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Note: Regarding the name *Suwen* (Plain Questions), Wang Bing (Wang Taipu) failed to explain its meaning and did not know in which dynasty it was written. Examining Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Pathogenic Diseases) from the Han Dynasty, which states "based on Suwen," it can be deduced that since then, the name *Suwen* appeared in the Jin Dynasty where Huangfu Mi said *Suwen* discusses diseases with great precision; Wang Shuhe, in compiling *Mai Jing* (Pulse Classic), stated it originated from *Suwen Zhenjing*; the Sui Dynasty's *Jingji Zhi* (Bibliography of Classics) recorded a book titled *Suwen*. Thus, the name *Suwen* began in the Han Dynasty and appeared repeatedly in the Jin and Sui Dynasties. As for the meaning behind the name *Suwen*, Quan Yuanqi said: "'Su' means origin. 'Wen' refers to the Yellow Emperor asking Qibo. The book presents the origins of nature and the fundamentals of the Five Elements, hence called *Suwen*." Additionally, the Song Dynasty's New Correction cites *Gan Zaodu*: "Form arises from the formless, thus there is Taiyi, Taichu, Taishi, and Taisu. Taiyi is the stage where qi has not yet appeared; Taichu is the beginning of qi; Taishi is the beginning of form; Taisu is the beginning of substance. When qi, form, and substance are complete, diseases arise from this. Therefore, the Yellow Emperor asked about the beginning of Taisu substance, and the name *Suwen* may derive its meaning from this." I say: Not so. People do not get sick only when they are already ill, but the cause lies before illness occurs. If one does not cultivate with attention to the fundamental (Su), disease will arise; if treatment does not attend to the fundamental, disease will become established. Xuanyuan (the Yellow Emperor) and Qibo, with hearts of benevolence for the world, elucidated medical principles thousands of generations ago. This also implies that questioning had a basis (Wen zhi you su), preventing later generations from suffering premature death. The meaning of the term "Su" is indeed profound.

Humans are born from the earth and receive Qi from heaven. Only humans receive this, which is called Tianzhen (Innocent/Original True Qi). However, those who can preserve this Tianzhen are likely only the people of ancient times. In Quan Yuanqi's version, this chapter is in Volume 9, while Wang Bing moved it to Volume 1. Upon detailed examination of the text's meaning, it is indeed appropriate to place it at the beginning.

In ancient times, the Yellow Emperor was spiritually extraordinary from birth, able to speak while still young, agile in youth, diligent and quick in adulthood, and ascended to the throne upon maturity. (Note: "In ancient times" is a retrospective phrase by later authors, similar to how the *Book of Documents* records Yao's deeds saying "investigating antiquity, Emperor Yao." "Ascended to the throne upon maturity": annotations claim he ascended to heaven in broad daylight after casting the tripod, which is absurd. It actually means that from birth to maturity, having achieved moral perfection, he ascended to the position of Son of Heaven.) He then asked the Heavenly Master (Qibo): "I have heard that people in ancient times lived beyond a hundred years without physical decline. Now, people reach fifty and their movements all decline. Is this due to differences in times and eras? Or did people lose the Way of health preservation?" (Note: Heavenly Master refers to Qibo. "Lost" refers to losing the method of health preservation.) Qibo replied: "People in ancient times who understood the Great Dao (Way)—(Note: Heaven and Earth have constant laws; humans who embody these laws as their own Dao are called those who understand the Dao.)—modeled themselves on Yin and Yang, harmonized with various techniques and numbers, regulated their diet and drinking, maintained regular daily routines, and avoided excessive labor. (Note: 'Not excessive' means acting according to reason and not doing things beyond one's duty.) Thus, they could maintain both Form and Spirit together, completing their natural lifespan, living to a hundred years before passing away. (Passing away refers to leaving the physical body. Note: Form is the foundation of Spirit; Spirit is the master of Form. If Spirit and Form separate, one is merely a walking corpse. Therefore, only those who understand the Dao can achieve the unity of Form and Spirit. 'Together' means both exist.) Today's people are different. They treat wine as water, make recklessness a habit, engage in sexual intercourse while drunk, exhaust their Essence through desires, and dissipate their True Qi through frivolous use, moving towards death, deviating from the Dao. Lusting after beauty is Desire; frivolous use is Dissipation. Unrestrained lust exhausts Essence; unceasing frivolous use scatters True Qi. Laozi said: 'Weaken their will, strengthen their bones.' Heshang Gong said: 'Those with desires perish.' The *Qu Li* says: 'Desires must not be indulged.' They do not know how to maintain fullness, nor do they govern their Spirit in time. (Refers to frivolous use and indulgence of desires. Laozi said: 'Holding a vessel too full is worse than stopping.' This means cherishing Essence and protecting Spirit like holding a full vessel; careless movement causes it to spill, losing Tianzhen. Note: If full and not held, it overflows; if Spirit is not governed in time, it scatters. 'Hold' means careful guarding; 'Govern' means quiet cultivation.) They only seek mental pleasure, going against the joy of life, lacking routine in daily life, thus declining by fifty. (Satisfying mental desires goes against the joy of health preservation. Laozi said: 'Excessive love leads to great expense.') The teachings of the ancient sages were followed by the people below. (Note: The original text 'The teaching of the sage, below all called it' has missing characters and is unintelligible. The Song New Correction states Quan Yuanqi's commentary reads it as 'The teaching of the ancient sages, those below all practiced it.' *Taisu* and *Qianjin Fang* are the same. Yang Shangshan explained that the ancient sages led by example, practicing what they taught others. This silent teaching surpasses verbal teaching, so many imitated them. Yuanqi's reading is also valid, though the explanation seems superfluous. Alternatively, the sage's teaching was not empty words, and the people were transformed by mutual influence, evident in practice. Hence, 'those below all practiced it.') They avoided Empty Evil and Robber Wind in due season. (Evil enters through deficiency, hence 'Empty Evil.' Secretly harming harmony is called 'Robber Wind.') With tranquility and emptiness, True Qi follows; with Spirit guarded within, how can disease arise? (Tranquility and emptiness refer to stillness. Modeling oneself on the purity of the Dao, keeping Spirit inward, allows Qi to follow, preventing evil from harming.) Therefore, their will was leisurely with few desires, their heart peaceful without fear, their body labored without fatigue. (Internal mechanisms rest, so few desires; external chaos is quiet, so the heart is peaceful. Yet emotions and desires are forgotten, right and wrong are unified, and daily life is suitable, hence no fatigue.) Qi flowed smoothly, each following their wishes, all obtaining what they hoped for. (Ambition is not greedy, so desires are smooth; the heart is easily satisfied, so wishes are fulfilled. Since there is no strange seeking, nothing is hard to obtain. Note: 'Qi flows smoothly' connects to the previous explanation: because of tranquility and few desires, Qi is smooth and free of disease. 'Each following wishes' starts the next section. The annotation did not distinguish.) Thus, they found their food delicious, wore whatever clothes came to hand, and enjoyed their customs. (Adapting to coarse or fine food; following good or bad clothing; being content with simple and humble customs.) They did not envy high or low status. (Not feeling inferior.) Their people were therefore called simple and unadorned. (This is what is meant by a content heart. Laozi said: 'Misfortune is greater than ignorance of sufficiency... Sufficiency in sufficiency is eternal sufficiency.') Thus, sensual desires could not weary their eyes, and licentiousness could not confuse their minds. Whether foolish, wise, virtuous, or unworthy, they were not disturbed by external things, thus conforming to the Dao. (Emotions and calculations are forgotten, not becoming a storehouse of schemes; meditating with one mind, abandoning victory and defeat.) This is why they could live beyond a hundred years without physical decline: because their Virtue was complete and they faced no danger. (Zhuangzi said: 'One whose Virtue is complete has a complete Form.' Also: 'There has never been one who practices non-action and yet lacks life and destiny.')

The Emperor said: "When people grow old and cannot have children, is it because their strength is exhausted? Or is it the decree of Heaven?" (Note: Strength refers to vital energy. The annotation claiming 'talent can establish oneself' is incorrect.) Qibo said: "At age seven, a girl's Kidney Qi becomes abundant, her teeth change, and her hair grows. (Seven is the number of Shaoyang. Girls belong to Shaoyin Qi, so pairing with Shaoyang's number shows that Yin-Yang Qi harmony generates the body.) At fourteen, Tian Gui arrives, the Ren Mai (Conception Vessel) opens, the Chong Mai (Penetrating Vessel) flourishes, menstruation comes regularly, and she can conceive. (Gui refers to Ren-Gui Water. Ren and Chong are Extraordinary Vessels. With Kidney Qi fully abundant, Chong and Ren flow freely, menstrual blood fills and descends on time, and Tianzhen Qi descends, hence called Tian Gui. Chong is the Sea of Blood, Ren governs the uterus; they support each other, enabling conception. Menstruation is called such because harmonious Qi appears every thirty days; delay indicates illness.) At twenty-one, Kidney Qi is balanced, wisdom teeth grow, and height reaches its limit. (Wisdom teeth are the last to grow. Note: 'Limit' means height stops growing here.) At twenty-eight, sinews and bones are firm, hair reaches its limit, and the body is robust. (Note: Halfway through the seventh cycle is the sign of peak vitality before decline.) At thirty-five, the Yangming Mai declines, the face begins to wither, and hair falls. Yangming meridians nourish the face, so their decline causes hair loss and facial withering.) At forty-two, the Three Yang meridians decline above, the face completely withers, and hair turns white. (Three Yang meridians ascend to the head; their decline causes facial withering and whitening. Decline occurs because women naturally have excess Qi but deficient Blood due to frequent menstrual loss.) At forty-nine, the Ren Mai is empty, the Chong Mai declines, Tian Gui is exhausted, the earthly pathway (menstruation) closes, the body deteriorates, and she can no longer conceive. (Note: Blood Yin is called the earthly pathway. 'Closed' means menstruation stops. 'Deteriorated' means hair loss, tooth loss, facial withering, and frailty. The annotation is incorrect.)

A boy at eight years old has solid Kidney Qi, hair grows, and teeth change. (Ten is the extreme of Old Yin, Eight is the number of Young Yin. Boys belong to Shaoyang Qi, paired with Young Yin.) At sixteen, Kidney Qi is abundant, Tian Gui arrives, Essence overflows, Yin and Yang harmonize, and he can conceive. (Males and females differ in Yin-Yang constitution; Tian Gui manifests differently as Essence or Blood. Yin is static, sea fills then loses blood; Yang is active, responds to union and releases Essence. Their harmony enables conception.) At twenty-four, Kidney Qi is balanced, sinews and bones are strong, wisdom teeth grow, and height reaches its limit. At thirty-two, sinews and bones are robust, muscles are full and strong. (Note: Halfway through the eighth cycle is also peak vitality.) At forty, Kidney Qi declines, hair falls, and teeth become dry. (Note: Kidneys govern bones; teeth are the surplus of bones. Kidneys store Essence and Blood; hair is the surplus of Blood. With declining Kidney Qi, hair and teeth lose nourishment, becoming dry and falling.) At forty-eight, Yang Qi衰竭 (depletes) above, the face withers, and beard/temples turn white. At fifty-six, Liver Qi declines, tendons cannot move, Tian Gui is exhausted, Essence is scarce, Kidney Qi declines, and the body reaches extremity. At sixty-four, teeth and hair fall out. (Note: Here it is more than just drying and falling. Girls' Tian Gui arrives at fourteen, boys' at sixteen. Seven is Yang, why does Yin start with Yang? Eight is Yin, why does Yang start with Yin? Yang cannot exist without Yin, Yin cannot exist without Yang. Yin births from Yang, Yang grows requiring Yin. Girls start at seven, boys at eight; this is likely due to Yin-Yang interaction triggering movement.) The Kidneys govern Water and receive/store the Essence of the Five Zang and Six Fu organs. Thus, when the Five Zang are abundant, the Kidneys can excrete. (Note: Each Zang has Essence that pours into the Kidneys as needed. The Kidney is the hub and gatekeeper, not possessing Essence alone. Storing Five Zang Essence makes the Kidney the root of the Five Zang. Both male and female prime starts with abundant Kidney Qi; later decline is due to Kidney Qi weakness. Human rise and fall originate in the Kidney, so it concludes with the Kidney. Abundance allows excretion; can humans remain abundant forever?) Now, when all Five Zang decline, sinews and bones relax, and Tian Gui is exhausted, temples turn white, the body feels heavy, gait is unsteady, and conception is impossible. (Note: Jie is the same as Xie/relaxed.)

The Emperor said: "Some elderly people still have children. Why?" Qibo said: "This is because their innate longevity exceeds normal limits, their Qi and vessels remain open, and Kidney Qi is in surplus. (The innate Tianzhen Qi received originally is naturally sufficient.) Although such people can have children, men do not exceed the end of eight cycles (64), and women do not exceed the end of seven cycles (49); the Essence and Qi of Heaven and Earth are exhausted. The Emperor said: "Can those who understand the Dao, living past a hundred, still have children?" Qibo said: "Those who understand the Dao can resist aging and preserve their form. Though aged, they can still sire children..." Note: Those who understand the Dao have solidified Spirit and Essence, appearing old but not truly aged, with strong sinews and bones, indistinguishable from youth. This is the previously mentioned unity of Form and Spirit. The statement about men not exceeding eight cycles and women not exceeding seven cycles refers to the fact that even if they can conceive, it does not exceed the numerical range of Tian Gui. It refers to the act of conceiving. The annotation interpreting this as the lifespan of the offspring not exceeding Tian Gui's range is incorrect.