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The principle of Yin and Yang (Yin-Yang) is infinite in its changes and cannot be fully described. I shall briefly mention the most important points. When speaking of Yin and Yang, one may refer to Heaven and Earth (Tian-Di), Qi and Blood (Qi-Xue), or Qian and Kun. These are opposing entities; however, in reality, Yang governs Yin, Heaven envelops Earth, and Blood follows Qi. Thus, when the Sages created the *I Ching* (Book of Changes), regarding Qian (Heaven), they said: "Great indeed is the Primordial Power of Qian! It leads Heaven." Regarding Kun (Earth), they said: "Most excellent indeed is the Primordial Power of Kun! It follows and receives from Heaven." The ancients were adept at comprehending the meaning of the *I Ching*. In treating blood disorders, one must first regulate Qi. In cases of blood loss with deficiency, one should tonify Qi. Hence, there is the theory that "tonifying blood does not necessarily require Si Wu Tang (Four Substances Decoction)." For instance, in cases of fever due to Blood deficiency, a formula called Bu Xue Tang (Blood Tonifying Decoction) was established, using Huang Qi (Astragali Radix) as the sovereign herb at 1 liang, and Dang Gui (Angelicae Sinensis Radix) as the minister herb at 4 qian. There are more Qi-regulating herbs than Blood-nourishing herbs, so that when Yang generates, Yin grows. Similarly, in cases of severe hemorrhage where life is nearly lost, Du Shen Tang (Single Ginseng Decoction) is decocted at 1 liang and taken in one dose, using purely Qi-tonifying herbs. At this time, tangible Blood cannot be quickly generated, but subtle Qi must be urgently secured, allowing the intangible to generate the tangible. The wonder of Yin and Yang originates from the non-existent. Hence it is said, "The nameless is the beginning of Heaven and Earth." Birth, death, decline, and growth are the normal laws of Yin and Yang; can humans add to or subtract from them? The Sages shaped the transformations of Heaven and Earth and assisted their appropriateness, often embedding the subtle balance of supporting Yang and suppressing Yin. Before the return of Yang (Fu Hexagram), one worries about the coming seven days; before completion (Wei Ji Hexagram), one prepares for crossing the river. This is preventing illness before it arises and treating disease before it occurs. However, from birth to old age, from old age to sickness, and from sickness to death, these are unavoidable for humans. There are only differences in longevity. This is how the Way of Qi Bo and Huang Di began. Shennong tasted herbs, distinguishing cold, hot, warm, cool, pungent, sweet, sour, bitter, and salty based on Yin and Yang attributes. Pungent and sweet flavors belong to Yang; warm and hot natures belong to Yang. Cold and cool natures belong to Yin; sour and bitter flavors belong to Yin. Yang governs generation, and Yin governs destruction. Those who manage life wish for people to avoid destruction and approach generation, so they use sweet-warm herbs and pungent-hot herbs, enabling people to enter a realm of spring-like growth. All bitter-cold herbs are unused. Not only are bitter-cold herbs unused, but cool herbs are also rarely used. Coolness corresponds to autumn energy, and all things cease to grow upon encountering autumn wind. If the season is summer and summer-heat pathogen invades, or if illness results from overeating roasted, pungent, and hot foods, bitter-cold herbs may be used temporarily, stopping once the disease is addressed. They are ultimately not products for saving lives. Those accustomed to using cold-cool herbs will find my words strange. I hope they reflect and try them; the benefits will be extensive. As for those who revere life, there is no need for elixirs, no need for Daoyin (guiding and pulling exercises), no need for Tuna (breathing regulation). Understanding life and death thoroughly brings one close to the Dao. Life is the gate, death is the door. Without life, there is no death. Those with superior roots attain sudden enlightenment of non-life; next best is reducing desires. One may not achieve immortality, but one can eliminate disease. Reflecting on this, human death stems from excessive striving for life; human illness stems from desires. Superior physicians treat disease before it arises; inferior physicians treat disease after it has arisen. Once diseased, trace the root of the illness to imprudence. Urgently avoid sexual indulgence and cut off cravings, and recovery is likely. People taking elixirs seeking immortality are deluded. Worse still, those taking tonic herbs daily to fuel licentiousness are even more deluded.

Above heaven and below earth, the positions of Yin and Yang are fixed. Yet Earth's Qi often rises to meet Heaven, and Heaven's Qi often descends to meet Earth. Thus, Earth over Heaven forms Tai (Peace), while Heaven over Earth forms Pi (Standstill). The Sages participated in assisting Heaven and Earth, possessing the way to transform Pi into Tai. For sinking Yang Qi, use herbs with thin flavor and light aroma, such as Chai Hu (Bupleuri Radix) and Sheng Ma (Cimicifugae Rhizoma), to lift and raise them, causing Earth's path to rotate left and ascend to the highest heavens. For descending Yin Qi, rely primarily on the肃杀 (austere and killing) energy of autumn, such as Qu Mai (Dianthi Herba) and Bian Xu (Polygoni Avicularis Herba), to suppress and descend them, causing Heaven's path to move right and enter the deepest earth. This is the endless benefit of Li Dongyuan's Bu Zhong Yi Qi Tang (Tonify the Middle and Augment the Qi Decoction). There is no need to forcibly descend turbidity; when clear Qi ascends, turbid Qi naturally descends.

Spring and Autumn, day and night, are the portals of Yin and Yang. In a year, Spring and Summer are Yang, Autumn and Winter are Yin. In a month, the period after the new moon is Yang, after the full moon is Yin. In a day, daytime is Yang, nighttime is Yin. Furthermore, divide the twelve double-hours among the Five Zang Organs' Yin and Yang. Physicians rely entirely on this to understand the origin of disease and apply treatment methods.

Spring, Summer, Autumn, and Winter should not merely follow the Xia calendar but should be calculated according to the Zhou calendar starting with Zi month. At Winter Solstice, one Yang is born; at Summer Solstice, one Yin is born. These two solstices are most critical. "Solstice" means extremity. When Yin reaches extremity, Yang is born; from despair comes life, from non-existence to existence. When Yang reaches extremity, Yin is born; from existence to non-existence. This is the difference between Yang transformation and Yin change. Equinoxes merely divide the middle equally. However, Winter Solstice is particularly important. Thus, the *I Ching* says: "The former kings closed the passes on the solstice day." The term "closing the passes" must be viewed broadly. Observing the *Monthly Ordinances*: "In this month, fast and restrain oneself, waiting for the determination of Yin and Yang." This implies more than just closing market gates.

One might ask: At Winter Solstice, when one Yang is born, warmth should gradually increase. Why is the twelfth lunar month extremely cold, with ice and snow intensifying? At Summer Solstice, when one Yin is born, coolness should gradually increase. Why are the Three Fu periods humid and hot, with intense heat prevailing? Is there an explanation? I reply: This is because what is advancing enters, and what has succeeded retreats. In the hidden and subtle moments, it is not easy to clarify. Generally, Yang recovers below, forcing Yin above; well water steams, yet solid ice arrives. Yin dominates below, forcing Yang above; well water becomes cold, yet thunder and lightning combine. Today, patients presenting with red face, thirst, irritability, wheezing, and coughing are universally said to have extreme Fire excess. Who knows that this is actually forced upward by Kidney Yin-Cold? How many have died due to the administration of cold-cooling medicines? Oh, what injustice!

The new and full moons distinguish Yin and Yang. The first day is the dark moon, where Yin is extreme and Yang is born. On the third day, the crescent appears. On the thirteenth, it approaches fullness. On the fifteenth, it is complete. Gradually, after the twentieth, the moon's outline empties, seawater flows eastward, and human Qi and Blood follow suit. Women's menstruation fills monthly. When full, it overflows. When Yin is extreme, Shaoyang (Lesser Yang) is born, enabling conception. Therefore, the period before the full moon belongs to Yang.

Yang diseases are heavier during the day and lighter at night because Yang Qi and Pathogenic Qi flourish together. Yin diseases are lighter during the day and heavier at night because Yin Qi and Pathogenic Qi flourish together. If it is Yang deficiency disease, it is lighter during the day; if Yin deficiency disease, it is lighter at night, as Yin and Yang return to their respective domains. The healer determines the time to verify the disease. Before onset, attack and seize the momentum, like Sun Tzu using troops: in valleys, block springs; at water crossings, guard the ferry. During active onset, avoid the sharp edge. When the momentum fades, attack the retreating laxity. Delaying too long may cause other complications. If symptoms occur randomly day or night, intermittently, this is pure deficiency, not bound by day/night patterns. Broadly administer tonic herbs to nourish Zheng Qi (Upright Qi). Like clearing fields in open plains. Distribute the Twelve Double-Hours among the Five Zang and Six Fu Organs. From Zi to Wu hours, Yang circulates; from Wu to Hai hours, Yin circulates. Zhang Zhongjing stated: "Shao Yin disease resolves from Zi to Yin hours." Administer medicine during this time when Yang Qi is flourishing, making absorption easier. Thus, in Zhang Zhongjing's *Treatise on Cold Damage*, hour-by-hour treatment must be studied carefully.

Years, months, days, and hours should all be divided into Yin and Yang. This is the general overview. Specifically, the Jiazi Yunqi (Six Qi and Five Movements) theory, though detailed in the *Nei Jing* (Inner Canon), often fails. When Da Nao invented Jiazi, he started counting from the current year, month, day, and hour. He did not necessarily push back to the primordial Jiazi year/month/day/hour as the calendar origin. The *Nei Jing* specifically clarifies that Qi movements have such variations and illnesses have such differences. Readers of the *Nei Jing* should not be dogmatic. Just as the Great Ming Calendar is fixed, is it credible or not?

Yang is one and solid; Yin is two and empty. Yin's two derives from Yang's one. Thus, the Sun holds the whole form, while the Moon has waxing and waning. At birth, humans are purely Yang without Yin. Relying on the mother's Ju Yin (Jueyin) breast milk, Yin begins to grow. Men reach seminal emission at sixteen (2x8) and seminal exhaustion at sixty-four (8x8). Women begin menstruation at fourteen (2x7) and menstruation ends at forty-nine (7x7). Human Yin suffices for only thirty years of usage. Thus, Yang is often in excess, and Yin is often deficient. Moreover, those indulging in desires are many, while those restraining desires are few. Therefore, from youth to old age, the work of tonifying Yin cannot be absent for a day. Here, "Yin" refers to Jing (Essence), not generally Blood. Using Si Wu Tang (Four Substances Decoction) to tonify Yin today is mistaken. Wang Jiezhai said: Eight or nine out of ten illnesses stem from Water deficiency; one or two from Fire deficiency. He grasped the essence somewhat. Chu Shizhong said: When men's Yin Essence is depleted, yet they seek sexual release, the essence does not exit but rots internally, causing urinary difficulty resembling strangury. If impotence is followed by further depletion, urination and defecation become painful. The more pain, the more urge to defecate; the more defecation, the more pain. Reflecting on Chu and Wang's words, within Yin there is Water and Fire. Water deficiency is common, but Fire decline is also frequent. After essence depletion and deficiency, Yuan Yang (Primordial Yang) cannot remain intact alone. Since Yin and Yang are roots of each other, when discussing tonifying Yin, one must prioritize Yang. Without Yang, Yin cannot generate.

Men embrace Yang and bear Yin; women embrace Yin and bear Yang. The human body divides Yin and Yang into left and right. In men, the right belongs to Fire and is Qi; the left belongs to Water and is Blood. In women, the right belongs to Water, and the left belongs to Fire. Hemiplegia affects the left side more often in men and the right side more often in women. Is this not because Water fails to nourish?

These are general statements on Yin and Yang principles, containing the subtlety of rooting Yin in Yang and Yang in Yin. Without exploring the root, Yin and Yang might almost cease to function. Those discussing Yin and Yang say Qi and Blood, which is correct. But do they know that Fire is the root of Yang Qi, and Water is the root of Yin Blood? Observe Heaven and Earth: The Sun is the essence of Fire, so Qi follows it. The Moon is the essence of Water, so tides follow it. However, this Yin-Yang and Water-Fire share the same root, circulating daily and returning nightly, flowing endlessly, paired inseparably. Because they share one root and do not separate, Yin and Yang are mutually rooted. Yang roots in Yin, Yin roots in Yang. Without Yang, Yin cannot generate; without Yin, Yang cannot transform. Draw Yin from Yang, draw Yang from Yin, seeking their belonging and exhausting their roots. People only know Qi and Blood as Yin and Yang, not knowing Water and Fire are the roots of Yin and Yang. Even knowing Water and Fire are Yin and Yang, mistaking Heart and Kidney for the true Water and Fire is why the Dao remains obscure. Look at the sky: The five planets exist, but the Sun and Moon illuminate the world—are they not True Yin and True Yang? In the human body, the Five Elements of Heart, Liver, Spleen, Lung, and Kidney exist, but what operates among the Five Zang and Six Fu Organs? There is Formless Ministerial Fire circulating Yang twenty-five times, and Formless Kidney Water circulating Yin twenty-five times. Their root originates from the True Essence of the Primordial Taiji. This is what makes it True. Anything tangible is Post-heaven, not True, not Root. A root is like a tree's root from which branches and leaves grow.

If there are True Yin and True Yang, what are False Yin and False Yang? I say: These are似是而非 (seemingly correct but actually wrong) and often mislead people; one must know them. For example, a person has high fever, dryness, thirst, and dry tongue—is this not a Yang syndrome? I observe his red face; this is Dai Yang (Floating Yang). Palpating his pulse, the Chi position is weak and powerless, while Cun and Guan positions are hollow and large without order. This indicates Yin excess below forcing Yang above—a False Yang syndrome. I use medicines with false-cold properties, following its nature to subdue it, and it calms instantly. Conversely, a person fears cold, refuses to remove layers, and has cold limbs—is this not a Yin syndrome? I observe his dull complexion and choppy pulse, fine and rapid but forceful upon pressure. This is a False Cold syndrome. Cold is in the skin, Heat is in the marrow. I use pungent-cool agents, warming and promoting circulation, and he sweats and heals. All these cases arise because True Qi is insecure, allowing falsehood to confuse truth. False Yang presents excess where there is deficiency. False Yin presents deficiency where there is excess. Having identified the falsehood, if one lacks the method to cater to its desire (follow the false presentation), the patient will resist. The Classic says: "Subdue the dominant factor and address the cause first. Initially different, finally the same." This allows expelling evil and returning to orthodoxy.

Some have biased Yin or Yang constitutions. Tai Yang persons do not need cotton in winter, drink water constantly, indulge in sex excessively, and pass stool every few days. They use Huang Qin (Scutellariae Radix), Huang Lian (Coptidis Rhizoma), Zhi Zi (Gardeniae Fructus), Huang Bai (Phellodendri Cortex), Da Huang (Rhei Radix et Rhizoma), and Mang Xiao (Natrii Sulfas) calmly, showing no surprise. Tai Yin persons cannot remove layers in summer; slight cooling of food/drink causes abdominal pain and diarrhea. They constantly consume Ren Shen (Ginseng Radix), Bai Zhu (Atractylodis Macrocephalae Rhizoma), Gan Jiang (Zingiberis Rhizoma), and Rou Gui (Cinnamomi Cortex). Any sexual activity causes groaning. These two types embody a bias of Yin or Yang. Discussing medicine with them, they cling to their bias as the whole. Trying random treatments, they will not believe you. This is the harm of bias, misleading many. Modern doctors, seeing this bias, create neutral (neither cold nor hot) formulas, revered as the "King's Way" of medicine. But illness is contracted through bias. Contracting cold leads to cold bias; contracting heat leads to heat bias. How can neutral formulas correct bias and save the situation? Therefore, treating heat with cold, and cold with heat, is the standard rule. Yet, why does frequent bitter-cold intake exacerbate accumulated heat? Why does annual pungent-hot intake deepen deep-seated cold? This is ignorance of Yin-Yang affiliation. The Classic says: "For those whose heat persists despite cold treatment, treat Yin. For those whose cold persists despite heat treatment, treat Yang." This is seeking the affiliation. Only Wang Bing (Wang Taipu) exhausted this principle. His commentary states: "Cold fails to reduce heat—this is Water deficiency. Strengthen the master of Water to suppress Solar brilliance. Heat fails to warm—this is Fire deficiency. Benefit the source of Fire to dissipate Yin shadows." Qixuanzi (Wang Bing's pseudonym) revealed profound truths beyond conventions, opening the source of medicine for millennia.

Yin and Yang are abstract names; Water and Fire are physical realities. Cold and Heat are rampant energies of the world. Water and Fire are human True Yuan (Primordial Energy). Rampant energies causing disease can be treated with cold/heat drugs. True Yuan causing disease must be regulated with True Water/Fire. Without seeking affiliation, drugs will not enter. Primordial Water and Fire originate in the same palace. Fire relies on Water as master; Water relies on Fire as source. Thus, treating Yin involves seeking Water within Fire, ensuring Essence does not deplete. Treating Yang involves seeking Fire within Water, ensuring Brilliance does not extinguish. Thus, extreme cold and heat diseases achieve balance. Biased cold/heat scholars cannot be spoken to. Scholars of high standing still mistake Water/Fire for Heart/Kidney, no wonder later generations are ignorant.