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*The Suwen: Treatise on the Separation and Union of Yin and Yang* (Full Text)

Huangdi asked, saying: I have heard that Heaven is Yang, Earth is Yin; the Sun is Yang, the Moon is Yin. A year consists of three hundred and sixty days from large and small months, and the human body corresponds to this. Now, the division of Three Yin and Three Yang does not seem to fully correspond to the Yin and Yang of Heaven and Earth. What is the reason for this? (This passage states that the Yin and Yang of Heaven and Earth are in harmony with humanity. For instance, above is Yang, below is Yin; anterior is Yang, posterior is Yin; these are all principles. However, there are aspects of Three Yin and Three Yang that appear not to correspond, hence the doubt and inquiry.)

Qibo replied: The principle of Yin and Yang, when counted, can extend to ten; when deduced, to a hundred; counted further, to a thousand; deduced further, to ten thousand. Even up to myriad myriads, they are countless, yet their essence remains one. (This means that the Way of Yin and Yang, when united, is one; when dispersed, it becomes ten, hundred, thousand, or myriad, all of which are merely transformations of Yin and Yang. Thus, whether in the subtle or the gross, in form or substance, without limit, there is always principle involved. Although changes are numerous, their core is singular; this "one" is Principle. Therefore, how could the Three Yin and Three Yang of the human body fail to accord with Heaven and Earth? The meaning of the preceding two sections also appears in *Da Lun of the Five Movements and Six Qi*; see detailed discussion in Category Four of Yunqi.)

Heaven covers above, Earth bears below, and all things begin to grow. Those that have not yet emerged from the earth are said to dwell in a Yin position, named Yin within Yin; (Heaven covering and Earth bearing refer to the upper and lower aspects of Yin and Yang. All things just beginning to grow, having not yet exited the ground, reside within Yin, thus called "Yin position." Possessing a Yin form residing in a Yin sector, they are again called "Yin within Yin.") Those that have emerged from the earth are named Yang within Yin. (Form arises from Yin but manifests in Yang, thus called "Yang within Yin.") Yang provides the correct Qi, while Yin serves as the master of substance. (Yang rectifies its Qi, allowing the transformation of all things to arise; Yin masters its substance, allowing the forms of all things to be completed. The *I Ching* says: "Qian knows the great beginning, Kun completes the work." Generally, Yang precedes and Yin follows; Yang acts and Yin receives. Yang's light and clear nature is unformed, while Yin's heavy and turbid nature has substance; this is what is meant. "Yu" is synonymous with "yu" [to give].) Thus, life arises due to Spring, grows due to Summer, harvests due to Autumn, and stores due to Winter. If the normal order is violated, the four seasons of Heaven and Earth will become blocked. (The Yin and Yang of the four seasons follow an orderly sequence. If the norm is lost, the four seasons of Heaven and Earth will become obstructed. "Four blockages" refers to the stagnation of Yin and Yang, preventing mutual communication. "Zhang" is pronounced with the rising tone; "Sai" is pronounced with the entering tone.)

The variations of Yin and Yang, as they exist in humans, are also calculable. (All such phenomena described above are variations of Heaven and Earth's Yin and Yang. In humans, there are also Yang within Yin, Yin within Yang, and distinctions of upper/lower and exterior/interior. The numerical patterns are consistent; knowing these numbers allows for calculation. "Shu" means deduction/prediction. In the term "Shu Zi," "Shu" is pronounced with the departing tone, and "Zi" with the rising tone.)

Huangdi said: I wish to hear about the separation and union of Three Yin and Three Yang. (Speaking separately is called "Separation," because Yin and Yang each have their own meridians. Speaking jointly is called "Union," because interior and exterior return to a single Qi.)

Qibo said: When the Sage stands facing South, the front is called Guangming (Broad Brightness), and the back is called Taichong (Great Surge). ("Sage" refers to the great ancestor of human ways. "Facing South" is to align with the orientation of Yin and Yang. "Guang" means large. The South is the position of Bing-Ding Fire. Heavenly Yang is in the South, where the Sun resides; Human Yang is also in the South, where the seven orifices reside. The *I Ching* says: "They meet in Li." This refers to Guangming. Furthermore, regarding the meridians of the front and back of the body: the Ren Mai (Conception Vessel) circulates inside the abdomen, reaches the throat, ascends to the chin, runs along the face, and enters the eyes; the Chong Mai (Penetrating Vessel) circulates inside the back, emerges at the pharynx, and its transport points ascend to Dazhu (BL11). Speaking separately, Ren Mai travels anteriorly and converges with the Yangming Meridian, while Chong Mai travels posteriorly and serves as the Sea of the Twelve Meridians. Hence, the front is called Guangming, and the back is called Taichong. Speaking jointly, although Ren and Chong have different names and positions, they originate from the same source and connect interior and exterior. This is the separation and union of the Yin and Yang of the abdomen and back.)

At the location of Taichong, it is named Shaoyin (Lesser Yin). Above Shaoyin is named Taiyang (Greater Yang). Taiyang originates at Zhiyin (BL67) and knots at Mingmen (the eyes), named Yang within Yin. (Chong Mai runs alongside Shaoyin, so the location of Taichong is Shaoyin. "Di" here means secondary/subordinate. With the interior of Shaoyin, there is the exterior of Taiyang; Yin Qi is below, Yang Qi is above. Thus, Shaoyin Meridian begins below the little toe, and Taiyang Meridian ends beside the little toe, hence "Above Shaoyin is named Taiyang." The Taiyang meridian qi starts at the eye and ends at the foot; the lower part is the root, the upper part is the knot. Hence, rooted at Zhiyin, knotted at Mingmen. Mingmen refers to the eyes. This combines Taiyang with Shaoyin, thus called Yang within Yin. However, when separated, Yin and Yang belong to separate meridians; when united, interior and exterior share the same Qi. This is the separation and union of the Water Organ (Kidney and Bladder). The following examples follow this pattern.)

Above the middle of the body is named Guangming. Below Guangming is named Taiyin (Greater Yin). Anterior to Taiyin is named Yangming (Bright Yang). Yangming originates at Lidui (ST45), named Yang within Yin. ("Zhong Shen" refers to the middle half of the body. Above the middle is the residence of the Heart. The Heart belongs to Fire and connects to Spirit/Mind, thus also called Guangming. Below the Heart is the Taiyin Spleen Meridian, so below Guangming is named Taiyin. The exterior of the Taiyin Meridian is the Yangming Stomach Meridian, so anterior to Taiyin is named Yangming. The Yangming meridian ends at the second toe, forming an interior-exterior relationship with Taiyin. Hence, rooted at Lidui, it is Yang within Yin. This is the separation and union of the Earth Organ (Spleen and Stomach).)

The exterior of Jueyin (Terminal Yin) is named Shaoyang (Lesser Yang). Shaoyang originates at Qiaoyin (GB44), named Lesser Yang within Yin. (Shaoyang and Jueyin are interior-exterior pairs. Shaoyang ends at the tips of the little and second toes. Thus, the exterior of Jueyin is Lesser Yang within Yin. The term "Shaoyang" implies that when Jueyin Qi is exhausted, Yin is exhausted and Yang begins, hence "Shaoyang." This is the separation and union of the Wood Organ (Liver and Gallbladder).)

Therefore, regarding the separation and union of the Three Yang Meridians: Taiyang is Kai (Opening), Yangming is He (Closing), and Shaoyang is Shu (Pivot). (This summarizes the Three Yang. Taiyang as Opening means Yang Qi emanates outward, serving as the exterior of the Three Yang. Yangming as Closing means Yang Qi is stored inward, serving as the interior of the Three Yang. Shaoyang as Pivot means Yang Qi exists between exterior and interior, capable of exiting and entering, like a pivot mechanism. However, Kai, He, and Shu have distinctions of upper, middle, and lower, similar to the concepts of emerging and not emerging from the earth mentioned earlier, harmonizing with the Qi of Heaven and Earth.) These three meridians must not lose connection with each other. Their pulse should be firm and not floating excessively; this is called "One Yang." ("Three meridians" refers to the Yang meridians. Yang belongs to the Yang category and must not be disconnected. Regarding their pulse: although the Three Yang have distinct characteristics, Yang pulses tend to float. If purely floating, it indicates disease. Therefore, the pulse should only be firm to the touch, reflecting the harmonious image of Yang, without being excessively floating. This is the way the Three Yang unite, hence called "One Yang." This describes the separation and union of the Three Yang pulses.)

Huangdi said: I wish to hear about the Three Yin.

Qibo said: The exterior is Yang, the interior is Yin. Therefore, the middle is also Yin. (Exterior is Yang, referring to the surface. Interior is Yin, referring to the deep interior. Thus, the middle is also Yin, collectively referring to the interior-associated Three Yin as described below.) The Chong Mai is located inferiorly, named Taiyin. Taiyin originates at Yinbai (SP1), named Yin within Yin. (The Chong Mai is inferiorly located, named Taiyin, because Taiyin resides above the Chong Mai. Earlier it was stated that below Guangming is Taiyin; Guangming refers to the Heart, while Chong Mai relates to the Kidney. Roughly, the Heart, Spleen, and Kidney are positioned South, Center, and North respectively. Whenever Three Yang and Three Yin mention Chong Mai first, it is because Chong Mai is the Sea of the Twelve Meridians, used here to establish the outline. Taiyin originates at the big toe, thus rooted at Yinbai. Because Taiyin resides in a Yin sector, it is called Yin within Yin. The meanings of separation and union of the Three Yin interior/exterior below follow the pattern of the Three Yang. Subsequent texts adhere to this.)

Posterior to Taiyin is named Shaoyin. Shaoyin originates at Yongquan (KI1), named Lesser Yin within Yin. (Below and behind the Spleen is the position of the Kidney, so posterior to Taiyin is named Shaoyin. The Shaoyin meridian begins below the little toe, slanting toward the sole of the foot, thus rooted at Yongquan acupoint. The Kidney inherently belongs to Shaoyin and resides in a Yin sector, thus being Lesser Yin within Yin.)

Anterior to Shaoyin is named Jueyin. Jueyin originates at Dadun (LR1). It is the extreme of Yin and the extinction of Yang, named Extreme Yin of Yin. (Above and anterior to the Kidney is the position of the Liver, hence anterior to Shaoyin is named Jueyin. Jueyin originates at the big toe, thus rooted at Dadun. "Jue" means exhaustion/end; "Jue" also means end. This is the meridian of extreme Yin, hence called "Extreme Yang of Yin" and "Extreme Yin of Yin.")

Therefore, regarding the separation and union of the Three Yin Meridians: Taiyin is Kai (Opening), Jueyin is He (Closing), and Shaoyin is Shu (Pivot). (This summarizes the Three Yin, also involving interior/exterior distinctions. Taiyin as Opening resides in the superficial layer of Yin. Jueyin as Closing resides in the deep layer of Yin. Shaoyin as Pivot resides in the middle of Yin. Opening governs exit, Closing governs entry, and Pivot governs the space between entry and exit. This is consistent with the meaning of the Three Yang.) These three meridians must not lose connection with each other. Their pulse should be deep and firm without sinking excessively; this is called "One Yin." (All three meridians are Yin; Yin pulses are typically deep. They must not be disconnected. If excessively deep/sunken, it indicates disease. Therefore, the pulse should only be deep and firm with spirit, embodying the harmonious state of Yin pulses. This is the way the Three Yin unite, hence named "One Yin." This describes the separation and union of the Three Yin pulses.)

Yin and Yang Qi move continuously (*chong chong*), accumulating and transmitting to complete one cycle. Qi resides in the interior, Form stands in the exterior, thereby mutually completing each other. ("Chong chong" is alternatively written as "chong chong," describing the ceaseless movement of Yin and Yang Qi. "Accumulating and transmitting to complete one cycle" means the meridians circulate and accumulate, completing one cycle through fifty circuits day and night. Form is formed by Qi, and Qi gathers around Form. Thus, Qi operates in the interior, while Form stands in the exterior, interacting and supporting each other. This is the way Yin-Yang, interior-exterior, and separation-union mutually complete. Note: This chapter discusses only the Yin and Yang of the Foot meridians, omitting the Hand meridians. Why? Looking at the earlier text: "Heaven covers, Earth bears... those not out of earth are Yin within Yin; those out of earth are Yang within Yin." This suggests that the Qi of all things rises from the Earth. In humans, the waist above is Heaven, the waist below is Earth. Discussing the Foot meridians encompasses the entire body's meridian Qi, including the Hand meridians within them, hence there is no need to speak of the Hand meridians separately. Since the Feet are Yin, in the Three Yang meridians we say "Yang within Yin," and in the Three Yin meridians we say "Yin within Yin." Then, the Hand meridians also have separation and union: in Hand Yang meridians, it should be "Yang within Yang"; in Hand Yin meridians, it should be "Yang within Yin." This can be inferred analogously. The rationale for speaking of Feet but not Hands is detailed in Disease Category 39, which should be cross-referenced.)