所结，深中骨，气因于骨，骨与气并日以益大，则为骨疽。（又有按之而坚者，其深中骨，是气因于骨而然。
骨与气并，其结日大，名为“附骨疽”也。）有所结，中于肉，宗气归之，邪留而不去，
有热则化而为脓，无热则为肉疽。（又有结于肉中者，则宗气归之。宗，大也。以阳明之气为言，邪留为热
则溃腐肌肉，故为脓；无热则结为粉浆之属，聚而不散，是为肉疽。）凡此数气者，其发无常处，而有
常名也。（虽有常名，而发无常处。无常处，则形证亦无常矣，此所以变化无常也。）
夫自古通天者，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，皆通于
天气。（自古之有生者，皆通天元之气以为生也，其生之本，阴阳而已，大为六合，广为九
州，人之九窍五脏，天之四时十二节，皆气候之所行，营卫之所通也，故曰∶“皆通于天气”。）其生五，
其气三。数犯此者，则邪气伤人，此寿命之本也。（人生虽本乎阴阳，而禀分五行、其生五也；阴阳盛衰，
少太有三，其气三也。有五有三，则生克强弱，变出其间矣。得其和，则为正气而生物；犯其变，则
为邪气而伤物，其生其死，皆此三、五耳，故
为寿命之本。）苍天之气清净则志意治，顺之则阳气固，（天色深玄，故曰“苍天”。天气者，阳气也。
上云生之本，本于阴阳，此专言阳气者。盖生气通天，以阳为本，阳气既固，阴必从之，故圣人谆谆于此，
其示人之意深矣。）虽有贼邪，勿能害也。此因时之序。（阳气固者，其天全也，天全则神全，虽有贼风邪
气，不能犯之，盖在乎因时之序，如四气调神之谓是也。）故圣人传精神，服天气而通神明。（传，授也。服，
佩也，惟圣人者，能得天之精神，服天之元气，所以与天为一，而神明可与天通矣。）失之则内闭九窍，外壅
肌肉，卫气散解，（九窍通于内。肌肉卫于外，其行其固，皆阳气为之主也。失之，则失其清阳之化，故九
窍肌肉皆为闭壅矣。人之卫气，本于天之阳气，阳虚则卫虚，卫气散解则天真失守，故重在卫阳也。）
此谓自伤，气之削也。（自伤其真阳，元气削也。）阳气者，若天与日，失其所，则折寿而不彰。（此发明阳
气之本也。日不明则天为阴晦，阳不固则人为夭折，皆阳气之失所也。）故天运当以日光明。（天不自明，
明在日月。月体本黑，得日乃明，此天运必以日光明也，日即阳也，阳即明也。阳之所在，明必随之；明之所
及，阳之至耳。阳明一体，本无二也。然阳在午则为昼而日丽中天，着有象之神明，离之阳在外也；阳在子
则为夜而火伏水中，化无形之元气，坎之阳在内也。君火以明，相火以位，曰君曰相，无非阳气之所在。苟或失
序，欲保天年，其可得乎？）是故阳因而上，卫外者也。欲如运枢，起居如惊，神气乃浮。（此下言阳气不固
者，四时之邪，皆得以伤之也。清阳为天，包覆万物，故因于上而卫于外。人之卫气，亦犹是
也，欲其如运枢周旋，不已不息。若举动躁妄，则神气浮越，即不能固其阳气也，邪乃侵之。）因于寒，体若
燔炭，汗出而散。（感寒邪则发热，得汗而解，南人曰“伤寒”，北人曰“热病”。其所感阴阳虚实，经络脏腑
，即病不即病，传变不传变，惟仲景书另为圣经，所当玩索者也。）因于暑，汗，烦则喘喝，静则多言。（
暑有阴、阳二证，阳证因于中热，
阴证因于中寒，但感在夏至之后者，皆谓之暑耳。暑是热中之凉气，非即热也。暑伤于阳者，汗出烦躁，为
喘，为大声呼喝；若其静者，亦不免于多言，盖邪伤于阴，精神内乱，故言无伦次也。故曰∶“静而得之
为中暑，动而得之为中热。”中暑者阴证，中热者阳证。避暑热于深堂大厦得之者，名曰“中暑”。其病必
头痛恶寒，身形拘急，肢节疼痛而烦心，肌肤火热无汗，此为房室之阴寒所遏，使周身阳气不得伸越也。又
有触热太过，气不得伸，面垢闷倒，名曰“中 ”。若行人或农夫于日中劳役得之者，名曰“中
热”。其病必苦头痛，发躁热，恶热，扪之肌肤大热，必大渴引饮，汗大泄，无气以动；乃为天热外伤肺
气也，一中于热，一中于寒，皆谓之“暑”。但治寒宜散，必汗出而解；治热宜凉，必热清而愈。然夏月浮
阳在外，伏阴在内。若人以饮食情欲伤其内，或冒暑贪凉，劳役过度伤其外，及元气素虚之辈，最易患此，
香薷等岂宜泛用？要当以调补元气为主，然后察其寒热而佐以解暑之剂。若果为阴寒所中，则附子、姜、桂，
先哲每多用之，不可因炎热在外而忽“舍时从证”之良法也。）因于湿，首如裹，湿热不攘，大筋 短，
小筋弛长。 短为拘，弛长为痿。（湿土用事，虽属长夏之气，然土王四季，则感发无时。但湿之中人，有内
外上下之辨，湿伤外者，雨雾阴湿之属也；湿伤内者，酒浆乳酪之属也，湿在上则首如裹，谓若以物蒙裹
然者，凡人行瘴雾之中，及酒多之后，觉胀壅头面，即其状也，湿热，湿郁成热也。攘，退也。湿热不退而下
及肢体，大筋受之则血伤，故为 短；小筋受之则柔弱。故为弛长。 短，故拘挛不伸；弛长，故痿弱无力。）
因于气，为肿，四维相代，阳气乃竭。（因于气者，凡卫气、营气、脏腑之气，皆气也，一有不调，皆能致
疾。四维，四肢也。相代，更迭而病也，因气为肿，气道不行也。四肢为诸阳之本，胃气所在，病盛而至于
四维相代，即上文“内闭九窍，外壅肌肉、卫气散解”之谓，其为阳气之竭也可知。）阳气者，烦劳则张，
精绝，辟积于夏，使人煎厥。（此下言起居不节，致伤阳气也。辟，病也，人以
阳气为生，惟恐散失。若烦劳过度，则形气弛张于外，精神竭绝于中，阳扰阴亏，不胜炎热，故病积至夏日
以益甚，令人五心烦热，如煎如熬；孤阳外浮，真阴内夺，气逆而厥，故名“煎厥”。）目盲不可以视，耳闭
不可以听，溃溃乎若坏都， 乎不可止。（目盲耳闭，九窍废也。溃溃，坏貌。都，城郭之谓。 ，逝
而不返也，阴以阳亏，精因气竭。精神日销，渐至衰败，真溃溃乎若都邑之坏， 乎其去不可绾也。 ，
音骨。）阳气者，大怒则形气绝而血菀于上，使人薄厥。（此下言怒气伤肝，及汗湿、肥甘、风寒之类，皆
足以伤阳气也。人之阳气，惟贵充和，若大怒伤肝则气血皆逆，甚至形气俱绝，则经脉不通，故血逆妄行。
菀积于上焦也。相迫曰薄，气逆曰厥。气血俱乱，故为薄厥。）有伤于筋，纵，其若不容。（怒伤形气，必
及于筋，肝主筋也。筋伤则纵缓不收，手足无措，其若不能容者。）汗出偏沮，使人偏枯。（沮，伤也。
坏也，有病偏汗者，或左或右，浸润不止，气血有所偏沮，久之则卫气不固于外，营气失守于中，故当
为半身不随偏枯之患。沮，将鱼切。）汗出见湿，乃生痤 。（汗方出则玄府开，若见湿气，或沃凉水，必
留肤腠。甚者为痤，微者为 。痤，小节也。 ，暑疹也。痤，才和切。 ，音沸。）高梁之变，足生大疔，
受如持虚。（高梁，即高粱，肥甘也。足，多也，能也。浓味太过，蓄为内热，其变多生大疔。热
侵阳分，感发最易，如持空虚之器以受物，故曰“受如持虚”。）劳汗当风，寒薄为 ，郁
乃痤。（形劳汗出，坐卧当风，寒气薄之，液凝为 ，即粉刺也。若郁而稍大，乃成小疖，是名曰痤。凡
若此者，皆阳气不固之使然。 ，支加切。）阳气者，精则养神，柔则养筋。（此下言阳气之运用，若有不
同，则为偻为 ，为畏为惊，为痈为疟，为隔等症也。神之灵通变化，阳气之精明也；筋之运动便利，阳气之
柔和也，故“精则养神，柔则养筋”。阳气去则神明乱，筋骨废，为病为危矣。）开阖不得，寒气从之，
乃生大偻。（开谓皮腠发泄，阖谓玄府闭封，皆卫气为之主也。若卫气失所，则当开不
开，当闭不闭，不得其宜，为寒所袭，结于经络之间， 急不伸，则形为偻俯矣，阳急则反折，阴急则
俯不伸，即此之谓。）陷脉为 ，留连肉腠。（陷脉，寒气自经络而陷入脉中也。 ，鼠 之属，邪结不散，
则留连肉腠，曼延日甚也。）俞气化薄，传为善畏，乃为惊骇。（寒气自脉渐深，流于经俞，气化内薄，
则侵及脏腑，故传为恐畏，为惊骇，以阳气受伤于内也。）营气不从，逆于肉理，乃生痈肿。（邪气陷脉，则
营气不从，营行脉中也。不从则不顺，故逆于肉理，聚为痈肿也。）魄汗未尽，形弱而气烁，穴俞以闭，
发为风疟。（魄，阴也。汗由阴液，故曰“魄汗”。汗出未止，卫气未固，其时形气正在消弱，而风寒薄之，
俞穴随闭，邪气留止，郁而为疟，以所病在风，故曰“风疟”，夏暑汗不出者，秋成风疟，亦言俞穴之闭也。）
故风者，百病之始也。清静则肉腠闭拒，虽有大风苛毒，弗之能害，此因时之序也。（凡邪伤
卫气，如寒暑湿气风者，莫不缘风气以入，故风为百病之始。然卫气者，阳气也。人惟清静，无过劳扰，则
腠理闭而阳气固，虽有大风苛毒，弗之能害也。所谓“清静”者无他，在因四时之气序耳。）故病久则传化，
上下不并，良医弗为。（并，阴阳交通也，病始因风，久必传化，及至上下不并，则阴阳相离，水火不相济
矣。虽有良医，弗可为也。）故阳蓄积，病死。而阳气当隔，隔者当泻，不亟正治，粗乃败之。（
若邪蓄阳分，积而不行，阳亢无阴，其病当死，盖即“上下不并”之谓也。何以验之？隔塞不通，则其证耳。
当泻不泻，正以粗工误之，故致败亡。）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。（此下言阳气之盛衰，由于日之升降，正以明上文“若天与日”之义也。一日而主外，
昼则阳气在外也。平旦人气生，以日初升也。日中阳气隆，以日当午也。日西阳气虚，以日渐降也。人气应之，
故昼则卫气行于阳分二十五度，至日暮则阳气之门闭而行于阴分二十五度
矣。气门，玄府也，所以通行营卫之气，故曰“气门”。）是故暮而收拒，
无扰筋骨，无见雾露。反此三时，形乃困薄。（此所以顺阳气也∶阳出而出，阳藏而藏。暮时阳气藏于阴分，
故动宜收敛，以拒虚邪；无扰筋骨，则阳不耗于内；无见雾露，则邪不侵于外。若劳扰不分朝暮，反此
三时，则阳气失养，形体劳困衰薄矣。不但因时之序，一日之间，亦当如此也。）阴者，藏精而起亟也；阳
者，卫外而为固也。（此以专言阳气，夫及于阴，故特明之。人有阴阳，阳主外而为卫，所以固气也；阴主
内而藏精，所以起亟也。阴内阳外，气欲和平，不和则病矣。亟，即“气”也，精化为气，藏精起气之谓也。
亟，音气。）阴不胜其阳，则脉流薄疾，并乃狂。（薄，气相迫也。疾，急数也。并者，阳邪入于阳分，谓
重阳也。阴不胜阳，则阳邪盛，故当为阳脉阳证之外见者如此。）阳不胜其阴，则五脏气争，九窍不通。
（邪在阴分，则脏气不和，故有所争，上七窍，五官也；下二窍，二阴也。九窍之气，皆属于脏。阳不胜阴，
则阴邪盛，故当为阴病之内见者如此。）是以圣人陈阴阳，筋脉和同。骨髓坚固，气血皆从。（陈阴阳，犹言铺
设得所，不使偏胜也。故于筋脉骨髓，无不和调，气血皆从，从则顺矣。）如是则内外调和，邪不
能害，耳目聪明，气立如故。（耳目聪明，以九窍之要者言，神气之全可知也。人受天地之气以立命，故曰“气
立”。阴阳和而气立如故也。）风客淫气，精乃亡，邪伤肝也。（此下四节，皆失调和之道，所以为
筋骨气血之病也。淫气者，阴阳之乱气也。表不和则风邪客之，风木生火，淫气化热，热则伤阴，精乃消亡。
风气通于肝，故必先伤肝也。然风为百病之始，故凡病因于外而内连五脏者，皆由乎风也。）因而饱食，筋脉
横解，肠 为痔；（此下三节，皆兼上文“风客淫气”而言也。风气既淫于外，因而饱食。则随客阳明，必
肠胃横满，横满则有损伤，故筋脉弛解，病为肠 为痔，而下痢脓血也。）因而大饮则气逆；（酒挟风邪，
则因辛走肺、故肺布叶举而气逆上奔也。）因而强力，肾气乃伤，高骨乃坏。
（高骨，腰之高骨也，凡因风强力者，其伤在骨，骨伤则肾气亦伤，肾主骨
也。若强力入房，尤伤精髓。髓者骨之充，骨者髓之府，精髓耗伤，故高骨坏而不为用。）凡阴阳之要，阳
密乃固。（阳为阴之卫，阴为阳之宅。必阳气闭密于外，无所妄耗，则邪不能害，而阴气完固于内，此培养
阴阳之要也。）两者不和，若春无秋，若冬无夏，因而和之，是谓“圣度”。（两，阴阳也。不和，偏病也。）
故阳强不能密，阴气乃绝。（强，亢也。孤阳独用，不能固密，则阴气耗而竭绝也。）阴平阳秘，精神
那些邪气结聚，深陷入骨，气依附于骨，骨与邪气相并，日益增大，就形成骨疽。（又有按之坚硬的，是邪气深中于骨，这是气依附于骨所致。骨与邪气相并，结块日渐增大，称为“附骨疽”。）如果邪气结聚在肌肉之中，宗气汇聚于此，邪气停留不去，有热则化脓，无热则形成肉疽。（又有结于肉中的，宗气便汇聚于此。宗，即大之意，指阳明之气。邪气停留化为热，则溃烂腐蚀肌肉，所以形成脓；无热则凝结成类似粉浆的物质，聚积不散，这就是肉疽。）这些邪气，发作没有固定的部位，但有固定的名称。（虽然有固定的名称，但发作没有固定部位。没有固定部位，那么症状表现也没有定式，这就是变化无常的原因。）
自古以来，人与天相通，这是生命的根本，根本在于阴阳。天地之间，六合之内，其气贯通九州，人的九窍、五脏、十二关节，都与天气相通。（自古有生命的人，都禀受天元之气以生存，生命的根本，就是阴阳而已。宏观如六合，广阔如九州，人的九窍五脏，对应天的四时和人体的十二节，都是气候运行的通道，营卫之气流通的路径，所以说：“都与天气相通”。）人生禀受五行之气，阴阳之气分为少、太三种数。多次触犯这些规律，邪气就会伤人，这是寿命的根本。（人虽然本源于阴阳，但禀赋分属五行，所谓“其生五”；阴阳盛衰，分为少、壮、老三个阶段，所谓“其气三”。有五有三，生克强弱变化就在其中了。得到和谐，就是正气而化生万物；触犯变化，就是邪气而伤害万物，生与死，都取决于这三、五的变化，所以说是寿命的根本。）苍天之气清净，人的志意就能安定，顺应它则阳气固密，（天色深黑，所以叫“苍天”。天气，就是阳气。上文说生命的根本在于阴阳，这里专门讲阳气。大概生气通天，以阳为本，阳气既已固密，阴气必然顺从，所以圣人反复强调，其示人的用意很深了。）即使有贼邪，也不能伤害。这是因为顺应了时序。（阳气固密，则天性保全，天性保全则神气健全，即使有贼风邪气，也不能侵犯，关键在于顺应时序，如《四气调神大论》所说的那样。）所以圣人传授精神，服食天气，通达神明。（传，意为传授、持守。服，意为佩带、顺应。只有圣人，能得天之精神，顺应天之元气，所以能与天合一，神明可与天相通。）如果不顺应，就会内闭九窍，外壅塞肌肉，卫气散漫懈怠，（九窍通于体内。肌肉护卫于体外，它们的运行和固密，都由阳气主导。不顺应，就失去了清阳的化育作用，所以九窍和肌肉都会闭阻壅滞。人的卫气，本源于天之阳气，阳虚则卫气虚弱，卫气散漫懈怠则天真失守，所以重在卫阳。）这叫做自伤，元气被削弱。（自我损伤真阳，元气被削损。）阳气，就像天和太阳，失去其所，就会折寿且不显赫。（这里阐发阳气的根本。太阳不明，天就阴暗；阳气不固，人就夭折，这都是阳气失位造成的。）所以天的运行，应当依靠太阳的光明。（天自身不发光，光明在于日月。月亮本体是黑的，得到日光才明亮，这说明天的运行必须依靠日光明亮。日就是阳，阳就是明。阳所在之处，明必然随之；明所及之处，就是阳的极致。阳明一体，本无二致。然而阳在午时则为白天，太阳高悬中天，显现出有象的神明，这是离卦之阳在外；阳在子时则为黑夜，火伏水中，化为无形的元气，这是坎卦之阳在内。君火以明为主，相火以位为主，说君说相，无非是阳气所在。如果失去秩序，想要保全天然寿命，怎么可能呢？）因此阳气位于上部，护卫体表。应该像门轴一样运转，起居如果惊扰躁动，神气就会浮越。（这里下段讲阳气不固，四时的邪气都能伤害它。清阳为天，包覆万物，所以阳气在上而护卫于外。人的卫气，也是这样，希望它像门轴一样周旋不息。如果举动躁妄，神气就会浮越，就不能固护阳气，邪气便会侵入。）因为寒邪，身体像燃烧的炭火，出汗后消散。（感受寒邪则发热，得汗而解，南方人叫“伤寒”，北方人叫“热病”。其所感的阴阳虚实、经络脏腑，即病或不即病，传变或不传变，只有张仲景的书另列为经典，应当深入探究。）因为暑邪，出汗，烦躁则喘喝，安静则多言。（暑有阴、阳两种证候，阳证因于中热，阴证因于中寒，只要在夏至之后感到的，都叫暑。暑是热中的凉气，不完全是热。暑伤于阳者，汗出烦躁，表现为喘，大声呼喝；如果安静的，也不免多言，因为邪伤于阴，精神内乱，所以言语无次序。所以说：“静而得之为中暑，动而得之为中热。”中暑者是阴证，中热者是阳证。在深堂大厦避暑热而得病的，名叫“中暑”。其病必定头痛恶寒，身体拘急，肢节疼痛且心烦，肌肤火热无汗，这是因为房室内的阴寒遏制，使周身阳气不能伸展发散。又有触热太过，气不得伸展，面色垢浊闷倒，名叫“中暍”。如果是行路或农夫在烈日下劳役得病的，名叫“中热”。其病必定苦于头痛，烦躁发热，恶热，摸之肌肤大热，必定大渴引饮，无力活动；这是天热外伤肺气所致。一中于热，一中于寒，都叫“暑”。但治寒宜发散，必出汗而解；治热宜清凉，必热清而愈。然而夏月浮阳在外，伏阴在内。如果人以饮食情欲损伤内部，或冒暑贪凉，劳役过度损伤外部，以及元气素虚的人，最容易患此病，香薷等药岂能泛用？应当以调补元气为主，然后察其寒热而辅以解暑之剂。如果果真是阴寒所中，则附子、姜、桂，先哲经常多用，不可因为外面炎热就忽视“舍时从证”的好方法。）因为湿邪，头重像被包裹，湿热不退，大筋缩短，小筋弛长。缩短为拘挛，弛长为痿软。（湿土当令，虽属长夏之气，但土旺于四季，所以感发无时。但湿邪中人，有内外上下之分，湿伤外者，是雨雾阴湿之类；湿伤内者，是酒浆乳酪之类。湿在上则头重如裹，好像被东西蒙住一样，凡是人行走于瘴雾之中，以及饮酒过多之后，觉得头面胀壅，就是这种状态。湿热，是湿郁结成热。攘，退也。湿热不退而下及肢体，大筋受之则血伤，所以缩短；小筋受之则柔弱，所以弛长。缩短，所以拘挛不伸；弛长，所以痿弱无力。）因为气机失调，发生肿胀，四肢交替发病，阳气乃竭。（因为气机失调，凡卫气、营气、脏腑之气，都是气，一旦不调，都能致病。四维，指四肢。相代，更迭而病。因气机阻滞而肿，是气道不行。四肢是诸阳之本，胃气所在，病盛以至于四肢更迭发病，就是上文“内闭九窍，外壅肌肉、卫气散解”的意思，可知这是阳气衰竭。）阳气，烦劳过度则亢张，精液枯竭，积累到夏天，使人发生煎厥。（这里下段讲起居不节，导致损伤阳气。辟，通“疻”，病也。人以阳气为生，惟恐散失。如果烦劳过度，则形气弛张于外，精神竭绝于中，阳扰阴亏，不胜炎热，所以病积累到夏日更加严重，令人五心烦热，如煎如熬；孤阳外浮，真阴内夺，气逆而厥，所以名叫“煎厥”。）眼睛失明不能视物，耳朵闭塞不能听声，溃溃然像城郭崩塌，倏忽间不可止息。（目盲耳闭，是九窍废用。溃溃，崩坏的样子。都，指城郭。倏忽，逝去而不返也，阴因阳亏，精因气竭。精神日渐消损，渐至衰败，真像城邑崩塌，倏忽离去不可挽回。倏，音骨。）阳气，大怒则形气隔绝，血液郁积于上部，使人发生薄厥。（这里下段讲怒气伤肝，以及汗湿、肥甘、风寒之类，都足以损伤阳气。人的阳气，贵在充和，如果大怒伤肝，则气血皆逆，甚至形气俱绝，经脉不通，所以血逆妄行，郁积于上焦。相迫叫薄，气逆叫厥。气血俱乱，所以为薄厥。）如果有伤于筋，松弛，手足无所适从。（怒伤形气，必波及于筋，肝主筋。筋伤则纵缓不收，手足无措，好像不能容纳肢体一样。）汗出偏侧，使人半身不遂。（沮，伤也。坏也。有病偏汗的，或左或右，浸润不止，气血有所偏伤，久而久之则卫气不固于外，营气失守于中，所以应当成为半身不遂偏枯的病患。沮，将鱼切。）汗出见湿，乃生痤痱。（汗刚出则玄府开，如果见到湿气，或浇凉水，必留滞在肤腠。严重者为痤，轻微者为痱。痤，小结节。痱，暑疹。痤，才和切。痱，音沸。）高粱之变，足生大疔，受邪如持空虚之器。（高粱，即高粱，指肥甘厚味。足，多也，能也。浓味太过，蓄积为内热，其变易生大疔。热侵阳分，感发最容易，如同拿着空的容器接受物品，所以说“受如持虚”。）劳作出汗当风，寒气逼迫为皶，郁结乃成痤。（形体劳累出汗，坐卧当风，寒气逼迫，津液凝滞为皶，即粉刺。如果郁结稍大，乃成小疖，名叫痤。凡是这类情况，都是阳气不固导致的。皶，支加切。）阳气，精明则养神，柔和则养筋。（这里下段讲阳气的运用，如果有不同，就会出现伛偻、抽搐、畏缩、惊骇、痈疽、疟疾、隔证等病症。神的灵通变化，是阳气之精明；筋的运动便利，是阳气之柔和，所以“精则养神，柔则养筋”。阳气离去则神明混乱，筋骨废用，生病且危险。）开阖失常，寒气从之入侵，乃生大偻。（开指皮腠发泄，阖指玄府闭封，都由卫气主导。如果卫气失所，则该开不开，该闭不闭，不得其宜，被寒邪袭击，结于经络之间，筋脉拘急不能伸展，则身形佝偻了，阳急则反折，阴急则俯不伸，就是这个意思。）寒气陷入脉络，形成鼠瘘，留连于肉腠。（陷脉，寒气自经络陷入脉中。鼠瘘，鼠瘰之属，邪气结聚不散，则留连肉腠，蔓延日甚。）俞穴气化内迫，传变为善恐惧，乃为惊骇。（寒气自脉渐深，流于经俞，气化内迫，则侵及脏腑，所以传变为恐畏、惊骇，因为阳气在内受伤。）营气不从，逆于肉理，乃生痈肿。（邪气陷脉，则营气不从，营行于脉中。不从则不顺，所以逆于肉理，聚为痈肿。）魄汗未尽，形体虚弱而气被消烁，穴俞闭塞，发为风疟。（魄，属阴。汗由阴液，所以叫“魄汗”。汗出未止，卫气未固，此时形气正在消弱，而风寒薄之，俞穴随即闭塞，邪气留止，郁而为疟，因为所病在风，所以叫“风疟”，夏暑汗不出者，秋成风疟，也是说俞穴之闭。）所以风，是百病的起始。清静则肉腠闭拒，即使有大风苛毒，也不能伤害，这是因为顺应了时序。（凡是邪气伤卫气，如寒暑湿气风，无不缘风气而入，所以风为百病之始。然而卫气，就是阳气。人只要清静，不过度劳扰，则腠理闭而阳气固，即使有大风苛毒，也不能伤害。所谓“清静”没有别的，在于顺应四时之气序。）所以病久则传化，上下不交通，良医也无能为力。（并，指阴阳交通。病始因风，久必传化，等到上下不并，则阴阳相离，水火不相济了。虽有良医，也无法治疗。）所以阳气蓄积，会导致病死。而阳气应当通畅，不通畅者应当泻除，不紧急进行正确治疗，粗工就会搞坏它。（如果邪蓄积在阳分，积而不行，阳亢无阴，其病当死，大概就是“上下不并”的意思。怎么验证呢？隔塞不通，就是它的证候。应当泻而不泻，正是粗工误人，所以导致败亡。）阳气，一天之中主要主管外表。平旦人气生，日中阳气隆盛，日西阳气已虚，气门乃闭。（这里下段讲阳气盛衰，由于太阳升降，正阐明上文“若天与日”的意义。一日而主外，白天阳气在外。平旦人气生，因为太阳初升。日中阳气隆，因为太阳当午。日西阳气虚，因为太阳渐降。人气应之，所以白天卫气行于阳分二十五度，到日暮则阳气之门闭而行于阴分二十五度。气门，就是玄府，用来通行营卫之气，所以叫“气门”。）因此傍晚要收敛拒邪，不要扰动筋骨，不要接触雾露。违反这三个时辰的规律，形体就会困顿衰薄。（这就是顺应阳气：阳出而出，阳藏而藏。傍晚阳气藏于阴分，所以动作宜收敛，以拒绝虚邪；不扰动筋骨，则阳不耗于内；不接触雾露，则邪不侵于外。如果劳扰不分朝暮，违反这三个时辰，则阳气失养，形体劳困衰薄了。不但顺应四时之序，一天之间，也应当如此。）阴，是藏精而起亟（气）的；阳，是护卫体表而固密的。（这里专门讲阳气，涉及阴，所以特别阐明。人有阴阳，阳主外而为卫，所以固气；阴主内而藏精，所以起亟。阴内阳外，气欲和平，不和则病了。亟，即“气”也，精化为气，藏精起气的意思。亟，音气。）阴不胜其阳，则脉流迫急速疾，并入阳分则狂。（薄，气相迫。疾，急数。并者，阳邪入于阳分，叫重阳。阴不胜阳，则阳邪盛，所以出现阳脉阳证的外在表现如此。）阳不胜其阴，则五脏气争，九窍不通。（邪在阴分，则脏气不和，所以有所争，上七窍，五官；下二窍，二阴。九窍之气，都属于脏。阳不胜阴，则阴邪盛，所以出现阴病内在表现如此。）所以圣人安排阴阳，筋脉调和。骨髓坚固，气血顺畅。（陈阴阳，犹言铺设得当，不使偏胜。所以筋脉骨髓，无不和调，气血顺畅，顺则通了。）这样内外调和，邪不能害，耳目聪明，气立如故。（耳目聪明，是从九窍的重要者而言，神气健全可知。人受天地之气以立命，所以叫“气立”。阴阳和而气立如故。）风邪客于淫乱之气，精乃亡，邪伤肝。（这里下四节，都是失调和之道，所以导致筋骨气血的病。淫气，是阴阳之乱气。表不和则风邪客之，风木生火，淫气化热，热则伤阴，精乃消亡。风气通于肝，所以必先伤肝。然而风为百病之始，所以凡是病因于外而内连五脏的，都由乎风。）因而饱食，筋脉横解，肠澼为痔；（这里下三节，都兼上文“风客淫气”而言。风气既淫于外，因而饱食。则随客阳明，必肠胃横满，横满则有损伤，所以筋脉弛解，病为肠澼为痔，而下痢脓血。）因而大饮则气逆；（酒挟风邪，则因辛走肺，故肺布叶举而气逆上奔也。）因而强力，肾气乃伤，高骨乃坏。（高骨，腰的高骨。凡因风强力者，其伤在骨，骨伤则肾气亦伤，肾主骨。如果强力入房，尤其伤精髓。髓是骨的充实，骨是髓的府库，精髓耗伤，所以高骨坏而不能使用。）凡阴阳的要领，阳密乃固。（阳为阴之卫，阴为阳之宅。必须阳气闭密于外，无所妄耗，则邪不能害，而阴气完固于内，这是培养阴阳的关键。）两者不和，像春无秋，像冬无夏，因而调和它，这叫“圣度”。（两，指阴阳。不和，偏病。）所以阳强不能密，阴气乃绝。（强，亢也。孤阳独用，不能固密，则阴气耗而竭绝也。）阴平阳秘，精神
Where the pathogenic factors knot, penetrating deeply into the bone, Qi adheres to the bone. The bone and Qi combine and increase daily, forming *Guju* (Bone Abscess) (bone abscess). (There are cases where pressing reveals hardness; this is because the pathogen penetrates deeply into the bone, causing Qi to adhere to the bone. When bone and Qi combine, the knot enlarges daily, named "Fuguju" (Attached Bone Abscess) (attached bone abscess).) If the pathogen knots in the flesh, Zong Qi (Pectoral Qi / Great Qi) gathers there. If the pathogen remains and does not depart, heat transforms it into pus; without heat, it forms Rouju (Flesh Abscess) (flesh abscess). (In cases of knotting in the flesh, Zong Qi gathers there. "Zong" means great, referring to the Qi of the Yangming channel. If the retained pathogen generates heat, it ulcerates and腐rots the muscle, thus forming pus; without heat, it knots into substances like paste, gathering without dispersing, which is Rouju.) These various pathogens have no fixed site of onset, but have fixed names. (Although they have fixed names, their onset has no fixed site. Without a fixed site, the signs and symptoms also vary; this is why changes are unpredictable.)
Since ancient times, those who connect with Heaven possess the root of life, which lies in Yin and Yang. Within the universe and the six directions, the Qi connects with the Nine Provinces. The nine orifices, five Zang organs, and twelve joints all connect with Heavenly Qi. (All living beings since ancient times derive life from the Primordial Qi of Heaven. The root of life is Yin and Yang. Macroscopically like the Six Directions, broadly like the Nine Provinces, human nine orifices and five Zang organs correspond to Heaven's four seasons and the body's twelve joints. All are pathways for climate movement and circulation of Ying and Wei Qi. Thus it is said: "All connect with Heavenly Qi".) Life derives from the Five Elements, and Qi exists in three phases. Repeatedly violating these principles allows pathogenic Qi to harm humans; this is the root of longevity. (Although life originates from Yin and Yang, endowment divides into the Five Elements—"its birth is five"; Yin and Yang wax and wane in three phases—Shao, Tai—"its Qi is three". With five and three, generation and restriction, strength and weakness emerge within. Achieving harmony yields Zheng Qi (Upright Qi / Healthy Qi) to generate things; violating change yields Xie Qi (Pathogenic Qi) to harm things. Life and death depend on these three and five, hence the root of longevity.) When the Qi of the Blue Heaven is clear and tranquil, will and intention are regulated. Following this ensures Yang Qi is solid. (The sky is deep dark, hence "Blue Heaven". Heavenly Qi is Yang Qi. The previous text stated the root of life is Yin and Yang; here it specifically discusses Yang Qi. Generally, Sheng Qi (Vital Qi) connecting with Heaven takes Yang as the root. Once Yang Qi is solid, Yin must follow. Thus the Sages emphasize this repeatedly, showing profound intent.) Even if treacherous pathogens exist, they cannot harm. This is due to following the seasonal order. (When Yang Qi is solid, Heavenly integrity is preserved. Preserved heavenly integrity means complete Shen (Spirit). Even with wind-pathogens, they cannot invade, provided one follows the seasonal order, as described in "Regulating the Spirit according to the Four Seasons".) Therefore, the Sages transmit Jing Shen (Spirit), accept Heavenly Qi, and communicate with Shen Ming (Divine Illumination). ("Chuan" means to transmit/maintain. "Fu" means to wear/accord with. Only Sages can obtain Heaven's Jing Shen and accord with Heaven's Yuan Qi (Primal Qi), thereby becoming one with Heaven, allowing Shen Ming to communicate with Heaven.) Violating this causes internal closure of the nine orifices, external obstruction of muscles, and dispersion/relaxation of Wei Qi (Defensive Qi). (Nine orifices connect internally. Muscles guard externally. Their movement and solidity are governed by Yang Qi. Violating this loses the transformation of Clear Yang, causing closure and obstruction of orifices and muscles. Human Wei Qi originates from Heavenly Yang Qi. Yang deficiency leads to Wei deficiency. Dispersion of Wei Qi means loss of Heavenly Truth, hence emphasis on Wei Yang.) This is called self-injury, weakening of Qi. (Self-injuring True Yang, weakening Yuan Qi.) Yang Qi is like Heaven and the Sun. Losing its proper place shortens life and obscures vitality. (This elucidates the root of Yang Qi. If the Sun is dim, Heaven becomes gloomy; if Yang Qi is not solid, humans suffer premature death. Both result from Yang Qi losing its place.) Thus, Heaven's movement relies on the Sun's brightness. (Heaven does not shine itself; brightness comes from Sun and Moon. The Moon is black by nature, shining only by reflecting the Sun. This shows Heaven's movement requires Sun's brightness. Sun is Yang; Yang is Brightness. Where Yang is, Brightness follows; where Brightness reaches, Yang arrives. Yang and Ming are one entity. However, when Yang is at Wu (noon), it is day, Sun high in mid-heaven, manifesting visible divine illumination (Li Fire/Yang outside); when Yang is at Zi (midnight), it is night, fire hidden in water, transforming into formless Yuan Qi (Kan Water/Yang inside). Ruler Fire illuminates, Minister Fire occupies position. Whether Ruler or Minister, it is merely the presence of Yang Qi. If order is lost, how can natural lifespan be preserved?) Therefore, Yang Qi is located superiorly and guards the exterior. It should move like a door pivot. If daily activities cause agitation, Shen Qi floats upward. (Here follows discussion on unsolidified Yang Qi, susceptible to four-season pathogens. Clear Yang is Heaven, covering all things, thus superior and guarding exterior. Human Wei Qi is similar, ideally rotating like a pivot incessantly. If movements are rash and wild, Shen Qi floats, failing to secure Yang Qi, allowing pathogens to invade.) Due to Cold, the body feels like burning charcoal; sweating resolves it. (Contracting Cold causes fever; sweating brings resolution. Southerners call this "Shanghan" (Cold Damage); Northerners call it "Re Bing" (Heat Disease). The Yin/Yang excess/deficiency, meridian/Zang involvement, immediate/delayed onset, transmission/non-transmission are detailed in Zhang Zhongjing's classics, which deserve careful study.) Due to Summerheat, sweating occurs. Irritability leads to panting and loud shouting; stillness leads to excessive talking. (Summerheat has Yin and Yang syndromes. Yang syndrome results from internal heat; Yin syndrome from internal cold. Anything contracted after Summer Solstice is called Summerheat. Summerheat is coolness within heat, not heat itself. Summerheat injuring Yang causes sweating, irritability, panting, loud shouting. If quiet, still prone to excessive talking because pathogen injures Yin, disturbing spirit internally, causing disordered speech. Hence: "Quiet onset is Zhongshu (Summerstroke); active onset is Zhongre (Heatstroke)." Zhongshu is Yin syndrome; Zhongre is Yang syndrome. Contracting heat in deep halls is "Zhongshu". Symptoms: headache, aversion to cold, stiffness, limb pain, vexation, hot skin without sweat. This is due to Yin-cold in rooms suppressing whole-body Yang expansion. Overexposure to heat causing Qi stagnation, greasy face, fainting is "Zhong Yue". Walking/farming in sun is "Zhongre". Symptoms: severe headache, restlessness, heat intolerance, hot skin, extreme thirst, lack of energy. This is Heavenly heat injuring Lung Qi. Both heat and cold contraction are called "Summerheat". Treat Cold with dispersal (sweating resolves); treat Heat with cooling (clearing heat resolves). In summer, floating Yang is outside, hidden Yin inside. Internal injury from diet/lust, or external injury from greed for coolness/overwork, especially in those with deficient Yuan Qi, are prone to this. Is Herba Moslatæ (Xiangru) suitable for general use? One must primarily regulate and tonify Yuan Qi, then observe cold/heat and add summerheat-resolving agents. If truly injured by Yin-Cold, Radix Aconiti Lateralis Preparata (Fuzi), Ginger, Cinnamon Twig are frequently used by ancients. Do not ignore the good method of "abandoning season for syndrome" just because it is hot outside.) Due to Dampness, the head feels wrapped. If Damp-Heat is not cleared, large tendons shorten, small tendons elongate. Shortening causes spasm; elongation causes flaccidity. (Damp Earth rules, associated with Late Summer, but Earth governs all four seasons, so onset is anytime. Damp invasion has internal/external and upper/lower distinctions. External damp: rain/fog/dampness. Internal damp: wine/dairy. Damp in upper body causes head feeling wrapped, like being covered. Seen in misty areas or after heavy drinking. Damp-Heat is Damp郁transforming into Heat. "Rang" means retreat. If Damp-Heat descends to limbs, Large Tendons suffer blood injury, shortening; Small Tendons become weak, elongating. Shortening causes spasms; elongation causes flaccid weakness.) Due to Qi disorder, swelling occurs. If four limbs alternate in disease, Yang Qi is exhausted. (Qi disorder refers to Wei Qi, Ying Qi, Zang-Fu Qi. Any disharmony causes disease. "Siwei" refers to four limbs. "Xiangdai" means alternating disease. Swelling due to Qi indicates blocked Qi channels. Limbs are root of Yang, seat of Stomach Qi. Disease progressing to alternating limb illness reflects "internal closure of orifices, external obstruction of muscles, dispersion of Wei Qi", indicating Yang Qi exhaustion.) Yang Qi, under excessive mental/physical labor, hyperactivates. Essence exhausts. Accumulating into summer causes Jian Jue (Frying Syncope). (This section discusses irregular lifestyle injuring Yang Qi. "Pi" means disease. Humans rely on Yang Qi for life, fearing dispersion. Excessive labor causes Form/Qi to expand outward, Spirit/Essence to exhaust inward. Yang disturbs, Yin亏s, unable to bear heat. Disease worsens in summer, causing five-palm heat, feeling fried/brewed. Lone Yang floats outward, True Yin is seized internally. Qi rebels and synapses, named "Jian Jue".) Blindness prevents vision, deafness prevents hearing. Ruin resembles collapsing city walls, sudden and unstoppable. (Blindness/deafness is failure of nine orifices. "Kui kui" is ruin appearance. "Du" is city wall. "Hu hu" is passing away irretrievably. Yin亏due to Yang deficiency, Essence depleted due to Qi exhaustion. Spirit/Essence daily diminishes to decay, truly like collapsing cities, suddenly gone beyond retrieval. "Hu" sounds like 'gu'.) Yang Qi, under great anger, causes Form/Qi separation and Blood stasis above, leading to Bo Jue (Thrusting Syncope). (This section discusses anger injuring Liver, and sweat/wet/greasy/cold-wind injuring Yang Qi. Yang Qi values fullness and harmony. Great anger injures Liver, causing Qi/Blood rebellion. Severe cases: Form/Qi separation, meridians blocked, Blood rebels and accumulates in Upper Jiao. "Bo" means pressing/thrusting; "Jue" means rebellion/synapse. Qi/Blood chaos causes Bo Jue.) Injury to tendons causes flaccidity, limbs unable to hold position. (Anger injures Form/Qi, affecting tendons. Liver governs tendons. Tendon injury causes flaccidity, limbs helpless, as if unable to contain them.) Sweating on only one side causes hemiplegia. ("Ju" means injury/ruin. Hemihyperhidrosis, left or right, continuous, indicates biased Qi/Blood injury. Long-term Wei Qi fails to guard exterior, Ying Qi loses control interior, leading to hemiplegia. "Ju" pronounced 'jiang yu'.) Sweating exposed to dampness produces acne and prickly heat. (Sweating opens pores. Exposure to dampness/cold water retains moisture in skin. Severe case: Acne; mild case: Prickly Heat. "Cuo" is small nodule; "Fei" is summer rash. "Cuo" pronounced 'cai he'; "Fei" pronounced 'fei'.) Excess rich food/grease generates large carbuncles; susceptibility is like holding an empty vessel. ("Gao Liang" refers to rich/greasy food. "Zu" means many/able. Excess rich flavors accumulate as internal heat, easily generating large carbuncles. Heat invading Yang division is easily triggered, like holding an empty vessel to receive objects, hence "susceptible like holding void".) Labor sweating exposed to wind: Cold pressing causes comedones,郁accumulation causes acne. (Labor sweating, sitting/sleeping in wind: Cold presses, fluids congeal into comedones (acne). If郁slightly larger, becomes small boil, named "Cuo". All such cases result from unsolidified Yang Qi. "Zha" pronounced 'zhi jia'.) Yang Qi, if refined, nourishes Spirit; if soft, nourishes tendons. (This section discusses Yang Qi application. Differences cause stooping, twitching, fear,惊startle, abscesses, malaria, obstruction. Spirit's agility is Yang's refinement; tendon mobility is Yang's softness. Hence "Refined nourishes Spirit, Soft nourishes Tendons". Loss of Yang leads to chaotic Spirit, disabled bones/tendons, dangerous disease.) Failure of opening/closing allows Cold to invade, causing severe stooping. ("Open" is pore release; "Close" is pore sealing, governed by Wei Qi. If Wei Qi is misplaced, opening/closing fails, Cold attacks, knots in meridians, tendons contract unable to extend, causing stooping. Yang tension causes backward arching; Yin tension causes forward bending.) Cold sinking into vessels causes scrofula, lingering in flesh. ("Xian Mai" is Cold sinking from meridians into vessels. "Lu Li" is scrofula type. Pathogen knots and lingers in flesh, spreading daily.) Acupoint Qi transformation presses inward, transmitting to fearfulness and惊startle. (Cold deepens from vessels to meridian acupoints, Qi transformation presses inward, invading Zang organs, causing fear/startle due to internal Yang injury.) Ying Qi not following, reversing in flesh理, causes abscesses/swelling. (Pathogen sinking into vessels disrupts Ying Qi. Ying flows in vessels. Disruption causes reversal in flesh理, gathering into abscesses.) Unfinished "Po Sweat" (Night Sweat/Spirit Sweat), weak form, scorched Qi, closed acupoints, develop Wind Malaria. ("Po" is Yin. Sweat from Yin fluid is "Po Sweat". Unfinished sweating, unsolid Wei Qi, weak Form/Qi, Cold/Wind attack, acupoints close, pathogen stays,郁becomes Malaria. Affected by Wind, called "Wind Malaria". Summer heat without sweating leads to Autumn Wind Malaria, also referring to acupoint closure.) Thus Wind is the beginning of hundred diseases. Clarity/tranquility closes pores/rejects pathogens. Even strong winds/toxins cannot harm, due to following seasonal order. (All pathogens harming Wei Qi—Cold, Summerheat, Damp, Wind—enter via Wind. Hence Wind is start. Wei Qi is Yang Qi. Clarity/tranquility prevents over-labor, closing pores, solidifying Yang. Even strong winds/toxins cannot harm. "Clarity/Tranquility" means following four-season order.) Long-standing disease transmits/transforms. If Upper/Lower do not connect, even good doctors cannot help. ("Bing" is Yin/Yang connection. Disease starts with Wind, transmits long-term. Upper/Lower disconnect means Yin/Yang separation, Water/Fire unconnected. Good doctors cannot treat.") Yang accumulation causes death. Yang obstruction requires draining. Failure to treat correctly promptly leads to failure by incompetent physicians. (Pathogen accumulating in Yang division, stagnant, Yang hyperactive without Yin, leads to death, i.e., "Upper/Lower disconnect". Verified by obstruction symptoms. Draining required. Failure to drain is incompetence, leading to ruin.) Yang Qi governs exterior daily. Dawn: Human Qi generates. Noon: Yang Qi peaks. Sunset: Yang Qi declines, Gate Qi closes. (This explains Yang Qi fluctuation with Sun rising/setting, clarifying "Like Heaven and Sun". Day: Yang outside. Dawn: Sun rises, Human Qi generates. Noon: Sun zenith, Yang peaks. Sunset: Sun declines, Yang declines. Human Qi responds: Day Wei Qi travels 25 degrees in Yang division; dusk Gate Qi closes, travels 25 degrees in Yin division. "Men Qi" is Xuanku, pathway for Ying/Wei Qi, hence "Gate Qi".) Therefore, evening requires gathering/rejection. Do not disturb sinews/bones, avoid fog/dew. Violating these three times causes form to weaken/thin. (Following Yang: Yang exits/exits, Yang hides/hides. Evening Yang hides in Yin, action should gather to reject empty pathogens. No disturbance to sinews/bones prevents internal Yang consumption. No exposure to fog/dew prevents external pathogen invasion. Irregular labor violates these three times, Yang loses nourishment, form weakens/thins. Not just seasons, but daily rhythm matters.) Yin stores Essence and generates Qi urgently; Yang guards exterior and solidifies. (Specifically discussing Yang, involving Yin. Humans have Yin/Yang. Yang guards exterior, solidifying Qi. Yin guards interior, storing Essence, generating Qi urgently. "Ji" means Qi. Essence transforms to Qi, storing Essence generating Qi. "Ji" pronounced 'qi'.) Yin unable to overcome Yang: Pulse flows rapidly/thrusting, entering Yang causes mania. ("Bo" is Qi pressing; "Ji" is rapid. "Bing" is Yang pathogen entering Yang division, Double Yang. Yin failing Yang means Yang pathogen excess, manifesting Yang pulse/syndromes.) Yang unable to overcome Yin: Five Zang Qi conflict, nine orifices blocked. (Pathogen in Yin division causes Zang Qi disharmony/conflict. Seven upper orifices (five senses + mouth/nose), two lower orifices (urethra/anus). Nine orifice Qi belongs to Zang. Yang failing Yin means Yin pathogen excess, manifesting Yin disease internally.) Thus Sages arrange Yin/Yang. Sinews/pulses harmonize. Marrow/bone solid. Qi/Blood flow smoothly. (Arranging Yin/Yang means proper placement, avoiding excess. Sinews/pulses/marrow/bone harmonize, Qi/Blood flow smoothly. Smoothness is adherence.) Thus internal/external harmonize, pathogens cannot harm. Eyes/ears bright, Qi establishment normal. (Eyes/ears bright represents key orifices, indicating complete Spirit/Qi. Humans receive Heaven/Earth Qi to establish life, called "Qi Establishment". Yin/Yang harmony maintains Qi Establishment.) Wind pathogen guests in chaotic Qi, Essence perishes, pathogen injures Liver. (Next four sections discuss disharmony causing sinew/bone/Qi/Blood disease. "Yin Qi" is chaotic Yin/Yang Qi. Exterior disharmony allows Wind guest. Wind Wood generates Fire, Yin Qi transforms to Heat, Heat injures Yin, Essence perishes. Wind Qi connects to Liver, so Liver injured first. Wind is start of hundred diseases; external pathogens connecting to five Zang originate from Wind.) Then overeating causes sinews/pulses to relax, intestinal discharge becomes hemorrhoids. (Next three sections relate to "Wind guest in chaotic Qi". Wind chaotic externally, plus overeating, affects Yangming, causing intestinal fullness/distension. Distension damages sinews/pulses, causing relaxation, intestinal discharge, hemorrhoids, bloody pus stool.) Then heavy drinking causes Qi rebellion. (Wine carries Wind pathogen. Pungent enters Lung. Lung leaves elevate, Qi rebels upward.) Then excessive force injures Kidney Qi, high bones deteriorate. ("High bone" is lumbar vertebrae. Wind/force injury affects bone. Bone injury injures Kidney Qi. Kidney governs bone. Excessive sexual activity especially injures Essence/Marrow. Marrow fills bone; bone is marrow house. Essence/Marrow depletion causes high bone failure.) Key to Yin/Yang: Yang density ensures solidity. (Yang guards Yin; Yin houses Yang. Yang must be dense externally, wasting nothing, preventing pathogen harm, ensuring Yin solidity internally. This is key to cultivating Yin/Yang.) Disharmony between both is like Spring without Autumn, Winter without Summer. Harmonizing them is "Sage Degree". (Two is Yin/Yang. Disharmony is bias.) Thus Yang hyperactivity without density causes Yin Qi exhaustion. ("Qiang" is hyperactivity. Lone Yang uses without solidifying, Yin Qi consumes/exhausts.) Yin level, Yang secret, Spirit...