精者天一所生之精。微者天道之幽远也。此九九数终。复归于真元之论。
黄帝在明堂。雷公请曰。臣受业传之行。教以经论。从容形法。阴阳刺灸。汤药所资。行治有贤不肖。未必能十全。
若先言悲哀喜怒。燥湿寒暑。阴阳妇女。请问其所以然者。卑贱富贵。人之形体。所从群下。通使临事。以适道术。谨
闻命矣。请问有才愚仆漏之问。不在经者。欲问其状。帝曰。大矣。（悲哀喜怒。人之情也。燥湿寒暑。天之气也。阴阳
者。天之道也。妇女者。天癸之所生也。此通天之道。故极赞其大焉。）公请问哭泣而泪不出者。若出而少涕。其故何也。帝曰。在经有也。（灵枢经有悲哀涕泣之论。）复问不知水所从生。涕所从出也。帝曰。若问此者。无益于治也。工之所
知。道之所生也。（精液下通于上。应水之上通于天。此通天之大道。非止有裨于治也。工止知涕泣之所由出。而不知道
之所由生。）夫心者。五脏之专精也。目者。其窍也。华色者。其荣也。是以人有德也。则气和于目。有亡。忧知于色。
（五脏。主藏精者也。心者。五脏六腑之主。故为五脏之专精。心开窍于目。故目者心之窍。五脏生成篇曰。心之合脉
也。其荣色也。其主肾也。故华于色者。心之荣也。有德者。见于色而知心气之和也。）是以悲哀则泣下。泣下。水所由
生。水宗者。积水也。积水者。至阴也。至阴者。肾之精也。宗精之水。所以不出者。是精持之也。辅之裹之。故水不
行也。（悲哀则动其心志。故泣下而水所由生。水宗者。宗脉之所聚。上液之道也。肾脏之精水。由宗脉而上通于心。上
注于目。故曰。目者宗脉之所聚也。如志不悲。则精持于下。辅之裹之。水精不出于宗脉。故水不行于上也。此言精水
之在下。必动其肾志而后上行。）夫水之精为志。火之精为神。水火相感。神志俱悲。是以目之水生也。故 言曰。心悲
名曰志悲。志与心精。共凑于目也。（此言心肾相通。神志交感。心悲而未有不动其志者。故 有之曰。心悲名曰志悲。
盖心之所之谓之志。心志之合。一也。心者。五脏之专精。故水精与心精。共凑于目而为泣。莫子瑜曰。神志相合。而
精亦相合。）是以俱悲。则神气传于心。精上不传于志。而志独悲。故泣出也。（此言神生于精。志生于心。离中有虚。
坎中有满。水火上下之互交也。灵枢经曰。所生之来谓之精。两精相搏谓之神。是神气之生于精也。故曰俱悲。则神气
传于心。谓心脏所藏之神气。本于肾精之所生。又曰。心有所忆谓之意。意之所存谓之志。是志之生于心也。故曰精上
不传于志。谓精不上传于志。而志独悲于上。故泣出也。上节言心悲名曰志悲。此言志悲即是心悲。心志之合一也。闵
士先曰。动其心志。则心精凑于目而为泣。不待肾精之上传也。）泣涕者。脑也。脑者。阴也。髓者。骨之充也。故脑渗
为涕。志者。骨之主也。是以水流而涕从之者。其行类也。（此言涕之所从来者。由肾精之上通于脑。脑渗下而为涕也。
脑者。阴髓也。骨之精髓充于骨。髓从骨空而上通于脑。故脑渗之为涕也。夫志者。骨之主也。是以水流而涕从之者。
其行与志悲而肾精出于目之为泣者。相同类也。）夫涕之与泣者。譬如人之兄弟。急则俱死。生则俱生。其志以早悲。是
以涕泣俱出而横行也。夫人涕泣俱出而相从者。所属之类也。（涕泣皆出于肾水。而分两岐。犹兄弟之生于一母。而分伯
仲也。故肾死脉来。辟辟如弹石之急。则兄弟俱死。生则俱生。而出为涕泪也。是以其志早悲。则涕泣俱出而横行也。
夫人涕泣俱出而相从者。缘肾脏所属之同类也。玉师曰。志悲则涕泣俱出。志绝则神气俱死。盖言神气生于天乙之真。
而真元之不可损也。）雷公曰。大矣。（雷公始悟人道之通于天道。故复赞其大焉。）请问人哭泣而泪不出者。若出而少。
涕不从之何也。帝曰。哭泣不出者。哭不悲也。不泣者。神不慈也。神不慈则志不悲。阴阳相持。泣安能独来。夫志悲
者。惋惋则冲阴。冲阴。则志去目。志去。则神不守精。精神去目。涕泣出也。（此复申明泣出于神而志。涕出于志而神。
故神不慈。则志不悲而精不出。志动。则神不守而涕泣俱来。是神守则志守。志动则神动也。慈、悲也。阴阳相持。谓
水火之神志。主持于内。则精不出也。惋惋、惊动貌。冲阴、谓志上冲于脑也。夫目系上属于脑。故志上冲阴。则志去
走于目。志去则神不独守其精。精神并去。出于目。而涕泣皆出也。）且子独不诵不念夫经言乎。厥则目无所见。夫人厥。
则阳气并于上。阴气并于下。阳并于上。则火独光也。阴并于下。则足寒。足寒则胀也。夫一水不胜五火。故目 肓。
（此言神志相守。水火相交者也。经、谓灵枢口问诸篇。厥、谓水火不相交而相逆也。骨之精为瞳子。肾之精气。不上
贯于目。故目无见也。并者。谓诸阳之气。合并于上。诸阴之气。合并于下也。心乃阳中之太阳。而为五脏之专精。故
阳并于上。不得阴气以和之。则火独光于上也。肾为水脏。受藏五脏之精。阴脉集于足下。而聚于足心。故阴并于下。
不得阳气以和之。则足寒。足寒则脏寒生满病也。一水、谓太阳之水。五火、五脏之阳气也。夫太阳之水。随气而营运
于肤表。犹水之随天气而环转于上下。少阴之水火。以应天之日月。交相会合。而不相离者也。是以阴阳厥逆。则目
肓。 者。谓太阳之两睛明。以应天之日月也。张兆璜曰。通篇论精神。此后提出气字。夫五脏之精气。皆会于目。气
并于上。精并于下。故为五火。）是以冲风泣下而不止。夫风之中目也。阳气内守于精。是火气燔目。故见风则泣下也。
（此言人气之与天气相通也。风者。天之气也。阳气者。神气也。火气者。阳气也。谓神气内守于精。阳气外通于目。
见风则气随风动。而神不守精。致精神共去于目而泣下也。）有以比之。夫火疾风生乃能雨。此之类也。（比者。以天之
精气神。而比类人之精气神也。风乃天之阳气。火之精为神。雨乃水精之上通于天而复下降者也。火疾风生乃能雨者。
谓气生于神。神生于精。精随神气而运者也。夫天之日月精水。随天气而营运无息。人之精神。亦随气而环转无端。人
之两目。应天之日月昼夜而开阖者也。按本经八十一篇。所论之道天地人。所用之数三六九。盖人生于天地气交之中。
通天之道。应地之理。地居人之下。大气举之。无所冯根据。是天包乎地之外。而营运无息者也。数之始于一而成于三。
三而两之成六。三而三之成九。乃自从无极而生天地阴阳之数也。圣人提挈天地。把握阴阳。呼吸精气。独立守神。能
养精气神以配天。吸地之精气神以自养。至于不生不化。与道协议。出乎天地之外。复归于无极。而无有终时。是以立
数万余言。后七篇。单论天道以应人。九九数终。解明精气神以复于天真。盖欲使天下后世子孙黎民。不罹苛疾之患。
同归生长之门。圣人之教化大矣。求道之士。若能研穷此经。存养真性。皆可寿敝无穷。超凡入圣。）
精，是由天一所生的精气。微，是指天道幽深玄远。至此九九之数终结，又回归到对真元之气的论述。
黄帝在明堂。雷公请示说：“我接受学业传承，老师教导我研读经典论著，从容地探讨形体与法度，阴阳的针刺与灸法，以及汤药的使用。施行治疗时，医者的贤能与不肖（优劣），未必都能做到十全十美。如果我先陈述悲哀、喜怒等情绪，燥湿、寒暑等气候，以及阴阳、妇女生理等知识，请问它们产生的原因是什么？还有卑贱与富贵之人，他们的形体差异，以及下属官吏的通使往来，用来适应道术的要求，我已恭敬地听受您的教诲了。现在我有一个关于才智愚钝、浅陋疏漏的问题，这些问题不在经典记载之中，我想询问它们的具体情况。”黄帝说：“这个问题很大啊。（悲哀喜怒，是人的情志表现；燥湿寒暑，是天的气候特征；阴阳，是天的运行规律；妇女，是天癸所化生。这些道理贯通天地，所以极力称赞其宏大。）”
雷公接着问：“哭泣时眼泪流不出来的情况，或者眼泪流出但鼻涕很少，这是什么缘故？”黄帝说：“这在《内经》中有记载。（《灵枢经》中有论述悲哀涕泣的道理。）”雷公又问：“不知道水是从哪里产生的，鼻涕又是从哪里排出的？”黄帝说：“如果问这些问题，对于治病没有益处。这是工匠（普通医生）所知道的，而‘道’才是由此产生的。（精液向下通达于上，应合水向上通达于天，这是贯通天地的根本大道，不仅仅是对治病有益处。工匠只知道涕泣产生的途径，却不知道‘道’是如何生成的。）”
“心，是五脏精气汇聚之处。眼睛，是心的外窍。面色光泽，是心的外在荣华。因此，人如果有德（心气调和），那么目中的气就调和；如果心气有缺失，忧愁就会表现在面色上。（五脏，是主藏精气的器官。心，是五脏六腑的主宰，所以称为五脏的专精。心开窍于目，所以眼睛是心的外窍。《素问·五脏生成篇》说：‘心的合脉，其华在色，其主肾。’所以面色上的荣华，是心的表现。心气调和，从面色上就能知道。）因此，悲哀就会流泪，流泪是水产生的途径。水的宗源，是积聚之水。积聚之水，属于至阴。至阴之物，是肾的精气。宗精之水之所以不流出，是因为有精气固持它。辅佐包裹着它，所以水液不能上行。（悲哀会触动心志，所以流泪且水由此产生。水宗，是宗脉聚集之处，也是上液之道。肾脏的精水，通过宗脉向上通达于心，注入眼睛，所以说：‘眼睛是宗脉聚集之处。’如果心志不悲伤，那么精气固持于下，辅佐包裹，水精就不会从宗脉溢出，所以水液不能上行于上。这里讲的是下部的精水，必须触动肾志之后才能上行。）”
“水的精华表现为志，火的精华表现为神。水火相互感应，神与志共同悲伤，所以眼睛产生泪水。所以说：‘心悲叫做志悲。’志与心精，共同汇聚于眼睛。（这里讲心肾相通，神志交感。心悲而没有不触动肾志的，所以说：‘心悲叫做志悲。’大概心之所向称为志，心与志的合一，本质是一样的。心是五脏的专精，所以水精与心精，共同汇聚于眼睛而形成泪水。莫子瑜说：神志相合，精气也相合。）”
“因此，当两者都悲伤时，神气传导给心，精气如果不上传给志，就只有志独自悲伤，所以泪水流出。（这里讲神生于精，志生于心。离卦中有虚象，坎卦中有满象，这是水火上下交互的作用。《灵枢经》说：‘所生之来谓之精，两精相搏谓之神。’这是神气生于精。所以说‘俱悲，则神气传于心’，是指心脏所藏的神气，本源于肾精所生。又说：‘心有所忆谓之意，意之所存谓之志。’这是志生于心。所以说‘精上不传于志’，是指精气不上传给志，而志独自悲伤于上，所以泪水流出。上一节说心悲叫做志悲，这一节说志悲就是心悲，体现了心志的合一。闵士先说：动用心志，则心精汇聚于眼睛形成泪水，不需要等待肾精上传。）”
“涕和泪，来源于脑。脑，属阴。髓，是充实骨骼的物质。所以脑渗液为涕。志，是骨的主宰。因此，水流（泪）而涕随之，它们的运行类别是相同的。（这里讲涕的来源，是由肾精上通于脑，脑渗下而为涕。脑，是阴髓。骨的精髓充塞于骨中，髓从骨空向上通达于脑，所以脑渗化为涕。夫志，是骨的主宰。因此，水流而涕随之，其运行与志悲而肾精出于目形成泪水的情况，属于同类。）”
“涕与泪，就像人的兄弟一样，危急时一起死亡，生存时一起生存。因为志较早悲伤，所以涕和泪一起流出并横溢。人涕泪一起流出且相随，是因为它们所属的类别相同。（涕泪都出于肾水，分为两支，犹如兄弟同出一母，分长幼次序。所以肾死脉来时，急促如弹石，则兄弟俱死；若生机尚存，则俱生，而出为涕泪。因此，如果志早悲，则涕泪俱出而横行。人涕泪俱出且相随，是因为缘于肾脏所属的同类。玉师说：志悲则涕泣俱出，志绝则神气俱死。大概意思是神气生于天乙之真，而真元不可损伤。）”
雷公说：“说得真大啊！（雷公开始领悟人道通于天道，所以再次称赞其宏大。）”
雷公又问：“请问人哭泣时眼泪流不出来，或者眼泪流出但很少，鼻涕也不随之而来，这是什么原因？”黄帝说：“哭泣时眼泪出不来，是因为哭而不悲。不流泪，是因为神不慈爱。神不慈爱，则志不悲伤。阴阳相互持守，泪怎么能单独出来呢？如果志悲伤，内心惊动则冲击阴气（脑部）。冲击阴气，则志离开眼睛。志离开，则神不能固守精气。精神离开眼睛，涕和泪就流出了。（这里再次申明泣出于神而由志引导，涕出于志而由神引导。所以神不慈爱，则志不悲伤而精不出；志动，则神不固守而涕泣俱来。是神守则志守，志动则神动。慈，即悲。阴阳相持，指水火之神志主持于内，则精不出。惋惋，是惊动的样子。冲阴，指志上冲于脑。目系上属于脑，所以志上冲于阴，则志走向眼睛。志去则神不独守其精，精神并去，出于目，而涕泣皆出。）”
“况且你难道没有诵读和思考过经文吗？厥证会导致眼睛看不见东西。人发生厥证，阳气并聚于上部，阴气并聚于下部。阳并于上，则火独自发光。阴并于下，则脚冷。脚冷则会产生胀满病。一水不能胜过五火，所以眼睛失明。（这里讲神志相守，水火相交。经，指《灵枢·口问》等篇。厥，指水火不相交而相逆。骨的精华为瞳子，肾的精气不上贯于目，所以眼睛看不见。并，指诸阳之气合并于上，诸阴之气合并于下。心是阳中之太阳，为五脏的专精，所以阳并于上，得不到阴气调和，则火独自光耀于上。肾为水脏，受藏五脏之精，阴脉集于足下，聚于足心，所以阴并于下，得不到阳气调和，则脚冷。脚冷则脏寒生满病。一水，指太阳之水；五火，指五脏之阳气。太阳之水，随气而营运于肤表，犹如水随天气环转于上下。少阴的水火，应合天上的日月，交相会合而不分离。因此，阴阳厥逆，则眼睛失明。盲，指太阳的两睛明穴，应合天上的日月。张兆璜说：全篇论述精神，此处提出气字。五脏的精气，都会聚于目。气并于上，精并于下，所以成为五火。）”
“因此，迎风哭泣不止。风邪侵入眼睛，阳气内守于精，这是火气燔灼眼睛，所以见风就流泪。（这里讲人气与天气相通。风，是天的气。阳气，是神气。火气，是阳气。指神气内守于精，阳气外通于目。见风则气随风动，而神不守精，导致精神共去于目而流泪。）可以用此作比喻。火势急猛风才生，风生乃能降雨，这就是类似的道理。（比，是用天的精气神来类比人的精气神。风是天的阳气，火的精华是神，雨是水精上通于天而复下降。火疾风生乃能雨，指气生于神，神生于精，精随神气而运。天的日月精水，随天气营运无息。人的精神，也随气环转无端。人的两眼，应合天的日月昼夜而开阖。按本经八十一篇，所论之道涵盖天地人，所用之数为一、三、六、九。大概人生于天地气交之中，通天之道，应地之理。地居人之下，大气举之，无所凭借，是天包乎地之外，而营运无息。数始于一而成于三，三而两之成六，三而三之成九，这是自然从无极而生出天地阴阳之数。圣人提挈天地，把握阴阳，呼吸精气，独立守神，能养精气神以配天，吸地之精气神以自养，至于不生不化，与道协议，出乎天地之外，复归于无极，而无有终时。因此立数万言，后七篇单论天道以应人，九九数终，解明精气神以复于天真。大概是希望天下后世子孙黎民，不遭受苛疾之患，同归生长之门。圣人的教化真伟大啊！求道之士，若能研究穷尽此经，存养真性，都可以寿命无穷，超凡入圣。）”
Jing (Essence) is the essence generated by Heavenly One. Wei (Subtlety) refers to the profound and distant nature of Heavenly Dao. With the completion of the number 9x9, it returns to the discussion of Zhen Yuan (True Primal Qi).
The Yellow Emperor was in the Ming Tang (Bright Hall). Lei Gong requested, saying, "I have received my training and transmission. My teacher instructed me in the Classic Treatises, calmly exploring forms and methods, Yin-Yang acupuncture and moxibustion, and the use of herbal decoctions. In practice, there are differences between virtuous and non-virtuous practitioners; not all treatments can be perfect. If I first discuss sorrow, anger, joy, and other emotions, dryness, dampness, cold, and heat, as well as Yin-Yang and women's physiology, and ask for their causes, along with the physical differences between those of humble and noble status, and the communication of subordinates, to adapt to the principles of the Dao, I have respectfully listened to your instructions. Now I have a question regarding wisdom and foolishness, trivial and shallow matters, which are not recorded in the classics. I wish to inquire about their specific conditions." The Yellow Emperor said, "This is significant. (Sorrow, anger, joy, and other emotions are human feelings; dryness, dampness, cold, and heat are heavenly climates; Yin-Yang is the way of heaven; women's physiology is generated by Tian Gui (Heavenly Menstruation/Reproductive Essence). These principles connect heaven and earth, so I greatly praise their magnitude.)"
Lei Gong then asked, "When crying, why do tears not flow out? Or if they flow out, why is there little nasal mucus? What is the reason?" The Yellow Emperor said, "This is recorded in the Classics. (The *Ling Shu* contains discussions on sorrow, weeping, and nasal discharge.)" Lei Gong further asked, "I do not know where water originates, nor from where nasal mucus is discharged." The Yellow Emperor said, "If one asks such questions, it does not benefit treatment. This is what ordinary physicians know, but 'Dao' is what generates this knowledge. (Essence fluids connect downwards to upwards, corresponding to water connecting upwards to heaven. This is the great Dao connecting heaven and earth, not merely beneficial for treatment. Physicians only know the origin of tears and mucus, but do not understand how Dao arises.)"
"The Heart is the concentration of the essence of the Five Zang organs. The eyes are its orifices. The luster of the complexion is its flourishing manifestation. Therefore, when a person has virtue (harmonious heart qi), the qi in the eyes is harmonious; if there is loss, sorrow is known through the complexion. (The Five Zang organs store essence. The Heart is the master of the Five Zang and Six Fu organs, hence the 'concentrated essence' of the Zang. The Heart opens into the eyes, so the eyes are the orifice of the Heart. The *Su Wen: Wu Zang Sheng Cheng Pian* states: 'The Heart corresponds to the vessels, its flourish is in the complexion, and it is controlled by the Kidney.' Thus, the luster in the complexion is the flourish of the Heart. Harmonious heart qi can be perceived from the complexion.) Therefore, sorrow causes tears to fall; falling tears are the source of water. The root of water is accumulated water. Accumulated water is Supreme Yin. Supreme Yin is the essence of the Kidney. The water of concentrated essence does not flow out because it is held by essence. It is assisted and wrapped, so water does not ascend. (Sorrow moves the heart-mind, causing tears to fall and water to arise. The root of water is the gathering point of Zong Mai (Major Collaterals), the pathway for upper fluids. The Kidney's essence-water connects upwards via Zong Mai to the Heart and pours into the eyes, hence 'the eyes are the gathering point of Zong Mai.' If the mind is not sorrowful, essence is held below, assisted and wrapped, so essence-water does not overflow from Zong Mai, and water does not ascend above. This explains that essence-water below must move the Kidney-mind before ascending.)"
"The essence of Water manifests as Zhi (Will), and the essence of Fire manifests as Shen (Spirit). When Water and Fire interact, Shen and Zhi both feel sorrow, thus producing water in the eyes. Hence it is said: 'Heart sorrow is called Will sorrow.' Zhi and Heart essence gather together at the eyes. (This describes the connection between Heart and Kidney, and the interaction of Spirit and Will. Heart sorrow inevitably moves Kidney will, hence 'Heart sorrow is called Will sorrow.' Where the Heart goes is called Will; the union of Heart and Will is one. The Heart is the concentrated essence of the Five Zang, so Water essence and Heart essence gather at the eyes to form tears. Mo Ziyu said: When Spirit and Will combine, essence also combines.)"
"Therefore, when both are sorrowful, Shen Qi transmits to the Heart. If Jing does not transmit upwards to Zhi, then only Zhi is sorrowful, causing tears to flow. (This explains that Shen is born from Jing, and Zhi is born from the Heart. Li (Fire trigram) contains emptiness, Kan (Water trigram) contains fullness, representing the mutual interaction of Water and Fire above and below. The *Ling Shu* says: 'What generates life is called Jing; two Jings interacting is called Shen.' Thus, Shen Qi is born from Jing. 'Both sorrowful, Shen Qi transmits to the Heart' means the Shen Qi stored in the Heart originates from Kidney Jing. It also says: 'Memory of the Heart is Yi; what Yi preserves is Zhi.' Thus, Zhi is born from the Heart. 'Jing does not transmit upwards to Zhi' means Jing does not upload to Zhi, but Zhi alone is sorrowful above, causing tears. The previous section stated Heart sorrow is Will sorrow; this section states Will sorrow is Heart sorrow, showing the unity of Heart and Will. Min Shixian said: Moving Heart and Will causes Heart essence to gather at the eyes to form tears, without waiting for Kidney essence to upload.)"
"Tears and mucus originate from the Brain. The Brain is Yin. Marrow fills the bones. Thus, brain seepage becomes mucus. Zhi is the master of the bones. Therefore, when water flows, mucus follows; their movement is similar. (This explains the origin of mucus: Kidney essence connects upwards to the Brain, and brain seepage downwards becomes mucus. The Brain is Yin Marrow. Bone marrow fills the bones, and marrow connects upwards from bone cavities to the Brain, so brain seepage becomes mucus. Zhi is the master of bones. Thus, water flowing and mucus following is similar to Will sorrow causing Kidney essence to exit the eyes as tears; they belong to the same category.)"
"Tears and mucus are like brothers: in crisis, they die together; in life, they live together. Because Zhi grieves early, tears and mucus flow out together and spread horizontally. When tears and mucus flow out together and follow each other, it is because they belong to the same category. (Tears and mucus both originate from Kidney Water but branch into two, like brothers born from one mother, distinguishing elder and younger. Thus, when the Kidney pulse is death-like, rapid as striking stone, brothers die together; if alive, they live together, exiting as tears and mucus. Therefore, if Zhi grieves early, tears and mucus flow out and spread horizontally. Tears and mucus flowing together is due to their belonging to the Kidney category. Master Yu said: When Zhi grieves, tears and mucus flow out; when Zhi cuts off, Shen Qi dies together. This implies Shen Qi is born from the True Essence of Heavenly Yi, and True Yuan cannot be damaged.)"
Lei Gong said, "It is truly significant! (Lei Gong began to realize that human Dao connects to Heavenly Dao, so he again praised its magnitude.)"
Lei Gong asked, "Why do tears not flow out when crying, or if they flow out, why is there little and no mucus follows?" The Yellow Emperor said, "When tears do not flow out, it is because the cry is not sorrowful. Not weeping means Shen is not compassionate. If Shen is not compassionate, Zhi is not sorrowful. Yin and Yang hold each other; how can tears come alone? If Zhi is sorrowful, inner agitation rushes to Yin (Brain). Rushing to Yin means Zhi leaves the eyes. When Zhi leaves, Shen does not guard Jing. When Spirit and Essence leave the eyes, tears and mucus flow out. (This reiterates that tears come from Shen guided by Zhi, and mucus comes from Zhi guided by Shen. Thus, if Shen is not compassionate, Zhi is not sorrowful and Jing does not exit; if Zhi moves, Shen does not guard and tears/mucus come together. Guarding Shen guards Zhi; moving Zhi moves Shen. Compassionate means sorrowful. Yin-Yang holding each other means Water-Fire Spirit and Will govern internally, so Jing does not exit. Wangwang is the appearance of agitation. Chong Yin means Zhi rushes upward to the Brain. The eye system connects to the Brain, so Zhi rushing to Yin means Zhi moves to the eyes. When Zhi leaves, Shen does not solely guard Jing; Spirit and Essence go together, exiting the eyes, causing tears and mucus to flow.)"
"Do you not recite and reflect on the Classic statements? Jue syndrome causes blindness. In Jue syndrome, Yang Qi merges above, and Yin Qi merges below. Yang merging above means Fire shines alone. Yin merging below means feet are cold. Cold feet lead to distension. One Water cannot overcome Five Fires, so the eyes become blind. (This discusses Spirit and Will guarding each other, and Water and Fire interacting. 'Classic' refers to *Ling Shu: Kou Wen* etc. 'Jue' refers to Water and Fire not interacting but opposing. Bone essence forms the pupils; if Kidney essence does not penetrate the eyes, vision is lost. 'Merge' means all Yang Qi merges above, all Yin Qi merges below. The Heart is the Supreme Yang within Yang, the concentrated essence of the Five Zang. Thus, Yang merging above without Yin harmony makes Fire shine alone above. The Kidney is the Water organ, storing essence of the Five Zang. Yin meridians gather at the soles and feet. Thus, Yin merging below without Yang harmony causes cold feet. Cold feet cause internal cold and distension. 'One Water' refers to Taiyang Water; 'Five Fires' refer to the Yang Qi of the Five Zang. Taiyang Water circulates on the skin surface with Qi, like water circulating with heavenly weather. Shaoyin Water and Fire correspond to the sun and moon, intersecting and inseparable. Thus, Yin-Yang Jue reversal causes blindness. 'Blind' refers to the two Jingming points of Taiyang, corresponding to the sun and moon. Zhang Zhaohuang said: The whole chapter discusses Spirit and Essence, here introducing Qi. Essence and Qi of the Five Zang gather at the eyes. Qi merging above and Essence merging below results in Five Fires.)"
"Therefore, wind causes continuous weeping. Wind invading the eyes, Yang Qi guards Jing internally; this is Fire Qi burning the eyes, so seeing wind causes tears. (This discusses the connection between human Qi and heavenly Qi. Wind is heavenly Qi. Yang Qi is Shen Qi. Fire Qi is Yang Qi. Shen Qi guards Jing internally, Yang Qi connects externally to the eyes. Seeing wind moves Qi with the wind, Shen does not guard Jing, causing Spirit and Essence to go to the eyes and weep.) This can be compared. Rapid fire generates wind, and wind generates rain; this is the analogy. (Comparison uses heavenly Jing-Qi-Shen to analogize human Jing-Qi-Shen. Wind is heavenly Yang Qi; Fire essence is Shen; Rain is Water Essence connecting to heaven and descending again. Rapid fire generating wind and rain means Qi is born from Shen, Shen from Jing, and Jing moves with Shen-Qi. Heavenly sun/moon water circulates ceaselessly with weather. Human Spirit-Essence also circulates endlessly with Qi. Human eyes open and close corresponding to heavenly sun/moon day/night. In Chapter 81 of this Classic, the Dao discussed covers Heaven, Earth, and Man, using numbers 3, 6, 9. Humans are born in the intersection of Heaven and Earth Qi, connecting to Heavenly Dao and responding to Earthly principles. Earth is below Man, supported by Great Qi, without foundation, enclosed by Heaven, circulating ceaselessly. Numbers start at One and complete at Three; Three times Two is Six; Three times Three is Nine. These naturally generate Heaven and Earth Yin-Yang numbers from Wuji. Sages grasp Heaven and Earth, control Yin-Yang, breathe Jing-Qi, stand alone guarding Shen, nourish Jing-Qi-Shen to match Heaven, absorb Earth's Jing-Qi-Shen to self-nourish, reaching non-generation and non-transformation, agreeing with Dao, emerging beyond Heaven and Earth, returning to Wuji, without end. Thus, tens of thousands of words were established. The last seven chapters discuss Heavenly Dao responding to Man. Completing 9x9, explaining Jing-Qi-Shen returning to True Innocence. The hope is that future generations may avoid severe diseases and return to the gate of growth. The Sage's teaching is great! Those seeking Dao, if they study this Classic deeply and nurture true nature, can have infinite longevity, transcending the mundane to become sages.)"