太阳所谓肿腰 痛者。正月太阳寅。寅太阳也。正月阳气出在上而阴气盛。阳未得自次也。故肿腰 痛也。（此篇论
奇恒之势。乃六十首。盖以三阴三阳之气。各主六十日为首。六六三百六十日。以终一岁之周。阴阳六气。各自盛衰。
而能为经脉作病。故名之曰脉解篇。然此篇之论。与诸经之论阴阳。各不相同。乃解奇病之脉也。太阳为诸阳主气。生
于膀胱水中。故以太阳之气为岁首。正月阳气虽出于上。而阴寒之气尚盛。阳气未得次序而出。故太阳所谓肿腰 痛者。
因太阳之气。尚为阴气所郁。故肿腰 痛也。此论阳气之微也。兆璜问曰。奇恒之势六十首。已释于诊要篇中。但脏
腑阴阳之气。与此篇各有异同。请明示其旨。曰。诊要篇中论五脏之气。各主六十日为首。而取刺诸俞。各有浅深之法。
所谓度脏度俞也。此篇论三阴三阳之气。分主一岁。各有盛衰。而能为经脉作病。所谓度阴阳气。度人脉也。阴阳之道。
有名无形。数之可十可百。推之可万可千。明乎阴阳常变之理。然后可与言医。）病偏虚为跛者。正月阳气冻解地气而出
也。所谓偏虚者。冬寒颇有不足者。故偏虚为跛也。（此言太阳之气。生于冬令水中。寒水之气有所不足。以致太阳之气
亦虚。而为偏枯跛足也。夫正月阳气解冻。从地气而上出。则阳气当自次而盛矣。言有所谓偏虚而为跛者。又缘冬令寒
水之气颇有不足。以致所生之阳气偏虚。而为经脉作病。上节论阳气微而为时所遏抑。此论根气不足。而所生之气亦虚。
以下论阳气之渐盛。）所谓强上引背者。阳气大上而争。故强上也。（强上引背者。头项强而引于肩背也。太阳之脉。上
额交巅。从巅别下项。挟脊抵腰中。阳气大上而争扰于上。故使其强上也。）所谓耳鸣者。阳气万物盛上而跃。故耳鸣也。
（此言阳气之更盛也。春三月。所谓发陈。天地俱生。万物以荣。天地万物之气。皆盛上而跃。而人之阳气。亦虚于上。
是以经脉上壅而耳鸣也。）所谓甚则狂巅疾者。阳尽在上。而阴气从下。下虚上实。故狂巅疾也。（此言阳气之盛。极于
上也。所谓狂癫疾者。乃阳气尽甚于上。而阴气从之于下。不得与阳气相和。下虚上实。故使狂癫疾也。本经曰。阳盛
则狂。又曰。气上不下。头痛癫疾。以下论阳气之从下而上。自微而盛。由盛而极。太过不及。与时消息。而皆能为病。）
所谓浮为聋者。皆在气也。（此申明经气之有别也。如阳气盛上。而所谓耳鸣者。因气而病经也。若所谓浮为聋者。皆在
气也。按此篇名曰脉解。而篇中上论三阴三阳之气。并不言及经脉。盖解释经脉之气。三阴三阳之气也。经脉之病。三
阴三阳之气所致也。故曰所谓。曰者。言所谓有如是之病者。乃阴阳气之盛衰。而证见于有形也。若所谓浮为聋者。皆
在气而不涉于经也。兆璜曰。曰所谓。曰者者。释脉解篇之解字而言也。）所谓入中为喑者。阳盛已衰。故为喑也。（此
言阳盛于外。而复归于阴也。阴阳离合论曰。天覆地载。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。是阳气离阴而出于地。盛极于外。当复归而与阴相合。所谓入中为喑者。阳盛已
衰。入中之气不足。则阴虚而为喑矣。）内夺而厥。则为喑俳。此肾虚也。（内夺者。谓阳盛于外。内夺其所藏之气则肾
虚矣。俳当作痱。痱之为病。四肢不收。盖不能言而兼之四肢不收。此肾虚厥逆之所致也。兆璜曰。阳受气于四末。
阳盛已衰。故四肢不收。肾气不足。则为喑也。）少阴不至者厥也。（少阴之气。肾所主也。承上文而言。肾虚以致少阴
之气不至者。则手足厥冷也。兆璜曰。少阴之气。阴中之生气也。阳盛已衰。则肾虚。肾虚。则少阴之气不至矣。）少
阳所谓心胁痛者。言少阳盛也。盛者。心之所表也。九月阳气尽而阴气盛。故心胁痛也。（按少阳之气。当主七月八月为
首。九月少阴心脏主气。少阳为君火之相。故至九月而为心之表。其气更盛者也。然此时天之阳气。尽归于下。而阴气
正盛。君相之火。为时所遏。故心胁痛也。兆璜曰。少阴主心痛。少阳主胁痛。诊要经终篇曰。九月人气在心。）所
谓不可反侧者。阴气藏物也。物藏则不动。故不可反侧也。（九月之时。万物之气。俱收藏于阴。物藏则不动矣。是以少
阳之气。亦不能枢转。故不可反侧也。上节论少阳正盛之气。为时气所遏。此言少阳之气。随万物收藏。而不能转运其
枢。）所谓甚则跃者。九月万物尽虚。草木毕落而堕。则气去阳而之阴。气盛而阳之下长。故谓跃。（此言少阳之气正盛。
不肯随时而藏于阴也。夫九月少阳为心之表。其气正盛。然此时万物草木。尽皆衰落。则人之气。亦当去阳而之阴矣。
但少阳之气正盛。阳气入之于下。而仍欲上长。故病多跳跃也。夫人之阴阳升降。随四时寒暑往来。此气独与天地万物
之气相忤。故谓之奇。兆璜曰。所谓六十首者。三阴三阳之气。各以六十者为首。自微而盛。盛而极。极而衰。非仅
主六十日也。故少阳之气。至九月而正盛。）阳明所谓洒洒振寒者。阳明者午也。五月盛阳之阴也。阳盛而阴气加之。
故洒洒振寒也。（阳明乃盛阳之气。故主五月为首。五月阳盛而一阴始生。故为盛阳之阴。阳盛之气。为阴气加之。故洒
洒振寒也。）所谓胫肿而股不收者。是五月盛阳之阴也。阳者衰于五月。而一阴气上。与阳始争。故胫肿而股不收也。（五
月阳气始衰而下。一阴始生而上。阴与阳交争。以致经脉不和。而为胫肿不收也。）所谓上喘而为水者。阴气下而复上。
上则邪客于脏腑间。故为水也。（阴气下而复上者。谓冬至一阳初生。阴气下降。至五月而阴气复上也。邪、水邪也。谓
阴气下归于水脏。至阴气从上而渐盛。则水邪随气而上升。上客于脏腑之间。故喘而为水也。）所谓胸痛少气者。水气
在脏腑也。水者阴气也。阴气在中。故胸痛少气也。（水火者。阴阳之兆征也。在天成象。在地成形。故曰水者阴气也。
上节论有形之水邪。上客而为喘。此论无形之水气。上乘而为胸痛少气。）所谓甚则厥。恶人与火。闻木音则惕然而惊者。
阳气与阴气相搏。水火相恶。故惕然而惊也。（所谓甚者。谓阳气下之甚。阴气上之甚也。甚则阴阳相搏。水火相恶。而
阳明之气厥矣。阳明气厥。则阳明之脉病矣。阳明脉病。则恶人与火。闻木音则惕然而惊也。）所谓欲独闭户牖而处者。
阴阳相搏也。阳尽而阴盛。故欲独闭户牖而居。（此言阳气尽归于下。阴气独盛于上。故欲独闭户牖而居。夫阳明之气。
主五月为首。五月之时。阴气始上。阳气始下。至于甚时。则当秋分之候矣。甚至阳尽阴盛。又当冬极之时矣。是阳明
之气。但以五月为首。而非独主于五月六月也。六气皆然。）所谓病至则欲乘高而歌。弃衣而走者。阴阳复争。而外并于
阳。故使之弃衣而走也。（此申明阴阳之气。有上下而复有表里也。阴阳复争者。谓阴阳之气。上下相搏。而复交争于外
内也。阴阳之气。外并于阳。则阳盛而为病矣。阳盛。故使之乘高而歌。弃衣而走也。）所谓客孙脉则头痛鼻鼽腹肿者。
阳明并于上。上者则其孙络太阴也。故头痛鼻鼽腹肿也。（此承上章而复申明阴阳之气。上下升降。内外出入。行于脉外
之气分也。气分者。皮肤肌腠之间。上谓皮肤之上也。夫诸脉之浮而常见者。皆络脉也。足太阴之脉。亦见于皮肤之上
而无所隐。是以阳明之气并于上。则迫于阳明之孙络与太阴之经脉也。迫于阳明之孙络则头痛鼻鼽。迫于太阴之经脉则
腹肿也。）太阴所谓病胀者。太阴子也。十一月万物气皆藏于中。故曰病胀。（太阴为阴中之至阴。故主阴尽之十一月
也。十一月万物之气。皆藏于中。故主病胀。胀谓腹胀也。兆璜曰。十一月律起黄钟。为一岁之首。行奇恒之法以太
阴始。故以太阴主子也。）所谓上走心为噫者。阴盛而上走于阳明。阳明络属心。故曰。上走心为噫也。（阳明者。太阴
之表也。太阴为阴中之至阴。阴极则复。故上走于阳明。阳明络属心。故上走心为噫。噫者嗳气也。灵枢经云。脾是动
病。腹胀善噫。口问篇曰。气出于胃则为噫。五气论曰。心为噫。是太阴之气。从阳明而上出于心。则为噫也。）所谓食
则呕者。物盛满而上嗌。故呕也。（十一月万物气皆藏于中。则盛满而上溢。故呕也。经云。足太阴独受其浊。太阴之清
气。上出则为噫。阴之浊气。上溢则为呕也。）所谓得后与气。则快然如衰者。
十二月阴气下衰。而阳气且出。故曰。得后与气。则快然如衰也。（得后者。得后便也。气者。转失气也。十一月初生。
至十二月阳气且
出。阴气从下而衰。所谓脏中之气。得以下行。故快然如衰也。夫土位中央。上走心为噫者。厥逆从上散也。得后与气
者。厥逆从下散也。夫奇恒之阴阳。各以六十日为首。而始于太阴。故论太阴之气曰十一月十二月。则余气可知。兆
璜曰。太阳为诸阳主气。太阴乃阴中之至阴。以正月起太阳。十二月终太阴。用周一岁之气。）少阴所谓腰痛者。少阴者
肾也。十月万物阳气皆伤。故腰痛也。（少阴之气。主九月十月为首。十月寒水用事。故主于足少阴肾。少阴之上。君火
主之。故九月主手少阴心。然阴阳六气。止合六经。皆从下而生。故不及于手。惟少阴主水火阴阳之气。有标本寒热之
化。故九月主手少阴。而十月主足少阴也。其余脏有阴阳。只论足而不论手。张兆璜曰。九月虽属心火主气。然只论足
少阳之表气正盛。其义微矣。张应略曰。身半以下。地气主之。阴阳之气。皆从地而出。故厥论曰。阳气起于足五趾
之表。阴气起于足五趾之里。本输篇曰。六腑皆出足之三阳。上合于手者也。是以六气止合足六经而不及于手。）所谓
呕咳上气喘者。阴气在下。阳气在上。诸阳气浮。无所根据从。故呕咳上气喘也。（此言上下阴阳之气。不相交合而为病也。
少阴寒水在下。君火之气在上。上下水火不交。则诸阳之气上浮。而无所根据从矣。是以阳热上逆。而为呕咳气喘之病。）
所谓色色不能。久立久坐起。则目KT KT 无所见者。万物阴阳不定。未有主也。秋气始至。微霜始下。而方杀万物。
阴阳内夺。故目KT KT 无所见也。（此节论少阳主七八月为首。因上章论少阳为心之表。其气正盛。在九月。故不复
提少阳二字。七月之交。阴气上升。阳气下降。万物阴阳不定。而未有所主。是以色色不能。而亦未有定也。秋气始至。
则阳气始下。而未盛于内。阴气正出。而阴气内虚。则阴阳之气夺于内矣。阴阳内夺。故目KT KT 无所见也。高
士宗曰。色色、犹种种也。色色不能。犹言种种不能自如也。久立久坐而起。则目KT KT 无所见。非色色不能之谓
欤。张兆璜问曰。少阳主一阳初生之气。奚复始于秋。曰。少阳主初生之气者。乃三阳之次序也。以七月为首者。论
阴阳之化运也。是以少阳主甲子。而复主于寅申。在初生之气。其运风鼓。其化鸣紊启坼。在相火主气。其运暑。其化
喧嚣郁烦。气化在申。其运凉。其化雾露清切。阴阳之道。有常有变。此论阴阳之变易者也。）所谓少气善怒者。阳气不
治。阳气不治。则阳气不得出。肝气当治而未得。故善怒。善怒者。名曰煎厥。（灵枢经曰。少阳主气。秋时阳气下降而
不治于外。则少阳之气亦不得出。故少气也。厥阴肝气。与少阳标本相合。少阳之气不得出。则肝气当治而亦未得矣。
肝气内郁。故善怒。煎厥者。焦烦颠倒也。按阴阳系日月论曰。戌者九月。主左足之厥阴。故至七八月少阳主气。而厥
阴肝气。将当治矣。张兆璜曰。因首不言少阳。故特提出肝字。）所谓恐如人将捕之者。秋气万物未有毕去。阴气少。
阳气入。阴阳相搏。故恐也。（秋时阳气虽入。而阴气尚少。故万物虽衰。而未尽去。阴气少。则阴气正出矣。阳气入。
则与所出之阴相搏矣。阴阳相搏。则少阳厥阴之气皆伤。肝气虚则恐。胆病者。心下 。如人将捕之。）所谓恶闻食臭
者。胃无气。故恶闻食臭也。（秋深之时。阳尽而阴盛。是以胃无气而恶闻食臭也。论少阳而提胃气者。言奇恒所主之四
时。亦皆以胃气为本也。）所谓面黑如地色者。秋气内夺。故变于血也。（秋时阴气正出。则内夺其所藏之阴。阴气上乘。
故面黑如地色也。）所谓咳则有血者。阳脉伤也。阳气未盛于上而脉满。满则咳。故血见于鼻也。（阳气未盛于上者。言
至九月而少阳始盛也。夫血随气行。气未盛而脉先满。则血留而上逆矣。兆璜曰。少阳主气。心主血脉。少阳为心之
表。故脉满当于阳气盛时。）厥阴所谓 疝。妇人少腹肿者。厥阴者辰也。三月阳中之阴。邪在中。故为 疝。少腹肿
The swelling and pain in the waist mentioned by the Taiyang (Greater Yang) channel occurs because the first lunar month corresponds to Yin (Tiger), which belongs to Taiyang. In the first month, Yang Qi ascends to the upper part while Yin Qi remains abundant; Yang Qi fails to extend smoothly according to its proper sequence, thus causing swelling and pain in the waist. (This chapter discusses the pulse patterns of "Qi Heng" [Extraordinary Phenomena], comprising sixty sections. It is generally believed that the Qi of the Three Yin and Three Yang each governs sixty days as a starting point. Six times sixty equals three hundred and sixty days, completing one annual cycle. The Yin and Yang Six Qi undergo respective phases of abundance and decline, thereby causing diseases in the meridians; hence it is named the *Mai Jie Pian* [Chapter on Explaining Pulses]. However, the discussion in this chapter differs from other chapters discussing Yin and Yang; it aims to explain the pulses of extraordinary diseases. The Taiyang channel is the master Qi of all Yang channels, born from the water of the Bladder; therefore, Taiyang Qi serves as the beginning of the year. Although Yang Qi emerges upward in the first month, Yin-Cold Qi is still vigorous, and Yang Qi cannot emerge in order. Thus, the swelling and pain in the waist described for Taiyang occur because Taiyang Qi is still constrained by Yin Qi. This section discusses the weakness of Yang Qi. Zhao Huang asked: "The sixty sections of Qi Heng pulses have already been explained in the *Zhen Yao Jing Zhong Pian*. However, the Qi of Zang-Fu organs and Yin-Yang differs from what is described in this chapter. Please clarify its purport." The answer was: "The *Zhen Yao Jing Zhong Pian* discusses how the Qi of the Five Zang organs each governs sixty days as a starting point, and explains the methods of shallow and deep needling at various Shu points, which is called 'measuring Zang and Shu'. This chapter discusses how the Qi of the Three Yin and Three Yang governs the year, with respective phases of abundance and decline, leading to meridian diseases, which is called 'measuring Yin-Yang Qi and human meridians'. The principle of Yin and Yang has name but no form; numbers can be extended to ten, hundred, ten thousand, or thousand. Only by understanding the principles of constancy and change in Yin and Yang can one discuss medicine with you.") When one side of the body is deficient leading to limping, it is because in the first month, Yang Qi thaws and Earth Qi begins to rise. The so-called unilateral deficiency occurs because the Cold Qi of winter was somewhat insufficient, resulting in unilateral deficiency and limping. (This states that Taiyang Qi is born from the Water of Winter. If the Cold-Water Qi is insufficient, the generated Taiyang Qi also becomes deficient, leading to hemiplegia and limping. In the first month, Yang Qi thaws and rises from Earth Qi, so Yang Qi should become abundant in sequence. If there is unilateral deficiency leading to limping, it is again due to the insufficiency of Winter Cold-Water Qi, causing the generated Yang Qi to be unilaterally deficient and producing disease in the meridians. The previous section discussed Yang Qi being weak and suppressed by the season; this section discusses root Qi insufficiency, causing the generated Qi to also be weak. The following sections discuss the gradual strengthening of Yang Qi.) The so-called stiff neck pulling into the back is because Yang Qi surges upward and contends, thus causing stiffness. (Stiff neck pulling into the shoulders and back occurs because the Taiyang meridian ascends to the forehead, intersects at the vertex, descends separately from the vertex to the nape, and runs alongside the spine to the middle of the waist. When Yang Qi surges upward and contends in the upper part, it causes stiffness.) The so-called tinnitus occurs because Yang Qi, like all things, rises abundantly and leaps, thus causing tinnitus. (This describes the further abundance of Yang Qi. During the three spring months, termed "Fa Chen" [Propagating and Developing], Heaven and Earth generate together, and all things flourish. The Qi of Heaven and Earth and all things rises abundantly and leaps; human Yang Qi also floats vacuously in the upper part, causing congestion in the upper meridians and resulting in tinnitus.) When the condition becomes severe, leading to mania or epilepsy, it is because all Yang Qi accumulates in the upper part, while Yin Qi follows from below, creating a pattern of deficiency below and excess above, thus causing mania and epilepsy. (This describes the peak abundance of Yang Qi in the upper part. Mania and epilepsy refer to Yang Qi being extremely excessive in the upper part, while Yin Qi follows below, failing to harmonize with Yang Qi. Deficiency below and excess above lead to mania and epilepsy. The Classic states: Excess of Yang leads to mania. It also states: Qi rising without descending causes headache and epilepsy. The following sections discuss Yang Qi moving from below to above, progressing from weak to abundant, and from abundant to extreme. Excess or deficiency, varying with the seasons, can all cause disease.) The so-called floating pulse leading to deafness indicates that the pathology lies in Qi. (This clarifies that Jing Qi differs. For instance, when Yang Qi is abundant in the upper part, the aforementioned tinnitus is caused by Qi affecting the meridians. However, if the floating pulse leads to deafness, it lies in Qi and does not involve the meridians. Zhao Huang said: "Yue suo wei" [Saying 'so-called'] and "Yue zhe zhe" are used to explain the character 'Jie' [Explain] in the *Mai Jie Pian*.) The so-called pathogenic factor entering the interior causing aphonia occurs because Yang Qi, after being excessive, declines, thus causing aphonia. (This describes Yang Qi being excessive externally and then returning to Yin. The *Yin Yang Li He Lun* states: Heaven covers and Earth bears, and all things begin to grow. Those not yet emerging from the ground are called Yin places, named Yin within Yin; those emerging from the ground are called Yin within Yang. Yang provides the correct energy, and Yin acts as the master. This means Yang Qi leaves Yin to emerge from the ground, becoming excessive externally, and should then return to combine with Yin. The so-called pathogenic factor entering the interior causing aphonia occurs because Yang Qi, after being excessive, declines; the Qi entering the interior is insufficient, leading to Yin deficiency and aphonia.) Internal depletion followed by Jue (reversal cold) results in aphonia and flaccidity; this is Kidney deficiency. ("Internal depletion" refers to Yang Qi being excessive externally, internally depleting its stored Qi, leading to Kidney deficiency. 'Pai' is synonymous with 'Fei'. Fei disease manifests as inability to control the four limbs. That is, inability to speak accompanied by inability to control the four limbs, caused by Kidney deficiency and Jue reversal. Zhao Huang said: Yang Qi receives energy at the extremities of the four limbs. When Yang Qi is excessive and then declines, the four limbs cannot be controlled. Insufficient Kidney Qi leads to aphonia.) When Shaoyin Qi does not arrive, Jue (cold reversal) occurs. (Shaoyin Qi is governed by the Kidney. Continuing from the previous text, Kidney deficiency causing Shaoyin Qi to fail to arrive results in cold hands and feet. Zhao Huang said: Shaoyin Qi is the generating Qi within Yin. When Yang Qi is excessive and then declines, Kidney deficiency occurs; Kidney deficiency leads to Shaoyin Qi failing to arrive.) The chest and hypochondriac pain mentioned by the Shaoyang channel indicates that Shaoyang Qi is abundant. Abundance here refers to the exterior manifestation of the Heart. In the ninth month, Yang Qi ends and Yin Qi becomes abundant, thus causing heart and hypochondriac pain. (According to Shaoyang Qi, it should govern July and August as the start. In September, the Shaoyin Heart governs Qi; Shaoyang is the ministerial fire of the sovereign fire, so by September it becomes the exterior of the Heart, and its Qi becomes more abundant. However, at this time, Heavenly Yang Qi returns entirely downward, while Yin Qi is vigorous. The sovereign and ministerial fires are suppressed by the season, thus causing heart and hypochondriac pain. Zhao Huang said: Shaoyin governs heart pain, Shaoyang governs hypochondriac pain. The *Zhen Yao Jing Zhong Pian* states: In September, human Qi is in the Heart.) The so-called inability to turn or roll over is because Yin Qi governs storage. Things that are stored do not move, thus preventing turning or rolling. (In September, the Qi of all things is stored in Yin. Things stored do not move. Therefore, Shaoyang Qi cannot pivot, thus preventing turning or rolling. The previous section discussed Shaoyang's abundant Qi being suppressed by seasonal Qi; this section discusses Shaoyang Qi following the storage of all things and failing to rotate its pivot.) The so-called jumping/restlessness when severe occurs because in September, the essence of all things is exhausted, grasses and trees fall and drop; Qi leaves Yang and turns to Yin. Qi is abundant, and Yang Qi grows downward, thus termed "jumping". (This describes Shaoyang Qi being abundant and unwilling to store in Yin according to the season. In September, Shaoyang is the exterior of the Heart, and its Qi is abundant. However, at this time, all things and plants are declining, so human Qi should also leave Yang and turn to Yin. But Shaoyang Qi is abundant; although Yang Qi enters downward, it still desires to grow upward, so the disease often presents as jumping. Human Yin-Yang ascending and descending follows the changes of four seasons and cold/heat. This Qi alone contradicts the Qi of Heaven, Earth, and all things, thus termed "Qi Heng" [Extraordinary]. Zhao Huang said: The so-called sixty sections mean that the Qi of Three Yin and Three Yang each starts with sixty days, progressing from weak to abundant, abundant to extreme, and extreme to declining; it is not merely governing sixty days. Thus, Shaoyang Qi becomes abundant in September.) The shivering chills mentioned by the Yangming channel occur because Yangming represents Wu (Noon). May is Yin within abundant Yang. Yang Qi is abundant, and Yin Qi adds to it, thus causing shivering chills. (Yangming is the Qi of abundant Yang, thus governing May as the start. In May, Yang is abundant and One Yin begins to generate, hence termed Yin within abundant Yang. The abundant Yang Qi is acted upon by Yin Qi, thus causing shivering chills.) The so-called swelling of the lower legs and flaccidity of the thighs occur because May is Yin within abundant Yang. Yang Qi declines in May, while One Yin Qi ascends and begins to contend with Yang, thus causing leg swelling and thigh flaccidity. (In May, Yang Qi begins to decline and descend, while One Yin begins to generate and ascend. Yin and Yang contend, leading to meridian disharmony, resulting in leg swelling and thigh flaccidity.) The so-called upper wheezing and edema occur because Yin Qi descends and then ascends; when it ascends, pathogenic factors lodge between the Zang-Fu organs, thus forming edema. (Yin Qi descending and then ascending refers to the initial generation of One Yang at Winter Solstice, where Yin Qi descends; by May, Yin Qi ascends again. Pathogen refers to Water Pathogen. When Yin Qi returns downward to the Water Zang, and by the time Yin Qi gradually becomes abundant from above, the Water Pathogen rises with the Qi, lodging in the upper Zang-Fu organs, thus causing wheezing and edema.) The so-called chest pain and shortness of breath occur because Water Qi is in the Zang-Fu organs. Water is Yin Qi; Yin Qi in the interior causes chest pain and shortness of breath. (Water and Fire are the signs of Yin and Yang. Formed as images in Heaven, formed as shapes on Earth, thus Water is said to be Yin Qi. The previous section discussed tangible Water Pathogen lodging upward causing wheezing; this section discusses intangible Water Qi ascending causing chest pain and shortness of breath.) The so-called severe cases involving Jue reversal, aversion to people and fire, and startled fear upon hearing wood sounds occur because Yang Qi and Yin Qi contend, and Water and Fire detest each other, thus causing startled fear. (Severe cases refer to Yang Qi sinking excessively and Yin Qi rising excessively. At severity, Yin and Yang contend, Water and Fire detest each other, and Yangming Qi experiences Jue reversal. Yangming Jue reversal leads to Yangming meridian disease. Yangming meridian disease causes aversion to people and fire, and startled fear upon hearing wood sounds.) The desire to close doors and windows and stay alone occurs because Yin and Yang contend. Yang Qi ends and Yin Qi becomes abundant, thus the desire to stay alone behind closed doors. (This describes Yang Qi returning entirely downward, with Yin Qi exclusively abundant above, thus the desire to stay alone behind closed doors. Yangming Qi governs May as the start. In May, Yin Qi begins to ascend, and Yang Qi begins to descend. By the severe stage, it corresponds to the Autumn Equinox. At the extreme severity, Yang ends and Yin is abundant, corresponding to the Winter Solstice extreme. Thus, Yangming Qi governs May as the start, not exclusively May and June. The same applies to the Six Qi.) The so-called climbing high to sing and discarding clothes to run occurs because Yin and Yang contend again, and externalizes into Yang, thus causing discarding clothes and running. (This clarifies that Yin-Yang Qi has both upper/lower and interior/exterior aspects. Contending again means Yin and Yang Qi contend up and down, and then contest inside and out. When Yin-Yang Qi externalizes into Yang, Yang becomes excessive and diseased. Excess Yang causes climbing high to sing and discarding clothes to run.) The so-called pathogenic factor lodging in Sun Luo (branch collaterals) causing headache, nasal discharge, and abdominal swelling occurs because Yangming Qi merges upward. Upward merging involves Sun Luo and Taiyin, thus causing headache, nasal discharge, and abdominal swelling. (This continues from the previous chapter, reiterating that Yin-Yang Qi ascends and descends, moves inside and out, and operates in the Qi aspect outside the meridians. The Qi aspect refers to the space between skin and muscle. 'Up' refers to above the skin. All visible floating pulses are collaterals. The Foot Taiyin meridian also appears on the surface of the skin without hiding. Therefore, when Yangming Qi merges upward, it presses on the Sun Luo of Yangming and the main meridian of Taiyin. Pressing on Yangming Sun Luo causes headache and nasal discharge; pressing on Taiyin main meridian causes abdominal swelling.) The abdominal distension mentioned by the Taiyin channel occurs because Taiyin represents Zi (Rat). In November, the Qi of all things is stored in the interior, thus termed abdominal distension. (Taiyin is the Ultimate Yin within Yin, thus governing November, the end of Yin. In November, the Qi of all things is stored in the interior, thus governing distension disease. Distension refers to abdominal distension. Zhao Huang said: November marks the beginning of the Huangzhong pitch pipe, the start of the year. Practicing Qi Heng methods begins with Taiyin, thus Taiyin governs Zi.) The so-called Qi moving upward to the Heart causing belching occurs because Yin is abundant and moves upward to Yangming. Yangming connects to and belongs to the Heart, thus Qi moving upward to the Heart causes belching. (Yangming is the exterior of Taiyin. Taiyin is the Ultimate Yin within Yin; when Yin reaches its extreme, it reverses, thus moving upward to Yangming. Yangming connects to the Heart, thus Qi moving upward to the Heart causes belching. Yi refers to belching. The *Ling Shu* states: Spleen movement disease includes abdominal distension and frequent belching. The *Kou Wen Pian* states: Qi emerging from the Stomach causes belching. The *Wu Qi Lun* states: The Heart causes belching. This means Taiyin Qi, rising from Yangming to the Heart, causes belching.) The so-called vomiting after eating occurs because food becomes full and overflows upward into the throat, thus causing vomiting. (In November, the Qi of all things is stored in the interior, becoming full and overflowing upward, thus causing vomiting. The Classic states: Foot Taiyin alone receives turbid Qi. The clear Qi of Taiyin emerges upward as belching; the turbid Yin Qi overflows upward as vomiting.) The so-called feeling relieved and as if the disease has subsided after defecation and passing gas occurs because in December, Yin Qi declines downward, and Yang Qi is about to emerge. Thus, after defecation and passing gas, one feels relieved as if the disease has subsided. (De Hou refers to obtaining stool. Qi refers to passing flatus. From early November to December, Yang Qi is about to emerge, and Yin Qi declines from below. The Qi within the Zang can descend downward, thus feeling relieved as if the disease has subsided. Earth resides in the center. Qi moving upward to the Heart causing belching is Jue Ni dispersing upward. Obtaining stool and passing gas is Jue Ni dispersing downward. The Yin-Yang of Qi Heng each starts with sixty days, beginning with Taiyin. Thus, discussing Taiyin Qi mentions November and December, allowing inference of other Qi. Zhao Huang said: Taiyang is the master Qi of all Yang; Taiyin is the Ultimate Yin within Yin. Starting with Taiyang in January and ending with Taiyin in December cycles through the Qi of the entire year.) Lower back pain mentioned by the Shaoyin channel occurs because Shaoyin represents the Kidney. In October, the Yang Qi of all things is injured, thus causing lower back pain. (Shaoyin Qi governs September and October as the start. In October, Cold Water is active, thus governing Foot Shaoyin Kidney. Above Shaoyin, Sovereign Fire governs, thus September governs Hand Shaoyin Heart. However, Yin-Yang Six Qi only correspond to the six meridians, all arising from below, thus excluding the hands. Only Shaoyin governs the Qi of Water-Fire and Yin-Yang, having transformations of Biao-Ben and Cold-Heat. Thus, September governs Hand Shaoyin, and October governs Foot Shaoyin. Other Zang with Yin-Yang discuss only the feet, not the hands. Zhang Zhao Huang said: Although September belongs to Heart Fire governing Qi, it only discusses the vigorous exterior Qi of Foot Shaoyang; its meaning is subtle. Zhang Ying Lue said: Below the midpoint of the body, Earth Qi governs. Yin-Yang Qi all emerges from the Earth. Thus, the *Jue Lun* states: Yang Qi arises from the exterior of the five toes of the feet; Yin Qi arises from the interior of the five toes of the feet. The *Ben Shu Pian* states: All Fu organs emerge from the Three Yang of the feet and connect upward to the hands. Therefore, Six Qi only correspond to the six foot meridians, excluding the hands.) The so-called vomiting, coughing, and upper wheezing occur because Yin Qi is below, Yang Qi is above, and all Yang Qi floats without foundation or guidance, thus causing vomiting, coughing, and upper wheezing. (This describes the failure of upper and lower Yin-Yang Qi to intersect and cause disease. Cold Water of Shaoyin is below; Sovereign Fire Qi is above. When upper and lower Water and Fire do not intersect, all Yang Qi floats upward without foundation. Therefore, Yang-Heat rebels upward, causing vomiting, coughing, and wheezing.) The so-called dark complexion, inability to stand or sit for long periods, and blurred vision upon rising occur because the Yin-Yang of all things is undetermined, with no master. Autumn Qi arrives, light frost falls, and all things are killed. Yin-Yang is depleted internally, thus causing blurred vision. (This section discusses Shaoyang governing July and August as the start. Since the previous chapter discussed Shaoyang as the exterior of the Heart with abundant Qi in September, Shaoyang is not mentioned again. At the transition of July, Yin Qi rises, Yang Qi descends; the Yin-Yang of all things is undetermined and has no master. Therefore, various functions are impaired and undetermined. With the arrival of Autumn Qi, Yang Qi begins to descend but is not yet abundant internally; Yin Qi emerges but is internally deficient, so Yin-Yang Qi is depleted internally. Internal depletion of Yin-Yang causes blurred vision. Gao Shizong said: Se Se means various kinds. Se Se Bu Neng means various functions cannot operate freely. Upon rising from long standing or sitting, blurred vision occurs; is this not Se Se Bu Neng? Zhang Zhao Huang asked: Shaoyang governs the initial generation of Yang Qi; why does it start in Autumn? The answer is: Shaoyang governing initial generation Qi is the sequence of the Three Yang. Starting with July discusses the transformation and circulation of Yin-Yang. Thus, Shaoyang governs Jia-Zi and also Yin-Shen. In initial generation Qi, the movement is wind-drumming, transformation is noise-disruption-opening-splitting; in Ministerial Fire governing Qi, the movement is heat, transformation is clamor-depression-vexation; Qi transformation in Shen, the movement is cool, transformation is fog-dew-clear-cutting. The Way of Yin-Yang has constancy and change; this discusses the changes of Yin-Yang.) The so-called shortness of Qi and irritability occur because Yang Qi is not regulated. When Yang Qi is not regulated, it cannot emerge. Liver Qi should regulate but fails to do so, thus causing irritability. Irritability is named Jian Jue (Frying Reversal). (*Ling Shu* states: Shaoyang governs Qi. In Autumn, Yang Qi descends and is not regulated externally, so Shaoyang Qi cannot emerge, thus causing shortness of Qi. Jueyin Liver Qi combines with Shaoyang Biao-Ben. When Shaoyang Qi cannot emerge, Liver Qi should regulate but fails. Liver Qi stagnates internally, thus causing irritability. Jian Jue refers to scorching vexation and inversion. According to the *Yin Yang Xi Ri Yue Lun*: Xu is September, governing the left Foot Jueyin. Thus, in July-August when Shaoyang governs Qi, Jueyin Liver Qi is about to regulate. Zhang Zhao Huang said: Since Shaoyang was not mentioned at the beginning, the character Liver is specifically highlighted.) The so-called fear as if someone were chasing them occurs because in Autumn, all things have not completely departed; Yin Qi is scarce, Yang Qi enters, and Yin-Yang contend, thus causing fear. (In Autumn, although Yang Qi enters, Yin Qi is still scarce, so although all things decay, they do not completely depart. Scarce Yin Qi means Yin Qi is just emerging. Entering Yang Qi contends with the emerging Yin. Yin-Yang contention injures both Shaoyang and Jueyin Qi. Liver Qi deficiency causes fear. Gallbladder disease patients experience palpitations in the epigastrium, as if someone is chasing them.) The so-called aversion to the smell of food occurs because the Stomach lacks Qi, thus aversion to the smell of food. (In late Autumn, Yang ends and Yin becomes abundant; therefore, the Stomach lacks Qi and avers to the smell of food. Discussing Shaoyang while mentioning Stomach Qi indicates that the Four Seasons governed by Qi Heng all take Stomach Qi as the foundation.) The so-called face black like earth color occurs because Autumn Qi depletes internally, thus changing the Blood. (In Autumn, Yin Qi is just emerging, depleting the stored Yin internally. Yin Qi ascends superiorly, thus the face becomes black like earth.) The so-called coughing with blood occurs because Yang Mai (vessels) are injured. When Yang Qi is not yet abundant above but vessels are full, fullness causes coughing, thus blood appears in the nose. (Yang Qi not yet abundant above means that by September, Shaoyang begins to become abundant. Blood follows Qi; if Qi is not abundant but vessels are full first, blood stagnates and rebels upward. Zhao Huang said: Shaoyang governs Qi, Heart governs Blood Vessels. Shaoyang is the exterior of the Heart, thus vessel fullness should occur when Yang Qi is abundant.) Hernias mentioned by the Jueyin channel, and abdominal swelling in women, occur because Jueyin represents Chen (Dragon). March is Yin within Yang; pathogenic factors are in the interior, thus causing hernias and abdominal swelling.