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Suwen (Plain Questions) is part of Huangdi Neijing (Yellow Emperor's Inner Canon), originating from the principle of Tai Su Hun Yuan (the primordial origin of the universe), elucidating the way of the unity of heaven and humanity. Through consultation with Qibo, it was revealed to the ministers. Although most of the words are from Qibo, it was actually Huangdi's questions that initiated them. Therefore, later generations referred to the nine volumes of Huangdi Neijing as Suwen. In Han Dynasty, Ban Gu in Yiwenzhi (Bibliography) stated: Huangdi Neijing has eighteen volumes; Suwen is the nine volumes serving as the classic, combined with Ling Shu (Spiritual Pivot) nine volumes, making up the total number.

"Shanggu" (Ancient Times) refers to tracing back to the time of Huangdi, when chaos first opened and heaven and earth were just created. "Tianzhen" (Innocent Nature) refers to the natural truth of human nature, without any mixture of human desires. Huangdi wished for the people of the world to live long lives, so he spoke of people in ancient times who could exceed a hundred years of age and whose movements did not decline; whereas people of today cannot do so. He further wished for the prosperity of the descendants of the world, so he spoke of people in ancient times who could still have children even when old; whereas people of today cannot achieve this either. Finally, he mentioned the Zhenren (True Persons) of ancient times, who were those maintaining their innocent nature during the Shanggu period. The Zhiren (Perfected Persons) of the Middle Ancient times could match the Zhenren of ancient times. Next were the Shengren (Sages), and then the Xianren (Worthy Persons), who could learn from the Zhiren of middle ancient times and be worthy of the Zhenren of ancient times. Hence, this chapter is named Lun Shanggu Tianzhen (Discussion on the Innocent Nature of Ancient Times).

In the past, Huangdi was born with spiritual qualities, could speak while young, behaved correctly and smoothly in childhood, became honest and agile upon growing up, and ascended to the throne upon maturity.
(Note: "Xun" is synonymous with "Xun" (follow); "Zhang" is pronounced with the rising tone, meaning growth. The following follows this pattern.)
The historian narrates Huangdi Neijing by first recording Huangdi. Huangdi's surname was Gongsun, son of Shaodian, ruler of Youxiong State, who succeeded Shennong to rule the world. He was born at Xuanyuan Hill, hence named Xuanyuan. He ruled the world with Earth Virtue, hence titled Huangdi (Yellow Emperor). "Zai" means to examine. The historian traces and examines Huangdi's deeds, hence saying "In the past, [he was] born with spiritual qualities." His wisdom surpassed ordinary people; he was a sage endowed by heaven. "Could speak while young" means knowing things from birth, being able to express ideas before reaching adulthood. "Xun" means to follow; "Qi" means correct. "Behaved correctly and smoothly in childhood" means although young, he could follow the right path. "Dun" means honest; "Min" means thorough. "Honest and agile upon growing up" means upon maturity, he was honest and thorough, governing the world effortlessly through non-action, with great promotion of education. "Ascended to the throne/maturity" refers to Huangdi casting a tripod at Dinghu Mountain; after the tripod was completed, he ascended to become an immortal. The ministers tried to hold onto his dragon whiskers but failed to catch up.

Then Huangdi asked the Tianshi (Heavenly Master): I have heard that people in ancient times could exceed a hundred years of age and their movements did not decline. People today, however, begin to decline in movement before reaching fifty. Is this due to differences in times and eras? Or is it because people have lost the proper way?
Qibo was the emperor's teacher, so the historian calls him Tianshi. Huangdi wished for all people to live as long as those in ancient times. Thus, he asked why people in ancient times could live past a hundred without declining. Why do people today decline in movement just past fifty? Is it due to the difference between ancient and modern times? Or is it because they do not follow the proper way, thus losing the method of life preservation?

Qibo replied: People in ancient times who understood the Way could model themselves after Yin and Yang, harmonize with Shu Shu (numerological methods/techniques), regulate their diet and drinking, maintain regular daily routines, and avoid excessive labor. Therefore, they could maintain both body and spirit, fully completing their natural lifespan, living to a hundred years before passing away.
This statement implies that it is not the difference in times, but people themselves losing the Way. People in ancient times who understood the Way of health preservation could take models from the Yin and Yang of heaven and earth, and harmonize with the techniques of the Five Elements. Understanding the principles of Yin, Yang, and Shu Shu allows one to regulate diet and drinking, maintain regular routines to nourish the body, and avoid excessive labor to calm the spirit. Thus, body and spirit remain together, allowing one to fully complete their natural lifespan. This is why they could live past a hundred years before passing.

People of today are different. They treat wine as water, make irregularity a norm, engage in sexual intercourse while drunk, exhaust their essence through lust, and dissipate their true Qi through recklessness. They do not know how to maintain fullness, fail to govern their spirit at appropriate times, seek only momentary pleasure, go against the joy of life, and lack regular routines. Consequently, they decline before reaching fifty.
(Note: "Le" is pronounced "Luo", same below, other chapters follow this.) People of today do not understand the Way of health preservation and instead harm their lives. Wine can disturb nature; treating wine as water means the heart is no longer guided by reason, leading to making recklessness a norm. Treating wine as water means the body is no longer controlled by the heart, leading to sexual intercourse while drunk. Engaging in intercourse while drunk leads to exhausting essence through lust. Making recklessness a norm leads to dissipating True Qi. Exhausting essence and dissipating True Qi means not knowing how to maintain fullness to nourish the body, nor knowing how to govern the spirit timely to nourish the mind. They only pursue mental pleasure, causing the body to go against the joy of life, resulting in irregular routines. Unable to keep body and spirit together, they decline in movement just past fifty.

Therefore, the teachings of the Sages of ancient times to the common people were: Avoid empty evils and thieving winds (abnormal qi of the four seasons) at the proper times; maintain tranquility and emptiness, so that True Qi follows; guard the spirit within, so how can disease arise?
(Note: "Tan" is synonymous with "Tan".) The Sages of ancient times feared people would be invaded by external pathogens, so they taught the masses. All abnormal qi of the four seasons are called Empty Evils and Thieving Winds, teaching people to avoid them at the proper times. If the mind is tranquil and empty, the primal True Qi will follow. Not exhausting essence and governing spirit timely ensures the spirit remains guarded within. Knowing externally how to avoid pathogens and internally how to guard the spirit, how can disease arise?

Thus, the will is leisurely with few desires, the heart is peaceful without fear, the body labors without fatigue, Qi flows smoothly, each follows their wishes, and all attain their hopes. Therefore, they find delight in their food, are content with their clothing, rejoice in their customs, do not envy high or low status, and their people are called simple and unadorned. Thus, sensual desires do not weary their eyes, and licentiousness does not confuse their hearts. Whether foolish, wise, virtuous, or incompetent, they are not troubled by external things, thus conforming to the Dao. This is why they can live past a hundred years without declining in movement, because their virtue is complete and they face no danger.
Internally guarding the spirit and externally avoiding pathogens leads to an inner state of leisurely will and few desires, a peaceful heart without fear. Externally, the body labors without fatigue. With internal and external harmony, Qi flows smoothly, wishes are fulfilled, and hopes are attained. Externally, they delight in food and are content with clothing; internally, they rejoice in customs and do not envy status. The people of ancient times differ from today's people; their people are called simple. Delighting in food and being content with clothing means sensual desires do not weary the eyes. Rejoicing in customs means licentiousness does not confuse the heart. Not envying status means whether foolish or wise, virtuous or incompetent, they are not troubled by external things, and the people are simple. Thus, they conform to the natural Way of health preservation. This is why people of ancient times could live past a hundred years without declining in movement: because conforming to the Dao makes virtue complete, preventing peril. From this, we see it is not the difference in times, but people themselves losing the Way.
This section discusses that when body and spirit are together, there is internal and external harmony; conforming to the Dao and completing virtue leads to longevity.

Huangdi said: When people grow old and have no children, is it because their physical strength and vitality are exhausted? Or is it determined by the mandate of heaven?
Since Huangdi wished for the people of the world to live long and for their descendants to prosper, he asked why some people grow old without children. Is it because their own physical strength and vitality are exhausted? Or is it constrained by the mandate of heaven?

Qibo said: At seven years old, girls' Kidney Qi becomes abundant, teeth change, and hair grows.
(Note: "Geng" is pronounced with the level tone, same below.) Human reproduction has fixed periods according to heaven. Physical strength and vitality also have fixed numbers. Heaven gives, earth generates; in humans, male gives, female receives. Thus, we discuss females first. Girls start at seven because even numbers contain odd numbers, meaning yin contains yang. Therefore, at seven, Kidney Qi begins to flourish. The Wuzang Shengcheng Pian (Chapter on Generation of Five Zang Organs) states: "The Kidney corresponds to bone, and its glory is in the hair." Teeth are the surplus of bone; when Kidney Qi flourishes, teeth change and hair grows.

At fourteen (two sevens), Tian Gui (a substance promoting reproductive maturation) arrives, the Ren Mai (Conception Vessel) becomes unobstructed, and the Chong Mai (Penetrating Vessel) becomes abundant. Menstruation occurs regularly, enabling conception.
(Note: "Ren" is pronounced with the level tone, other chapters follow this.) Tian Gui refers to male semen and female blood, the Gui Water generated by Tian One. At fourteen, Tian Gui arrives, the Ren Mai becomes unobstructed, and the Chong Mai becomes abundant. The Gu Kong Lun (Chapter on Bone Cavity) states: The Ren Mai originates below Zhongji and goes up to Guanyuan. This shows the Ren Mai connects with the Shaoyin channel. The Yin Yang Li He Lun (Chapter on Yin-Yang Separation and Combination) states: The place of the Great Surge is named Shaoyin. This shows the Chong Mai also connects with Shaoyin. Thus, when the Ren Mai is unobstructed and the Chong Mai is abundant, the menstruation governed by Shaoyin Gui Water occurs regularly. Regular menstruation indicates balanced Kidney Qi, enabling conception. This means women can conceive starting from fourteen.

At twenty-one (three sevens), Kidney Qi is balanced and even, wisdom teeth erupt, and growth reaches its peak.
Balanced and even means full and harmonious, neither excessive nor deficient. With balanced Kidney Qi, wisdom teeth erupt, and growth peaks. A tooth with a deep root is called a tooth; the last to emerge is the wisdom tooth. This indicates that since Kidney Qi began flourishing at seven, it is now sufficient at twenty-one.

At twenty-eight (four sevens), sinews and bones are firm, hair reaches its maximum length, and the body is in its prime.
Sinews and bones are governed by the Liver and Kidney. Firm means solid. With solid Liver and Kidney, hair reaches maximum length, and the body is robust. This means at twenty-eight, the interior is solid, and the exterior is full, leaving no room for further increase.

At thirty-five (five sevens), the Yangming Meridian begins to decline, the face starts to wither, and hair begins to fall.
The Yangming meridian runs over the face; its decline causes facial withering. The Yangming meridian is rich in blood and Qi; its decline means blood and Qi cannot fill the hair follicles, causing hair loss. This indicates that blood and Qi peaked at twenty-eight and began declining at thirty-five.

At forty-two (six sevens), the Three Yang meridians (Taiyang, Yangming, Shaoyang) decline above, the face completely withers, and hair begins to turn white.
Three Yang refers to Taiyang, Yangming, and Shaoyang. These meridians originate in the face; their decline above causes the face to completely wither. What was initially partial facial withering now becomes complete. What was initially hair loss now turns white. This indicates that since the Yangming meridian declined at thirty-five, all Three Yang meridians decline at forty-two.

At forty-nine (seven sevens), the Ren Mai is deficient, the Chong Mai declines, Tian Gui is exhausted, the earthly pathway (menstruation) stops, the form deteriorates, and childbearing ceases.
At fourteen, Tian Gui arrived, Ren Mai was unobstructed, and Chong Mai was abundant. By forty-nine, Ren Mai is deficient, Chong Mai declines, so Tian Gui is exhausted. Tian Gui water flows in the earth; when water dries up, the earthly pathway stops. Stagnation leads to the deterioration of有形 (formative) meridians, ending fertility. This illustrates the fixed periods of heaven and fixed limits of vitality in women.

At eight years old, boys' Kidney Qi becomes substantial, hair grows, and teeth change.
Boys start at eight because odd numbers contain even numbers, meaning yang contains yin. Kidney Qi becoming substantial means that before eight, Kidney Qi was still deficient, but now it becomes substantial. Kidney corresponds to bone, and its glory is in the hair; thus, hair grows and teeth change.

At sixteen (two eights), Kidney Qi flourishes, Tian Gui arrives, essence overflows and is emitted, yin and yang harmonize, enabling conception.
(Note: "Xie" is synonymous with "Xie" (emit), other chapters follow this.) Kidney Qi flourishing at sixteen means it became substantial at eight and now flourishes. Flourishing Kidney Qi brings Tian Gui; arrival of Tian Gui causes essence to overflow and emit. Male-female union of essence leads to yin-yang harmony and conception. This means men can conceive starting from sixteen.

At twenty-four (three eights), Kidney Qi is balanced, sinews and bones are strong, wisdom teeth erupt, and growth reaches its peak.
Balanced and harmonious Kidney Qi allows essence to circulate, making sinews and bones strong. Strong sinews and bones allow wisdom teeth to erupt and growth to peak. This indicates that at twenty-four, Kidney Qi is harmonious.

At thirty-two (four eights), sinews and bones are robust, muscles are full and strong.
At twenty-four, sinews and bones were strong; by thirty-two, they are even more robust. Internal robustness of sinews and bones leads to external fullness of muscles. At thirty-two, men have abundance both internally and externally.

At forty (five eights), Kidney Qi begins to decline, hair falls, and teeth become dry.
Kidney Qi became substantial at eight, peaked at thirty-two, and began declining at forty. Substantial Kidney Qi leads to hair growth and tooth change; declining Kidney Qi leads to hair loss and dry teeth. This is the natural law.

At forty-eight (six eights), Yang Qi衰竭 (exhausts) above, the face withers, and temples turn gray.
Declining Kidney Qi below at forty leads to exhaustion of Yang Qi above at forty-eight. Abundant Yang Qi brings luster to the face and lush hair. Now, with Yang Qi exhausted above, the face withers, and temples turn gray.

At fifty-six (seven eights), Liver Qi declines, sinews cannot move, Tian Gui is exhausted, essence is scarce, Kidney Qi declines, and the entire form is depleted.
(Note: "Zang" is written as "Zang", other chapters using "Zang" are not explained separately; if read literally, it is explained.) Declining Liver Qi is due to Kidney Water failing to generate Liver Wood. Liver decline means blood fails to nourish sinews, so sinews cannot move. Liver decline means Tian Gui is already exhausted. For men, Tian Gui is essence. Exhausted Tian Gui means scarce essence; scarce essence leads to Kidney Qi decline. Kidney Qi decline means not only the formless Qi declines, but the formable form is also depleted.

At sixty-four (eight eights), teeth and hair fall out.
Since Kidney Qi began declining at forty, hair fell and teeth dried. By sixty-four, teeth and hair detach from the form and fall out. This illustrates the fixed periods of heaven and fixed limits of vitality in men.

The Kidney governs water, receiving and storing the essence of the Five Zang and Six Fu organs. Therefore, only when the Five Zang are abundant can essence be discharged. Now that all Five Zang are declining, sinews and bones are lax, and Tian Gui is exhausted. Thus, temples turn gray, the body feels heavy, walking is unsteady, and childbearing ceases.
(Note: "Cang" is synonymous with "Zang"; "Liu Fu" is synonymous with "Liu Zang". Other chapters follow this. The "Cang" in Zang is explained literally; "Xie Zhui" is synonymous with "Xie Duo" (laxity).) Pre-natal Tian Gui relies on post-natal grain and water for generation. Thus, the Kidney governs water. Water refers to Gui Water: it receives the essence transformed from grain and water of the Five Zang and Six Fu organs and stores it in the Kidney. Essence from the Six Fu returns to the Five Zang; essence from the Five Zang returns to the Kidney. Therefore, only when the Five Zang are abundant can essence be discharged. Now that all Five Zang are declining, sinews and bones are lax, and Tian Gui is exhausted. Exhaustion of Tian Gui internally manifests externally as gray temples, heavy body, and unsteady gait, which is why childbearing ceases.

Huangdi said: Some people are old yet still have children. Why?
The previous text discussed the normal patterns of Tian Gui in men and women to show that modern people differ from ancient ones. Huangdi wishes for modern people to be like the ancients, so he asks why some old people still have children.

Qibo said: This is because their innate longevity exceeds the norm, their Qi and vessels are always unobstructed, and their Kidney Qi is in excess. Although such people may have children, men do not exceed the limit of eight eights (64), and women do not exceed the limit of seven sevens (49); the essence of heaven and earth will eventually be exhausted.
Having children in old age is due to exceeding innate longevity, where the limits of seven sevens and eight eights do not apply. Such people must have unobstructed Qi and vessels and excess Kidney Qi, hence having children in old age. Although they have children, this is not the constant rule. According to the constant rule, men's Tian Gui ends at eight eights, and women's at seven sevens, at which point the essence of heaven and earth is exhausted.

Huangdi said: Can those who follow the Dao, living past a hundred, still have children?
Those following the Dao having children past a hundred excludes women; the previous question about old age having children focused on men, but Qibo discussed both genders, so Huangdi asks again.

Qibo said: Those who follow the Dao can resist aging and preserve their form. Although their bodily age is advanced, they can still bear children.
Form has an end, but the Dao is infinite. Those who follow the Dao naturally resist aging and preserve their form; the constant laws of heaven cannot limit them. Thus, although their bodily age is advanced, they can still bear children. This section states that while childbearing has a constant limit, only those who follow the Dao can resist aging and preserve their form, allowing them to have children despite advanced age.

Huangdi said: I have heard that in ancient times there were Zhenren (True Persons) who could grasp heaven and earth, control Yin and Yang, breathe in essence and Qi, stand alone guarding their spirit, and whose muscles were unified. Thus, their lifespan matched that of heaven and earth, having no end; this is because they lived by the Dao.
Those following the Dao having children past a hundred was unique to antiquity. Thus, it is said: I have heard of Zhenren in ancient times, who were those imbued with the Dao. The Dao resides above heaven and earth; formless, it generates heaven and earth, so these persons could grasp heaven and earth. Emotionless, it operates sun and moon, so they could control Yin and Yang. Breathing merges with the essence and Qi of heaven and earth, hence breathing in essence and Qi. Standing alone merges with the primordial spirit of heaven and earth, hence standing alone guarding the spirit. The muscular body of the Zhenren is indistinguishable from the clear and tranquil body of heaven and earth, hence muscles are unified. Thus, their lifespan matches heaven and earth. "Bi" means end. Lifespan ending with heaven and earth means having no end. All these are generated by the Dao. This describes the Zhenren of ancient times imbued with the Dao.

In middle ancient times, there were Zhiren (Perfected Persons) with pure virtue and complete understanding of the Dao, harmonizing with Yin and Yang, adjusting to the Four Seasons, separating from worldly affairs, accumulating essence, and preserving spirit. They wandered between heaven and earth, with hearing and sight extending beyond the eight directions. These individuals likely extended their lifespan and strengthened their bodies, also returning to the state of Zhenren.
"Zhi" means ultimate. Zhiren in middle ancient times ultimately fulfilled human nature to return to truth. Pure virtue and complete Dao mean purifying innate virtue and completing inherent Dao. Harmonizing with Yin and Yang and adjusting to Four Seasons means harmonizing with the Yin-Yang and Four Seasons of heaven and earth. Separating from worldly affairs means dwelling in the world while transcending it mentally. Accumulating essence and preserving spirit means gathering essence and perfecting spirit. Doing so allows the form to wander between heaven and earth and senses to extend beyond the eight directions. This represents Zhiren completing the Dao, likely extending lifespan and strengthening the body. Their constitution also returns to Zhenren. This describes Zhiren of middle ancient times returning to truth and merging with the Dao.

Next were Shengren (Sages), who dwelled in the harmony of heaven and earth, followed the principles of the Eight Winds, adapted desires within secular society, harbored no anger or resentment, acted without distancing themselves from the world, wore proper attire, avoided ostentatious behavior, did not let external affairs tire the body, had no internal worries, pursued tranquility and joy, achieved self-satisfaction, kept the form intact, preserved the spirit undissipated, and could also live to a hundred.
(Note: "Hui" is pronounced "Hui", other chapters follow this.) Shengren are those with prior knowledge and awakening. Zhenren dwell above heaven and earth; Zhiren exist within secular society. Shengren dwell in the harmony of heaven and earth and follow the principles of the Eight Winds. Dwelling within society, they adapt desires within secular norms without anger or resentment. In action, they do not distance themselves from the world, wearing proper attire. "Fu" means clothes; "Zhang" means hat/crown. In conduct, they avoid conforming to vulgar customs, so externally they do not let affairs tire the body, and internally they have no mental worries. Internally free from worry, they pursue tranquility and joy; externally free from labor, they achieve self-satisfaction. Not tiring the body and achieving self-satisfaction keeps the form intact. "Bi" means decay/damage. Free from worry and pursuing tranquility preserves the spirit undissipated. "San" means loss. Doing so allows living to a hundred, similar to Zhiren extending lifespan and strengthening the body. This describes Shengren being similar to Zhiren.

Next were Xianren (Worthy Persons), who modeled themselves after heaven and earth, imitated the sun and moon, distinguished the arrangement of stars, followed or opposed Yin and Yang, differentiated the Four Seasons, followed the ancients, and agreed with the Dao. They could also extend their lifespan, though with a limit.
(Note: "Bie" is pronounced "Bi".) Xianren are those who emulate the ancients and elucidate subtle truths. Modeling after heaven and earth means emulating heaven above and earth below. Sun, moon, and stars are attached to heaven, so they imitate sun and moon and distinguish star arrangements. "Xiang Si" means imitating; "Bian Lie" means distinguishing and arranging. Yin, Yang, and Four Seasons manifest on earth, so they follow or oppose Yin and Yang and differentiate Four Seasons. "Ni" means to welcome. Welcoming and following Yin-Yang changes, and distinguishing Four Seasons constants. Doing so allows following the ancients and agreeing with the Dao. This enables extending lifespan. It means they can also extend lifespan like Zhiren. Having a limit means while Zhenren's lifespan matches heaven and earth without end, Xianren have a limit. This describes Xianren studying the Dao, approaching Shengren and nearing Zhiren. This section continues the theme of Dao followers living past a hundred and having children, stating that ancient Zhenren fully embodied the Dao, middle ancient Zhiren fully embodied truth, and Shengren and Xianren embodied truth to merge with the Dao.