人身一太极也。太极一阴阳也。诊法之分动静。犹太极之分阴阳也。太极动而生阳。静而生阴。犹人身之
动属乎阳。静属乎阴也。动以行言。静以止言。行有迟速。止有屈伸。犹太极之分两仪。两仪之分四象也。由
是而刚柔得位。动静有常。论阴阳则无咎。论身体则无病矣。然而阴阳有偏胜之时。身体有违和之日。故
圣人测阴阳于气候。验病症于形容。就行而言。则速为阳。迟为阴。行之速者。阳之阳。行之迟者。阳之阴。就
止而言。则伸为阳。屈为阴。止之伸者。阴之阳。止之屈者。阴之阴。阴阳之要。有表里焉。有脏腑焉。阳入之阴
则静。阴出之阳则怒。重阴者癫。重阳者狂。以寒热分之。则阳多热。阴多寒。以虚实分之。则阳道实。阴道虚。
阳经之病。实则见其弃衣而走。虚则见其身重难行。阴经之病。实则见其坐而欲起。虚则见其卧而卷身。
阳主乎动。行之速者。阳有余。行之迟者。阳不足。阴主乎静。止之伸者。阴有余。止之屈者。阴不足。欲动而不
能动者。其病在阳。欲静而不能静者。其病在阴。乍静乍乱。水浆不入。形体不仁者。阴阳离散。时动时静。容
止可观。进退可度者。血气调匀。善诊者。观动静之常。以审动静之变。合乎望闻问切。辨其寒热虚实。化而
裁之。推而行之。可谓知阴阳矣。
The human body is a Taiji (Supreme Ultimate). Taiji is Yin and Yang. The distinction between movement and stillness in diagnostic methods is analogous to the distinction between Yin and Yang in Taiji. When Taiji moves, it generates Yang; when it is still, it generates Yin. Similarly, movement in the human body belongs to Yang, and stillness belongs to Yin. "Xing" (walking/moving) refers to dynamic action, while "Zhi" (stopping/resting) refers to static state. Walking has variations in speed (fast or slow), and stopping involves flexion or extension. This is akin to Taiji dividing into Liangyi (Two Modes), and Liangyi further dividing into Sixiang (Four Symbols). From this, Gang (firm/yang) and Rou (soft/yin) attain their proper positions, and Dong (movement) and Jing (stillness) follow consistent patterns. Discussing Yin and Yang leads to no error; discussing the body leads to no disease. However, there are times when Yin and Yang are unbalanced, and days when the body feels disharmonious. Therefore, the sages measure Yin and Yang through climatic conditions and verify symptoms through physical appearance and demeanor. Regarding "Xing" (movement), speed indicates Yang, and slowness indicates Yin. Fast movement is Yang within Yang, while slow movement is Yin within Yang. Regarding "Zhi" (stillness), extension indicates Yang, and flexion indicates Yin. Stillness with extension is Yang within Yin, while stillness with flexion is Yin within Yin. The essence of Yin and Yang involves the exterior-interior relationship and the Zang-Fu organs. When Yang enters Yin, the state is quiet; when Yin emerges from Yang, the state is agitated or angry. Excess Yin leads to Dian (catatonia/epilepsy-like disorder), and excess Yang leads to Kuang (mania). Differentiating by cold and heat: excess Yang results in heat, excess Yin results in cold. Differentiating by deficiency and excess: Yang meridians typically present with excess syndromes, while Yin meridians typically present with deficiency syndromes. In diseases of the Yang meridians, an excess syndrome manifests as discarding clothes and running, while a deficiency syndrome manifests as heavy limbs and difficulty moving. In diseases of the Yin meridians, an excess syndrome manifests as sitting but wanting to rise, while a deficiency syndrome manifests as lying down with a curled body. Yang primarily governs movement: fast walking indicates excess Yang, while slow walking indicates insufficient Yang. Yin primarily governs stillness: extension during rest indicates excess Yin, while flexion during rest indicates insufficient Yin. Desiring to move but unable to do so indicates pathology in Yang; desiring stillness but unable to achieve it indicates pathology in Yin. Sudden shifts between stillness and agitation, inability to consume fluids, and numbness of the body indicate the dispersion of Yin and Yang. Alternating between movement and stillness, with composure and measured movements, indicates harmonious Qi and Blood. A skilled diagnostician observes the normal patterns of movement and stillness to discern their variations, integrating Wang (inspection), Wen (listening/smelling), Wen (inquiry), and Qie (palpation) to differentiate Cold-Heat and Deficiency-Excess, applying flexible adaptations and practical execution. This can be said to constitute knowledge of Yin and Yang.