经云∶太阴之上，湿气治之。而有肺金之燥，燥湿之相济也，是以脾喜燥而肺喜润。阳明之上，燥气
治之。而胃合太阴之湿，脏腑雌雄之相配也，是以阳明不从标本，从中见太阴之湿化。阴阳和平，燥湿相
合，则饮食消化，津液营运，而肌肉丰浓；如阴阳不和，则能食而瘦矣。故脾胃之阴湿太过者，宜燥之温
之；阳明之燥热已甚者，宜苦寒以泄之。肺与大肠病秋金之燥者，宜清凉以润之；感太阴之湿者，宜温热
以燥之。此平治阴阳燥湿之道也。少阴之上，君火主之，而有肾脏之水；太阳之上，寒水主之，而有巨阳
之阳∶阴阳标本之相合也。是以水上火下，斯成既济之无咎。若水不上济，则火盛而心悬如病饥；火不下
交，则下焦寒而足膝厥冷。故当调摄其水火之升降焉。厥阴之上，风气治之，而有包络之火；少阳之上，
火气治之，而有甲木之风。盖火生于木，风自火出，风火之相生也。故火炽者，当先平其风木；风烈者，宜
先息其火炎。此阴阳五行，雌雄配合，各有平调之法焉。故善养生者，非惟苛疾不生，更可以延年不老。
经云∶天气下降，气流于地；地气上升，气腾于天。天地交而生化万物。人秉天地阴阳之气而生，是
以人之形身，应天地之日月、五星、山川、溪谷，而人之九窍，亦应地天之泰卦也。上三窍皆偶，下三窍皆
奇，（肺、心、肝为阴中之阳，而开窍皆偶；脾、肾为阴中之至阴，而开窍皆奇，此天地炉锤之妙用也。）奇偶之间，
名曰人中，盖以此中分人之上下阴阳也。肺开窍于鼻，心开窍于耳，肝开窍
于目，脾开窍于口，肾开窍于二阴，（玉师曰∶肾将两脏，故开窍于二阴。）是五脏五阴之气，通于九窍者也。六腑不和，
则
九窍为之不利，是六腑六阳之气，通于九窍者也。九窍为水注之气，是脏腑之津液，外注于九窍者也。阴
中有阳，阳中有阴，阴阳交互，上下和平，水随气而营运于外，是天地交而九窍通也。若阴阳不和，则九
窍闭塞，水道不行，则形气消索矣。
《黄帝内经》说：太阴经的上面，由湿气所主令。但肺属金，具有燥性，这是燥与湿相互济助的关系，所以脾喜欢干燥而肺喜欢滋润。阳明经的上面，由燥气所主令。胃与太阴脾相合，这是脏腑阴阳雌雄相互配属的关系，所以阳明经不单纯遵循本标（燥热）的属性，而是从中见（太阴）的湿气化生。如果阴阳平和，燥湿相合，那么饮食就能消化，津液能够营运，肌肉就会丰满浓密；如果阴阳不和，虽然能吃身体却消瘦。因此，脾胃的阴湿之气太过时，应当用燥法、温法治疗；阳明经的燥热之气已经严重亢盛时，应当用苦寒的药物来清泄它。肺与大肠若患秋金燥气之病，应当用清凉的方法以滋润它；若感受太阴湿气之邪，应当用温热的方法以燥湿它。这就是平调阴阳燥湿的道理。
少阴经的上面，由君火所主令，但肾中藏有水；太阳经的上面，由寒水所主令，但巨阳（太阳）之中含有阳气：这是阴阳标本相互结合的关系。所以水在上、火在下，才能形成水火既济而无灾咎。如果水气不能上济于心，就会导致火气亢盛，心中空虚如同患病饥饿的感觉；如果火气不能下交于肾，就会导致下焦寒冷，足膝厥冷。因此，应当调理水火二气的升降运动。
厥阴经的上面，由风气所主令，但心包络中有火；少阳经的上面，由火气所主令，但甲木（胆）中有风。大概因为火生于木，风自火出，这是风与火相生关系。所以当火势炽盛时，应当先平息风木之气；当风势猛烈时，应当先熄灭火炎。这是阴阳五行、雌雄配合，各有平调的方法。所以善于养生的人，不仅疾病不会发生，更可以延年益寿而不衰老。
《黄帝内经》说：天气下降，气流注于地；地气上升，气蒸腾于天。天地之气相交而生化万物。人禀受天地阴阳之气而生，所以人的形体，对应天地的日月、五星、山川、溪谷，而人的九窍，也对应地天泰卦。上部的三窍都是偶数（指双侧），下部的三窍都是奇数（指单孔或成对但功能整体看待，此处原文意指上下分布及开窍特性，注疏解释为肺心肝为阴中之阳开窍皆偶，脾肾为阴中之至阴开窍皆奇，实指左右对称与前后单一的区别，如耳目口鼻眼耳目为双，口鼻虽双但功能独立，二阴为前后单孔，此处依原文逻辑翻译）。（肺、心、肝属于阴中之阳，其开窍皆为双侧偶数；脾、肾属于阴中之至阴，其开窍皆为单侧奇数，这是天地造化炉锤的奇妙作用。）在奇偶之间，称为“人中”，大概以此区分人体的上下阴阳。肺开窍于鼻，心开窍于耳，肝开窍于目，脾开窍于口，肾开窍于二阴。（玉师说：肾将两脏之气合并，所以开窍于二阴。）这是五脏五阴之气，通达于九窍的缘故。六腑不和，就会导致九窍不通利，这是六腑六阳之气，通达于九窍的缘故。九窍是水气灌注之处，是脏腑的津液，向外灌注于九窍。阴中有阳，阳中有阴，阴阳交互，上下和平，水随气而在外营运，这是天地交泰而九窍通畅。如果阴阳不和，就会导致九窍闭塞，水道不行，那么形体和气就会消亡枯竭了。
The *Classic of Difficulties* (or *Neijing*) states: Above the Taiyin meridian, dampness governs. However, the Lung metal possesses dryness; this is the mutual assistance between dryness and dampness. Therefore, the Spleen prefers dryness, while the Lung prefers moisture. Above the Yangming meridian, dryness governs. The Stomach combines with the Taiyin dampness, representing the yin-yang male-female pairing of the zang-fu organs. Thus, Yangming does not follow its own biao-ben (root and branch) characteristics but transforms according to the middle-seeing Taiyin dampness. When yin and yang are in harmony, and dryness and dampness combine, food and drink are digested, body fluids circulate, and muscles become plump and dense. If yin and yang are disharmonious, one may eat well yet remain thin. Therefore, when there is an excess of yin-dampness in the Spleen and Stomach, it should be treated with drying and warming methods. When the dry-heat of Yangming is excessive, bitter-cold herbs should be used to drain it. For diseases of the Lung and Large Intestine caused by autumn-metal dryness, cool and moistening methods should be applied; for those affected by Taiyin dampness, warm and drying methods should be used. This is the way to balance yin-yang and dryness-dampness.
Above Shaoyin, ministerial fire (Jun Huo) governs, yet the Kidney contains water. Above Taiyang, cold-water governs, yet Juyang (Great Yang) contains yang qi: this is the combination of yin-yang root and branch. Thus, when water is above and fire is below, they achieve "Ji Ji" (Already Fording/Completion) without blame. If water fails to ascend to nourish, fire becomes hyperactive, causing the heart to feel empty as if hungry due to illness. If fire fails to descend to interact, the lower jiao becomes cold, leading to cold extremities in the feet and knees. Therefore, one must regulate the ascending and descending of water and fire.
Above Jueyin, wind qi governs, yet the Pericardium contains fire. Above Shaoyang, fire qi governs, yet Jia Wood (Gallbladder) contains wind. Fire is born from wood, and wind arises from fire; this is the mutual generation of wind and fire. Therefore, when fire is blazing, one should first calm the wind-wood; when wind is fierce, one should first extinguish the fire-flame. These are the methods for balancing yin-yang and the five elements, male-female pairing. Thus, those skilled in health preservation not only avoid severe diseases but also prolong their lives and prevent aging.
The *Classic* states: Heaven's qi descends, flowing into the earth; Earth's qi ascends, vaporizing into the sky. Heaven and earth interact to generate and transform all things. Humans are born inheriting the yin-yang qi of heaven and earth. Thus, the human body corresponds to the sun, moon, five planets, mountains, rivers, and valleys of heaven and earth. Furthermore, the nine orifices of humans correspond to the hexagram Tai (Peace) of heaven and earth. The upper three orifices are even (paired), and the lower three orifices are odd (single/unpaired). [The Lung, Heart, and Liver belong to yin-within-yang, and their orifices are even/paired; the Spleen and Kidney belong to extreme yin-within-yin, and their orifices are odd/single. This is the wonderful function of heaven and earth's forge.] Between the odd and even lies the "Ren Zhong" (Human Middle), which divides the human body into upper and lower yin-yang. The Lung opens into the nose, the Heart opens into the ears, the Liver opens into the eyes, the Spleen opens into the mouth, and the Kidney opens into the two yin passages. [Master Yu said: The Kidney unites two zang organs, thus opening into the two yin passages.] This is how the five yin qi of the five zang organs connect to the nine orifices. Disharmony in the six fu organs leads to obstruction in the nine orifices; this is how the six yang qi of the six fu organs connect to the nine orifices. The nine orifices are where water qi pours; they are where the body fluids of the zang-fu organs pour outward. Yin contains yang, and yang contains yin; yin and yang interact, and upper and lower are in harmony. Water circulates outward following qi; this is heaven and earth interacting, resulting in open and unobstructed nine orifices. If yin and yang are disharmonious, the nine orifices will be blocked, water pathways will fail to flow, and form and qi will wither and perish.