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The *Da Lun on Yin-Yang Responding to Phenomena* states: Yin and Yang are the fundamental laws of Heaven and Earth (Taiji moves to generate Yang, and remains still to generate Yin; Heaven primarily embodies movement, while Earth primarily embodies stillness. The *I Ching* says: "One Yin and one Yang is called the Dao." Yin and Yang are generated from the substance of the Dao, and the Dao is manifested through Yin and Yang), the general principles of all things (In general, they serve as the guiding principle, reflecting the great virtue of transformation; in their complexity, they serve as the threads, reflecting the small virtue of flowing like rivers), the parents of all changes (The classic states: "Growth of things is called 'Hua' (transformation); reaching the extreme is called 'Bian' (change)." The *I Ching* says: "Images formed in Heaven, shapes formed on Earth, and changes become visible." Zhu Xi said: "Bian is the gradual process of Hua, and Hua is the completion of Bian." Yin can change into Yang, and Yang into Yin. Although changes are numerous, none are not governed by Yin and Yang, hence they are called parents), the origin of life and death (When Yin and Yang interact, things are born; when they separate, things die. When Yang arrives, things live; when Yin arrives, things die. The birth and death of all things take Yin and Yang as their fundamental origin), and the residence of spiritual phenomena (Unpredictable change is called "Shen" (spirit/mystery); the generation and manifestation of all things is called "Ming" (clarity). "Fu" (residence/storehouse) means that changes and manifestations all originate from here). In treating disease, one must seek the root (Human diseases, though diverse in cause, may belong to deficiency or excess, cold or heat, Qi or Blood, Zang or Fu organs. None fall outside the scope of Yin and Yang. Thus, knowing that pathological changes are infinite, yet Yin and Yang are their root. The classic says: "He who understands the essentials needs but one word to conclude." By clearly distinguishing deficiency and excess, one distinguishes Yin and Yang. However, it is difficult to differentiate between similar and deceptive presentations. For instance, extreme deficiency presenting with excess symptoms: misusing purgation causes injustice to the patient. Extreme excess presenting with debility: misusing tonification aggravates the disease. Yin syndrome resembling Yang: using clearing methods leads to failure. Yang syndrome resembling Yin: using warming methods leads to demise. Qi provides warmth; Blood provides nourishment. Qi-tonifying herbs have the merit of generating Blood, but Blood-nourishing herbs lack the function of benefiting Qi. Attacking the Zang organs when the disease is in the Fu organs is like inviting thieves indoors; attacking the Fu organs when the disease is in the Zang organs is like scratching an itch through a boot. Only by penetrating Yin and Yang and directly reaching the root of the disease can one be fit to act as a guardian of life. If, during deceptive moments, one confuses the clear and the obscure, and hesitates between attack and tonification, causing the disaster of "reinforcing excess and depleting deficiency," how could one bear to speak of it?).

Therefore, accumulated Yang becomes Heaven, and accumulated Yin becomes Earth. Yin is quiet, Yang is restless (Accumulation refers to gathering. All things belonging to Yang originate from Heaven; all things belonging to Yin originate from Earth. Yin governs stillness, Yang governs restlessness; this is their nature). Yang generates, Yin grows; Yang kills, Yin stores (The harmonious aspect of Yang promotes development; the harmonious aspect of Yin promotes maturation. Hence, "Yang generates, Yin grows," which represents the governance of Yin and Yang. The excessive aspect of Yang leads to scorching and withering; the stagnant aspect of Yin leads to closure. Hence, "Yang kills, Yin stores," which represents the disorder of Yin and Yang. The *Tianyuan Ji Da Lun* states: "Heaven generates through Yang and grows through Yin; Earth kills through Yang and stores through Yin." Heaven is Yang, governing ascent; ascent tends toward life, hence "Heaven generates through Yang and grows through Yin," indicating Yin within Yang. Earth is Yin, governing descent; descent tends toward death, hence "Earth kills through Yang and stores through Yin," indicating Yang within Yin. This discusses the annual cycle. The first half of the year involves Yang ascending, governed by Heavenly Qi, resulting in Spring growth and Summer expansion. The second half involves Yin descending, governed by Earthly Qi, resulting in Autumn harvest and Winter storage. Yang cannot exist independently; it requires Yin to complete it, just as growth relies on warm Yang and nurturing depends on rain and dew, hence "Yang generates, Yin grows." Yin does not act alone; it follows Yang, just as storage depends on cold and desolation arises from wind and frost, hence "Yang kills, Yin stores." Note: All three interpretations are valid, so they are preserved. The second interpretation, based on the classic text, is particularly accurate. My view is that all things obey Yang, while Yin merely follows. When Yang Qi is vigorous, Yin Blood relies on it for nourishment; when Yang Qi declines, Yin Blood cannot harmonize. This is the profound truth of Yin following Yang). Yang transforms into Qi (function/energy), and Yin forms into Structure (material form) (Yang is formless, thus transforming into Qi; Yin has substance, thus forming structure). Extreme cold generates heat, and extreme heat generates cold (Extreme winter cold will generate the heat of spring and summer; after the Winter Solstice, it naturally progresses from the Fu hexagram to the Qian hexagram. Extreme summer heat will generate the cold of autumn and winter; after the Summer Solstice, it naturally progresses from the Gou hexagram to the Kun hexagram).

Cold Qi generates turbid Yin, and Hot Qi generates clear Yang (Cold belongs to Yin, thus generating turbidity; Heat belongs to Yang, thus generating clarity). If clear Yang sinks below, it produces undigested diarrhea; if turbid Yin rises above, it produces chest and diaphragm distension (Clear Yang governs ascending; if Yang sinks below and cannot ascend, it results in Sundun diarrhea, characterized by undigested food in stool. Turbid Yin governs descending; if Yin rebels upward and cannot descend, it results in Pi-Zhang, characterized by chest and diaphragm fullness).

Clear Yang constitutes Heaven, and turbid Yin constitutes Earth. Earthly Qi ascends to become clouds, and Heavenly Qi descends to become rain (Hereinafter, the升降 [ascending and descending] of Yin and Yang is explained, showing the unity of Heaven and Human principles. Yin below is Essence, which is Water. When Essence ascends, it transforms into Qi, and clouds emerge from rain. Yang above is Qi, which is Cloud. When Qi descends, it transforms into Essence, and rain is born from clouds. Ascending from below to above is Earth interacting with Heaven, hence "Earthly Qi ascends to become clouds." Descending from above to below is Heaven interacting with Earth, hence "Heavenly Qi descends to become rain." Regarding Heaven and Earth, these are called clouds and rain; regarding the human body, they are called Essence and Qi. The human body is a microcosm of Heaven and Earth, is it not?).

Thus, clear Yang exits through the upper orifices, and turbid Yin exits through the lower orifices (There are seven orifices above: ears, eyes, mouth, and nose; there are two orifices below: the anterior and posterior yin). Clear Yang disperses into the interstices (Couli), and turbid Yin travels to the Five Zang organs; clear Yang fills the four limbs, and turbid Yin returns to the Six Fu organs (Yang resides externally, Yin resides internally. The interstices and limbs are external, so clear Yang resides there. The Five Zang and Six Fu organs are internal, so turbid Yin resides there).

Water is Yin, Fire is Yang (Water flows downward and is cold, thus Yin; Fire flares upward and is hot, thus Yang. Flaring upward fire desires to descend; flowing downward water desires to ascend. This is called Water and Fire interacting to form the Ji Ji hexagram. If Fire does not control its upward flare, and Water does not restrain its downward flow, it is called Water and Fire not interacting, forming the Wei Ji hexagram. The Kidney is Water; Qi generated within Water is True Fire. The Heart is Fire; Fluid generated within Fire is True Water. Yin contains Yang, and Yang contains Yin; Water and Fire hide within each other, and Yin and Yang interpenetrate. This must be known).

Yang refers to Qi, and Yin refers to Flavor; Flavor returns to Structure, and Structure returns to Qi (Qi is formless and ascending, thus Yang; Flavor has substance and descending, thus Yin. "Flavor returns to Structure" means: flavors entering the mouth generate Blood and form Structure. "Structure returns to Qi" means: Blood relies on Qi; when Qi is prosperous, it naturally generates Blood; when Qi is injured, Blood fails). Qi returns to Essence, and Essence returns to Transformation (Qi consists of congenital Yuan Qi and acquired Grain Qi combined to nourish the body. The Lung Metal governs it; Metal imparts Qi to generate Water, which is Essence. Essence is the True Lead of the Kan palace, the earliest manifestation of Tian Yi. When Essence is imparted, it can transform and generate; it is the origin of all transformations). Essence consumes Qi, and Structure consumes Flavor (Qi is the mother of Essence; Flavor is the root of Structure. "Consume" implies the meaning of a child consuming breast milk). Transformation generates Essence, and Qi generates Structure (The generation of all transformations must be based on Essence; the generation of physical structure must be based on Qi). Flavor injures Structure, and Qi injures Essence (Flavor originally returns to Structure; if flavor is unregulated, it injures Structure. Qi originally returns to Essence; if Qi is disordered, it injures Essence). Essence transforms into Qi, and Qi is injured by Flavor (Qi originally returns to Essence, as Qi is the mother of Essence. Here, "Essence transforms into Qi" means Essence can also generate Qi. For example, those who avoid sexual indulgence see their Qi flourish. Water and Fire are roots of each other, reflecting the meaning of Heaven/Earth clouds/rain mentioned earlier. Unregulated flavor injures Structure, and Qi is inevitably affected. For instance, excessive sour flavor causes Liver Qi to overflow, leading to Spleen Qi exhaustion). Yin Flavor exits through the lower orifices, and Yang Qi exits through the upper orifices (Flavor is Yin, thus descending; Qi is Yang, thus ascending). Strong flavor is Pure Yin, and thin flavor is Yang within Yin; strong Qi is Pure Yang, and thin Qi is Yin within Yang (Flavor belongs to Yin; strong flavor is Pure Yin, thin flavor is Yang within Yin. Qi belongs to Yang; strong Qi is Pure Yang, thin Qi is Yin within Yang). Strong flavor causes purging, and thin flavor causes free flow; thin Qi causes sweating/dispersal, and strong Qi causes fever (Yin Flavor descends; strong flavor purges downward, thin flavor promotes free flow. Yang Qi ascends; thus thin Qi disperses at the surface, and strong Qi causes fever). Vigorous Fire causes Qi to decline, and Mild Fire causes Qi to strengthen; Vigorous Fire consumes Qi, and Qi nourishes Mild Fire; Vigorous Fire dissipates Qi, and Mild Fire generates Qi (Fire is Yang Qi. Without this Fire, Heaven cannot develop all things; without this Fire, humans cannot nourish the root of life. Thus, generation of things must be based on Yang. However, mild Fire generates things, while excessive Fire harms them. Therefore, excessive Fire causes Qi to decline, while balanced Fire makes Qi strong. Vigorous Fire dissipates Qi, hence "consumes Qi." Mild Fire generates Qi, hence "nourished by Fire." Yang Qi is the warm energy in the body. If this Qi ceases, the body becomes cold and dies. Circulating through the San Jiao, cooking and rotting the five grains—none is not the merit of True Fire. Thus, the *Nei Jing* repeatedly urges people to nurture this Fire well. It is only when it is mild that it strengthens, and when excessive that it declines; special care is needed in regulation. Those in the world who skillfully use bitter-cold herbs and prefer to purge and伐 (attack) are surely sinners against the teachings of Qi Bo and Huang Di).

If Yin prevails, Yang is diseased; if Yang prevails, Yin is diseased; Yang prevalence causes Heat, and Yin prevalence causes Cold (When Yin and Yang are in harmony, balance is achieved. Once there is prevalence, disease arises). Extreme Cold presents with Heat signs, and extreme Heat presents with Cold signs (Changes in Yin and Yang: extreme Water resembles Fire, extreme Fire resembles Water. Yang excess repels Yin, Yin excess repels Yang. Thus, there are conditions of true internal cold with false external heat, and true internal heat with false external cold. Failing to investigate these variations and prescribing recklessly is like deepening water or adding heat to fire. Even with wisdom, rescue is impossible). Cold injures Structure, and Heat injures Qi (Cold is Yin, Structure is Yin, so Cold causes Structure to diminish. Heat is Yang, Qi is Yang, so Heat causes Qi to scatter). Qi injury causes Pain, and Structure injury causes Swelling (Qi likes free circulation; Qi injury causes obstruction and blockage, hence Pain. Structure is material form; Structure injury causes stagnation and failure to transform, hence Swelling). Therefore, pain followed by swelling indicates Qi injuring Structure; swelling followed by pain indicates Structure injuring Qi (If Qi is injured first and then affects Structure, Qi injury is the root, and Structure injury is the branch. If Structure is injured first and then affects Qi, Structure injury is the root, and Qi injury is the branch).

Joy and Anger injure Qi, and Cold and Heat injure Structure (Listing Joy and Anger includes Sorrow, Fear, and Worry. Internal emotional injuries: Joy relaxes Qi, Anger raises Qi, Sorrow dissipates Qi, Fear sinks Qi, Worry knots Qi; hence "injures Qi." Listing Cold and Heat includes Wind, Dampness, and Dryness. External climatic injuries: Wind excess causes tremors, Heat excess causes swelling, Dryness excess causes dryness, Cold excess causes edema, Dampness excess causes diarrhea; hence "injures Structure").

Heaven is deficient in the Northwest, so the Northwest direction is Yin, and the right ear and eye of humans are less acute than the left. Earth is incomplete in the Southeast, so the Southeast direction is Yang, and the left hand and foot of humans are not as strong as the right (Heaven is Yang. The Northwest is Yin, so Heaven is deficient in the Northwest. Earth is Yin. The Southeast is Yang, so Earth is incomplete in the Southeast. The Sun, Moon, stars, and planets are the Four Images of Heaven, analogous to the ears, eyes, mouth, and nose of humans. Hence, the left side of the ears and eyes is more acute than the right, because Yang prevails in the Southeast. Water, Fire, Metal, and Wood are the Four Bodies of Earth, analogous to skin, flesh, sinews, and bones of humans. Hence, the right side of hands and feet is stronger than the left, because Yin prevails in the Northwest).

The sweat of Yang is named after the rain of Heaven and Earth (Sweat emerges from the exterior, belonging to Yang, but originates from Yin-Water. Thus, it corresponds to the rain of Heaven and Earth. Although Rain is Yin, without the descending Yang Qi of Heaven, there would be no rain. Understanding the meaning of Rain is understanding the cause of Sweat). The Qi of Yang is named after the violent wind of Heaven and Earth (Qi is Yang. Yang excess causes Qi rebellion and panting, like the violent wind of Heaven and Earth, driven by Yang Qi agitation).

The *Jin Gui Zhen Yan Lun* states: From dawn to noon, it is Heavenly Yang, Yang within Yang; from noon to dusk, it is Heavenly Yang, Yin within Yang; from nightfall to rooster crow, it is Heavenly Yin, Yin within Yin; from rooster crow to dawn, it is Heavenly Yin, Yang within Yin (Zi, Wu, Mao, You are the four cardinal points of Heaven. Dawn to noon is from Mao to Wu; noon to dusk is from Wu to You; nightfall to rooster crow is from You to Zi; rooster crow to dawn is from Zi to Mao. Dividing one day into four seasons, Zi and Wu correspond to the Solstices, Mao and You to the Equinoxes. Sunrise is Spring, Noon is Summer, Sunset is Autumn, Midnight is Winter).

Speaking of human Yin and Yang, the exterior is Yang and the interior is Yin (regarding interior/exterior); speaking of Yin and Yang of the human body, the back is Yang and the abdomen is Yin (regarding anterior/posterior); speaking of Yin and Yang within the Zang-Fu organs, the Zang organs are Yin and the Fu organs are Yang. The Liver, Heart, Spleen, Lung, and Kidney (Five Zang) are all Yin; the Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, and San Jiao (Six Fu) are all Yang (Five Zang belong to the interior, storing Essence and Qi without draining, thus Yin. Six Fu belong to the exterior, transmitting and transforming without storing, thus Yang).

Therefore, the back is Yang; Yang within Yang is the Heart; the back is Yang; Yin within Yang is the Lung; the abdomen is Yin; Yin within Yin is the Kidney; the abdomen is Yin; Yang within Yin is the Liver; the abdomen is Yin; Ultimate Yin within Yin is the Spleen (Laozi said, "Carrying Yin and embracing Yang," thus considering the abdomen as Yang and the back as Yin. Why does the *Nei Jing* consider the back as Yang and the abdomen as Yin? Shao Yong said: "Heaven's Yang is in the South, where the sun resides; Earth's剛 (firmness) is in the North, where mountains reside." Thus, Laozi's statement describes celestial phenomena, while the *Nei Jing*'s statement describes terrestrial phenomena. Moreover, Yang meridians run along the back, and Yin meridians along the abdomen. The physical form of human Zang-Fu organs is essentially terrestrial. Examining the Square and Round Diagrams of the 64 Hexagrams by Fuxi makes this clear. The Round Diagram images Heaven, with Yang in the Southeast; the Square Diagram images Earth, with Yang in the Northwest. This can be understood without doubt. The Heart and Lung are Yang in the back; the Liver, Spleen, and Kidney are Yin in the abdomen. Why? The Heart and Lung are above the diaphragm, close to the back, hence the two Yang organs of the back. The Liver, Spleen, and Kidney are below the diaphragm, close to the abdomen, hence the three Yin organs of the abdomen. However, Yin and Yang are further divided. The Heart resembles the Sun of the human body, hence Yang within Yang. The Lung resembles the Sky of the human body; although the sky is Yang, its color is dark and self-illuminating is lacking, hiding Yin virtue, falling short of the Sun; hence the Lung is Yin within Yang. Within Yin, the Kidney belongs to Water, hence Yin within Yin. The Liver belongs to Wood, hence Yang within Yin. The Spleen belongs to Kun Earth, hence Ultimate Yin within Yin.)