《黃帝內經素問補註釋文》Vol. 1

The First Treatise: The Heavenly Truth of High Antiquity

In ancient times, the Yellow Emperor was born with remarkable intelligence and insight. He could speak at a very young age; as a child, he was quick to respond and thorough in his actions. As he grew older, he became honest and kindhearted, clever and perceptive. In adulthood, he ascended to the throne.

The Yellow Emperor was the son of Shaodian, ruler of the Youxiong state, and his surname was Gongsun. “Xun” means quick and alert; “dun” means kindhearted and honest; “min” means clever and perceptive. The Yellow Emperor was skilled in the use of weapons. He subdued those who refused to submit, and ultimately brought peace to the realm.

After Chi You was defeated, the Yellow Emperor gained sovereignty through the “Virtue of Earth” and established his capital at Mount Xuanyuan, which is why he was known as the Yellow Emperor of Xuanyuan. Later, he cast a cauldron at Mount Dinghu. Once it was finished, he ascended to heaven in broad daylight. His ministers then buried his robes and headgear at Mount Qiao. That tomb is still there today.

The Yellow Emperor then asked the Celestial Master Qibo, “I have heard that in ancient times most people lived past a hundred and remained vigorous in their movements. Nowadays, by around fifty, people’s movements have already grown weak. Is this caused by a difference between the ages, or have people themselves lost something?”

Qibo replied, “Among people of ancient times, those who understood the Dao of nourishing life followed the changes of Yin-Yang and harmonized the various methods of cultivation. ‘Ancient times’ here means the distant past; ‘understanding the Dao’ means knowing how to cultivate life. Yin-Yang is the constant pattern by which Heaven and Earth operate, while the various methods of cultivation are essential principles for preserving life. Those who nourish life must therefore follow these principles with care.

“Laozi said that all things turn their backs to the Yin and face the Yang; only when the Qi of Yin and Yang blend can harmony be achieved. The Treatise on Regulating the Spirit in Accordance with the Four Seasons also says that Yin-Yang and the four seasons are the foundation of the growth and decline, life and death, of all things. Going against them brings disaster; following them prevents serious illness. This is what is meant by ‘attaining the Dao.’

“Eat in moderation and keep regular hours for activity and rest. Do not overexert yourself at will. Food replenishes the body’s needs, while daily routines provide a measure for activity and rest; those who nourish life should therefore observe these principles carefully. The Treatise on Bi Syndrome says that eating too much harms the stomach and intestines. The Treatise on Qi Connecting with Heaven says that irregular routines and disturbed behavior cause the spirit and Qi to scatter; this is what it means to avoid acting recklessly. Guangchengzi said that the mind and spirit should be calm and clear: do not wear out the body or dissipate Jing, and you can live a long life. Thus, sages always observe these principles first.

“The Corrected Edition Notes point out that the Complete Yuanqi Commentary reads: ‘Eat with regular moderation, keep regular routines, and do not act without cause.’ This means that eating should be moderate, daily routines should be regular, and one should not do what goes against reason. Yang Shangshan explains that the use of sounds, sights, scents, and flavors should accord with what is proper; one’s actions should also follow reason, without going beyond one’s proper bounds.

“In this way, body and spirit remain in harmony, and one lives out the allotted span, departing only after the age of a hundred. ‘Body and spirit remain together’ means that both are preserved. By carefully nourishing life and protecting one’s innate true Qi, one can live out the full span of one’s years. Here, ‘depart’ means to leave the body. The Ling Shu Jing says that when a person reaches a hundred, all five viscera have grown weak, and the spirit and Qi have departed; the body…”

If a person can live quietly on their own and follow the Dao throughout life, then, understanding the principles of nourishing life, they can extend their years and live out their natural lifespan.

The “hundred years” mentioned here means living to the age of 120. The Book of Documents, in “The Great Plan,” says, “A person’s lifespan can reach 120 years.”

People today are different. Their conduct leads them toward death and takes them away from the Dao.

They treat wine as though it were water, make unrestrained indulgence their way of life, and engage in sexual activity even when drunk.

Treating wine as water means becoming addicted to drink; making indulgence one’s way of life means lacking self-restraint; having sex while drunk means excessive sexual desire.

To crave women is called “desire”; to squander oneself carelessly is called “waste.” If someone craves women without knowing restraint, their Jing and Qi will be depleted. If they squander themselves carelessly without knowing when to stop, their true Qi will disperse. Therefore, the sages cherish Jing and use it with care, keeping the marrow full and the bones strong. Laozi says, “Lessen private desires and strengthen the sinews and bones.” Heshang Gong, the Daoist scholar who wrote a commentary on the Laozi, says, “Those who have desires harm themselves.” The Book of Rites, in “Qu Li,” says, “Desires must not be indulged.” The New Commentary on the Corrected Text notes that, according to the Jia Yi Jing, the character here translated as “waste” is written as “fondness.”

They do not know how to preserve a state in which Jing is full, nor how to regulate their spirit at the proper time.

This refers to carelessly expending Jing and indulging desire. Laozi says, “To hold something and keep it full is not as good as knowing when to stop.” The meaning is that cherishing Jing and nourishing the spirit is like carrying a vessel filled with water: without care, the slightest movement can cause it to tip over and spill its contents. The True Writings, a Daoist classic, says, “If one is habitually careless in one’s conduct, one will bring every illness upon oneself. How could one blame the spirits?” This is the point being made. The New Commentary on the Corrected Text notes that other editions read “release” where this text has “time.”

They seek only to satisfy their desires, going against the pleasure of nourishing life.

Focusing only on satisfying desire means going against the principles of nourishing life. Laozi says, “Excessive craving brings great loss.” He was probably referring to this sort of thing. Those who indulge their cravings excessively and refuse to believe advice about nourishing life are harming their own lives.

Their daily routines lack restraint, so by around the age of fifty they are already worn out.

This, too, results from the dissipation of Jing. The way of nourishing life must never be abandoned; once one departs from the Dao, one cannot live out one’s natural lifespan. Laozi says, “When things become excessively vigorous, they grow old. This is called being contrary to the Dao; being contrary to the Dao leads to an early end.” This describes the consequences of straying from the principles of nourishing life.

The sages of antiquity taught the people and constantly warned them to avoid harmful winds and pathogenic influences that enter when the body is weak, and to pay attention to the seasons.

Pathogenic influences that enter when the body is weak are called “deficient pathogens”; winds that secretly disrupt the body’s balance of Yin and Yang are called “thieving winds.” “Avoid them at the proper times” means paying attention to the eight seasonal junctures—the turning points between seasons—as well as the days when Taiyi, a Daoist deity, enters the central palace and corresponds to the winds from the eight directions. The Ling Shu Jing says, “Then pathogenic influences cannot…”

“Emptiness” itself cannot harm people on its own. The meaning is that when a person’s upright Qi is weak, external pathogenic influences can more easily take advantage of that weakness and overcome it.

The Xin Jiaozheng says that in the edition with Quan Yuanqi’s commentary, this passage begins, “The teachings of the sages of high antiquity: all below followed them.” The Taisu and the Qianjin Fang have the same wording. Yang Shangshan explains that the sages of high antiquity taught the people by first setting an example through their own conduct, rather than relying on words alone. This wordless teaching was more powerful than verbal instruction, so the people followed their example. The related meaning of “Taiyi enters and settles in the central palace, then makes its court before the Eight Winds” is discussed in the Tianyuan Yuce.

When one remains calm and tranquil, without excessive desires, the true Qi flows freely and the spirit remains within the body. How, then, could illness arise? “Calm, quiet, and empty” means stillness and purity. By following the Dao in its stillness, one keeps Jing and Qi within, making it difficult for external harmful influences to cause injury.

People should therefore be at ease and have few desires, their minds settled and free of fear. Though their bodies may be at work, they do not feel weary. When mental scheming ceases, desires diminish; when disturbances from the outside settle, the mind becomes tranquil. They let go of sensual desires and no longer become entangled in disputes over right and wrong. Their daily lives remain within proper bounds, so they do not grow tired.

In this way, the flow of Qi remains smooth, and their wishes can be fulfilled. Because their aims are not grasping, what they seek is readily attained; because they are easily content, their wishes are readily fulfilled. If they do not pursue more than they need, they have no worries about failing to obtain something. Laozi says, “Knowing contentment keeps one from disgrace; knowing when to stop keeps one from danger. In this way, one can endure.”

So they find food appetizing, wear clothes that suit them, and are at ease with local customs. “Finding food appetizing” means being content with whatever food is at hand, whether refined or plain. “Wearing clothes that suit them” means accepting clothing whether splendid or simple. “Being at ease with local customs” means no longer admiring life elsewhere. The Xin Jiaozheng says that some editions write “sweet” instead of “appetizing.”

They do not compete with one another over who is superior, and so the people remain simple and unadorned. To have few demands is to be truly satisfied within. Laozi says, “No calamity is greater than not knowing contentment; no fault is greater than craving more.” Thus, those who know contentment are always satisfied. This does not mean that having many things counts as contentment; contentment means being satisfied in one’s heart. By not indulging desire, one can remain simple and unadorned. Thus the sage says, “When I have no desires, the people naturally become simple.” The Xin Jiaozheng says that some editions write “day” instead of “says.”

In this way, greedy desires cannot tire the eyes, and perverse things cannot confuse the mind. When the eyes do not wander carelessly, desires cannot exhaust the spirit. When the mind accords with the mysterious Dao, perverse things cannot confuse it. Laozi says, “If one does not look at things that provoke craving, the mind will not be disturbed.” He also says, “The sage values what sustains the body and does not pursue sensory pleasures.”

Neither the wise nor the foolish, the worthy nor the unworthy, are disturbed by external things; thus they can accord with the Dao. They let go of emotions and thoughts, no longer using the mind to scheme. Their minds are clear as they quietly observe, and they set aside victory and defeat, gain and loss alike.

Therefore, their intentions remain settled and they become one with the Dao. The Gengsang Chu says, “Nurture your body and guard your life; do not let your thoughts churn without end.” The New Collation says that the commentary by Quan Yuanqi reads here, “accord with the patterns of the Dao.”

Thus their lives can extend beyond a hundred years, while their movements remain vigorous. This is because their De is complete and they have not placed themselves in danger. Without entering danger, De can be preserved. The Zhuangzi says, “One who holds to the Dao has complete De; when De is complete, the body is complete. This is the way of the sage.” It also says, “There has never been a case of Wuwei in which life could not be preserved.”

The Yellow Emperor asked: “When people grow old and have no children, is this because the body’s capacities and strength have been exhausted, or because this is simply the natural pattern of a person’s allotted lifespan?”

Here, “capacities” refers to the bodily endowment on which a person relies to live and act in the world.

Qibo replied: “At seven years of age, a girl’s Kidney Qi is abundant, her baby teeth are replaced, and her hair begins to grow longer.”

According to ancient calculations of Yin-Yang and the numbers associated with them, nine is the limit of Greater Yang, while seven is the number of Lesser Yang. Women belong to the Qi of Lesser Yin, so their development corresponds to the number of Lesser Yang. The body can take shape only when Yin and Yang Qi are in harmony. Thus, by the age of seven, a girl’s Kidney Qi is abundant, her teeth begin to change, and her hair gradually grows longer.

“At fourteen, Tian Gui—the vital essence that promotes reproductive development—arrives. The Renmai, the vessel associated with pregnancy, becomes unobstructed, and the Taichongmai, the vessel associated with the movement of Qi and blood, fills. Menstruation comes regularly, and she can therefore bear children.”

Gui is the Gui of Ren and Gui, the Heavenly Stems associated with the water element of the north. The Renmai and Chongmai belong to the extraordinary vessels. When Kidney Qi is sufficient and the Chongmai and Renmai are unobstructed, menstrual blood gradually fills and is discharged at regular intervals. The primordial Qi descends and corresponds with it; this is why it is called “Tian Gui.” The Chongmai is known as the Sea of Blood, while the Renmai governs pregnancy. They support one another, making childbirth possible. Menstruation is called the “monthly matter” because, when Qi and blood are balanced, it usually comes about once every thirty days. When the cycle becomes irregular, this is called illness. The New Collation says that the texts of Quan Yuanqi, the Tai Su, and the Jia Yi Jing read “the hidden Chongmai descends” here; the later “Taichong” remains unchanged.

“At twenty-one, a woman’s Kidney Qi is balanced, her last molars—the mature teeth—come in, and her teeth reach full development. The term ‘mature teeth’ refers to the last teeth to emerge. They appear when Kidney Qi is balanced because the teeth are an extension of the bones.

“At twenty-eight, her sinews and bones are firm, her hair reaches its fullest growth, and her body is strong and vigorous.”

At four seven—that is, around twenty-eight years old—a woman’s body is strong and healthy, and her development reaches its peak. After this, changes begin.

At five seven, or around thirty-five, the Foot Yangming channel (the Foot Yangming Stomach Channel) begins to weaken. The complexion gradually grows wan, and the hair begins to fall out. Qi and Blood in the Yangming channels nourish the face, so when these channels weaken, the hair falls out and the complexion grows wan.

The Lingshu Jing records that the Foot Yangming channel begins beside the nose, joins at its root, descends along its outer side, enters between the upper teeth, then turns back toward the corner of the mouth and circles the lips, joining at the Chengjiang point beneath the chin. It then descends along the back of the jaw, passes the Daying and Jiache points, and rises to the front of the ear, passing the Keguzhu point before following the hairline to the forehead. The Hand Yangming channel rises to the neck, crosses the cheek, enters between the lower teeth, and then turns back toward the corner of the mouth. Thus, when the Yangming channels weaken, the complexion grows wan and the hair falls out.

At six seven, or around forty-two, the three Yang channels—the Taiyang, Yangming, and Shaoyang channels—begin to weaken in the head and face. The complexion grows wan overall, and the hair begins to turn white. All three Yang channels rise to the head, so when they weaken, the face looks wan and the hair begins to turn white. A woman has relatively abundant Qi and relatively insufficient Blood because menstrual Blood is regularly discharged and depleted each month.

At seven seven, or around forty-nine, the Ren channel, which regulates the body’s Yin channels, becomes deficient; the Taichong channel, associated with the Chong channel and governing the Sea of Blood, declines; and the Tiangui, the substance that promotes the maturation of reproductive function, is exhausted. Menstruation stops, reproductive function declines, and a woman can no longer bear children. The cessation of menstrual flow is called “the earthly passage being blocked.” Because the Chong and Ren channels have weakened, the body declines and can no longer reproduce.

At eight years old, a boy’s Kidney Qi becomes full, his hair begins to grow long, and his baby teeth are replaced by permanent teeth. The ancients regarded ten as the number of old Yin and eight as the number of young Yin. Since men belong to the Qi of young Yang, their ages are calculated using the number of young Yin. This account follows the numerical principles in the Xici of the Book of Changes, which says, “Heaven is nine; Earth is ten.”

At two eight, or around sixteen, Kidney Qi is abundant, Tiangui arrives, and Jing Qi is sufficient and can be discharged. Yin and Yang unite, making reproduction possible. Because men and women have different Yin-Yang constitutions, the Jing and Blood expressed through Tiangui also differ: women are Yin and still, and when the Sea of Blood is full, menstrual Blood is discharged; men are Yang and active, and when they unite with women, they discharge semen. When the two unite, reproduction becomes possible. The Xici of the Book of Changes says, “When man and woman unite, all things transform and are born”; this is what it means.

At three eight, or around twenty-four, Kidney Qi is balanced and sufficient, the sinews and bones are strong, the wisdom teeth grow in, and the body reaches its peak of development. The original text says “because he makes full use of it,” meaning that the body’s capacities are now fully developed.

At four eight, or around thirty-two, the sinews and bones are strong and powerful, and the muscles are full and robust. A man’s Tiangui does not become exhausted until eight eight, or around sixty-four, so at four eight he is still in the prime of his physical powers.

At five eight, or around forty, Kidney Qi begins to weaken, the hair falls out, and the teeth become worn and dry.

The Kidneys govern the bones, and the teeth are their extension. When Kidney Qi weakens, Jing and Qi are no longer nourished, so the hair falls out and the teeth wither.

At six times eight, or around forty-eight years of age, Yang Qi declines in the upper part of the body. The complexion becomes haggard, and the hair and temples begin to turn white. Here, “Yang Qi” also refers to the Qi of the Foot Yangming Channel. According to the Lingshu Jing, the Foot Yangming Channel begins beside the nose and passes through the face, upper teeth, lips, jaw, and cheeks, then ascends in front of the ears to the forehead. Thus, when Yangming Qi weakens in the head and face, the complexion becomes dry and sallow, and the hair changes from yellow to white.

At seven times eight, or around fifty-six years of age, Liver Qi weakens, and the sinews and channels lose their nourishment, making movement less agile. Tiangui—the physiological Qi that supports reproduction and menstruation—has dried up; Jing and Qi diminish, the Kidneys weaken, and fatigue is felt throughout the body. Liver Qi nourishes the sinews and channels, so when the Liver declines, their movement becomes impaired. Kidney Qi nourishes the bones, so when the Kidneys decline, the body becomes fatigued. The gradual loss of Jing, Qi, and physical strength is also a natural part of the course of life.

At eight times eight, or around sixty-four years of age, the teeth and hair fall out. Yang Qi is exhausted and Jing and Qi have diminished; the teeth and hair are no longer firmly rooted and fall from the body.

The Kidneys govern water and receive and store the Jing and Qi of the five zang and six fu organs. Thus, Jing and Qi can be discharged only when they are abundant in the five zang organs. Once the Jing and Qi of the five zang and six fu organs are sufficient, they spread through the body and converge in the Kidneys for storage. The Lingshu Jing says, “Each of the five zang organs stores Jing, and this Jing must not be damaged.” We can see from this that each of the five zang organs has its own Jing, which is sent and gathered in the Kidneys according to the body’s needs. The Kidneys are where Jing and Qi converge and are managed; this does not mean that only the Kidneys contain Jing and Qi. Therefore, Jing and Qi must be abundant in the five zang organs before Jing and Qi can be discharged.

By this stage, all five zang organs have weakened, the sinews and bones are slack and powerless, and Tiangui has been exhausted. The hair and temples have turned white, the body feels heavy, and walking is unsteady; a person can no longer reproduce.

This is the natural principle expressed by the saying, “After things reach their height, they inevitably decline.”

The Yellow Emperor asked, “Some people are already very old, yet can still reproduce. Why is this?”

That is, this seems to differ from the age-related pattern of Tiangui’s decline.

Qibo replied, “Such people are naturally endowed with long lives. Their Qi, blood, and channels have remained free-flowing, and they still have some Kidney Qi in reserve.”

In other words, their innate, original Qi was abundant from the beginning.

Even so, those who can still reproduce do so only beyond eight times eight years for men (sixty-four years of age) or seven times seven years for women (forty-nine years of age). After that, the Jing and Qi bestowed by Heaven and Earth will eventually be exhausted.

Even in old age, one may still be able to have children, but their lifespan cannot exceed the limit set by Tiangui, the natural cycle governing the rise and decline of human reproductive capacity.

The Yellow Emperor asked, “Can those who understand the Great Dao live to around a hundred years of age and still have children?” Qibo replied, “Those who understand the Great Dao can delay aging and preserve their bodies. Even when they live to an advanced age, they can still have children. Such people are said to have attained the Dao. The signs of having attained the Dao will be described in the next chapter.”

The Yellow Emperor said, “I have heard that in ancient times there were Perfected Ones who could uphold Heaven and Earth and grasp Yin-Yang.”

A Perfected One is someone who has attained the Dao. The Perfected One’s form is elusive: it can become small enough to enter a space without a gap, or vast enough to fill all of emptiness. The Perfected One’s transformations move in and out of Heaven and Earth without leaving visible traces. By following the utmost truth of the Dao, the Perfected One manifests what it means to have attained the Dao. That is why Perfected Ones can uphold Heaven and Earth and grasp Yin-Yang.

Perfected Ones breathe the vital essence of Heaven and Earth and, in solitude, guard their spirit, keeping their bodies pure and whole.

The Perfected One’s heart-mind is joined with Qi, Qi with Shen, and Shen with emptiness. Thus the Perfected One can breathe vital essence and guard the spirit, while the skin remains white as ice and snow and the form soft and graceful, like that of a young woman. The revised commentary cites Quan Yuanqi’s note as reading “the body’s substance is one,” a reading also found in the Taishu. Yang Shangshan explains that the Perfected One’s body shares the same nature as Taiji, and so is called “one in substance.”

Therefore, the Perfected One’s lifespan can match Heaven and Earth, with no end.

The Perfected One’s form is the same as the Dao, and the lifespan, too, is the same as the Dao. Thus life has no end and lasts as long as Heaven and Earth. Bi is read as “pi jie qie” and means “to come to an end.”

These are people brought forth by the utmost Dao. Only those who have attained the utmost Dao can be like this.

In the Middle Ages there were Utmost Ones, whose De was pure and whose mastery of the Dao was complete.

Utmost Ones preserve the utmost Dao, and are therefore called Utmost Ones. Through their simple and unadorned De, they preserve the mysterious Dao. The revised commentary cites Yang Shangshan as saying that they accumulate Jing and Qi, preserve Shen, and reach the realm of De; therefore they are called Utmost Ones.

They are in harmony with Yin-Yang and attuned to the four seasons.

“Harmony” means that things accord with one another; “attunement” means bringing them into proper relation. The Utmost Ones’ actions and stillness accord with the patterns of the four seasons. They follow the changes of growth and storage, and are also in keeping with Yin-Yang, cold and heat, rising and descending.

They keep far from worldly turmoil, accumulate Jing and Qi, and preserve Shen. They wander between Heaven and Earth, and their sight and hearing reach beyond the eight directions.

This is because their Jing and Shen are complete. Gengsang Chu said, “A person whose Jing and Shen are complete can understand without thinking and act appropriately without planning. Their subtle perception illuminates everything, and their mind is settled amid the cosmos, like Heaven and Earth.”

He also said, “The body unites with the mind, the mind with Qi, Qi with Shen, and Shen with the void. Even the tiniest presence or faintest sound—whether it comes from the distant reaches of the eight directions or from right before my eyes—if anything comes to me, I will know it fully. People like this can do so because their Jing and Shen are complete.”

This is the way to extend life and strengthen the body. Ultimately, one may also become a True Person—a person who has reached a high level of cultivation—and unite with the Dao.

Next is the Sage. The Sage dwells in harmony with Heaven and Earth and follows the patterns of the eight winds, which represent natural changes in the climate from all directions. In virtue, the Sage accords with Heaven and Earth; in brightness, with the sun and moon; in the turning of the seasons, with the four seasons; and in changes of fortune and misfortune, with spirits and ghosts.

Thus, the Sage dwells in the deep harmony of Heaven and Earth and follows the regular patterns of the eight winds in order to nourish upright Qi and avoid false, harmful influences that invade the body when it is weakened. In ordinary life, the Sage can also satisfy tastes and desires in moderation, without resentment or anger.

The Sage’s mind is deeply turned toward the Dao, so they can handle tastes and desires well. Their inner life is whole and spacious, and they care for all things; therefore, they feel no resentment or anger. In this way, constant De never leaves them, and they remain free from danger throughout their lives.

The Sage’s conduct does not deliberately set itself apart from ordinary life, nor do they make a point of dressing differently from others.

The New Commentary on the Corrected Text says: “On close inspection, the three characters ‘clothing and ornaments’ seem to be a textual interpolation, and they do not connect with what follows.”

The Sage also does not deliberately scrutinize the outward appearances of ordinary life. Though their work, actions, and daily routines still take place within the world, their way of doing things differs from that of the common world. Why? Because they value the Dao’s stillness. Laozi said, “Only I am different from others: I value being nourished by the mother.” Here, “mother” is also a metaphor for the Dao.

Externally, the Sage does not exhaust the body through affairs; inwardly, they have no distress caused by deliberation.

The Sage practices Wuwei (non-action) and “doing nothing,” without forcing outcomes. Their mind is therefore free of tangled thoughts, and their body is not overtaxed by affairs.

They take tranquil joy as their aim and serene contentment as their achievement.

“Tranquil” means calm, and “joy” means delight. The Sage models the Dao’s stillness and lives and acts in accordance with their original nature; thus, they can be serenely content.

In this way, the body does not waste away and the spirit does not dissipate, making it possible to live to a hundred.

When the body is not overtaxed externally and the mind is free of deliberation inwardly, the body is less likely to waste away. Jing and Shen are preserved, and Shen and Qi remain within the body without dispersing, so life may reach a hundred years. All of this comes from preserving one’s innate nature. Gengsang Chu said, “As for the Sage’s response to sounds, colors, and the flavors of food…” The original text ends here.

When matters concern one’s nature, one should adopt practices that benefit it and abandon those that harm it. This is the way to preserve one’s nature.

“Ye” means decline and exhaustion.

Next are the Worthies. They take Heaven and Earth as their model and emulate the sun and moon.

The term “Worthies” refers to people who spur themselves on, persevere without slackening, and are well versed in the principles of things. They understand those principles without having to ponder them repeatedly, and their plans and actions are often apt and fitting. Their aspirations accord with Heaven and Earth, and their minds can discern what is subtle and hidden. That is why it is said that they “take Heaven and Earth as their model and emulate the sun and moon.”

They distinguish the arrangement and movements of the stars, infer the favorable and unfavorable courses of Yin-Yang change, and discern the four seasons.

“Xing” means the many stars, while “chen” means the Northern Pole Star. “Distinguishing the stars and constellations” means determining the positions of the celestial offices in the inner and outer heavens, as well as their distances and distribution across the 365 degrees of the celestial sphere. “Inferring the favorable and unfavorable courses of Yin-Yang change” refers to using methods such as the Six Jia to calculate auspicious and inauspicious signs by counting forward or backward. The Book of Yin and Yang says: “The Jiazi cycle among humans begins with Jiazi, followed by Yichou, and is counted forward. The Jiazi cycle beneath the earth begins with Jiaxu, followed by Guiyou, and is counted backward.” This is what is meant by “backward and forward.” “Discerning the four seasons” means distinguishing the sequence of seasonal climates: spring is warm, summer hot, autumn cool, and winter cold.

By following the way of antiquity and bringing oneself into accord with the Dao, one can also prolong life, though life must ultimately come to an end.

“Following the way of antiquity and bringing oneself into accord with the Dao” means emulating those in ancient times who understood the principles of life: following the changes of Yin-Yang, coordinating various methods of caring for life, eating in moderation, keeping regular hours for rest and activity, and avoiding overexertion. Those in antiquity who understood the way of caring for life could live to a hundred before passing away. Following these methods can therefore extend one’s life, but life still has its limit.