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The "Treatise on Yin-Yang Separation and Union" states: The green color of the East corresponds internally to the Liver (Zang organ), opens into the eyes, and stores essence in the Liver. The red color of the South corresponds internally to the Heart (Zang organ), opens into the ears, and stores essence in the Heart. The yellow color of the Center corresponds internally to the Spleen (Zang organ), opens into the mouth, and stores essence in the Spleen. The white color of the West corresponds internally to the Lung (Zang organ), opens into the nose, and stores essence in the Lung. The black color of the North corresponds internally to the Kidney (Zang organ), opens into the two yin orifices (anterior and posterior), and stores essence in the Kidney. Heaven covers from above, Earth supports from below, and all things begin to grow. Those that have not yet emerged from the earth are said to be in a yin position, named "yin within yin"; (Being in the midst of yin, it is called a yin position; the form has not moved out, which is also yin; residing in yin with yin, it is called "yin within yin".) Those that have emerged from the earth are named "yang within yin". (The form moves and emerges, thus becoming yang; residing in yin with yang, it is called "yang within yin". Yang provides the correct qi, allowing all things to grow; Yin acts as the master, establishing all forms.) Therefore, growth depends on Spring, flourishing depends on Summer, harvesting depends on Autumn, and storing depends on Winter. If this constant order is violated, the qi of heaven, earth, and the four seasons will become blocked. (Losing its normal course, the qi of the four seasons becomes obstructed, and the qi of yin and yang cannot circulate properly.)

The "Treatise on Yin-Yang Distinctions" states: Pulse qualities have yin and yang; knowing yang allows one to know yin, and knowing yin allows one to know yang. (Deep understanding implies comprehensive knowledge of their transformations.) There are five types of yang meridians, and five times five equals twenty-five yang pulses. (There are five yang meridians in total; precisely because each fu organ contains the pulse qualities of the other four fu organs, there are twenty-five yang pulses by multiplication. By extension, each zang organ also contains the pulse qualities of the other four zang organs, resulting in twenty-five yin pulses.) What is referred to as "yin" is the True Zang Pulse (True Organ Pulse). Its appearance indicates failure, and failure inevitably leads to death. (What is called "yin" refers to the true pulses of the five zang organs. When the true zang pulse appears, the organ has failed; failure means certain death. Thus it is said: seeing the true zang pulse indicates death.) What is referred to as "yang" is the Yang of the Stomach House (Yang of Wei Wan). (The Yang of the Stomach House refers to the qi at the Renying acupoint. One observes whether the movement, size, and nature of its pulse correspond to the Cun Kou pulse. Renying is located on both sides of the laryngeal prominence; the pulse beats under the finger. Its movement is typically smaller on the left and larger on the right. The smaller left pulse usually reflects zang qi, while the larger right pulse usually reflects fu qi. Since the Stomach is the great master of the five zang and six fu organs, although there are differences among the twenty-five yang pulses, they essentially do not go beyond the manifestation of the stomach pulse. Auspiciousness indicates the presence of Stomach Qi, while inauspiciousness indicates its absence.) Distinguishing yang reveals the location of the disease; distinguishing yin reveals the timing of life and death. (Yang protects the exterior and maintains solidity. However, when external pathogens strike, distinguishing yang identifies the disease site. Yin stores spirit and guards inwardly. To examine true success or failure, distinguishing yin reveals the patient's prognosis of life or death.) The three yang meridians are at the head, and the three yin meridians are at the hand; this refers to unity. (Head refers to Renying. Hand refers to Cun Kou. These two correspond to each other, moving together and arriving together; if they are equal in size like a taut rope, it is called a healthy person, hence "unity". Cun Kou is one cun behind the thenar eminence; Renying is 1.5 cun lateral to the laryngeal prominence; both can reflect the qi of the zang and fu organs.) Regarding yin and yang: departing is yin, arriving is yang; stillness is yin, motion is yang; slowness is yin, frequency is yang. (This discusses the division of pulse body into yin and yang. Pulses have departure and arrival, dividing yin and yang based on these movements; pulses have stillness and motion, dividing yin and yang based on these states; pulses have slow and rapid rates, dividing yin and yang based on these frequencies.) Regarding "Sheng Yang" (Life-giving Yang) and "Si Yin" (Death-inducing Yin): Transmission from Liver to Heart is called Sheng Yang, (Receiving yang leads to life, losing yang leads to death, hence the terms. Transmission from Liver to Heart follows Water generating Fire, receiving vital qi, thus called Sheng Yang; recovery occurs within four days.) Transmission from Heart to Lung is called Si Yin, (Transmission from Heart to Lung involves Fire overcoming Metal, thus called Si Yin; death occurs within three days.) Transmission from Lung to Kidney is called Chong Yin (Double Yin), (Lung Metal and Kidney Water, though mother-son transmission, if both Metal and Water are diseased, it results in Double Yin and extinction of Yang.) Transmission from Kidney to Spleen is called Pi Yin (Deviant Yin), which is incurable death. (Earth naturally controls Water, but if Water rebels against Spleen Earth, it is called Pi Yin. Pi Yin means deviance or perversity.)