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The *Da Lun* (Great Treatise) states: "What is meant by 'upper and lower' refers to the positions of Yin and Yang corresponding to the Si Tian (Heavenly Ruler) and Zai Quan (Earthly Sovereign) of the annual year's movement." (Viewed from the perspective of Si Tian and Zai Quan, this involves the classification of Qi Yun [Qi Movement], see Category 4 of Qi Yun.)

Yin and Yang are the male and female attributes of Blood and Qi; (Yang corresponds to Qi, symbolizing Male; Yin corresponds to Blood, symbolizing Female. Left and Right are the pathways of Yin and Yang; (Yang ascends from the Left, Yin descends from the Right. The *Wu Yun Yun Da Lun* (Great Treatise on the Five Movements and Six Qi) states: "Regarding Left and Right, when Jue Yin is seen above, Shao Yin is on the Left, and Tai Yang is on the Right, and so forth." (This refers to the relationships of Si Tian, Zai Quan, and their intervening Qi on the left and right; see previous text.)

Water and Fire are the omens/signs of Yin and Yang; (Zheng [sign/proof] means evidence. Zhao [omen/appearance] means manifestation. Yin and Yang themselves are invisible, but they can be verified and seen through the manifestations of Water and Fire.)

Yin and Yang are the primordial beginning of the transformation and generation of all things. (Neng Shi [Capable Beginning] refers to the power that serves as the initial source for transformation and generation; having a beginning implies having an end.) Therefore it is said: Yin within is the guardian of Yang; Yang without is the servant of Yin. (Yin’s nature is quiet, thus serving as the guardian of Yang; Yang’s nature is active, thus serving as the servant of Yin. The guardian protects within, while the servant operates without. In terms of natural imagery, Earth guards within while Heaven operates without; in terms of human relations, the wife guards within while the husband operates without; in terms of Qi and Blood, Ying [Nutritive] Qi guards within while Wei [Defensive] Qi operates without. Thus Zhu Xi said: Yang takes Yin as its foundation, and Yin takes Yang as its companion.)

The Yellow Emperor asked: How does one model oneself after Yin and Yang? (Fa [Model/Law] refers to the principles used to distinguish the Yin and Yang of diseases.) Qibo replied: When Yang prevails, the body becomes hot, the Cou Li [interstices/pores] close, breathing becomes asthmatic and coarse, requiring the person to lie with their back raised, sweat does not come out yet heat persists, the teeth become dry, and death ensues due to vexation, oppression, and abdominal fullness. Such patients can endure Winter but cannot endure Summer. (Yang prevailing indicates excessive Fire, hence the body heat. Yang excess leads to exterior solidity, hence closed Cou Li. Yang pathogen solidifies in the chest, causing asthmatic breathing and inability to lie flat, hence the need to recline. Sweat closure on the exterior causes heat stagnation internally, hence dry teeth. Extreme Yang damages Yin, leading to vexation, oppression, and abdominal fullness resulting in death. Those with exhausted Yin can find support in the assistance of Winter but cannot tolerate the heat of Summer. Yuan [oppression] refers to stagnation and chaos. Cou sounds like 'cou'. Fu is synonymous with bending forward. Neng is synonymous with enduring.)

When Yin prevails, the body becomes cold, sweating occurs, the body feels constantly chilly, frequent shivering and chills happen, cold leads to Jue Ni [cold extremities/reversal], and Jue Ni leads to abdominal fullness and death. Such patients can endure Summer but cannot endure Winter. (Yin prevailing indicates Yang deficiency, hence body coldness. Yang deficiency leads to insecure exterior, hence sweating and cold body. Li [shivering] refers to tremors. Jue refers to reversal/cold extremities. Extreme Yin leads to exhaustion of Yang within, causing abdominal fullness and death. Those with deficient Yang prefer warmth and dislike cold, hence they can endure Summer but not Winter. The *Mai Yao Jing Wei Lun* also states: Excess Yang manifests as body heat and no sweat; excess Yin manifests as profuse sweating and body cold. See Pulse Color 21.)

These are the changes of alternating victory and defeat between Yin and Yang, representing the form and tolerance capacity of disease. (Geng Sheng [alternating victory] refers to轮流胜负, meaning Yin excess causing Yang pathology or Yang excess causing Yin pathology. Xing [Form] refers to the pathological manifestations of Yin and Yang; Neng [Capacity/Tolerance] refers to the ability to withstand climatic conditions.)

The Yellow Emperor asked: How should these two (Yin and Yang) be regulated? (Since the Emperor believed that imbalance of either Yin or Yang could lead to death, he asked about the method to harmonize them.) Qibo replied: If one understands the concepts of "Seven Losses and Eight Benefits," then Yin and Yang can be harmonized; if one does not apply this principle, premature aging will occur. (The preceding text discussed disease caused by Yin-Yang changes; here it discusses the root of life and death. Seven is the number of Shao Yang [Lesser Yang]; Eight is the number of Shao Yin [Lesser Yin]. "Seven Losses" refers to the gradual decline of Yang; "Eight Benefits" refers to the growth of Yin. Yin and Yang are the root of life and death. Life stems from Yang, which should not decline; death stems from Yin, which should not grow excessively. If one understands the way of Seven Losses and Eight Benefits and grasps the key of their fluctuation, then the control of Yin and Yang lies in one's own hands, allowing harmony; otherwise, decay sets in before one's time. My commentary: Among Yin and Yang Qi, nothing has a greater form than Heaven and Earth, nothing is more luminous than the Sun and Moon. Although Heaven and Earth are complementary entities, Earth resides within Heaven and follows Heaven's transformations; although Sun and Moon are complementary images, the Moon relies on the Sun's light to shine. This is the omen of Yin and Yang: Yin must take Yang as the master. Thus, when Yang grows, Yin declines; when Yang retreats, Yin advances; when Yang arrives, things are born; when Yang departs, things die. Therefore, the advance and retreat of Yin pathogens depend entirely on the prosperity or decline of Yang Qi. Hence, treatises like *Sheng Qi Tong Tian Lun* focus specifically on Yang Qi, revealing their meaning. Furthermore, Hua Yuanyuan [Hua Tuo] said: Yang is the root of life, Yin is the foundation of death. Yin should often be reduced, Yang should often be filled. Those who follow Yang tend to live long; those who follow Yin tend to perish. *Zhong He Ji* says: Great cultivators cannot become immortals until their share of Yin is exhausted; ordinary people do not die until their share of Yang is exhausted. All these statements emphasize Yang Qi. It is evident that the root of life and death lies entirely in Yang Qi. Therefore, the 384 lines of the *I Ching* are devoted to supporting Yang and suppressing Yin, likely fearing that Yang would self-deplete, undergo peeling [B Gua], and eventually vanish, causing the Way of Life to cease. Observing the sages' concern for beginnings, such consistency shows that the great principles of benefit and loss in this chapter cannot deviate from this. Another interpretation: "Seven Losses and Eight Benefits" mutually explains the principle of Yin-Yang fluctuation, aiming to know how to prevent it. As stated in *Shang Gu Tian Zhen Lun*, women correspond to the number seven, men to eight. If one knows why seven is lost, women can prevent loss and benefit naturally arises; if one knows why eight is benefited, men can maintain benefit and avoid loss. Both Yin and Yang have benefits and losses; knowing how to prepare allows harmony. This interpretation is also valid. According to Qixuanzi's annotation, women belong to Yin-seven which can be lost, leading to fullness of the sea and natural menstruation; men belong to Yang-eight which should be benefited, involving intercourse and essence discharge, interpreting "use" as sexual activity. However, menstrual blood should be regulated, not described as 'loss'; intercourse and essence discharge—how can this be called 'benefit'? Therefore, Ma Shi followed this note and interpreted it as extraction techniques. Is this discussion solely for men and not women? Moreover, such lewd interpretations hardly align with the sacred and upright intent of the classics.)

At forty years of age, Yin Qi naturally halves. (Yin refers to True Yin. After forty, Essence and Qi decline daily, and Yin reduces by half. However, this describes the general rule for ordinary people; regarding Peng Zu [longevity] versus short-lived individuals, or the Oak versus mushrooms, constitutions vary, and within the realm of Taiji, there are different configurations. My commentary: The meaning of True Yin is Tian Yi [One of Heaven], Kan Water, referred to by Daoist alchemists as Yuan Jing [Primal Essence]. Daoist texts say: Tears, saliva, essence, fluids, sweat, blood, and semen—the seven spiritual substances all belong to Yin. Also: The Four Elements constitute the whole body, all belonging to Yin; what is the Yang Essence? Here, "Yang Essence" specifically refers to Shen Qi [Spirit and Qi], implying that Spirit must arise from Essence. Additionally, *Zhong Lü Ji* states: True Qi is Yang, True Water is Yin. Yang hides in Water, Yin hides in Qi. Qi governs ascent, containing True Water within; Water governs descent, containing True Qi within. True Water is True Yin; True Qi is True Yang. All these sayings deeply grasp the essence of Yin and Yang. Test this with human sexual function: Ejaculation is Yin Essence; hardness and heat are Yang Qi. When Essence leaves and impotence occurs, the transformation of Yin into Yang is easily observed. This is what is meant by Yin Qi halving. Thus, *Ben Shen Pian* states: The Five Zang organs store Essence; they must not be injured. Injury leads to loss of control and Yin deficiency; Yin deficiency leads to lack of Qi; lack of Qi leads to death. From this, we see that True Yin is the root of True Yang. Water and Fire reside in the Ming Men [Gate of Life]; separated they are two, united they are one. Creation arises from this, and all things emerge from it. In the human body, it is the root of Life and Nature, and the origin of Zang-Fu transformation. Thus, Xu Shuwei said: Tonifying the Spleen is inferior to tonifying the Kidney. This is indeed a profound insight and the guiding principle of medical practice. Later generations used bitter-cold herbs to tonify Yin, which actually damages Yin; there is no harm greater than this, requiring deep scrutiny.] Living and resting functions decline. (True Yin has halved, hence the decline.)

At fifty years of age, the body becomes heavy, and hearing and vision become unclear. (The Liver receives Blood to enable sight; the Feet receive Blood to enable walking. Now that Essence and Blood gradually decline, the body becomes heavy and hearing/vision diminish.)

At sixty years of age, there is Yin Yi [impotence], Qi greatly declines, the Nine Orifices become obstructed, Lower Deficiency and Upper Excess occur, and tears and mucus flow freely. (Yin Yi refers to the inability of Yang to erect. Internal deficiency of Yin Qi causes obstruction of the Nine Orifices. Yin deficiency leaves Yang without a residence, causing Qi to float upward, resulting in Upper Excess and Lower Deficiency, leading to flowing tears and mucus.)

Therefore it is said: Knowing this brings strength; not knowing it leads to old age. (Zhi [Knowing] refers to understanding the principles of Benefit and Loss.) Thus, they originate from the same source but have different names. (Tong Chu [Same Origin] means humans are born with the same Yin and Yang. But knowing vs. not knowing results in different names of Wisdom and Foolishness.)

The wise observe the commonality, (The foolish observe differences. What the wise see conforms to the Dao, hence observing commonality. The foolish laugh at the Dao and consider only themselves correct, hence observing differences.) The foolish are lacking; the wise are abundant. (The foolish lose it; the wise gain it.) Abundance brings clear hearing and vision, a light and strong body; the elderly regain vigor, and the vigorous become even healthier. (These are the signs of the wise having abundance.)

Therefore, the Sage engages in Wu Wei [Non-action] affairs, finding joy in the capacity for Tian Dan Xu Wu [Tranquility, Emptiness, and Void]. (Wu Wei is the Dao of Heaven and Earth. Tian Dan Xu Wu is the joy of nature. Laozi said: The Dao is always non-action, yet nothing is left undone. Also: Man models himself on Earth, Earth on Heaven, Heaven on Dao, and Dao on Nature. What is natural is precisely the Dao of Tranquility and Non-action. Zhuangzi said: Heaven is clear because of non-action; Earth is peaceful because of non-action. Thus, the combination of two non-actions transforms all things. Vaguely and indistinctly, where do they come from? Indistinctly and vaguely, is there any image? All things are numerous, reproducing from non-action. Thus, Heaven and Earth are non-action, yet accomplish everything. Who among humans can attain non-action? These words of the two sages are based on this. Neng [Ability/Capacity], as Guan Yinzi said, only those with the Dao can achieve it; it also means achieving it without deliberate action.)

Following desires and fulfilling ambitions within the guard of Void, thus extending life infinitely, ending with Heaven and Earth; this is the Sage's method of cultivating the body. (Cong Yu [Following Desire], like Confucius's "following the heart's desire"; Kuai Zhi [Fulfilling Ambition], like Zhuangzi's "joyful fulfillment of will". Shou Xu Wu [Guarding Void] means guarding the Dao of Non-action. Thus, desires are all satisfied, ambitions fulfilled, life can be infinite, and one ends together with Heaven and Earth. My commentary: The Dao of the Sage can only be practiced by Sages; humans are not born with knowledge and truly cannot achieve it. However, emulating sages is an imperative for the wise. To find the door, one must start with nourishing the Heart and preserving the Body. Thus, hiding stillness within movement, stealing leisure amidst busyness, reaching far and probing deep—this is close. Tan Jingsheng said: A bright mirror has no mind, reflecting all things; the vast sky has no mind, letting phenomena run their course; an army without fixed form makes enemies dare not deceive; the Perfect Man has no worries, and Primal Essence returns naturally. One who models themselves on the Formless can go anywhere. Thus, the mirror reflects objects; when objects leave, the mirror remains itself; the Heart responds to affairs; when affairs pass, the Heart remains itself. This is the Dao of nourishing the Heart. *Nanhua Jing* says: One who knows the Dao must understand Reason; one who understands Reason must understand Flexibility; one who understands Flexibility does not let external things harm themselves. Thus, the person of Highest Virtue is not burned by fire, drowned by water, harmed by cold or heat, or attacked by beasts. This does not mean they resist these forces, but that they discern safety and danger, remain tranquil amidst fortune and misfortune, and are cautious in departure and approach, so nothing can harm them. *Huainanzi* says: The person who attains the Dao has a fixed inner integrity but externally can contract and expand, shifting with things, so ten thousand actions do not fail. The reason the Sage is esteemed is their ability to change like a Dragon; this is the Dao of preserving the body. Understanding these two points, the effort to ascend to Sagehood will certainly be achievable through learning. For the meaning of Tranquility, Emptiness, and Void, see Category 2 of Preservation of Health.)