"Jiu Shou"

Laozi said: Before the heaven and the earth took shape, 窈窈 was vast and dark, unified and unified, still and clear, the heavy and turbid became the earth, the delicate and subtle became the heaven, the separated became the four seasons, the divided became Yin and Yang, the essence and energy were human, the coarse energy was insect, the hardness and softness complement each other, and all things come into being. The spirit originates from heaven, and the bones are rooted in the earth. When the spirit enters the door, the bones return to the root. How could I exist then? Therefore, the sage follows heaven and follows earth, is not bound by the mundane, and does not be influenced by others. He takes heaven as his father and earth as his mother, Yin and Yang as the principles, and the four seasons as the discipline. When heaven is still, it is clear; when earth is stable, it is peaceful. All things die when they go against heaven and live when they follow earth. Thus, stillness is the abode of the divine, and emptiness is the dwelling of the Way. The spirit is received from heaven, and the bones are inherited from earth. "The Dao gives birth to one; one gives birth to two; two gives birth to three; three gives birth to all things." All things carry Yin and embrace Yang, creating harmony through the interaction of qi." Laozi said: Man is born in response to the changes of heaven and earth. In the first month, the body is formed; in the second month, the blood vessels; in the third month, the ; in the fourth month, the fetus; in the fifth month, the tendons; in the sixth month, the bones; in the seventh month, the body takes shape; in the eighth month, the body moves; in the ninth month, the body becomes restless; and in the tenth month, the body is born. The body has taken shape. The five internal organs are the form. The liver governs the eyes, the kidneys govern the ears, the spleen governs the tongue, the lungs govern the nose, and the gallbladder governs the mouth. The exterior is the exterior, and the interior is the interior. The head corresponds to the sky, and the feet represent the earth. The sky has the four seasons, the five elements, the nine divisions, and the 360 days. A person has the four branches, the five internal organs, the nine orifices, and the 360 joints. The sky has wind, rain, cold and heat, and people have their desires, joys and sorrows. The gallbladder is the cloud, the lungs are the qi, the spleen is the wind, the kidneys are the rain, and the liver is the thunder. Humans are similar to heaven and earth, but the heart is the master of them. The ears and eyes are like the sun and the moon, and the blood and qi are like wind and rain. When the sun and the moon are out of place, they will be eroded and lose light. When wind and rain are out of time, they will destroy and cause disasters. When the five stars are out of place, the states and kingdoms will suffer. The way of heaven and earth is vast and profound. It still regulates its splendor and cherishes its deities. How can the eyes and ears of human beings be constantly influenced and never cease? How can the spirit gallop without shortage? Therefore, the sage focuses on the inside without losing the outside. Blood and qi are the essence of a person, and the five internal organs are the essence of a person. When blood and qi are concentrated within and do not spread outwards, the chest and abdomen will be full and desires will be few. When desires are few, the ears and eyes will be clear and hearing and vision will be sharp and clear. Hearing and vision being sharp and clear is called wisdom. If the five storehouses can belong to the mind without separation, then the spirit and intention will be strong and the actions will not be distracted; the spirit will be vigorous and the spirit will not disperse. With hearing, all can be heard; with sight, all can be seen, all can be thought to be accomplished; disasters and calamities will have no way to enter, and sorrow cannot invade. Therefore, those who ask for more will receive less, and those who see more will know less. The orifices are the 户牖 of the spirit, and the blood and qi are the manifestations of the five organs. Therefore, the ears and eyes are indulged in sounds and colors, that is, the five organs are shaken and unstable, the blood and qi are surging and unceasing, and the spirit is galloping and not steadfast. Even if the peak of fortune and misfortune is like a mountain, there is no way to recognize it. Therefore, the sage loves it but does not cross it. The sage truly makes his eyes and ears sharp and profound, free from any temptations or desires. His spirit remains calm and composed with few desires. Thus, the five internal organs are at peace, and his spirit keeps his body within without overextending. He observes beyond past lives and within future events. How can one see between fortune and misfortune? Therefore, the farther one goes, the less one knows. The spirit of speech must not be swayed by external influences. Therefore, the five colors can confuse the eyes, making them unclear; the five sounds can enter the ears, causing them to lose their hearing; the five flavors can disturb the mouth, causing it to create new ideas; the mind can be distracted by the pleasures, causing the actions to soar. Therefore, excessive desires make one's spirit lustful, and excessive hatred makes one's spirit diligent. If one does not quickly get rid of them, one's spirit will be worn down day by day. The reason why the lady could not live a long life is because of the abundance of life. It is only because she could not live that she could achieve immortality. The universe operates and communicates, and all things are 摠 and become one. To know the one is to know nothing, and to not know the one is to know nothing. I am one thing in the world, and things are things, and things are things. How can we interact with things? If we want to live, we cannot do it; if we hate death, we cannot refuse it. If we are lowly, we do not detest it; if we are noble, we do not delight in it. Because of its resources, we remain calm and do not dare to reach the extreme, that is, to reach the ultimate joy.