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When movement and stillness have not yet differentiated, it is merely one Qi (vital energy). Once differentiated, Yin and Yang are distinguished. Therefore, stillness belongs to Yin, and movement belongs to Yang; this is the reason why all things acquire form. Yang must be active, and Yin must be still; this is how changes produce their wondrous functions. Movement and stillness arise naturally from themselves; this is what is meant by the separation and union of Yin and Yang. The discussions in this chapter explain everything based on the positional distribution of Yin and Yang, without yet addressing diseases.

The Yellow Emperor asked: I have heard that Heaven is Yang and Earth is Yin, the Sun is Yang and the Moon is Yin. Large and small months total three hundred and sixty days to form a year, and the human body corresponds to this. Now, the Three Yin and Three Yang do not seem to fully correspond with the Yin and Yang of Heaven and Earth. What is the reason for this? (Note: "Not corresponding" means not completely aligning with the Yin and Yang of Heaven and Earth.)

Qibo replied: Yin and Yang, when counted, can extend to ten; when deduced, to a hundred; when counted further, to a thousand; and when deduced further, to ten thousand. Even up to the vastness of myriad myriads, which cannot be numbered, their essence remains one. (This "one" refers to separation and union. Note: If there is union without separation, the Qi of Yin and Yang becomes blocked; if there is separation without union, the principles of Yin and Yang become discordant. With both separation and union, myriad transformations occur; this is likely the root of the Great Dao. "Counting" refers to existing phenomena, while "deducing" refers to expansion and extension.)

Heaven covers above, and Earth bears below, and all things begin to grow. Those that have not yet emerged from the earth are called the place of Yin, named Yin within Yin. (Since the form has not moved out, it is also considered Yin.) Those that have emerged from the earth are called Yang within Yin. (Since the form has moved out, it is considered Yang.) Yang provides the correct Qi, and Yin acts as the master. (Yang imparts righteous Qi, allowing all things to begin growing; Yin acts as the host, allowing various forms to stand. Note: The annotation is correct, but "correct" encompasses both interior and exterior, whereas "master" specifically pertains to the interior.) Thus, life arises due to Spring, grows due to Summer, harvests due to Autumn, and stores due to Winter. If these norms are violated, the Qi of the four seasons and Heaven and Earth will become blocked. (Spring and Summer belong to Yang, hence governing growth; Autumn and Winter belong to Yin, hence governing harvesting and storing. If the constant Way is lost, the Qi of the four seasons will close up, and the Qi of Yin and Yang will fail to circulate. Note: This applies even to Heaven and Earth, let alone humans. Hence it is said below:) The variations of Yin and Yang in humans can also be enumerated. (Note: If the Way of Heaven and Earth loses its norm, it can be known through numbers; if humans deviate from the Way of Yin and Yang, it can be pointed out item by item like counting numbers.)

The Emperor said: I wish to hear about the separation and union of the Three Yin and Three Yang. Qibo said: When a sage stands facing South, the front is called Guangming (Broad Brightness), and the back is called Taichong (Great Surge). (Facing brightness to govern things, sages stand facing South. However, in the human body, the Heart is located anteriorly (South), so the front is called Guangming; the Chong Mai (Penetrating Vessel) is located posteriorly (North), so the back is called Taichong. The Taichong Mai is formed by the convergence of the Kidney Mai and Chong Mai, becoming vigorous, hence named Taichong. Note: Acupoint names in the classics each have specific meanings, but some cannot be traced; one should not be rigid.) In the region of Taichong is named Shaoyin (Lesser Yin); above Shaoyin is named Taiyang (Greater Yang). (This clarifies that these two meridians combine to form an interior-exterior relationship. The Kidney Zang is Yin, and the Bladder Fu is Yang; Yin Qi is below, Yang Qi is above. This constitutes one combined meridian Qi.) The Taiyang Meridian originates at Zhiyin (BL67) and terminates at Mingmen (Gate of Life), named Yang within Yin. (Zhiyin is an acupoint name located on the lateral side of the fifth toe. Mingmen is where the essence of the Zang shines forth, referring to the eyes. The Taiyang meridian qi starts at the eyes and descends to the feet; thus, it roots at the toes and terminates at the eyes. The *Ling Shu* states: "Mingmen refers to the eyes." Because Taiyang resides in the region of Shaoyin, it is called Yang within Yin.) Above the middle of the body is named Guangming; below Guangming is named Taiyin (Greater Yin). (The Heart is the organ of Guangming; below is the Taiyin Spleen.) Anterior to Taiyin is named Yangming (Bright Yang). (The Stomach is the Yangming meridian, running anterior to the Spleen meridian; the Spleen is the Taiyin meridian, running posterior to the Stomach meridian.) The Yangming Meridian originates at Lidui (ST45), named Yang within Yin. (Lidui is an acupoint located at the tip of the second toe. Because Yangming resides anterior to Taiyin, it is called Yang within Yin.) Exterior to Jueyin (Terminal Yin) is named Shaoyang (Lesser Yang). (The Gallbladder is the Shaoyang meridian, running outside the Liver meridian; the Liver is the Jueyin meridian, running inside the Gallbladder meridian.) The Shaoyin Meridian originates at Xiaoyin (GB44), named Lesser Yang within Yin. (Xiaoyin is an acupoint located at the tip of the fourth toe. Because Shaoyang resides exterior to Jueyin, it is called Lesser Yang within Yin. Note: Human meridians circulate up and down, flowing throughout the body, each having a starting point. Those starting below flow above; those starting above flow below. Without a root, how could they separate and unite in such a manner? However, this chapter only discusses the foot meridians of the Three Yin and Three Yang, omitting the hand six meridians. Why? The *Re Lun* chapter on Cold Damage also only mentions the foot six meridians. Later, Zhang Zhongjing wrote the *Shang Han Lun*, adding nothing. Is it that the twelve meridians of the body particularly emphasize the foot? Or do the foot six meridians suffice to generalize the hand, while the hand six meridians lack separation/union functions and can be omitted? Future scholars will surely know and explain this. Note: Lu Lianfu, compiling Danxi's works, recorded the theory of "transmission via foot, not hand," stating that the six meridians transmitted in cold damage are: Taiyang Bladder (Water); Yangming Stomach (Earth); Shaoyang Gallbladder (Wood); Taiyin Spleen (Earth); Shaoyin Kidney (Water); Jueyin Liver (Wood). Water freezes in cold, Earth cracks in cold, Wood withers in cold. The six meridians governed by the foot inherently fear cold, so pathogens enter and transmit. As for the hand six meridians: Taiyang Small Intestine (Fire); Yangming Large Intestine (Metal); Shaoyang Sanjiao (Fire); Taiyin Lung (Metal); Shaoyin Heart (Fire); Juexin Pericardium (Fire). Fire and Metal are firm and inherently fearless of cold; thus, pathogens cannot enter or transmit through the hand six meridians. This view originates from Liu Caochuang. Observing this together, we see that this chapter only records the foot six meridians, which are the portals for external pathogens, hence possessing the meanings of Kai (Open), He (Close), and Shu (Pivot), and the chapter is named after the separation and union of Yin and Yang. By analogy and seeking meaning, is this not the case?!) Therefore, regarding the separation and union of the Three Yang: Taiyang is Kai (Open), Yangming is He (Close), and Shaoyang is Shu (Pivot). (Separation refers to distinct application; Union refers to coordination with Yin. Separation positions them distinctly among the Three Yang; Union binds them as interior-exterior pairs forming Zang-Fu organs. Kai, He, and Shu indicate that the Three Yang Qi differ in quantity and mode of action. Kai serves as the foundation for managing movement and stillness; He holds the authority of consolidation; Shu facilitates subtle rotational movement. Due to these differing functions of Qi, there are three transformations. Note: The annotation is quite accurate, but saying the quantity of Three Yang Qi differs is imprecise; it should say the Three Yang Qi govern different aspects and have different modes of action, which makes more sense.) These three meridians must not deviate from each other; when pulsing, they should not float excessively; this is called One Yang. (When the Qi of the three meridians arrives, beating against the fingers without difference in weight or lightness, it can truly be said to be One Yang Qi, without the differentiated functions of the Three Yang. Note: Kai, He, and Shu are the wondrous functions of Yin and Yang, the reason for the separation and union of the Three Yin and Three Yang. If movement is improper, disease arises here.)

The Emperor said: I wish to hear about the Three Yin. Qibo said: The exterior is Yang, the interior is Yin; therefore, the middle is Yin. (Note: The annotation claiming Three Yang is exterior separation/union and Three Yin is interior separation/union is too forced. This is likely a transitional phrase moving from Yang to Yin, not necessarily requiring discussion of separation/union. The middle is the interior of the exterior; since the interior is Yin, the middle is also Yin.) The Chong Mai is below, named Taiyin. (The Chong Mai is below the Spleen, hence stated.) The Taiyin Meridian originates at Yinbai (SP1), named Yin within Yin. (Yinbai is an acupoint at the tip of the big toe. Because Taiyin resides in Yin, it is called Yin within Yin.) Posterior to Taiyin is named Shaoyin. (Order of Zang positions and meridians. Taiyin is Spleen; Shaoyin is Kidney. Below and slightly posterior to the Spleen is the position of the Kidney.) The Shaoyin Meridian originates at Yongquan (KI1), named Lesser Yin within Yin. (Yongquan is an acupoint in the depression of the sole.) Anterior to Shaoyin is named Jueyin. (Shaoyin is Kidney; Jueyin is Liver. Anterior and slightly superior to the Kidney is the position of the Liver.) The Jueyin Meridian originates at Dazhun (LR1), is the Terminal Yang of Yin, and is named Terminal Yin of Yin. (Dazhun is an acupoint in the hair tuft at the tip of the big toe. Jue means end. Yin Qi ends here, hence called Terminal Yin. Note: Terminal Yang means Yang ends here; Terminal Yin means Yin reaches its extreme here. Because Yang terminates, Yin terminates.) Therefore, regarding the separation and union of the Three Yin: Taiyin is Kai (Open), Jueyin is He (Close), and Shaoyin is Shu (Pivot). These three meridians must not deviate from each other; when pulsing, they should not sink excessively; this is called One Yin. ("Sink" refers to distinct manifestation; Yang floating is similar. If meridian Qi arrives without difference in floating or sinking, it can all be called One Yin Qi, no longer having the differentiated functions of the Three Yin.)

Yin and Yang Qi flow back and forth, accumulating and transmitting to complete one cycle. Qi is internal, Form is external, and they mutually accomplish each other. (Flowing back and forth refers to the reciprocation of Qi; Accumulation refers to the gathering of pulse movements; Transmission refers to the circulation of Yin and Yang Qi. Pulse Qi flows back and forth, moving ceaselessly. Accumulating its movement, Blood and Qi circulate, completing one cycle around the body in the time equivalent to two cun of water dripping. Hence it is called accumulation and transmission as one cycle. However, Ying (Nutritive) and Wei (Defensive) Qi, distributed via respiration, flow throughout the form and exterior, repelling empty pathogens, managing interior and exterior, mutually establishing each other. Hence it is said that Qi internally and Form externally mutually accomplish each other. A variant text reads "Chongchong". Note: The *I Ching* says "Chongchong wang lai" (flowing back and forth), which is correct.)