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Yellow Emperor asked: Yin and Yang are the principles of Heaven and Earth (i.e., the Dao of change and generation; as stated in the *Yijing*, "One Yin and one Yang is called the Dao"). They are the general guidelines of all things (i.e., the guidelines for growth, transformation, maturation, and storage. It is also said that Yang endows righteous Qi to generate, while Yin acts as the host to establish form, thus becoming the guideline of all things). They are the parents of change (My note: 'Hua' refers to the application of change, and 'Bian' refers to dispersion and transformation. The application of Qi is called "Sheng Qi" (generating Qi), and the dispersion and transformation of Qi is called "Ji" (extremity). The *Neijing* states: "The generation of things comes from Wu (Yin/Transformation), and the extremity of things comes from Bian (Yang/Change)." From this, we know that all things cannot escape Yin and Yang, hence they are called parents. Wang Bing's commentary explains this as the function of different species, such as eagles transforming into turtledoves or rotten grass transforming into fireflies, all becoming different species through change). They are the origin of life and death (i.e., the function of cold and heat. All things feel the warmth of Yang Qi to live and feel the cold of Yin Qi to die; thus, it is known that the origin of life and death lies in the operation of Yin and Yang). They are the mansion of divine spirit (i.e., government office. Why are there so many variations in life, death, and change? Because the Divine Spirit resides within. The *Yijing* says, "Unfathomable Yin and Yang is called Shen (Spirit)," also implying it resides within. It is also said that union and dispersion are unfathomable, and biological generation is infinite; without the operation of the Divine Spirit, who could achieve this? ○ Detailed comparison with the *Tianyuanji Dalun* shows similarities, but the commentary differs significantly). In treating disease, one must seek the root (I believe this "root" refers to Yin and Yang). Therefore, accumulated Yang Qi forms Heaven, and accumulated Yin Qi forms Earth (explaining why Yin and Yang are the principles of Heaven and Earth here). Yin is quiet, Yang is active (describing the standards of responding to things). Yin generates and grows, Yang kills and stores (clarifying the distinct functions of Heaven and Earth in life and death. Some doubt the meaning of "Yin grows, Yang kills." According to the *Yijing*, the Eight Trigrams are distributed in four directions. Kun belongs to Yin, located in the southwest corner, during the transition of June and July, when all things flourish. How can one say Yin does not grow? Qian is located in the Xu-Hai division, during the transition of September and October, when all things are harvested and killed. Who says Yang does not kill? This phrase also appears in the *Tianyuanji Dalun*, with its own explanation). Yang transforms into Qi, Yin forms into substance. Heaven is above, Earth is below, representing the upper and lower positions of all things (Observing their covering and bearing, one can know the upper and lower positions of all things. ○ Xuezhai says: Upper and lower refer to covering and bearing). Yin and Yang are like male and female in Blood and Qi (Yin governs Blood, Yang governs Qi; Yin gives birth to females, Yang gives birth to males). Left and Right are the pathways of Yin and Yang (Qi of Yin and Yang circulates left and right, so Left and Right are the pathways of Yin and Yang. Yang Shangshan said: Yin Qi moves right, Yang Qi moves left, referring to this. ○ The theory of Interstitial Qi is detailed in the *Liuzhi Da Lun*). Water and Fire are the omens of Yin and Yang (Zheng means trust/test, Zhao means omen/presage. Using the coldness of water and heat of fire to manifest and verify the presage of Yin and Yang. It is also said that observing the Qi of Water and Fire makes the omens of Yin and Yang clear). Yin and Yang are the initial cause of change in all things (Referring to Yin and Yang as the original source of change and generation. ○ Comparing from "Heaven and Earth..." to "...initial cause," this section is similar to the *Tianyuanji Dalun*, but the commentary differs). Thus it is said: Yin inside is the guardian of Yang; Yang outside is the servant of Yin (Yin is quiet, thus acting as the guard of Yang; Yang is active, thus acting as the servant of Yin. See *Yinying Xiang Dalun*). Clear Yang rises to form Heaven, Turbid Yin descends to form Earth. Earth Qi rises to become Cloud, Heaven Qi descends to become Rain. Rain comes from Earth Qi, Cloud comes from Heaven Qi (Yin Qi condenses upward to combine into Cloud; Yang Qi disperses downward to flow into Rain. Rain is disseminated from Cloud, hence "Rain comes from Earth"; Cloud relies on Qi interaction, hence "Cloud comes from Heaven." This is the Yin and Yang of Heaven and Earth. The Clear and Turbid in the human body are similar). Therefore, Clear Yang exits through the upper orifices (eyes, ears, mouth, nose), and Turbid Yin exits through the lower orifices (urethra and anus). This follows the principle: "Those originating from Heaven tend upward; those originating from Earth tend downward; each follows its kind." Clear Yang disperses into the Couli (interstices/skin pores) (this is formless Qi), and Turbid Yin travels to the Five Zang Organs (this is substantial form. ○ Couli are the gates of渗泄 (seepage and excretion), so Clear Yang disperses there; the Five Zang Organs are repositories, so Turbid Yin gathers there). Clear Yang fills the Four Limbs, and Turbid Yin returns to the Six Fu Organs (The Four Limbs move externally, so Clear Yang fills them; the Six Fu Organs transform internally, so Turbid Yin returns to them). Water is Yin, Fire is Yang (Water is cold and quiet, thus Yin; Fire is hot and active, thus Yang). Yang represents Qi, Yin represents Taste (Qi scatters, thus Yang; Taste follows form, thus Yin. Note: Here, "Yang is Qi, Yin is Taste" refers to the transformation of Heaven and Earth Yin and Yang. Yang manifests in Heaven as Qi; Yin takes form on Earth as Taste). Taste nourishes Form, Form relies on Qi (Xuezhai says: Earth Qi). Qi nourishes Essence, Essence relies on Transformation (Form eats Taste, so Taste returns to Form; Qi nourishes Form, so Form returns to Qi; Essence eats Qi, so Qi returns to Essence; Transformation generates Essence, so Essence returns to Transformation. ○ Xuezhai says: Heavenly Transformation). Essence eats Qi, Form eats Taste (Qi transformation generates Essence, Taste harmony grows Form, hence "eats"). Transformation generates Clear and Turbid Qi, Qi generates Form (i.e., Qi nourishes Form. Wang Bing's note: Subtle Qi, only Blood can transform into substantial form; Qi operates and establishes Ying, so these two each sustain life. ○ Xuezhai says: Transformation is Heavenly, Qi is Earthly). Taste nourishes Form, Qi injures Essence (Exceeding moderation causes this. Note: Form eats Taste; excessive Taste injures Form; Essence eats Qi; stagnant or depleted Qi injures Essence). Essence transforms into Qi, Qi is injured by Taste (If Essence relies on Transformation for nourishment, it eats Qi; if Essence transforms, it does not eat Qi. If Essence and Blood accumulate internally, stagnate into filth, and attack the Stomach, the five tastes become harsh and cannot enter. For pregnant women, Essence transforms for a hundred days, all affected by Taste. Note: Five Tastes enter the mouth, store in the Stomach to nourish the Qi of the Five Zang Organs; if Qi flows smoothly, it injures; Qi is injured by Taste. ○ Xuezhai says: Previously, Essence and Qi were one category, Form and Taste another, discussed separately; these two sentences discuss them interactively. "Essence transforms into Qi" shows mutual benefit; "Qi is injured by Taste" shows mutual harm). Yin Taste exits through the lower orifices, Yang Qi exits through the upper orifices (Taste has substance, so it flows down to the excretory orifices; Qi is formless, so it exits up through the respiratory gate). Strong Taste is Pure Yin, Weak Taste is Yin containing Yang; Strong Qi is Pure Yang, Weak Qi is Yang containing Yin (Yang is Qi, strong Qi is Pure Yang; Yin is Taste, strong Taste is Pure Yin. Thus, weak Taste is Yin containing Yang, weak Qi is Yang containing Yin). Strong Taste purges downward, weak Taste promotes circulation; Weak Qi disperses outward, Strong Qi generates heat (Yin Qi moistens downward, so strong Taste purges; Yang Qi flares upward, so strong Qi generates heat. Weak Taste belongs to Shaoyin, thus promoting purgation; weak Qi belongs to lesser Yang, thus sweating and dispersing, meaning sweat output). Vigorous Fire diminishes Qi, Mild Fire strengthens Qi. Vigorous Fire consumes Qi, Qi nourishes Mild Fire. Vigorous Fire dissipates Qi, Mild Fire generates Qi (Qi generates Vigorous Fire, hence "Vigorous Fire consumes Qi"; Mild Fire nourishes Qi, hence "Qi nourishes Mild Fire." Because Vigorous Fire consumes Qi, Qi dissipated by Vigorous Fire is exhausted; because Mild Fire benefits Qi, Qi generated by Mild Fire grows. Human Yang Qi is similarly affected. Note: Less becomes strong, strong becomes weak; this is indeed the principle). Among flavors and aromas, Pungent and Sweet disperse and belong to Yang; Sour and Bitter induce vomiting and purging and belong to Yin (See *Yinying Xiang Dalun*). The Yang Qi of the human body is like the Sun in the sky; if it loses its proper position, lifespan is shortened and brilliance is obscured (Metaphor: Human Yang Qi is like the Heavenly Sun. If Heaven loses its position, the Sun is unclear; if humans lose their position, Yang is insecure. If the Sun is unclear, Heaven is dim; if Yang is insecure, humans suffer premature death). Therefore, the movement of Heaven relies on the brightness of the Sun (Explaining that the generation of Fire should indeed borrow Yang Qi). Thus, Yang Qi is located superiorly and guards the exterior (Explaining the location of Yang Qi operation and its auxiliary role in protecting the body's upright Qi. I believe having Yang Qi in humans is like having the Sun in Heaven. Without the Sun, Heaven is dark; without Yang, humans perish. Thus, Heaven operates endlessly due to the abundance of Solar Yang Qi. Similarly, humans have Yang Qi to guard the exterior superiorly). Yang Qi mainly governs the exterior in a day (During the day, Yang Qi is external, circulating throughout the body twenty-five times). At dawn, Human Qi arises; at noon, Yang Qi is peak; at sunset, Yang Qi is deficient, and the Gate of Qi closes (Qi has existence and extinction, growing from little to strong, accumulating warmth to become hot, and cooling when extreme. This is the nature of things. Thus, Yang Qi arises at dawn, peaks at noon, and declines at sunset. The Gate of Qi is the Xuanfu, the portal for expelling Jingmai, Ying, and Wei Qi, hence called the Gate of Qi). Therefore, at night, one should gather and reject evil, not disturb sinews and bones, and avoid mist and dew. Violating these three time periods leads to physical exhaustion and weakness (All these are to follow Yang Qi. When Yang emerges, one goes out; when Yang hides, one hides. At dusk, Yang Qi declines and enters the Yin aspect, so one should gather to reject empty evil. Disturbing sinews and bones opposes Yang, consuming essence; seeing mist and dew invites cold-dampness. Following these three time periods preserves Tianzhen longevity and is seen in the *Shengqi Tongtian Lun*). There is Yin within Yang, and Yang within Yin. From dawn to noon is Heavenly Yang, specifically Yang within Yang; from noon to dusk is Heavenly Yang, specifically Yin within Yang (Noon is peak Yang, hence Yang within Yang; dusk is peak Yin, hence Yin within Yang. Yin and Yang govern the day, so dawn to dusk is Heavenly Yang, but with internal Yin-Yang distinctions). From nightfall to rooster crow is Heavenly Yin, specifically Yin within Yin; from rooster crow to dawn is Heavenly Yin, specifically Yang within Yin (At rooster crow, Yang Qi has not yet emerged, hence Heavenly Yin; at dawn, Yang Qi has risen, hence Yang within Yin). Thus, humans correspond to this pattern. Regarding human Yin and Yang: Exterior is Yang, Interior is Yin. Regarding body parts: Back is Yang, Abdomen is Yin. Regarding Zang-Fu organs: Zang are Yin, Fu are Yang. The Liver, Heart, Spleen, Lung, and Kidney (Five Zang) are all Yin; the Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, and Sanjiao (Six Fu) are all Yang (The *Zheng Lilun* states: Sanjiao has name but no form, connects superiorly with Xinzhui and inferiorly with the right Kidney, governs the pathways of various Qi, named Messenger. Also, Foot Sanjiao is an alias of Taiyang). Why know Yin within Yang and Yang within Yin? Because winter diseases are in Yin, summer diseases in Yang, spring diseases in Yin, autumn diseases in Yang; treatment with needles and stones depends on the location. Thus, the Back is Yang, and the Yang within Yang is the Heart (Heart is a Yang Zang, located in the Upper Jiao, residing in Yang with Yang, hence Yang within Yang. Also, Heart is a Male Zang, Male being Yang). The Back is Yang, and the Yin within Yang is the Lung (Lung is a Yin Zang, located in the Upper Jiao, residing in Yang with Yin, hence Yin within Yang. Also, Lung is a Female Zang, Female being Yin). The Abdomen is Yin, and the Yin within Yin is the Kidney (Kidney is a Yin Zang, located in the Lower Jiao, residing in Yin with Yin, hence Yin within Yin. Also, Kidney is a Female Zang, Female being Yin). The Abdomen is Yin, and the Yang within Yin is the Liver (Liver is a Yang Zang, located in the Middle Jiao, residing in Yin with Yang, hence Yang within Yin. Also, Liver is a Female Zang, Female being Yang). The Abdomen is Yin, and the Supreme Yin within Yin is the Spleen (Spleen is a Yin Zang, located in the Middle Jiao, residing in Yin with Taiyin, hence Supreme Yin within Yin. Also, Spleen is a Female Zang, Female being Yin). These are the mutual transmission and correspondence of Yin-Yang, Interior-Exterior, Male-Female, thus corresponding to Heavenly Yin and Yang (Matching celestial phenomena, thus corresponding to Heaven. See *Jinkui Zhenyan Lun*). Heavenly Qi connects with the Lung (High position). Earthly Qi connects with the throat (Low position). Wind Qi connects with the Liver (Wind generates Wood). Thunder Qi connects with the Heart (Thunder resembles Fire with sound). Grain Qi connects with the Spleen (Grain is hollow, Spleen receives). Rain Qi connects with the Kidney (Kidney governs Water). The Six Meridians are like rivers (Flowing incessantly). The Intestines and Stomach are like seas (Receiving all. Scripture says: Stomach is the Sea of Water and Grain). The Nine Orifices are like water flowing gas (Qi of the nine orifices flows without stagnation, like water flow). Using Heaven and Earth as symbols of Yin and Yang (Matching human affairs to images, pointing to Heaven and Earth as Yin and Yang, as stated below). Sweat of Yang is named after Rain of Heaven and Earth (Sweat exudes from skin, a release of Yang Qi, similar to clouds rising and rain falling in nature, hence this name). Qi of Yang is named after Gales of Heaven and Earth (Yang Qi disperses, gales fly, thus corresponding). Violent wind resembles thunder (Violent wind beats and sounds, resembling thunder. I believe Wind and Thunder are Yang; violent rebellious Qi in humans rushing and panting also resembles Wind and Thunder). Rebellious Qi resembles Yang (Rebellious Qi surges upward, so does Yang). Extreme Cold generates Heat, Extreme Heat generates Cold. Cold generates Qi, Turbid Heat generates Clear (Speaking of Righteous Qi). If Clear Yang is below, it causes undigested food diarrhea (Fire nature is rapid, cannot transmit and transform, due to Yang activity). If Turbid Qi is above, it causes distension (Cold Qi blocks, cannot harmonize, due to Yin quietness. Chang zhen qie, flesh swelling). This is reversal of Yin and Yang, the reverse and direct nature of disease (Fan means reversal, Zuo means action. Repeated action leads to such disease). Heaven is insufficient in the Northwest, so the Northwest direction is Yin, and human right ear and eye are less bright than the left (Superior, modeling Heaven). Earth is incomplete in the Southeast, so the Southeast direction is Yang, and human left hand and foot are weaker than the right (Inferior, modeling Earth). Question: Why? Answer: East is Yang, Yang essence gathers upward. Essence gathering upward makes the upper bright and lower deficient, making eyes and ears sharp but hands and feet inconvenient. West is Yin, Yin essence gathers downward. Essence gathering downward makes the lower full and upper deficient, making eyes and ears dull but hands and feet agile. Thus, when both are affected by evil, if above, the right is worse; if below, the left is worse. This is where Heaven and Earth Yin and Yang are incomplete, so evil resides there (Yin-Yang response to Heaven and Earth is like water in vessels. Round vessel holds round water, curved vessel holds curved water. Human blood and Qi are similar, so evil stays where there is deficiency. See *Yinying Xiang Dalun*). The function of Yin is storing Essence and responding frequently; the function of Yang is guarding the exterior and maintaining solidity (Function in humans. Ji means frequent. Meaning of Qi Ji is unclear. I believe Qi means responding. External summons cause internal frequent responses. E.g., harmonious summons make Heart respond with joy; adverse external summons make Liver respond with anger). If Yin cannot overcome Yang, pulse flows rapidly and forcefully, leading to mania (Bo Ji means extremely deficient and rapid. Bing means excess/full. Kuang means running wildly. Yang merging with Four Limbs causes mania. Scripture says: Four Limbs are the root of Yang. Yang excess makes Four Limbs solid, allowing climbing and singing. Heat excess in body causes discarding clothes and running. Such cases are all Yin failing to overcome Yang). If Yang cannot overcome Yin, Five Zang Qi conflict, Nine Orifices block (Nine Orifices connect internally to Zang and externally to organs. Thus, Zang Qi conflict blocks Nine Orifices. Eyes are Liver organ, Nose is Lung organ, Mouth is Spleen organ, Ears are Kidney organ, Tongue is Heart organ. Tongue is not a clear orifice. *Jinkui Zhenyan Lun* says: South Red color enters Heart, opens to Ears; North Black color enters Kidney, opens to Two Yins, hence). The key of Yin and Yang is that Yang must be dense to be solid (The key of Yin-Yang intersection lies in Yang Qi being closed and dense, not leaking randomly. Density prevents random leakage, strengthening Sheng Qi for longevity. I believe intersection may refer to male-female union). If the two do not harmonize, it is like Spring without Autumn, Winter without Summer (Two refers to Yin and Yang. Harmony is intersection. Saying the Dao of Yang-Yang harmony is cut off is like Heaven having seasons with Spring but no Autumn, Winter but no Summer. This is because generation is abandoned. Thus, sages do not cut the Dao of harmony but value closing and density to preserve Tianzhen method). Solid and harmonious is called Sage's Measure (Continuing: Solid Yang Qi flourishes, interior and exterior correspond, bravery overflows, then intersects, which is the Sage's measure of intersection). Thus, if Yang is strong but not dense, Yin Qi perishes (If Yang is strong but not closed/dense, Yin leaks and Essence/Qi exhausts). When Yin is peaceful and Yang is dense, Spirit is governed (When Yin Qi is peaceful and Yang Qi is dense, the use of Spirit improves daily). If Yin and Yang separate and decide, Essence and Qi perish (If Yin is not peaceful and Yang is not dense, forcing use and leaking damages Tianzhen. Two Qi separate, meridians collapse, Essence/Qi do not transform, circulation ceases. See *Shengqi Tongtian Lun*)