阴极自地而升。是行阳道。乃东方之气。金石之变。上壅是也。极则阳道不行。反闭于
上。
故令人吐逆。是地之气不能上行也。逆而下降。反行阴道。故气填塞而不入则气口之脉大四
倍于人迎此清气反行浊道也。故曰格。
阳极自天而降。是行阴道。乃西方之气。膏粱之物。下泄是也。极则阴道不行。反闭于
故不得小便。是天之气不得下通也。逆而上行。反行阳道。故血脉凝滞而不通。则人迎之脉
大四倍于气口。此浊气反行清道也。故曰关。
寅为少阳。何以复为太阳。一阳初出地之外即数阳也。故谓之少阳。二阳过卯故谓之阳
明三
阳至巳。故谓之太阳之气。升至极之分。便是太阳也。三阳俱为太阳之气。居其底却为少阳
也。以此推之。三阳所呼之名异。非有二体也。以其从多少而言之耳。
阳气之极。举阴于九天之上。故水自天而降。故太阳即为寒水也。所以血多而气少。
阴明居太
阳少阳之中。二阳合明。故曰阳明。阴阳等也。所以气血俱多。少阳者。初出之气。少。而
不能鼓舞。阴气阳伏地中尚多。故为龙火为震为雷为足。俱属地之下也。所以气多血少。少
阳极举阴于九天之上。肺为卫天之极表也。所以上气故肺受之。至高者肺也故为手太阴阴于
此为秋气而复降。重阳补下焦元气重阴补上焦元气。辛为天之味。能补地之分。自上而降于
下也。苦为地之味。能补天之分。自下而升于上也。此二者。皆从其源也。六阳俱极举阴于
九天之上。故阴自天而降。是阴降于九天之上。而 卦之阴复何以从下生。盖阴之首虽从
天而降。其阴之尾巳至地矣。故阴从地而生。所以一阴从五阳之下也。凡所生者。从下皆从
乎地也。故地为万物之母。又云非母不生。从地而生者为春气。从天而降者为秋气。九天之
上为夏。九天之下为冬。
The Qi of the six Fu organs, corresponding to Heaven, governs the exterior. Their physical structure is located superiorly, but their functional application is inferior.
The Blood of the five Zang organs, corresponding to Earth, governs the interior. Their physical structure is located inferiorly, but their functional application is superior.
When Yin reaches its extreme, it rises from the ground; this is the movement along the Yang pathway, representing the Qi of the East, manifesting as changes in metal and stone, leading to upper congestion. If Yang reaches its extreme and the Yang pathway fails to proceed, it reverses and closes at the upper part, causing vomiting and reflux. This indicates that the Qi of Earth cannot ascend. Reversing and descending, it moves along the Yin pathway. Consequently, Qi fills and obstructs without entering, resulting in the pulse at the Qikou (Cun Kou) being four times larger than that at the Yingchong (Renying). This is clear Qi moving along the turbid pathway, hence termed "Ge" (Gridlock/Rejection).
When Yang reaches its extreme, it descends from Heaven; this is the movement along the Yin pathway, representing the Qi of the West, manifesting as downward discharge due to rich and fatty foods. If Yin reaches its extreme and the Yin pathway fails to proceed, it reverses and closes, resulting in the inability to urinate. This indicates that the Qi of Heaven cannot descend smoothly. Reversing and ascending, it moves along the Yang pathway. Consequently, blood vessels become stagnant and blocked, resulting in the pulse at the Yingchong (Renying) being four times larger than that at the Qikou (Cun Kou). This is turbid Qi moving along the clear pathway, hence termed "Guan" (Obstruction/Closure).
Yin corresponds to Shaoyang (Lesser Yang). Why is it also referred to as Taiyang? Because when one Yang emerges from outside the earth, it begins to count as Yang, thus it is called Shaoyang. When two Yang pass through Mao, it is called Yangming. When three Yang reach Si, it is called Taiyang Qi. When the Qi ascends to its extreme point, it becomes Taiyang. All three Yang are collectively referred to as Taiyang Qi; however, if situated at the bottom, it is called Shaoyang. Inferring from this, the names attributed to the three Yang differ, but they do not possess two distinct bodies; the distinction lies only in the quantity of Qi.
When Yang Qi reaches its extreme, it lifts Yin to the highest heavens, so Water descends from Heaven. Therefore, Taiyang corresponds to Cold Water. Thus, Taiyang has abundant Blood and scarce Qi. Yangming resides between Taiyang and Shaoyang; the combination of two Yangs illuminates each other, hence it is called Yangming. Yin and Yang are balanced, so both Qi and Blood are abundant. Shaoyang represents the initial emerging Qi, which is scant and unable to fully inspire. At this stage, Yin Qi remains latent in the earth in large quantities. Therefore, Shaoyang corresponds to Dragon Fire, the Zhen Trigram, Thunder, and the feet, all belonging to the subterranean realm. Thus, Shaoyang has abundant Qi and scarce Blood. When Shaoyang reaches its extreme, it lifts Yin to the highest heavens. The Lung, being the most superficial layer of Wei Qi protection, receives pathogens from above. As the highest organ, the Lung belongs to Hand-Taiyin. Yin Qi here resembles Autumn Qi returning and descending. In cases of excessive Yang, tonify the Yuan Qi of the Lower Jiao; in cases of excessive Yin, tonify the Yuan Qi of the Upper Jiao. Pungent flavor is the taste of Heaven, capable of supplementing the deficiency of Earth, descending from above to below. Bitter flavor is the taste of Earth, capable of supplementing the deficiency of Heaven, ascending from below to above. These two flavors follow their respective sources. When the six Yang meridians reach their extremes, they lift Yin to the highest heavens, so Yin descends from Heaven. Since Yin descends to the highest heavens, why does the Yin of the Fu Hexagram arise from below? Although the beginning of Yin descends from Heaven, its end has already reached the Earth. Therefore, Yin arises from the Earth. Hence, one Yin is positioned beneath five Yangs. All things generated from below arise from Earth; thus, Earth is the mother of all things, and it is said that without a mother, there is no birth. Arising from Earth is Spring Qi; descending from Heaven is Autumn Qi. Above the highest heavens is Summer; below the lowest depths is Winter.