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A questioner asked: "Humans are born by inheriting Yin and Yang, Water and Fire, ultimately belonging to nothing but Qi and Blood! In my observation of the commentaries on *Shanghan Lun* (Treatise on Cold Damage Diseases), you assert that the skin, muscle clefts, Zang-Fu organs, each have their own governing Qi. This seems contrary to the principles of Yin and Yang!"

I replied: "You do not understand the Dao of separation and union of Yin and Yang. When united, it is one; when separated, it becomes three. The Qi of Taiyang (Greater Yang) is generated in the Bladder and governs the body surface. The Qi of Shaoyang (Lesser Yang) is generated in the Kidney and connects with the muscle clefts. Thus, the *Ling Shu* (Spiritual Pivot) states: 'The Sanjiao and Bladder correspond to the clefts and hair follicles.' Generally, the Qi of Taiyang governs the skin and hair, while the Qi of Sanjiao (Triple Burner) nourishes the muscle clefts. These Qi of Taiyang and Shaoyang are generated from the Lower Jiao. As for the Qi of Yangming (Yang Brightness), it is the fierce Qi of food and fluids, which takes a separate course through the Yangming channel; this is the Wei Qi (Defensive Qi) that circulates in the Yang and Yin aspects, generated from the Middle Jiao. Thus, the Qi of these three Yang channels has its own distinction.

The three Yin channels represent the Qi of the five Zang organs. Lung Qi governs the skin and hair; Spleen Qi governs the muscles; Heart Qi connects with the blood vessels; Liver Qi governs the sinews; Kidney Qi governs the bones. This is because the Qi of each Zang organ has its specific governance. Qi is generated from Essence, and Yang is generated from Yin. The Stomach primarily transforms and produces the essence of food and fluids; therefore, Ying Qi (Nutritive Qi) and Wei Qi (Defensive Qi) are generated from Yangming (Stomach). The Bladder is the official of the reservoir, storing fluids, and the Qi of Taiyang is generated from the Bladder. The Kidney is the water organ, receiving and storing the essence of the five Zang organs; thus, the Qi of Shaoyang originates from the Kidney. When food and fluids enter the stomach, the Jin Ye (Body Fluids) follow their respective pathways, and the five Zang organs are responsible for storing essence. Therefore, the Qi of the three Yin channels is generated from the essence of the five Zang organs. Hence, those who wish to nourish Shen Qi (Spirit Qi) must first preserve their Jing (Essence).

The concept of one Yin and one Yang is the Dao of the Pre-heaven (Innate); dividing into three Yin and three Yang is the Dao of the Post-heaven (Acquired). If you do not understand the separation and union of Yin and Yang, nor the origin and generation of Qi and Blood, this is called losing the Dao.

The guest said: "Regarding the three Yin and three Yang, I have respectfully heard your instructions. Please speak of their 'union'."

I said: "What is meant by 'union' is the single Qi of the Pre-heaven, ascending to connect with the Lung, uniting with Zong Qi (Gathering Qi) to govern respiration. After birth, all belong to the Post-heaven state. Therefore, we rely on the essence of food and fluids from the Middle Jiao to nourish the Pre-heaven Jing Qi; and again, we rely on the Pre-heaven Yuan Qi (Original Qi) to transform the fine essences of food and fluids. The Middle and Lower Jiao mutually support and benefit each other. Thus, discussing the Jing Qi of the Pre-heaven and Post-heaven pertains to the Dao of health preservation; distinguishing the three Yin and three Yang pertains to the methods of treating disease. If pathogenic factors are in the skin, they injure the Qi of Taiyang, or potentially injure the Lung; if pathogenic factors are in the muscle clefts, they injure Shaoyang and Yangming, or potentially injure the Spleen; if pathogenic factors strike Shaoyin, there are urgent purgation or urgent warming treatments addressing both root and branch; if pathogenic factors strike Jueyin (Terminal Yin), there are patterns of either cold or heat involving Yin and Yang. This refers to the Six Qi (Pathogenic Factors) in Heaven injuring the three Yin and three Yang in humans. We still fear that the distinctions cannot be clearly reasoned; how can one discuss it as a single Qi? However, if one posits that due to deficiency of Righteous Qi, one tonifies the Yuan Qi of the Middle and Lower Jiao to resist the Six Exogenous Pathogens, then this approach is acceptable."