黄帝问曰∶余闻天为阳，地为阴，日为阳，月为阴，（上与《六节藏象论》同，详运气一。）大小月三百六十日成一
岁，人亦应之。今三阴三阳，不应阴阳，其故何也？岐伯对曰∶阴阳者，数之可十，推之可百，数之可千，推之可万，（阴
阳者数句与《五营运大论》同，详运气类四。又手足阴阳系日月篇亦同，见经络类三十四。）万之大不可胜数，然其要一
也。天复地载，万物方生，未出地者，命曰阴处，名曰阴中之阴；则出地者，命曰阴中之阳。阳予之正，阴为之主。（见
经络类二十九。）
夫五运阴阳者，天地之道也，万物之纪纲，变化之父母，生杀之本始，神明之府也，可不通乎？故物生谓之化，物
极谓之变，阴阳不测谓之神，神用无方谓之圣。（运气三。）
天地者，万物之上下也；左右者，阴阳之道路也；水火者，阴阳之征兆也；金木者，生成之终始也。阴阳之气各有
多少，故曰三阴三阳也。寒暑燥湿风火，天之阴阳也，三阴三阳上奉之。木火土金水火，地之阴阳也，生长化收藏下应
之。天以阳生阴长，地以阳杀阴藏。天有阴阳，地亦有阴阳。故阳中有阴，阴中有阳。阴阳相错，而变由生也。（运气三。）
自古通天者，生之本，本于阴阳。天地之间，六合之内，其气九州九窍，五脏十二节，皆通乎天气。其生五，其气
三，数犯此者，则邪气伤人，此寿命之本也。苍天之气，清净则志意治，顺之则阳气固，虽有贼邪，弗能害也。阳气者
若天与日，失其所则折寿而不彰，故天运当以日光明。是故阳因而上，卫外者也。阳气者，烦劳则张。阳气者，大怒则
形气绝而血菀于上。阳气者，精则养神，柔则养筋。阳气者，一日而主外，平旦人气生，日中而阳气隆，日西而阳气已
虚，气门乃闭。阴者，藏精而起亟也；阳者，卫外而为固也。凡阴阳之要，阳密乃固，两者不和，若春无秋，若冬无夏，
因而和之，是谓圣度。故阳强不能密，阴气乃绝，阴平阳秘，精神乃治，阴阳离决。精气乃绝。阴之所生，本在五味，
阴之五宫，伤在五味。（疾病五。）
天气，清静光明者也，藏德不止，故不下也。天明则日月不明，邪害空窍，阳气者闭塞，地气者冒明，云雾不精，
则上应白露不下。（摄生五。）
阳者，天气也，主外；阴者，地气也，主内。故阳道实，阴道虚。（疾病十三。）
至阴虚，天气绝；至阳盛，地气不足。阴阳并交，至人之所行。阴阳并交者，阳气先至，阴气后至。是以圣人持诊
之道，先后阴阳而持之。（脉色类七。）
春夏则阳气多而阴气少，秋冬则阴气盛而阳气衰。（疾病三十四。）
阳从左，阴从右；老从上，少从下。是以春夏归阳为生，归秋冬为死；反之，则归秋冬为生。（疾病八十四。）
东南方阳也，阳者其精降于下，故右热而左温；西北方阴也，阴者其精奉于上，故左寒而右凉。高者气寒，下者气
热。阴精所奉其人寿，阳精所降其人夭。崇高则阴气治之，污下则阳气治之，阳胜者先天，阴胜者后天，此地理之常，
生化之道也。（运气十六。）
阴道偶，阳道奇。发于春夏，阴气少，阳气多。发于秋冬，阳气少，阴气多。（经络三十。）
阳之动，始于温，盛于暑；阴之动，始于清，盛于寒。夫阴阳之气，清静则生化治，动则苛疾起。（运气三十二。）
天地之动静，神明为之纪；阴阳之往复，寒暑彰其兆。（运气十。）
阴阳四时者，万物之终始也，死生之本也。（摄生类六。）
太阳为开，阳明为阖，少阳为枢。太阴为开，厥阴为阖，少阴为枢。（经络二十九。）
三阳为经，二阳为维，一阳为游部。三阳为表，二阴为里，一阴至绝作朔晦，却具合以正其理。所谓三阳者，太阳
为经。二阳者，阳明也。一阳者，少阳也。三阴者，六经之所主也。三阳为父，二阳为卫，一阳为纪。三阴为母，二阴
为雌，一阴为独使。（疾病七。）
帝曰∶愿闻阴阳之三也何谓？岐伯曰∶气有多少异用也。阳明何谓也？两阳合明也。厥阴何也？两阴交尽也。两阴
交尽故曰幽，两阳合明故曰明。（运气三十三。）
太阴藏搏者，三阴也。一阴至，厥阴之治也。太阳藏何象？象三阳而浮也。少阳藏何象？象一阳也。阳明藏何象？
象大浮也。二阴搏至，肾沉不浮也。（脉色十五。又三阴三阳次序，详疾病七。）
巨阳者，诸阳之属也。（疾病三十九。）
两阳合于前，故曰阳明。两阴交尽，故曰厥阴。足之阳者，阴中之少阳也；足之阴者，阴中之太阴也。手之阳者，
阳中之太阳也；手之阴者，阳中之少阴也。腰以上者为阳，腰以下者为阴。其于五脏也，心为阳中之太阳，肺为阳中之
少阴，肝为阴中之少阳，脾为阴中之至阴，肾为阴中之太阴。（经络三十四。）
人生有形，不离阴阳。（针刺九。）
人有阴阳，治分五态，（藏象三十。）
内有阴阳，外亦有阴阳。在内者五脏为阴，六腑为阳；在外者筋骨为阴，皮肤为阳。（针刺三十一。）
阴者主脏，阳者主腑；阳受气于四末，阴受气于五脏。（针刺二十八。）
三阳在头。三阴在手。（脉色二十六。）
阳受气于上焦，以温皮肤分肉之间。（疾病二十。）
重阳之人，其神易动。多阳者多喜，多阴者多怒。（针刺二十二。）
审其阴阳，以别柔刚，阳病治阴，阴病治阳，定其血气，各守其乡。（论治八。）
所谓阴者，真藏也。所谓阳者，胃脘之阳也。别于阳者，知病处也；别于阴者，知死生之期。所谓阴阳者，去者为
阴，至者为阳；静者为阴，动者为阳；迟者为阴，数者为阳。（脉色二十六。）
阴气者，静则神藏，躁则消亡，饮食自倍，肠胃乃伤。（疾病六十七。）
阳气起于足五趾之表，阴脉者集于足下而聚于足心。阴气起于五趾之里，集于膝下而聚于膝上。（疾病三十四。）
微妙在脉，不可不察，察之有纪，从阴阳始，始之有经，从五行生，生之有度，四时为宜，补泻勿失，与天地如一，
得一之精，以知死生。是故声合五音，色合五行，脉合阴阳。（脉色九。）
阳气尽、阴气盛则目瞑，阴气尽而阳气盛则寤矣。（疾病七十九。）
凡阳有五，五五二十五阳。（脉色二十六。）
夺阴者死，夺阳者狂。（针刺五十九。）
五行者，金木水火土也，更贵更贱，以知死生，以决成败，而定五脏之气，间甚之时，死生之期也。（疾病二十四。）
木得金而伐，火得水而灭，土得木而达，金得火而缺，水得土而绝，万物尽然，不可胜竭。（针刺类九。）
君火以明，相火以位。（运气三。）
甲己之岁，土运统之；乙庚之岁，金运统之；丙辛之岁，水运统之；丁壬之岁，木运统之；戊癸之岁，火运统之。（ 运
气三。）
帝曰∶愿闻平气。岐伯曰∶木曰敷和，火曰升明，土曰备化，金曰审平，水曰静顺。帝曰∶不及奈何？岐伯曰∶木
曰委和，火曰伏明，土曰卑监，金曰从革，水曰涸流。帝曰∶太过何如？岐伯曰∶木曰发生，火曰赫曦，土曰敦阜，金
曰坚成，水曰流衍。（运气十三。）
显明之右，君火之位也；君火之右，退行一步，相火治之；复行一步，土气治之；复行一步，金气治之；复行一步，
水气治之；复行一步，木气治之；复行一步，君火治之。相火之下，水气承之；水位之下，土气承之；土位之下，风气
承之；风位之下，金气承之；金位之下，火气承之；君火之下，阴精承之。（ 运气六。）
少阴君火，不司气化。（运气二十四。）
土者生万物而法天地。（藏象七。）
木发无时，水随火也。（运气二十三。）
君位臣则顺，臣位君则逆，所谓二火也。（ 运气类七。）
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。（阴阳一。）
少水不能灭盛火，而阳独治，独治者不能生长也。肝一阳也，心二阳也，肾孤脏也，一水不能胜二火，故不能冻栗，
病名曰骨痹。（疾病四十五。）
水之精为志，火之精为神。一水不胜五火，故目 盲。（疾病八十。）
二火不胜三水。（疾病九。）
Yellow Emperor asked: I have heard that Heaven is Yang, Earth is Yin; the Sun is Yang, the Moon is Yin. (This passage is identical to *Suwen: Chapter 10, Six Qi and Zang Xiang*, see Yunqi Category I.) The combination of large and small months totals three hundred and sixty days to form a year, and the human body corresponds to this. Now, the Three Yin and Three Yang (Taiyin, Shaoyin, Jueyin; Taiyang, Yangming, Shaoyang) do not seem to correspond to the numbers of Yin and Yang. What is the reason for this?
Qibo replied: The principle of Yin and Yang, when counted, can extend to ten; when deduced, to one hundred. When counted, it can reach a thousand; when deduced, to ten thousand. (The sentence "Yin and Yang... ten... hundred" is identical to *Suwen: Chapter 24, Five Movements and Six Qi*. Also, the chapter on Hand and Foot Yin-Yang relating to the Sun and Moon is identical, see Jingluo Category XXXIV.) The multitude of things is incalculable, yet their essence is unified. Heaven covers above, Earth bears below, and all things are born. Those not yet emerging from the earth are said to be in a Yin position, named Yin within Yin; those that have emerged are named Yang within Yin. Yang provides the correct form, and Yin serves as the master of the substance. (See Jingluo Category XXIX.)
The Five Movements (Wu Yun: Wood, Fire, Earth, Metal, Water) and Yin-Yang are the Way of Heaven and Earth, the guideline of all things, the parent of changes, the origin of life and death, and the mansion of spiritual illumination. How could one not understand them? Therefore, the generation of things is called Hua (Transformation); the extreme of things is called Bian (Change); the unpredictability of Yin and Yang is called Shen (Spirit/Mystery); and the boundless application of Shen is called Sheng (Sage). (Yunqi III.)
Heaven and Earth are the upper and lower of all things; Left and Right are the pathways of Yin and Yang; Water and Fire are the omens of Yin and Yang; Metal and Wood are the beginning and end of generation and completion. Yin and Yang Qi have different degrees of abundance, hence the designation of Three Yin and Three Yang. Cold, Heat, Dryness, Dampness, Wind, and Fire are the Yin and Yang of Heaven, which are supported by the Three Yin and Three Yang above. Wood, Fire, Earth, Metal, Water, and Fire (referring to the earthly phases) are the Yin and Yang of Earth, which respond below with Growth, Transformation, and Storage. Heaven generates through Yang and grows through Yin; Earth kills through Yang and stores through Yin. Heaven has Yin and Yang, and Earth also has Yin and Yang. Thus, there is Yin within Yang, and Yang within Yin. Yin and Yang intermingle, and changes arise from this. (Yunqi III.)
Since ancient times, those who connect with Heaven know that the root of life lies in Yin and Yang. Within the universe and the six directions, the Qi connects with the Nine Provinces, nine orifices, five Zang organs, and twelve joints, all communicating with Heavenly Qi. Life is generated by the Five Elements, and its Qi is divided into Three Yin and Three Yang. Those who violate this are harmed by pathogenic Qi; this is the root of longevity. The Qi of the Azure Heaven is clear and quiet; if one follows it, the will and intention are regulated, and Yang Qi remains solid. Even if hostile pathogens attack, they cannot harm. Human Yang Qi is like the sky and the sun; if it loses its proper function, lifespan is shortened and brilliance is obscured. Thus, the movement of Heaven relies on the brightness of the Sun. Therefore, Yang Qi moves upward and guards the exterior. If Yang Qi is subjected to excessive fatigue, it flares up. If Yang Qi is subjected to great anger, the form and Qi may sever, and blood may stagnate upwards. If Yang Qi is refined, it nourishes the Spirit; if it is soft, it nourishes the sinews. Yang Qi governs the exterior during the day: at dawn, human Qi arises; at noon, Yang Qi is peak; at sunset, Yang Qi is deficient, and the Qi gates close. Yin stores Essence and rises urgently to meet needs; Yang guards the exterior and maintains solidity. The key to Yin and Yang is that Yang must be dense for Yin to be secure. If the two are not in harmony, it is like having Spring without Autumn, or Winter without Summer. Therefore, they must be harmonized, which is the standard of the Sage. If Yang becomes excessive and fails to be dense, Yin Qi will perish. Only when Yin is peaceful and Yang is secreted will Spirit and Qi be governed. If Yin and Yang separate and rupture, Essence and Qi will perish. The production of Yin Essence originates from the Five Flavors; the injury to the Five Palaces of Yin also comes from the Five Flavors. (Jibing V.)
Heavenly Qi is clear, quiet, and bright, storing virtue without ceasing, thus not sinking. If Heavenly Qi is too manifest, the Sun and Moon lose their brightness, pathogens harm the empty orifices, Yang Qi becomes blocked, Earthy Qi becomes obscure, clouds and mist become impure, and White Dew does not descend from above. (Sushe V.)
Yang belongs to Heavenly Qi and governs the exterior; Yin belongs to Earthly Qi and governs the interior. Thus, the Path of Yang is Excess (Shi), and the Path of Yin is Deficiency (Xu). (Jibing XIII.)
When Yin Qi reaches extremity, Heavenly Qi is cut off; when Yang Qi reaches extremity, Earthly Qi is insufficient. The intersection of Yin and Yang is practiced by the Perfect Man. In the intersection of Yin and Yang, Yang Qi arrives first, and Yin Qi arrives later. Therefore, the Sage holds the way of diagnosis by prioritizing Yin and Yang. (Maise Lei VII.)
In Spring and Summer, Yang Qi is abundant and Yin Qi is scarce; in Autumn and Winter, Yin Qi is prosperous and Yang Qi is declining. (Jibing XXXIV.)
Yang moves from the Left, Yin moves from the Right; the elderly decline from Above, the young grow from Below. Thus, returning to Yang in Spring and Summer leads to life, while returning to Autumn and Winter leads to death; conversely, returning to Autumn and Winter leads to life. (Jibing LXXXIV.)
The Southeast is Yang; the essence of Yang descends downward, so the right is hot and the left is warm. The Northwest is Yin; the essence of Yin ascends upward, so the left is cold and the right is cool. High places have cold Qi, low places have hot Qi. Where Yin Essence is ascended, people live long; where Yang Essence descends, people die young. Elevated areas are governed by Yin Qi, depressed areas by Yang Qi. Yang dominance precedes the natural season, Yin dominance follows it. This is the constant of geography and the way of generation and transformation. (Yunqi XVI.)
The Path of Yin is even (dual), the Path of Yang is odd. Diseases arising in Spring and Summer involve little Yin and much Yang; diseases arising in Autumn and Winter involve little Yang and much Yin. (Jingluo XXX.)
The movement of Yang begins with warmth and peaks with heat; the movement of Yin begins with coolness and peaks with cold. The Qi of Yin and Yang, if quiet, results in orderly generation and transformation; if agitated, severe diseases arise. (Yunqi XXXII.)
The movement and stillness of Heaven and Earth are governed by Spiritual Illumination; the recurrence of Yin and Yang is manifested by Cold and Heat. (Yunqi X.)
Yin, Yang, and the Four Seasons are the beginning and end of all things, and the root of life and death. (Sushe Lei VI.)
Taiyang acts as the Opener, Yangming as the Closer, Shaoyang as the Pivot. Taiyin acts as the Opener, Jueyin as the Closer, Shaoyin as the Pivot. (Jingluo XXIX.)
Among the Three Yang meridians, Taiyang is the Meridian, Yangming is the Net-Vessel, Shaoyang is the Wandering Part. Three Yang governs the Exterior, Two Yin governs the Interior, One Yin reaches extremity like the New Moon (朔) and Full Moon (晦), combining hexagrams to rectify principles. The so-called Three Yang refers to Taiyang as the Meridian. Two Yang refers to Yangming. One Yang refers to Shaoyang. Three Yin is the master of the Six Meridians. Three Yang is like the Father, Two Yang like the Guard, One Yang like the Discipline. Three Yin is like the Mother, Two Yin like the Female, One Yin like the Sole Envoy. (Jibing VII.)
The Emperor said: I wish to hear what is meant by "Three". Qibo said: It refers to the difference in quantity and function of Qi. Why is it called Yangming? Because it is the convergence of two Yangs. Why is it called Jueyin? Because it is the exhaustion of two Yins. The exhaustion of two Yins is called You (Darkness/Umbra); the convergence of two Yangs is called Ming (Brightness/Clarity). (Yunqi XXXIII.)
A Tàiyīn pulse that is forceful indicates the Three Yin. The arrival of One Yin is the governance of Jueyin. What is the image of the Tàiyáng pulse? It resembles Three Yang and is floating. What is the image of the Shàoyáng pulse? It resembles One Yang. What is the image of the Yángmíng pulse? It resembles a large floating pulse. When the Two Yin pulse arrives, the Kidney pulse is deep and not floating. (Maise XV. See also Jibing VII for the order of Three Yin and Three Yang.)
Ju Yang (Great Yang) is the leader of all Yang meridians. (Jibing XXXIX.)
Two Yangs combine anteriorly, hence Yangming. Two Yins exhaust completely, hence Jueyin. The Yang meridians of the foot are Shaoyang within Yin; the Yin meridians of the foot are Taiyin within Yin. The Yang meridians of the hand are Taiyang within Yang; the Yin meridians of the hand are Shaoyin within Yang. The upper body is Yang, the lower body is Yin. Regarding the Five Zang organs: the Heart is Taiyang within Yang, the Lung is Shaoyin within Yang, the Liver is Shaoyang within Yin, the Spleen is Zhì Yīn (Ultimate Yin) within Yin, and the Kidney is Taiyin within Yin. (Jingluo XXXIV.)
Human beings have form and cannot depart from Yin and Yang. (Cìzhì IX.)
Humans possess Yin and Yang, and treatment is divided into five states (five constitution types). (Zàngxiàng XXX.)
There is Yin and Yang internally, and Yin and Yang externally. Internally, the Five Zang are Yin, the Six Fu are Yang. Externally, the sinews and bones are Yin, the skin and flesh are Yang. (Cìzhì XXXI.)
Yin primarily governs the Zang organs, Yang primarily governs the Fu organs. Yang receives Qi from the four extremities, Yin receives Qi from the Five Zang. (Cìzhì XXVIII.)
The Qi of the Three Yang converges in the head. The Qi of the Three Yin converges in the hands. (Maise XXVI.)
Yang receives Qi from the Upper Jiao to warm the skin and muscle intervals. (Jibing XX.)
A person with excessive Yang has a spirit that is easily moved. Those with much Yang tend to be joyful; those with much Yin tend to be angry. (Cìzhì XXII.)
Examine Yin and Yang to distinguish between soft and hard. Treat Yin disorders by addressing Yang, and Yang disorders by addressing Yin. Stabilize Blood and Qi, and let each remain in its place. (Lùnzhì VIII.)
What is called Yin is the True Zang pulse. What is called Yang is the Yang Qi of the Stomach cavity. By distinguishing Yang, one knows the location of the disease; by distinguishing Yin, one knows the time of death or survival. What is called Yin and Yang: departing is Yin, arriving is Yang; stillness is Yin, movement is Yang; slow is Yin, rapid is Yang. (Maise XXVI.)
Yin Qi, when quiet, stores the Spirit; when restless, the Spirit dissipates. If food and drink exceed normal limits by double, the intestines and stomach are injured. (Jibing LXVII.)
Yang Qi arises from the exterior of the five toes of the foot; Yin meridians gather under the foot and converge at the sole. Yin Qi arises from the interior of the five toes, gathers below the knee, and converges above the knee. (Jibing XXXIV.)
The subtlety lies in the pulse, which must not fail to be examined. Examination has a principle, starting from Yin and Yang. The start has meridians, arising from the Five Elements. Generation has limits, appropriate to the Four Seasons. Do not miss tonification or sedation, align with Heaven and Earth, obtain the essence of Unity, and thereby know life and death. Thus, sound matches the Five Notes, color matches the Five Elements, and pulse matches Yin and Yang. (Maise IX.)
When Yang Qi ends and Yin Qi is abundant, the eyes close for sleep. When Yin Qi ends and Yang Qi is abundant, one wakes. (Jibing LXXIX.)
There are five Yangs (Yang of the Five Zang), making twenty-five Yangs. (Maise XXVI.)
Depriving Yin leads to death; depriving Yang leads to mania. (Cìzhì LIX.)
The Five Elements are Metal, Wood, Water, Fire, and Earth. They alternate in nobility and baseness to know life and death, decide success and failure, and determine the Qi of the Five Zang, the timing of severity and remission, and the period of life and death. (Jibing XXIV.)
Wood is felled by Metal, Fire is extinguished by Water, Earth is loosened by Wood, Metal is diminished by Fire, Water is cut off by Earth. All things are thus, and this cannot be exhausted. (Cìzhì Lei IX.)
Jun Huo (Monarch Fire) manifests its brightness; Xiang Huo (Minister Fire) maintains its position. (Yunqi III.)
In years of Jia and Ji, Earth Movement governs. In years of Yi and Geng, Metal Movement governs. In years of Bing and Xin, Water Movement governs. In years of Ding and Ren, Wood Movement governs. In years of Wu and Gui, Fire Movement governs. (Yunqi III.)
The Emperor said: I wish to hear about Ping Qi (Balanced Qi). Qibo said: Wood is called Fu He (Spreading Harmony), Fire is called Sheng Ming (Ascending Brightness), Earth is called Bei Hua (Complete Transformation), Metal is called Shen Ping (Judicious Peace), Water is called Jing Shun (Quiet Obedience). The Emperor said: What about Bu Ji (Deficiency)? Qibo said: Wood is called Wei He (Withered Harmony), Fire is called Fu Ming (Hidden Brightness), Earth is called Bei Jian (Low Supervision), Metal is called Cong Ge (Following Revolution), Water is called He Liu (Dried Flow). The Emperor said: What about Tai Guo (Excess)? Qibo said: Wood is called Fa Sheng (Initiating Growth), Fire is called He Xi (Blazing Heat), Earth is called Dun Fu (Piled Mound), Metal is called Jian Cheng (Solid Completion), Water is called Liu Yan (Overflowing Flow). (Yunqi XIII.)
To the right of Xian Ming (Clear Manifestation) is the position of Jun Huo. To the right of Jun Huo, retreating one step, Xiang Huo governs; retreating another step, Earth Qi governs; retreating another step, Metal Qi governs; retreating another step, Water Qi governs; retreating another step, Wood Qi governs; retreating another step, Jun Huo governs. Below Xiang Huo, Water Qi supports it; below Water, Earth Qi supports it; below Earth, Wind Qi supports it; below Wind, Metal Qi supports it; below Metal, Fire Qi supports it; below Jun Huo, Yin Essence supports it. (Yunqi VI.)
Shaoyin Jun Huo does not independently govern Qi transformation. (Yunqi XXIV.)
Earth generates all things and models itself after Heaven and Earth. (Zàngxiàng VII.)
Wood erupts without fixed timing; Water follows Fire. (Yunqi XXIII.)
If Monarch occupies the Minister's position, it is smooth; if Minister occupies the Monarch's position, it is rebellious. This is referred to as the Two Fires. (Yunqi Lei VII.)
The Qi of Zhuang Huo (Strong Fire) declines; the Qi of Shao Huo (Lesser Fire) strengthens. Zhuang Huo consumes Qi; Qi feeds on Shao Huo. Zhuang Huo scatters Qi; Shao Huo generates Qi. (Yinyang I.)
A small amount of water cannot extinguish vigorous fire, leading to exclusive Yang governance. Exclusive governance cannot promote growth. The Liver is one Yang, the Heart is two Yangs, the Kidney is an isolated Zang. One water cannot overcome two fires, so there is no shivering/chills. This disease is named Gu Bi (Bone Bi). (Jibing XLV.)
The essence of Water is Zhi (Will), the essence of Fire is Shen (Spirit). One water cannot overcome five fires, leading to blindness. (Jibing LXXX.)
Two fires cannot overcome three waters. (Jibing IX.)