（灵枢天年篇 全）
黄帝问于岐伯曰∶愿闻人之始生，何气筑为基？何立而为 ？何失而死？何得而生？（基，址也。 ，材具也。
音巡。）岐伯曰∶以母为基，以父为 ，失神者死，得神者生也。（人之生也，合父母之精而有其身。父得干之阳，母得
坤之阴，阳一而施，阴两而承，故以母为基，以父为 。譬之稼穑者，必得其地，乃施以种。种劣地优，肖由乎父；种
优地劣，变成乎母；地种皆得而阴阳失序者，虽育无成也。故三者相合，而象变斯无穷矣。夫地者基也，种者 也，阴
阳精气者神也，知乎此则知人生之所以然矣。）黄帝曰∶何者为神？岐伯曰∶血气已和，荣卫已通，五脏已成，神气舍心，
魂魄毕具，乃成为人。（神者，阴阳合德之灵也。二气合而生人，则血气荣卫五脏，以次相成，神明从而见矣。惟是神之
为义有二∶分言之，则阳神曰魂，阴神曰魄，以及意志思虑之类皆神也。合言之，则神藏于心，而凡情志之属，惟心所
统，是为吾身之全神也。夫精全则气全，气全则神全，未有形气衰而神能王者，亦未有神既散而形独存者，故曰失神者
死，得神者生。至于魂魄之义，如前本神篇曰∶随神往来者谓之魂，并精而出入者谓之魄。及诸家得理之论，再附于左
以详其义。唐。孔氏曰∶人之生也，始变化为形，形之灵曰魄，魄内自有阳气，气之神曰魂。魂魄，神灵之名，初生时
耳目心识手足运动，此魄之灵也；又其精神性识渐有知觉，此则气之神也。乐祁曰∶心之精爽是谓魂魄，魄属形体，魂
属精神。精又是魄，魄是精之神；神又是魂，魂是气之神。邵子曰∶气形盛则魂魄盛，气形衰则魂魄亦从而衰。魂随气
而变，魄随形而化，故形存则魄存，形化则魄散。朱子曰∶魂神而魄灵，魂阳而魄阴，魂动而魄静。生则魂载于魄，而
魄检其魂；死则魂游散而归于天，魄沦坠而归于地。运用动作底是魂，不运用动作底是魄。魄盛则耳目聪明，能记忆，
老人目昏耳 记事不得者，魄衰也。又曰∶人生则魂魄相交，死则各相离去。月之黑晕是魄，其光是魂，魂是魄之光焰，
魄是魂之根柢。火是魂，镜是魄，灯有光焰，物来便烧，镜虽照见，却在里面。火日外景，金水内景，火日是魂，金水
是魄。阴主藏受，故魄能记忆在内；阳主运用，故魂能发用出来。二物本不相离，精聚则魄聚，气聚则魂聚，是为人物
之体；至于精竭魄降，则气散魂游而无所知矣。）黄帝曰∶人之寿夭各不同，或夭寿，或卒死，或病久，愿闻其道。岐伯
曰∶五脏坚固，血脉和调，肌肉解利，皮肤致密，营卫之行，不失其常，呼吸微徐，气以度行，六腑化谷，津液布扬，
各如其常，故能长久。（坚固者不易损，和调者不易乱，解利者可无留滞，致密者可免中伤。营卫之行不失其常者，经脉
和也。呼吸微徐气以度行者，三焦治也。六腑化谷，津液布扬，则脏腑和平，精神充畅，故能长久而多寿也。）黄帝曰∶
人之寿百岁而死，何以致之？岐伯曰∶使道隧以长，基墙高以方，通调营卫，三部三里，起骨高肉满，百岁乃得终。（礼
记∶百岁谓之期颐。使道指七窍而言，谓五脏所使之道路，如肺气通于鼻，肝气通于目，脾气通于口，心气通于舌，肾
气通于耳，是即五官之道路也。隧，深邃貌。基墙，指面部而言。骨胳为基，蕃蔽为墙，义见脉色类三十一、二等篇。
凡营卫部里及骨高肉满若此者，即致寿之道，故得百岁而终。）黄帝曰∶其气之盛衰，以至其死，可得闻乎？岐伯曰∶人
生十岁，五脏始定，血气已通，其气在下，故好走。（天地之气，阳主乎升，升则向生；阴主乎降，降则向死。故幼年之
气在下者，亦自下而升也。）二十岁，血气始盛，肌肉方长，故好趋。三十岁，五脏大定，肌肉坚固，血脉盛满，故好步。
（盛满则不轻捷，故好步矣。）四十岁，五脏六腑十二经脉，皆大盛以平定，腠理始疏，荣华颓落，发颇斑白，平盛不摇，
故好坐。（天地消长之道，物极必变，盛极必衰，日中则昃，月盈则亏，人当四十，阴气已半，故发颇斑白而平盛不摇好
坐者，衰之渐也。）五十岁，肝气始衰，肝叶始薄，胆汁始减，目始不明。六十岁，心气始衰，苦忧悲，血气懈惰，故好
卧。七十岁，脾气虚，皮肤枯。八十岁，肺气衰，魄离，故言善误。九十岁，肾气焦，四脏经脉空虚。百岁，五脏皆虚，
神气皆去，形骸独居而终矣。（魄离者，形体衰败也。肾气焦者，真阴亏竭也。此与前篇上古天真论女尽七七男尽八八互
相发明。彼以七八言者，言阴阳之限数；此以十言者，言人生之全数。然则人之气数，固有定期；而长短不齐者，有出
于禀受，有因于人为。故惟智者不以人欲害其天真，以自然之道，养自然之寿，而善终其天年，此圣智之所同也。今之
人非惟不能守其所有，而且欲出尘逃数，解脱飞升，因人惑己，因己惑人，是焉知无则无极，有则有尽，而固窃窃然自
以为觉，亦何异梦中占梦，其不觉也亦甚矣。）黄帝曰∶其不能终寿而死者，何如？（谓不及天数而早殁者也。）岐伯曰∶
其五脏皆不坚，使道不长，（使道如上文。不长，短促也。）空外以张，（九窍张露也。）喘息暴疾，（喘息者气促，暴疾者
易伤，皆非延寿之征也。）又卑基墙，薄脉少血，其肉不石，（石，坚也。）数中风寒，血气虚，脉不通，真邪相攻，乱而
相引，（数中风寒，表易犯也。血气虚，中不足也。脉不通，经络多滞也。故致真邪易于相攻。然正本拒邪，正气不足，
邪反随之而入，故曰相引。数音朔。）故中寿而尽也。（凡此形体血气，既已异于上寿，则其中寿而尽，固有所由，此先
天之禀受然也。夫人生器局，既禀于有生之初，则其一定之数，似不可以人力强者。第禀得其全而养能合道，必将更寿；
禀失其全而养复违和，能无更夭。故知之者下可以希中，中可以希上；不知者上仅得其次，次仅得其下矣。所谓天定则
能胜人，人定亦能胜天也。夫禀受者，先天也，修养者，后天也，先天责在父母，后天责在吾心。
《灵枢·天年篇》（全文）
黄帝向岐伯问道：我想知道人最初形成时，什么构成了基础？什么确立了形体？失去什么就会死亡？得到什么就能生存？（“基”，指地基。“埴”，音同“巡”，指陶土制成的器具材料。）
岐伯回答说：以母亲的精气为基础，以父亲的精气为构建材料；失去“神”就会死亡，得到“神”就能生存。（人的出生，是结合了父母的精血而形成了身体。父亲提供乾卦的阳刚之气，母亲提供坤卦的阴柔之质，阳气专一而施予，阴气两重而承载，所以以母为基，以父为埴。这就好比耕种庄稼，必须拥有肥沃的土地，然后才播下种子。如果种子劣质但土地优良，后代像父亲；如果种子优良但土地贫瘠，后代像母亲；如果土地和种子都好但阴阳失调，即使养育也无法成功。所以这三者相结合，形象的变化就无穷无尽了。大地就是“基”，种子就是“埴”，阴阳精气就是“神”，明白了这些，就知道人生形成的道理了。）
岐伯说：当血气调和，营卫通畅，五脏形成，神气安居于心，魂魄具备齐全，这才成为完整的人。（所谓“神”，是阴阳和谐产生的灵性。二气结合而生人，那么血气、营卫、五脏便依次生成，神明随之显现。只是“神”这个概念有两种含义：分开来说，阳性的神叫魂，阴性的神叫魄，以及意志、思虑等都属于神。合起来说，神藏于心中，凡是情志之类的事物，都由心统摄，这就是我们身体的全神。精充足则气充足，气充足则神充足，从来没有形体和气衰败而神能旺盛的，也没有神已经消散而形体单独存在的说法，所以说失去神就死，得到神就生。至于魂魄的含义，如前文《本神篇》所说：跟随神往来的是魂，伴随精出入的是魄。以及其他各家合乎事理的论述，再附在下面以详细说明其义。唐代孔颖达说：人出生时，开始变化形成形体，形体的灵性叫魄，魄内自有阳气，气的神性叫魂。魂和魄，都是神灵的名称。初生时耳目心智、手足运动，这是魄的灵性；后来精神意识逐渐有知觉，这是气的灵性。乐祁说：心的精明爽朗称为魂魄，魄属于形体，魂属于精神。精又是魄，魄是精的神；神又是魂，魂是气的神。邵雍说：气形旺盛则魂魄旺盛，气形衰败则魂魄也随之衰败。魂随气而变化，魄随形体而转化，所以形体存在则魄存在，形体消亡则魄消散。朱熹说：魂神而魄灵，魂阳而魄阴，魂动而魄静。活着的时候魂承载在魄上，而魄约束着魂；死后魂游散归于天，魄沉坠归于地。运用动作的是魂，不运用动作的是魄。魄盛则耳目聪明，能记忆，老人眼花耳聋、记不住事情，是魄衰的表现。又说：人活着则魂魄相交，死后则各自离去。月亮的黑晕是魄，月光的光亮是魂，魂是魄的光焰，魄是魂的根基。火是魂，镜子是魄，灯有光焰，物体来了就燃烧，镜子虽然照见物体，但影像在里面。火日属外景，金水属内景，火日是魂，金水是魄。阴主收藏承受，所以魄能记忆在内；阳主运用发挥，所以魂能发用出来。这两样东西本来不相离，精聚则魄聚，气聚则魂聚，这是人和万物的本体；至于精竭魄降，则气散魂游而无所知了。）
黄帝问：人的寿命长短各不相同，有的短命有的长寿，有的突然死亡，有的久病，我想听听其中的道理。
岐伯说：五脏坚固，血脉调和，肌肉滑利，皮肤致密，营卫的运行不失常态，呼吸轻微缓慢，气息按节律运行，六腑消化谷物，津液布散扬溢，各如其常，所以能长久。（“坚固”是不易受损，“和调”是不易紊乱，“解利”是可以没有留滞，“致密”是可以避免中伤。营卫运行不失常态，说明经脉调和。呼吸轻微缓慢、气息按节律运行，说明三焦治理正常。六腑消化谷物，津液布散扬溢，则脏腑和平，精神充畅，所以能长寿。）
黄帝问：人能活到一百岁而死，是如何做到的？
岐伯说：鼻道深邃而长，面部骨骼高大方正，营卫通调，面部上、中、下三部及颧骨部位骨骼高耸、肌肉丰满，才能活到百岁终老。（《礼记》说：百岁称为期颐。“使道”指七窍而言，是指五脏所使之道路，如肺气通于鼻，肝气通于目，脾气通于口，心气通于舌，肾气通于耳，这就是五官的道路。“隧”，深邃的样子。“基墙”，指面部而言。骨骼为基，面颊藩蔽为墙，含义见脉色类第三十一、第二篇。凡是营卫部里及骨高肉满像这样的，就是长寿的道理，所以能活到百岁而终。）
岐伯说：人十岁时，五脏始定，血气已通，气机在下，所以喜欢跑。（天地之气，阳主升，升则趋向生；阴主降，降则趋向死。所以幼年的气在下，也是自下而上升。）二十岁时，血气始盛，肌肉刚开始生长，所以喜欢快走。三十岁时，五脏大大稳定，肌肉坚固，血脉盛满，所以喜欢步行。（盛满则不轻捷，所以喜欢步行了。）四十岁时，五脏六腑十二经脉，都盛大而平定，腠理开始疏松，荣华衰退脱落，头发略微斑白，平盛不再摇动，所以喜欢坐。（天地消长的规律，事物极盛必变，盛极必衰，太阳正中则偏斜，月亮圆满则亏损，人到四十，阴气已减半，所以头发略微斑白而平盛不再摇动喜欢坐，这是衰老的开始。）五十岁时，肝气始衰，肝叶始薄，胆汁始减，眼睛开始不明。六十岁时，心气始衰，容易忧愁悲伤，血气懈怠懒惰，所以喜欢躺卧。七十岁时，脾气虚，皮肤枯槁。八十岁时，肺气衰，魄离失，所以说话容易出错。九十岁时，肾气枯竭，四脏经脉空虚。百岁，五脏皆虚，神气都离去，只剩形骸独自存在而终老。（“魄离”，指形体衰败。“肾气焦”，指真阴亏竭。这与前篇《上古天真论》中女子尽七七、男子尽八八互相发明。那里用七八来说，讲的是阴阳的限数；这里用十来说，讲的是人生的总数。然而人的气数，固有定期；而长短不齐的原因，有的出于禀赋，有的因为人为。所以只有智者不以人欲损害其天真，以自然之道，养自然之寿，从而善终其天年，这是圣智之人共同的看法。现在的人不仅不能守住其所拥有的，而且想超脱尘世逃避命运，解脱飞升，被人迷惑自己，也迷惑别人，哪里知道无则无极，有则有尽，却还自以为觉悟，这跟梦中占梦有什么区别呢，他们不觉醒也太严重了。）
黄帝问：那些不能终享天年而死的人，是怎么回事？（指不及天数而早逝的人。）
岐伯说：他们的五脏都不坚固，鼻道不长，（使道如上文所述。不长，指短促。）九窍外露张开，（九窍张露也。）喘息急促暴疾，（喘息指气促，暴疾指易受伤害，都不是延寿的征兆。）而且面部低矮基墙不高，血脉薄弱少血，肌肉不坚实，（石，坚硬的意思。）多次感受风寒，血气虚弱，脉道不通，真气与邪气相互攻伐，混乱而相互牵引，（多次感受风寒，表卫易被侵犯。血气虚，正气不足。脉不通，经络多阻滞。所以导致真邪易于相攻。然而正气原本拒绝邪气，正气不足，邪气反而随之而入，所以说相互牵引。数音朔。）所以只能在中寿时就结束了。（凡是这些形体血气，既然不同于上述的高寿者，那么其中寿而尽，固有所原因，这是先天的禀赋造成的。人的器局，既然禀受于生命之初，那么那一定的数，似乎不可以人力强行改变。只是禀赋得全且调养合乎道，必将更长寿；禀赋不全且调养违背和，能不更短命吗？所以知道的人，下等可希冀中等，中等可希冀上等；不知道的人，上等仅得其次，次等仅得其下。所谓天定则能胜人，人定亦能胜天。禀受是天生的，修养是后天的，先天责任在父母，后天责任在我们的心。）
*Ling Shu: Tian Nian Chapter* (Full Text)
Huang Di asked Qi Bo, saying: I wish to hear about the beginning of human life. What constitutes the foundation? What establishes the form? What is lost leading to death? What is gained leading to life? ("Ji" refers to the foundation or base. "Zhi", pronounced like "xun", refers to materials for vessels, such as clay.)
Qi Bo replied: The mother's essence serves as the foundation, and the father's essence serves as the building material. One dies when "Shen" (Spirit) is lost, and one lives when "Shen" is obtained. (Human birth results from the union of parental essences to form the body. The father provides the Yang energy of Qian, and the mother provides the Yin substance of Kun. Yang is singular in its bestowal, while Yin is dual in its reception; thus, the mother is the foundation, and the father is the building material. This is akin to farming: one must have fertile land before sowing seeds. If the seed is poor but the land excellent, the offspring resembles the father; if the seed is excellent but the land poor, the offspring resembles the mother. If both land and seed are good but Yin and Yang are disordered, even nurturing will not lead to success. Therefore, when these three combine, the transformation of forms is infinite. The earth is the "foundation," the seed is the "building material," and the essence of Yin and Yang is "Shen." Understanding this allows one to understand the rationale of human generation.)
Huang Di asked: What is "Shen"?
Qi Bo said: When blood and Qi are harmonized, Ying (Nutritive) and Wei (Defensive) flow smoothly, the Five Zang organs are formed, Shen resides in the Heart, and Hun and Po are fully present, then a person is complete. (Shen is the spirituality arising from the harmony of Yin and Yang. When the two energies combine to create life, blood, Qi, Ying, Wei, and the Five Zang organs are sequentially formed, and Ming (Brightness/Spirituality) becomes apparent. However, the concept of Shen has two meanings: distinctively speaking, the Yang spirit is called Hun, and the Yin spirit is called Po; will, intention, thought, and consideration also belong to Shen. Collectively speaking, Shen resides in the Heart, and all emotions and mental activities are governed by the Heart; this is the complete Shen of our body. When Jing (Essence) is full, Qi is full; when Qi is full, Shen is full. There is no case where Xing (Form) and Qi decline yet Shen remains vigorous, nor is there a case where Shen has scattered yet the Form exists alone. Thus, it is said that losing Shen leads to death, and gaining Shen leads to life. Regarding the meaning of Hun and Po, as stated in the previous chapter *Ben Shen*: "Following Shen and coming and going is called Hun; emerging and entering with Jing is called Po." Other scholarly theories consistent with reason are attached below for detailed explanation. Kong Yingda of the Tang Dynasty said: At birth, the body begins to take shape; the spirituality of the form is called Po. Within Po lies Yang Qi, and the spirituality of Qi is called Hun. Hun and Po are names for spiritual entities. At birth, sensory functions like eyes and ears, mental awareness, and limb movements are the spirituality of Po; later, gradual spiritual awareness and perception are the spirituality of Qi. Le Qi said: The clarity of the Heart is called Hun and Po. Po belongs to the physical form, and Hun belongs to the spirit. Jing is Po, and Po is the spirit of Jing; Shen is Hun, and Hun is the spirit of Qi. Shao Yong said: When Qi and Form are vigorous, Hun and Po are vigorous; when Qi and Form decline, Hun and Po also decline. Hun changes with Qi, and Po transforms with Form. Thus, when Form exists, Po exists; when Form decays, Po scatters. Zhu Xi said: Hun is divine, Po is spiritual; Hun is Yang, Po is Yin; Hun is active, Po is static. While alive, Hun is carried by Po, and Po restrains Hun; after death, Hun wanders and returns to Heaven, while Po sinks and returns to Earth. Actions and movements are Hun; non-action is Po. When Po is strong, hearing and vision are acute, and memory is retained. In the elderly, dim vision, deafness, and forgetfulness indicate the decline of Po. He also said: When alive, Hun and Po interact; upon death, they separate. The dark halo of the moon is Po, and its light is Hun. Hun is the flame of Po, and Po is the root of Hun. Fire represents Hun, and the mirror represents Po. A lamp has a flame (Hun); when an object comes, it burns. A mirror reflects objects, but the image is inside. Fire and Sun represent external scenes (Yang/Hun), while Metal and Water represent internal scenes (Yin/Po). Yin governs storage and reception, so Po can memorize internally; Yang governs application and expression, so Hun can manifest externally. These two are inseparable; when Jing gathers, Po gathers; when Qi gathers, Hun gathers. This constitutes the substance of humans and things. When Jing exhausts and Po descends, Qi scatters and Hun wanders, resulting in ignorance.)
Huang Di asked: People have different lifespans; some die young, some live long, some die suddenly, and some suffer from chronic illness. I wish to hear the principles behind this.
Qi Bo said: When the Five Zang organs are solid, blood vessels are harmonious, muscles are supple, skin is dense, the movement of Ying and Wei follows its normal pattern, breathing is slow and gentle, Qi moves according to rhythm, the Six Fu organs digest food, and Jin Ye (Body Fluids) are distributed and spread, each functioning normally, thus longevity is achieved. ("Solid" means resistant to damage; "harmonious" means resistant to disorder; "supple" means free from stagnation; "dense" means protected from injury. Normal Ying and Wei movement indicates harmonious meridians. Slow breathing and rhythmic Qi movement indicate proper regulation by the San Jiao (Triple Burner). Digestion by the Six Fu organs and distribution of fluids result in harmony among Zang and Fu organs, abundant spirit, and vitality, hence longevity.)
Huang Di asked: How does one reach the age of one hundred and then die?
Qi Bo said: When the nasal passages are deep and long, the facial bones are high and square, Ying and Wei are unobstructed, the three facial regions and the areas around the temples show high bone structure and full flesh, one can live to a hundred years. (*Book of Rites* states: "One hundred years is called Qi Yi." "Shi Dao" refers to the seven orifices, representing the pathways through which the Five Zang organs express themselves, e.g., Lung Qi connects to the nose, Liver Qi to the eyes, Spleen Qi to the mouth, Heart Qi to the tongue, and Kidney Qi to the ears. These are the pathways of the five sense organs. "Sui" means deep. "Ji Qiang" refers to the face; bones are the "Ji" (base), and the cheekbones/facial contours are the "Qiang" (wall). See Chapters 31 and 2 of the Pulse and Color section. Such features—harmonious Ying/Wei, high bones, and full flesh—are the path to longevity, allowing one to reach a hundred years.)
Huang Di asked: May I hear about the decline of Qi until death?
Qi Bo said: At ten years old, the Five Zang organs begin to stabilize, blood and Qi circulate, and Qi is located lower in the body, so the child likes to run. (Heavenly and earthly energies: Yang rises, leading toward life; Yin descends, leading toward death. Thus, the Qi in youth, being lower, rises from below.) At twenty, blood and Qi become vigorous, muscles grow, so the youth likes to walk briskly. At thirty, the Five Zang organs are firmly established, muscles are solid, and blood vessels are full, so the adult likes to walk steadily. (When full, agility decreases, hence the preference for steady walking.) At forty, the Five Zang, Six Fu, and twelve meridians reach their peak stability, pores begin to loosen, luster fades, hair turns gray, and the state of fullness becomes static, so the middle-aged person likes to sit. (The law of heaven and earth is that extremes change; prosperity declines. Just as the sun passes its zenith and wanes, and the moon waxes then wanes, at forty, Yin Qi is halved. Gray hair and a preference for sitting mark the beginning of decline.) At fifty, Liver Qi begins to decline, liver leaves thin out, bile production decreases, and vision blurs. At sixty, Heart Qi begins to decline, sorrow and grief increase, blood and Qi become sluggish, so the elder likes to lie down. At seventy, Spleen Qi becomes deficient, and skin withers. At eighty, Lung Qi declines, Po departs, and speech becomes erroneous. At ninety, Kidney Qi is exhausted, and the meridians of the Four Zang organs are empty. At one hundred, all Five Zang organs are deficient, Shen and Qi depart, leaving only the corpse to end. ("Po departs" refers to physical decay. "Kidney Qi exhausted" refers to the depletion of True Yin. This complements the *Shang Gu Tian Zhen Lun* chapter regarding women completing seven cycles and men eight cycles. That chapter uses sevens and eights to denote Yin-Yang limits; this chapter uses tens to denote the full lifespan. Human Qi has a fixed schedule, but variations arise from innate endowment and personal conduct. Only the wise avoid letting desires harm their natural innocence, nurturing natural longevity through natural ways to fulfill their heavenly years. This is the consensus of sages. Modern people not only fail to preserve what they have but seek to transcend fate and ascend, confusing others and themselves. They do not realize that without limit there is no boundary, and with existence there is an end, yet they pride themselves on enlightenment. Is this not like dreaming and interpreting dreams? Their lack of awakening is profound.)
Huang Di asked: What happens to those who do not live out their natural lifespan? (Referring to premature death before the allotted time.)
Qi Bo said: Their Five Zang organs are not solid, the nasal passages are short, (as described above; "short" means brief/stunted.) the orifices are exposed and flared, (the nine orifices are open and visible.) breathing is rapid and labored, (rapid breathing indicates shortness of breath; labored breathing indicates susceptibility to injury; neither is a sign of longevity.) the facial base is low, pulses are thin with little blood, muscles are not firm, (Stone implies hardness.) frequently attacked by wind-cold, blood and Qi are deficient, meridians are obstructed, true Qi and pathogenic factors attack each other, causing chaos and mutual entrapment, (Frequent wind-cold invasion indicates weak exterior defense. Blood/Qi deficiency indicates insufficient Zheng Qi. Meridian obstruction indicates stagnation. Thus, pathogenic factors easily invade. Although Zheng Qi should repel pathogens, insufficiency allows pathogens to enter, hence "mutual entrapment." "Shuo" is pronounced 'shuo'.) thus ending life at mid-years. (Since these physical and Qi characteristics differ from those of the long-lived, dying at mid-life has its causes, rooted in innate endowment. The human constitution is determined at conception, suggesting a fixed destiny seemingly beyond human control. However, if endowed well and nurtured according to Dao, longevity increases; if endowed poorly and nurtured contrary to harmony, lifespan shortens. Thus, the knowledgeable may elevate their status from low to medium, or medium to high; the ignorant may drop from high to medium, or medium to low. It is said that Heaven's order can overcome man, but man's effort can also overcome Heaven. Endowment is congenital (Xian Tian), responsibility lying with parents; cultivation is acquired (Hou Tian), responsibility lying with one's own mind.)