and vessels become flaccid and relaxed, and Spirit suffers disaster. (Note: The five paragraphs from "overly Sour" here discuss how the Five Flavors harm the body. Pungent enters the Lung. Excessive Pungent makes Lung Metal strong and injures the Liver. Liver injury causes tendon disease. "Ju" means knotted and unrelaxed; "Chi" means loose and unretracted. "Yang" is an error for "Ying" (disaster/misfortune). Liver injury and tendon disease bring disaster to Spirit. The commentary claims excessive Pungent prolongs spirit life, implying only Pungent benefits while Sour, Salty, Sweet, and Bitter harm. Is this logical? There are many errors in the classic; why did Wang Bing fail to notice?)
Therefore, carefully harmonize the Five Flavors. Bones will be straight, tendons flexible, Qi and Blood flowing, and interstices dense. Thus, Qi and Bone will be refined. Following the Dao and methods ensures long life and destiny. (This is what is meant by the wise who cultivate the Way of True Innate Nature.)