黄帝曰∶阴阳者，天地之道也，（道者，阴阳之理也。阴阳者，一分为二也。太极动
而生阳，静而生阴，天生于动，地生于静，故阴阳
为天地之道。）万物之纲纪，（大曰纲，小曰纪，总之为纲，周之为纪，物无巨细，莫不由之，故为万物
之纲纪。）变化之父母，（物生谓之化，物极谓之变。《易》曰∶“在天成象，在地成形，变化见矣。”
然而变化虽多，无非阴阳之所生，故为之父母。）生杀之本始，（生杀之道，阴阳而已，阳来则物生，阳去
则物死。然阳亦能杀，阴亦能长，故生于阳者阴能杀之，生于阴者阳能杀之。万物死生皆由乎此，故谓
之“本始”。本，根本也。始，终始也。）神明之府也。（神，变化不测也。明，三光着象也。府，
所以藏物也。神明出于阴阳，故阴阳为神明之府。）治病必求于本。（本，致病之原也。人之疾病，或在表，
或在里，或为寒，或为热，或感于五运六气，或伤于脏腑经络，皆不外阴阳二气，必有所本，故或本于阴，
或本于阳，病变虽多，其本则一，知病所从生而直取之，是为得一之道。倘但知见病治病，而不求其致病
之因，则流散无穷，诚哉疏矣！）故积阳为天，积阴为地。（阴阳体象，大小不同，形气生成，不积不浓，
故必积阳至大而为天，积阴至浓而为地。）阴静阳躁。（阴性柔，阳性刚也。）阳生阴长，阳杀阴藏。（此即
四象之义。阳生阴长，言阳中之阴阳也。阳杀阴藏，言阴中之阴阳也。盖阳不独立，必得阴而后成，如发生
赖于阳和，而长养由乎雨露，是阳生阴长也。阴不自专，必因阳而后行，如闭藏因于寒冽，而肃杀出乎风霜，
是阳杀阴藏也。此于对待之中而复有五脏之道，所谓“独阳不生，孤阴不成”也。一曰阳之和者为发生，
阴之和者为成实，故曰阳生阴长；阳之亢者为焦枯，阴之凝者为固闭，故曰阳杀阴藏。此又以阴阳之淑慝
言也。）阳化气，阴成形。（阳动而散，故化气。阴静而凝，故成形。）寒极生热，热极生寒。（阴寒阳热，
乃阴阳之正气。寒极生热，阴变为阳也；热极生寒，阳变为阴也。动之始则阳生，动之极则阴生，静之始则
柔生，静之极则刚生。如人伤于寒则病为热，本寒而变热也；内热已极而反寒栗，本热而变寒也。故阴阳
之理，极则必变。）寒气生浊，热气生清。（寒气凝滞，故生浊阴。热气升散，故生清阳。）清
气在下，则生飧泄，浊气在上，则生 胀。（清阳主升，阳衰于下而不能升，故为飧泄。浊阴主降，阴滞于
上而不能降，故为 胀。飧泄，完谷而泄也。 胀，胸膈满也。飧，音孙。 ，音嗔。）此阴阳反作，
病之逆从也。（作，为也。“此”字承上文“治病必求其本”以下而言，如阴云“长”，阳云“杀”，
寒生热，热生寒，清在下，浊在上，皆阴阳之反作而病之逆从也。顺则为从，反则为逆，逆从虽殊，皆有其本，
故必求其本而治之。）故清阳为天，浊阴为地。地气上为云，天气下为雨。雨出地气，云出天气。（此下言
阴阳精气之升降，以见天人一理也。天地者，阴阳之形体也。云雨者，天地之精气也。阴在下者为精，精者水
也，精升则化为气，云因雨而出也。阳在上者为气，气者云也，气降则化为精，雨由云而生也。自下而上者，
地交于天也，故地气上为云，又曰“云出天气”。自上而下者，天交于地也，故天气下为雨，又曰“雨出地气”。
升已而降，降者谓天；降已而升，升者谓地。天气下降，气流于地；地气上升，气腾于天，可见天地之升降者谓
之云雨，人身之升降者谓之精气。天人一理，此其为最也。）清阳出上窍，浊阴出下窍。（本乎天者亲上，
本乎地者亲下也。上窍七∶谓耳、目、口、鼻；下窍二，谓前、后二阴。）清阳发腠理，浊阴走五脏。（腠理，
肌表也。阳发散于皮肤，故清阳归之；阴受气于五脏，故浊阴走之。腠，音凑。）清阳实四肢，浊阴归
六腑。（四肢为诸阳之本，故清阳实之。六腑传化水谷，故浊阴归之。）水为阴，火为阳。（水润下而寒，
故为阴；火炎上而热，故为阳。水火者，即阴阳之征兆；阴阳者，即水火之性情。凡天地万物之气，无往而
非水火之运用，故天以日月为水火，《易》以坎离为水火，医以心肾为水火，丹以精气为水火。夫肾者水也，
水中生气，即真火也；心者火也，火中生液，即真水也。水火互藏，乃至道之所在。）阳为气，阴为味。（
气无形而升，故为阳；味有质而降，故为阴。此以药食气味言也。）味归形，形归气。
（归，根据投也。五味生精血以成形，故味归于形。形之存亡，由气之聚散，
故形归于气。）气归精，（气者，真气也，所受于天，与谷气并而充身者也。人身精血由气而化，故气归
于精。）精归化。（精者，坎水也。天一生水，为五行之最先，故物之初生，其形皆水，由精以化气，由气以化
神，是水为万物之原，故精归于化。）精食气，形食味。（食，如子食母乳之义。气归精，故精食气；
味归形，故形食味。）化生精，（万物化生，必从精始，故化生精。前言精归化者，言未化之前，由精为化也。
此言化生精者，言既化之后，由化生精也。）气生形。（气聚则形生，气散则形死也。）味伤形，气伤精。（
味既归形，而味有不节，必反伤形；气既归精，而气有失调，必反伤精。）精化为气，（精化为气，谓元气
由精而化也。前云气归精，是气生精也，而精化气，是精生气也。二者正精气互根之妙，天地云雨之义也。
夫阳化气，即云之类，阴成形，即雨之类。雨乃不生于地而降于天之云，气归精也；云乃不出于天而升于地
之气，精化为气也。人身精气，全是如此，故气聚则精盈，精盈则气盛，精气充而形自强矣。）
气伤于味。（上文曰“味伤形”，则未有形伤而气不伤者，如“味过于酸，肝气以津，脾气乃绝”之类，
是皆味伤气。）阴味出下窍，阳气出上窍，（味为阴，故降。气为阳，故升。）味浓者为阴，薄为阴之
阳；气浓者为阳，薄为阳之阴。（此言气味之阴阳，而阴阳之中复各有阴阳也。味为阴矣，而浓者为纯阴，
薄者为阴中之阳；气为阳矣，而淳者为纯阳，漓者为阳中之阴。）味浓则泄，薄则通利；
气薄则发泄，浓则发热。（阴味下行，故味浓者能泄于下，薄者能通利；阳气上行，故气薄者能泄于表，浓者
能发热也。）壮火之气衰，少火之气壮。壮火食气，气食少火。壮火散气，少火生气。（火，天地之阳气也。
天非此火不能生物，人非此火不能有生，故万物之生，皆由阳气。但阳和之火则生物，亢烈之火反害物，故火太
过则气反衰，火和平则气乃壮。壮火散气，故云“食气”，犹言火食此气也。少火生气，故云“食火”，
犹言气食此火也。此虽承气味而言，然造化之道，
少则壮，壮则衰，自是如此，不特专言气味。）气味辛甘发散为阳，酸苦涌泄为阴。（此言正味之阴阳也。
辛散甘缓，故发肌表；酸收苦泄，故为吐泻。涌、 同。）阴胜则阳病，阳胜则阴病。（此下言阴阳偏胜
之为病也。阴阳不和，则有胜有亏，故皆能为病。）阳胜则热，阴胜则寒。（太过所致。）重寒则热，重
热则寒。（物极则变也。此即上文寒极生热、热极生寒之义。盖阴阳之气，水极似火，火极似水，阳盛格阴，
阴盛格阳，故有真寒假热、真热假寒之辨，此而错认，则死生反掌。重，平声。）寒伤形，热伤气。（寒为阴，
形亦属阴，寒则形消，故伤形，热为阳，气亦属阳，热则气散，故伤气。）气伤痛，形伤肿。（气欲利，伤之
则痛；形有质，伤之则肿。）故先痛而后肿者，气伤形也；先肿而后痛者，形伤气也。（气先病而后及于形，
因气伤形也；形先病而后及于气，因形伤气也。）风胜则动，（风胜者为振掉摇动之病，即医和云“风
淫末疾”之类。）热胜则肿，（热胜者为丹毒痈肿之病，即“阳淫热疾”之类。）燥胜则干，（燥胜者为津液
枯涸，内外干涩之病。）寒胜则浮，（寒胜者阳气不行，为胀满浮虚之病，即“阴淫寒疾”之类。）湿胜则濡
泻。（脾恶湿而喜燥，湿胜者必侵脾胃，为水谷不分濡泻之病，即“雨淫腹疾”之类是也。濡，音如，湿滞
也。）天有四时五行，以生、长、收、藏，以生寒、暑、燥、湿、风。（四时者，春、夏、秋、冬；五行者，木、
火、土、金、水。合而言之，则春属木而主生，其化以风；夏属火而主长，其化以暑；长夏属土而主化，其
化以湿；秋属金而主收，其化以燥；冬属水而主藏，其化以寒。五行各一，惟火有君、相之分。此言寒、暑、
燥、湿、风者，即五行之化也；言寒、暑、燥、湿、风、火者，是为六气也。）人有五脏化五气，以生喜、
怒、悲、忧、恐。（五脏者，心、肺、肝、脾、肾也，五气者，五脏之气也。由五气以生五志∶心在志为
喜，肝在志为怒，脾在志为思，肺在志为忧，肾在志为恐。）故喜怒伤气，寒暑伤形。（喜、怒伤内，故伤气。
寒、暑伤外，故伤形。举喜、
怒言则悲、忧、恐同矣，举寒、暑言则燥、湿、风同矣。上文言“寒伤形，热伤气”，盖彼以阴阳分形气，
此以内外分形气也。）暴怒伤阴，暴喜伤阳。（气为阳，血为阴。肝藏血，心藏神。暴怒则肝气逆而血乱，
故伤阴；暴喜则心气缓而神逸，故伤阳。多阳者多喜，多阴者多怒，亦各从其类也。）厥气上行，满脉去
形。（厥，逆也。言寒暑喜怒之气暴逆于上则阳独实，故满脉。阳亢则阴离，故去形。此孤阳之象也。《脉经》
曰∶诸浮脉无根者死，有表无里者死。其斯之谓欤？）喜怒不节，寒暑过度，生乃不固。（固，坚也。）故重
阴必阳，重阳必阴。（重者，重叠之义。谓当阴时而复感寒，阳时而复感热，或以天之热气伤人阳分，天
之寒气伤人阴分，皆谓之“重”。盖阴阳之道同气相求，故阳伤于阳，阴伤于阴，然而重阳必变为阴，重阴
必变为阳。下文八句，即其征验。上文“重寒则热”，“寒极生热”，义相上下，所当互求。重，平声。）
冬伤于寒，春必病温。（冬伤于寒者，以类相求，其气入肾，其寒侵骨。其即病者，为直中阴经之
伤寒；不即病者，至春夏则阳气发越，营气渐虚，所藏寒毒为外邪唤出，名为“温病”。所藏者少阴，所
合者太阳，与少阴为表里也；所发者少阳，所病者寒热，由内出外而未及于表也。然温病多起于冬不藏精及
辛苦饥饿之人，盖冬不藏精则邪能深入，而辛苦之人其身常暖，其衣常薄，暖时窍开，薄时忍寒，兼以饥饿劳
倦，致伤中气，则寒邪易入，待春而发。冬不藏精者死多生少，冬伤于寒者死少生多，在根本之拔与不拔耳。
又有天地间一种乖戾之气，时行传染，沿村阖户，虚者先受，不必冬寒而病者矣。避之之法，皆在节欲节
劳，仍勿忍饥而近其气，自无可虑。）春伤于风，夏生飧泄。（春伤于风，木气通于肝胆，即病者乃为外感，
若不即病而留连于夏，脾土当令，木邪相侮，病为飧泄也。飧，完谷而泄也。）夏伤于暑，秋必 疟。（夏伤
于暑，金气受邪，即病者乃为暑症，若不即病而暑汗不出，延至于秋，新凉外束，邪郁成热，金火相拒，寒
热交争，故病为 疟。）秋伤于湿，冬生咳嗽。（夏秋之交，土金用事，秋伤于湿，其
即病者湿气通脾，故为濡泄等证，若不即病而湿蓄金脏，久之变热，至冬则外寒内热，相搏乘肺，病为咳
嗽。）岐伯曰∶阳胜则身热，腠理闭，喘粗，为之 仰，汗不出而热，齿干，以烦冤腹满死，
能冬不能夏。（阳胜者火盛，故身热。阳盛者表实，故腠理闭。阳实于胸，则喘粗不得卧，故为 仰。汗
闭于外，则热郁于内，故齿干。阳极则伤阴，故以烦冤腹满死。阴竭者得冬之助，犹可支持，遇夏之热，
不能耐受矣。冤，郁而乱也。 、俯同。能、耐同。）阴胜则身寒，汗出身常清，数栗而寒，寒则厥，厥
则腹满死，能夏不能冬。（阴胜则阳衰，故身寒。阳衰则表不固，故汗出而身冷。栗，战栗也。厥，厥逆也。
阴极者阳竭于中，故腹满而死。阳衰者喜暖恶寒，故能夏不能冬也。阳气有余为身热无汗，阴气有余为多汗身
寒。）此阴阳更胜之变，病之形能也。（更胜，迭为胜负也，即阴胜阳病、阳胜阴病之义。形，言阴阳之
病形。能，作“态”。）能知七损八益，则二者可调，不知用此，则早衰之节也。（上文言阴阳之变病，此
言死生之本原也。七为少阳之数，八为少阴之数。七损者，言阳消之渐；八益者，言阴长之由也。夫阴
阳者，生杀之本始也。生从乎阳，阳不宜消也；死从乎阴，阴不宜长也。使能知七损八益之道而得其消长之
几，则阴阳之柄把握在我，故二者可调，否则未央而衰矣。夫阳长则阴消，阳退则阴进，阳来则物生，阳去则
Huangdi said: Yin and Yang are the Way of Heaven and Earth, (The "Way" refers to the principles of Yin and Yang. Yin and Yang represent a division into two. Taiji moves to generate Yang, and remains still to generate Yin. Heaven arises from movement, and Earth arises from stillness; therefore, Yin and Yang constitute the Way of Heaven and Earth.) the general net and small threads of all things, (The large is called the general net [Gang], the small is called the small thread [Ji]. Collectively it is the general net, comprehensively it is the small thread. No matter how great or small the things, none do not follow it; thus, it is the general net and small threads of all things.) the parents of change, (The growth of things is called "Hua" (transformation), and the extreme of things is called "Bian" (variation). The *I Ching* says: "In Heaven they form images, on Earth they form shapes, and changes are seen." Although changes are numerous, they are all generated by Yin and Yang; thus, they are called the parents.) the origin of life and death, (The way of life and death is nothing but Yin and Yang. When Yang arrives, things are born; when Yang departs, things die. However, Yang can also cause death, and Yin can also promote growth. Therefore, what is born of Yang can be killed by Yin, and what is born of Yin can be killed by Yang. The life and death of all things depend on this, hence it is called the "origin". Origin [Ben] means root; Start [Shi] means beginning and end.) the mansion of spirit and brightness. (Spirit [Shen] refers to unpredictable changes. Brightness [Ming] refers to the visible phenomena of the three luminaries [Sun, Moon, Stars]. Mansion [Fu] is where things are stored. Spirit and brightness originate from Yin and Yang; thus, Yin and Yang are the mansion of spirit and brightness.) In treating disease, one must seek the root. (The root [Ben] refers to the original cause of disease. Human diseases may be in the exterior or interior, cold or hot, affected by the Five Movements and Six Qi, or injured by Zang-Fu organs and collaterals. None are outside the two Qi of Yin and Yang, and all must have their root. Thus, some root in Yin, some in Yang. Although variations in disease are many, their root is one. Knowing where the disease originates and directly targeting it is to grasp the essential Way. If one only treats the disease as seen without seeking its cause, the condition will scatter infinitely; this is indeed negligent!) Therefore, accumulated Yang becomes Heaven, and accumulated Yin becomes Earth. (The forms and images of Yin and Yang differ in size. The generation of form and Qi requires accumulation to become dense. Thus, Yang must accumulate to become extremely vast to form Heaven, and Yin must accumulate to become extremely dense to form Earth.) Yin is still, Yang is active. (Yin's nature is soft; Yang's nature is rigid.) Yang generates, Yin grows; Yang kills, Yin stores. (This is the meaning of the Four Images. "Yang generates, Yin grows" refers to Yin and Yang within Yang. "Yang kills, Yin stores" refers to Yin and Yang within Yin. Yang cannot exist independently; it must obtain Yin to complete itself. For example, occurrence relies on Yang's harmony, while nourishment depends on rain and dew; this is Yang generates, Yin grows. Yin cannot act alone; it must rely on Yang to function. For example, storage occurs due to cold, while desolation comes from wind and frost; this is Yang kills, Yin stores. Within this reciprocity lies the way of the Five Zang organs, as stated: "Solitary Yang does not generate, solitary Yin does not form." Another view: The harmonious aspect of Yang is occurrence, and the harmonious aspect of Yin is completion; hence, Yang generates, Yin grows. The excessive aspect of Yang is scorching and withering, and the condensed aspect of Yin is solid closure; hence, Yang kills, Yin stores. This discusses Yin and Yang from the perspective of their benevolence and malevolence.) Yang transforms into Qi, Yin forms into shape. (Yang moves and disperses, thus transforming into Qi. Yin is still and coagulates, thus forming shape.) Extreme cold generates heat, extreme heat generates cold. (Cold is Yin, Heat is Yang; these are the proper Qi of Yin and Yang. Extreme cold generating heat is Yin transforming into Yang; extreme heat generating cold is Yang transforming into Yin. At the beginning of movement, Yang is born; at the extreme of movement, Yin is born. At the beginning of stillness, softness is born; at the extreme of stillness, rigidity is born. For instance, if a person is injured by cold, the disease manifests as heat; originally cold, it transforms into heat. If internal heat is extreme and chills occur, originally heat, it transforms into cold. Thus, the principle of Yin and Yang dictates that at the extreme, transformation must occur.) Cold Qi generates turbid Yin, Hot Qi generates clear Yang. (Cold Qi is stagnant and thus generates turbid Yin. Hot Qi ascends and disperses, thus generating clear Yang.) If clear Yang is below, it produces Suxie (diarrhea with undigested food); if turbid Yin is above, it produces chest and diaphragm distension. (Clear Yang governs ascending. If Yang is deficient below and cannot ascend, it results in Suxie. Turbid Yin governs descending. If Yin stagnates above and cannot descend, it results in chest and diaphragm distension. Suxie refers to diarrhea containing undigested food. Distension refers to fullness in the chest and diaphragm. 'Sun' is pronounced Sun. 'Chen' is pronounced Chen.) This is the reversal of Yin and Yang, representing the adverse and normal states of disease. ('Zuo' means acting. The word "Ci" [this] connects to the preceding text "seek the root in treating disease". For example, Yin speaking of "growth", Yang speaking of "killing", cold generating heat, heat generating cold, clear being below, turbid being above—all are reversals of Yin and Yang and adverse/normal disease states. Normal is Cong [following], reversed is Ni [adverse]. Though different, both have a root; thus, one must seek the root to treat them.) Therefore, clear Yang is Heaven, turbid Yin is Earth. Earth Qi ascends to become clouds, Heaven Qi descends to become rain. Rain emerges from Earth Qi, clouds emerge from Heaven Qi. (This section discusses the ascending and descending of Yin-Yang essence to show the unity of Heaven and Humanity. Heaven and Earth are the physical forms of Yin and Yang. Clouds and rain are the essence of Heaven and Earth. Yin below is Essence [Jing]; Jing is water. When Jing ascends, it transforms into Qi, and clouds emerge from rain. Yang above is Qi; Qi is clouds. When Qi descends, it transforms into Jing, and rain is born from clouds. From below to above is Earth interacting with Heaven, so Earth Qi ascends to become clouds, also said as "clouds emerge from Heaven Qi". From above to below is Heaven interacting with Earth, so Heaven Qi descends to become rain, also said as "rain emerges from Earth Qi". After ascending, it descends; the downloader is Heaven. After descending, it ascends; the ascender is Earth. Heaven Qi descends, Qi flows into Earth; Earth Qi ascends, Qi rises to Heaven. Thus, the ascending and descending of Heaven and Earth are called clouds and rain, while the ascending and descending of the human body are called Essence and Qi. The unity of Heaven and Humanity is most evident here.) Clear Yang exits through the upper orifices, turbid Yin exits through the lower orifices. (That which originates from Heaven tends upward; that which originates from Earth tends downward. Upper orifices: seven—ears, eyes, mouth, nose. Lower orifices: two—anterior and posterior yin openings.) Clear Yang disperses into the Couli (interstices), turbid Yin travels to the Five Zang organs. (Couli refers to the muscle surface. Yang disperses into the skin, so clear Yang belongs to it; Yin receives Qi from the Five Zang organs, so turbid Yin travels to them. 'Cou' is pronounced Cou.) Clear Yang fills the four limbs, turbid Yin returns to the Six Fu organs. (The four limbs are the root of all Yang, so clear Yang fills them. The Six Fu organs transmit and transform water and grain, so turbid Yin returns to them.) Water is Yin, Fire is Yang. (Water flows downward and is cold, thus Yin. Fire flares upward and is hot, thus Yang. Water and Fire are the signs of Yin and Yang; Yin and Yang are the nature of Water and Fire. The Qi of all things in Heaven and Earth nowhere fails to utilize Water and Fire. Thus, Heaven uses Sun and Moon as Water and Fire, the *I Ching* uses Kan and Li as Water and Fire, medicine uses Heart and Kidney as Water and Fire, and Daoist alchemy uses Essence and Qi as Water and Fire. Kidney is Water; Qi generated within Water is True Fire. Heart is Fire; Fluid generated within Fire is True Water. Water and Fire hiding within each other is the location of the Supreme Way.) Yang is Qi, Yin is Flavor. (Qi is formless and ascends, thus Yang. Flavor has substance and descends, thus Yin. This refers to the Qi and Flavor of medicines and foods.) Flavor returns to Form, Form relies on Qi. ('Gui' means to base upon or conform to. The Five Flavors generate Essence and Blood to form Form, thus Flavor returns to Form. The survival or destruction of Form depends on the gathering or scattering of Qi, thus Form returns to Qi.) Qi returns to Essence. (Qi refers to True Qi, received from Heaven and combined with Grain Qi to fill the body. Human Essence and Blood are transformed by Qi, thus Qi returns to Essence.) Essence returns to Transformation. (Essence is Kan Water. Heaven One generates Water, the first of the Five Elements. Thus, when things first generate, their form is Water. From Essence, Qi is transformed; from Qi, Spirit is transformed. Water is the origin of all things, thus Essence returns to Transformation.) Essence consumes Qi, Form consumes Flavor. ('Shi' [eat/consume] is like a child consuming mother's milk. Qi returns to Essence, thus Essence consumes Qi. Flavor returns to Form, thus Form consumes Flavor.) Transformation generates Essence. (All things transform and generate starting from Essence, thus Transformation generates Essence. Previously saying "Essence returns to Transformation" meant that before transformation, Essence serves as the basis for transformation. Here saying "Transformation generates Essence" means that after transformation, Essence is generated by Transformation.) Qi generates Form. (When Qi gathers, Form is born; when Qi scatters, Form dies.) Flavor injures Form, Qi injures Essence. (Since Flavor returns to Form, if Flavor is unregulated, it will inversely injure Form. Since Qi returns to Essence, if Qi is disordered, it will inversely injure Essence.) Essence transforms into Qi. (Essence transforming into Qi refers to Yuan Qi [Source Qi] being generated from Essence. Previously "Qi returns to Essence" meant Qi generates Essence; now "Essence transforms into Qi" means Essence generates Qi. These two demonstrate the profound mutual rooting of Essence and Qi, and the meaning of Heaven-Earth clouds and rain. Yang transforming into Qi is like clouds; Yin forming into shape is like rain. Rain is not born from Earth but descends from Heaven as clouds—this is Qi returning to Essence. Clouds do not come out of Heaven but rise from Earth as Qi—this is Essence transforming into Qi. Human Essence and Qi are exactly like this. Thus, when Qi gathers, Essence is abundant; when Essence is abundant, Qi is strong. When Essence and Qi are sufficient, Form becomes strong.) Qi is injured by Flavor. (As stated above, "Flavor injures Form," there is no case where Form is injured without Qi being injured. For example, "Excessive sour flavor causes Liver Qi to overflow and Spleen Qi to perish." These are cases of Flavor injuring Qi.) Yin Flavor exits through the lower orifices, Yang Qi exits through the upper orifices. (Flavor is Yin, thus it descends. Qi is Yang, thus it ascends.) Strong Flavor is Yin, thin Flavor is Yang within Yin. Strong Qi is Yang, thin Qi is Yin within Yang. (This discusses the Yin-Yang of Qi and Flavor, showing that within Yin and Yang, there is further Yin and Yang. Flavor is Yin, but strong Flavor is Pure Yin, and thin Flavor is Yang within Yin. Qi is Yang, but rich Qi is Pure Yang, and diluted Qi is Yin within Yang.) Strong Flavor causes purgation, thin Flavor promotes free flow. Thin Qi causes sweating, strong Qi causes fever. (Yin Flavor descends, so strong Flavor can purge downwards, and thin Flavor can promote free flow. Yang Qi ascends, so thin Qi can sweat from the exterior, and strong Qi can cause fever.) Vigorous Fire diminishes Qi, Mild Fire strengthens Qi. Vigorous Fire consumes Qi, Qi consumes Mild Fire. Vigorous Fire scatters Qi, Mild Fire generates Qi. (Fire is the Yang Qi of Heaven and Earth. Without this Fire, Heaven cannot produce things, and humans cannot survive. Thus, the birth of all things depends on Yang Qi. However, mild Fire produces things, while excessive Fire harms them. Therefore, excessive Fire causes Qi to diminish, while balanced Fire makes Qi strong. Vigorous Fire scatters Qi, hence "consumes Qi," meaning Fire eats this Qi. Mild Fire generates Qi, hence "consumes Fire," meaning Qi eats this Fire. Although this follows the discussion of Qi and Flavor, the principle of creation is: less leads to strength, strength leads to decline. This applies naturally, not just to Qi and Flavor.) Pungent and Sweet flavors that disperse and diffuse are Yang; Sour and Bitter flavors that induce vomiting and purging are Yin. (This discusses the Yin-Yang of proper flavors. Pungent disperses and Sweet relaxes, thus diffusing to the muscle surface. Sour astringes and Bitter purges, thus causing vomiting and diarrhea. Yong [induce vomiting] and Tan [purge] are the same.) Excess Yin causes Yang disease, excess Yang causes Yin disease. (This section discusses diseases caused by Yin-Yang excess. When Yin and Yang are disharmonious, there is excess and deficiency, so both can cause disease.) Excess Yang causes Heat, excess Yin causes Cold. (Caused by excess.) Double Cold generates Heat, double Heat generates Cold. (Things transform at the extreme. This is the meaning of "extreme cold generates heat, extreme heat generates cold" mentioned earlier. The Qi of Yin and Yang: Water extreme resembles Fire, Fire extreme resembles Water. Yang excess repels Yin, Yin excess repels Yang. Thus, there is true cold with false heat, and true heat with false cold. Misidentifying these leads to life or death instantly. 'Chong' is pronounced with a level tone.) Cold injures Form, Heat injures Qi. (Cold is Yin, Form is also Yin; Cold causes Form to diminish, thus injuring Form. Heat is Yang, Qi is also Yang; Heat causes Qi to scatter, thus injuring Qi.) Qi injury causes pain, Form injury causes swelling. (Qi desires smooth flow; injury causes pain. Form has substance; injury causes swelling.) Therefore, pain followed by swelling indicates Qi injuring Form; swelling followed by pain indicates Form injuring Qi. (Qi is diseased first and then affects Form, due to Qi injuring Form. Form is diseased first and then affects Qi, due to Form injuring Qi.) Wind excess causes tremors. (Wind excess causes trembling and shaking diseases, such as Yi He's "Wind excessive leading to extremity diseases.") Heat excess causes swelling. (Heat excess causes erysipelas and abscesses, such as "Yang excessive heat diseases.") Dryness excess causes dryness. (Dryness excess causes withered fluids and internal/external dryness.) Cold excess causes edema. (Cold excess obstructs Yang Qi, causing distension and floating emptiness, such as "Yin excessive cold diseases.") Dampness excess causes loose stools. (Spleen dislikes Dampness and likes Dryness. Dampness excess invades Spleen and Stomach, causing indistinguishable water and grain loose stools, such as "Rain excessive abdominal diseases." 'Ru' is pronounced Ru, meaning damp stagnation.) Heaven has Four Seasons and Five Elements, producing Growth, Development, Harvest, and Storage, and generating Cold, Summer Heat, Dryness, Dampness, and Wind. (Four Seasons: Spring, Summer, Autumn, Winter. Five Elements: Wood, Fire, Earth, Metal, Water. Combined: Spring belongs to Wood and governs Growth, its transformation is Wind. Summer belongs to Fire and governs Development, its transformation is Summer Heat. Late Summer belongs to Earth and governs Transformation, its transformation is Dampness. Autumn belongs to Metal and governs Harvest, its transformation is Dryness. Winter belongs to Water and governs Storage, its transformation is Cold. Each Element is one, except Fire which has Sovereign and Minister distinctions. Speaking of Cold, Summer Heat, Dryness, Dampness, and Wind refers to the transformations of the Five Elements. Speaking of adding Fire makes them Six Qi.) Humans have Five Zang organs transforming Five Qi, generating Joy, Anger, Worry, Grief, and Fear. (Five Zang: Heart, Lung, Liver, Spleen, Kidney. Five Qi: Qi of the Five Zang. From Five Qi arise Five Emotions: Heart's emotion is Joy, Liver's is Anger, Spleen's is Thought, Lung's is Grief, Kidney's is Fear.) Therefore, Joy and Anger injure Qi, Cold and Summer Heat injure Form. (Joy and Anger injure the interior, thus injuring Qi. Cold and Summer Heat injure the exterior, thus injuring Form. Mentioning Joy and Anger implies Grief, Worry, and Fear are similar. Mentioning Cold and Summer Heat implies Dryness, Dampness, and Wind are similar. Earlier "Cold injures Form, Heat injures Qi" divided Form and Qi by Yin-Yang; here Form and Qi are divided by Interior-Exterior.) Violent Anger injures Yin, violent Joy injures Yang. (Qi is Yang, Blood is Yin. Liver stores Blood, Heart stores Shen [Spirit]. Violent Anger causes Liver Qi to rebel and Blood to disorder, thus injuring Yin. Violent Joy causes Heart Qi to slacken and Shen to wander, thus injuring Yang. Those with much Yang tend to be joyful; those with much Yin tend to be angry, each following their kind.) Jue Qi [Rebellious Qi] ascends, filling the vessels and separating from Form. ('Jue' means rebellion. When Qi of Cold, Summer Heat, Joy, or Anger rebels violently upward, Yang becomes exclusively excess, thus filling the vessels. Yang hyperactivity causes Yin separation, thus separating from Form. This is the image of Solitary Yang. The *Mai Jing* says: Floating pulses without a root indicate death; having exterior without interior indicates death. Does this not refer to this?) Unregulated Joy and Anger, excessive Cold and Summer Heat, make life unstable. ('Gu' means firm.) Therefore, Double Yin must become Yang, Double Yang must become Yin. ('Chong' means overlapping. It means contracting Cold during Yin times or Heat during Yang times, or Heavenly Heat injuring Yang divisions and Heavenly Cold injuring Yin divisions, all called "Chong". Since Yin and Yang seek similar Qi, Yang is injured by Yang, and Yin by Yin. However, Double Yang must transform into Yin, and Double Yin into Yang. The following eight lines are evidence. "Double Cold generates Heat" and "Extreme Cold generates Heat" in the previous text have related meanings and should be sought mutually. 'Chong' is pronounced with a level tone.) Injury by Cold in Winter leads to Warm Disease in Spring. (Winter Cold injury seeks similarity; its Qi enters the Kidney, its Cold invades the bones. Immediate onset is Cold Damage [Shanghan] directly entering Yin meridians. Delayed onset: in Spring and Summer, Yang Qi erupts, Ying Qi gradually depletes, and stored Cold Toxicity is awakened by external pathogens, named "Warm Disease". Stored in Shaoyin, combined with Taiyang, table-interior relationship with Shaoyin. Erupts from Shaoyang, disease is alternating cold and heat, emerging from interior to exterior but not reaching the surface. Warm diseases often start from those who did not store Essence in Winter or those suffering from hard work and hunger. Not storing Essence allows pathogens to penetrate deeply. Hard-working people are often warm and thinly clothed; pores open when warm, endure cold when thin. Combined with hunger and fatigue, Zhong Qi [Middle Qi] is injured, making Cold entry easy, waiting for Spring to erupt. Those not storing Essence in Winter have more deaths than survivals; those injured by Cold in Winter have more survivals than deaths, depending on whether the root is pulled up. There is also a type of perverse Qi in Heaven and Earth, epidemic and contagious, affecting villages and households; the deficient are affected first, regardless of Winter Cold.) Injury by Wind in Spring leads to Suxie in Summer. (Spring Wind injury: Wood Qi connects to Liver and Gallbladder. Immediate onset is external contraction. If delayed into Summer, Spleen Earth is dominant, Wood pathogen insults Earth, resulting in Suxie. Suxie is diarrhea with undigested food.) Injury by Summer Heat in Summer leads to Nue [Malaria] in Autumn. (Summer Summer Heat injury: Metal Qi is pathogenic. Immediate onset is Summer Heat syndrome. If delayed without sweating, extending to Autumn, new coolness binds externally, pathogen stagnates and generates Heat. Metal and Fire resist each other, cold and heat contend, resulting in Nue.) Injury by Dampness in Autumn leads to Cough in Winter. (Transition of Summer and Autumn: Earth and Metal are active. Autumn Dampness injury: immediate onset Dampness connects to Spleen, causing loose stools etc. If delayed, Dampness accumulates in Metal Zang, transforms into Heat over time. By Winter, external Cold and internal Heat combat and attack Lung, resulting in Cough.) Qibo said: Excess Yang causes body heat, closed Couli, rapid breathing, lying back, no sweat but heat, dry teeth, leading to death from vexation, oppression, and abdominal fullness. Can tolerate Winter, cannot tolerate Summer. (Yang excess means Fire prosperity, thus body heat. Yang excess means exterior excess, thus closed Couli. Yang excess in chest causes rapid breathing and inability to lie down, thus lying back. Sweat closed externally causes Heat stagnating internally, thus dry teeth. Yang extreme injures Yin, thus death from vexation, oppression, and abdominal fullness. Yin exhaustion aided by Winter can still support, but cannot endure Summer heat. 'Yuan' means depressed and chaotic. 'An' is same as 'Fu'. 'Neng' is same as 'Nai'.) Excess Yin causes body cold, sweating with constant chill, frequent shivering and cold, cold leads to Jue [reversal], Jue leads to abdominal fullness and death. Can tolerate Summer, cannot tolerate Winter. (Yin excess means Yang deficiency, thus body cold. Yang deficiency means exterior insecurity, thus sweating and cold body. 'Li' is shivering. 'Jue' is reversal. Yin extreme means Yang exhaustion in middle, thus abdominal fullness and death. Yang deficiency likes warmth and dislikes cold, thus tolerating Summer but not Winter. Yang excess causes body heat without sweat; Yin excess causes profuse sweating and body cold.) This is the variation of Yin and Yang alternating victory, the form and state of disease. ('Gengsheng' means alternating victory and defeat, i.e., Yin excess Yang disease, Yang excess Yin disease. 'Xing' refers to the disease form of Yin and Yang. 'Neng' acts as "state".) Knowing the Seven Losses and Eight Benefits allows adjustment of the two; not knowing how to use this leads to early aging. (Previous text discussed Yin-Yang variation diseases; this discusses the origin of life and death. Seven is the number of Shao Yang; Eight is the number of Shao Yin. Seven Losses refers to the gradual decline of Yang; Eight Benefits refers to the growth of Yin. Yin and Yang are the origin of life and death. Life follows Yang, Yang should not decline. Death follows Yin, Yin should not grow. If one knows the Way of Seven Losses and Eight Benefits and grasps the mechanism of decline and growth, the handle of Yin and Yang is in my hands, so the two can be adjusted. Otherwise, decline occurs before the prime of life. When Yang grows, Yin declines; when Yang retreats, Yin advances. When Yang comes, things are born; when Yang goes,