经义
阴阳者，天地之道也。万物之纲纪，变化之父母，生杀之本始，神明之府也。○平旦至日中，天之阳，
阳中之阳也；日中至黄昏，天之阳，阳中之阴也；合夜至鸡鸣，天之阴，阴中之阴也；鸡鸣至平旦，天之阴，
阴中之阳也。○言人之阴阳，则外为阳，内为阴。言人身之阴阳，则背为阳，腹为阴。言人身之脏腑中阴阳，
则脏为阴，腑为阳。心、肝、脾、肺、肾，五脏皆为阴；胆、胃、大肠、小肠、膀胱、三焦，六腑皆为阳。阳
中之阳，心也；阳中之阴，肺也；阴中之阴，肾也；阴中之阳，肝也；阴中之至阴，脾也。○阳之汗，以天地
之雨名之；阳之气，以天地之
疾风名之。○阴阳者，血气之男女也∶左右者，阴阳之道路也。○阴在内，阳之守也；阳在外，阴之使也。○重
阴必阳，重阳必阴。○阴气者，静则神藏，躁则消亡。○阳气者，精则养神，柔则养筋。○阴静阳躁，阳生阴长，
阳杀阴藏。阳化气，阴成形。○阳病者，上行极而下∶阴病者，下行极而上。○阴阳之要，阳密乃固。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。○审其阴阳，以别柔刚，阳病治阴，阴病治阳。
○故善用针者，从阴引阳，从阳引阴。（《素问》）
哲言
太初者，理之始也。太虚者，气之始也。太素者，象之始也太一者，数之始也。太极者，理气象数之始也。
（《蒙泉子》）
孤阳不生，独阴不长。（《丹经》）
分阴未尽，则不仙；分阳未尽，则不死。（《道经》）
夫湿之至也，莫见其形，而炭已重矣。风之至也，莫见其象，而木已动矣。日之行也，不见其移，骐骥倍
而驰，草木为之靡，阳燧未转，而日在其前。故天之且风也，草木未动，而鸟已翔矣，其且雨也，阴噎未集，
而鱼已潜矣。以阴阳之气相感动也。故寒、暑、燥、湿，以类相从；声响、疾徐，以音相应也。（《淮南子》）
《钟吕集》曰∶真气为阳，真水为阴。阳藏水中，阴藏气中。气主于升，气中有真水，水主于降，水中有真
气。真水乃真阴也，真气乃真阳也。此说深得阴阳之精义。（《类经》）
盖闻阳为阴逼，不走即飞；阴遇阳消，非枯则槁。是以蛰雷之性，激以豪雨而勃升；旱魃之灾，沛乎甘霖
而却扫。（《吴医汇讲》）
气足则生魂，魂为阳神；精足则生魄，魄为阴神。合而言之，精气交，魂魄聚，其中藏有真神焉。譬之
于灯，油与草，即魄也，火即魂也，光芒四射即神也。油干火暗光芒隐，魂之阳神、魄之阴神、中之真神皆散，
仅存灯中之草，草即死魄耳。譬之于炉灰，炭
即魄也，火即魂也，火之焰即神也。炭尽、火熄、焰灭，魂之阳神、魄之阴神中之真神皆散，灰即死魄耳。人
死躯壳存，亦死魄而已矣。（汪蕴谷）
魂，阳也，肝主血而藏魂，阳入于阴也；魄，阴也，肺主气而藏魄，阴附于阳也。凡人昼则魂出而用事，
魄乃藏于肺；夜则魄出而用事，魂乃藏于肝。魂魄之出入，若参商然。问魂魄从何道出入？答曰∶魂从目中入，
目合则魂藏。多梦纷纭，肝不藏也。魄从鼻中出，鼻息定。则魄藏也。（《怡堂散记》）
天者，阳之宗；地者，阴之属。得其阳者生，得其阴者死。多热者，阳之主；多寒者，阴之根。阳行也速，
阴行也缓。阳之体轻，阴之体重。阴阳平，则天地和而人气安；阴阳逆，则天地否而人气厥。故天地得其阳则
炎炽，得其阴则寒凛。阳始于子前，末于午后；阴始于午后，末于子前。阴阳盛衰，各在其时。《金匮》曰∶
秋首养阳，春首养阴。火出于木，水生于金。水火通济，上下相寻。脉有五死，气有五生。阴家脉重，阳家脉
轻。阳病阴脉则不永，阴病阳脉则不成。阳候多语，阴证无声。多语者易济，无声者难荣。阳病则旦静，阴病
则夜宁。阳虚则暮乱，阴虚则朝争。阴气下而不上，曰断络；阳气上而不下，曰绝经。阴中之邪，曰浊；阳中
之邪，曰清。火来坎户，水到离扃。阴阳相应，方得和平。阴不足，则济之以水母；阳不足，则助之以火精。
阴常宜损，阳常宜盈。顺阴者，多消灭；顺阳者，多长生。○人之寒热往来者，其病何也？此乃阴阳相胜也。
阳不足，则先寒后热；阴不足，则先热后寒。又上盛则发热，下盛则发寒。皮寒而燥者，阳不足，皮热而燥者，
阴不足。皮寒而寒者，阴盛也；皮热而热者，阳盛也。热发于下，阴中之阳邪也；热发于上，阳中之阳邪也。
寒起于上，阳中之阴邪也；寒起于下，阴中之阴邪也。寒而颊赤多言者，阳中之阴邪也；热而面青多言者，阴
中之阳邪也；寒而面青多言者，阴中之阴邪也。阴中之阴者，一生九死；阳中之阳
者，九生一死。阴病难治，阳病易医。诊其脉候，数在上，阳中之阳也；数在下，阴中之阳也。迟在上，阳中
之阴也；迟在下，阴中之阴也。数在中，则中热；迟在中，则中寒。寒用热取，热以寒攻。逆顺之法，从乎天
地，本乎阴阳也。○阴之病，来亦缓而去亦缓；阳之病，来亦速而去亦速。阳生于热，热则舒缓；阴生于寒，
寒则拳急。寒邪中于下，热邪中于上，饮食之邪，中于中。（《中藏经》）
世人但知气血为阴阳，而不知水火为阴阳之根。能知水火为阴阳，而误认心肾为水火之真。此道之所以不
明也。试观天上金、木、水、火、土五星见在，而日月二曜照临于天地间者，非真阴真阳乎？人身心、肝、脾、
肺、肾五行具存，而营运于五脏六腑之间者，有无形之相火行阳二十五度，无形之肾水，行阴二十五度，而其
根则原于先天之真也。一属有形，俱为后天，而非真矣。○或问冬至一阳生，当渐向和暖，何为腊月大寒，冰雪
反盛？夏至一阴生，当渐向清凉，何为三伏溽暑，酷热反炽？亦有说乎？曰∶此将来者进，成功者退，隐微之
际，未易明也，盖阳伏于下，逼阴于上，井水蒸而坚冰至也；阴盛于下，逼阳于上，井水寒而雷电合也。今人
病面红、口渴、烦躁、喘咳者，谁不曰火盛之极也？抑孰知其为肾中阴寒所逼乎？以寒凉之药进而毙者，不知
其凡几矣。（《赵氏医贯》）
人受天地之气以生∶天之阳为气，地之阴为血。故气常有余，血常不足。天之阳，日也，常明不息，阳有
余也，月盈则亏，阴不足也。人之阴血应月。故男子十六而精通，女子十四而经行。是有形之后，犹有待于乳
哺水谷以养，阴气始成，而可与阳气为配。故必三十、二十而后嫁娶，可见古人之善于摄养也。男子八八而精
绝，女子七七而经断。人身之阴，只供三十年之用。以此难成易亏之阴，情欲无涯，若之何而可以供给也？其
为不足也，明矣。养阴之说，岂可不先讲乎？（朱丹溪）
先天无形之阴阳，则阳曰元阳，阴曰元阴。元阳者，即无形之火，以生以化，神机是也。性命系之，故亦
曰元气。元阴者，即无形之水，以长以立，天癸是也。强弱系之，故亦曰元精。元精元气者，即化生精气之元神
也。○夫精为阴，人之水也；气为阳，人之火也。水火得其正，则为精为气，水火失其和，则为热为寒。故水中
不可无火，无火则阴胜而寒病生；火中不可无水，无水则阳胜而热病起。水亏者，阴虚也，只宜大补真阴，
不可再伐阳气；火虚者，阳虚也，只宜大补元阳，不可再伤阴气。盖阳已不足而复伐其阴，阴亦损矣，阴已不
足而再伤其阳，阳亦亡矣。夫治虚治实，本自不同。实者，阴阳俱有余，但去所余则得其平；虚者，阴阳俱不
足，再去所有，则两者俱败。其能生乎？故治虚之要∶凡阴虚多热者，最嫌辛燥，恐助阳邪也。尤忌苦寒，
恐伐生气也。惟喜纯甘壮水之剂，补阴以配阳，则刚为柔制，虚火自降，而阳归乎阴矣。阳虚多寒者，最嫌凉
润，恐助阴邪也。尤忌辛散，恐伤阴气也。只宜甘温益火之品，补阳以配阴，则柔得其主，沉寒自敛，而阴从
乎阳矣。○阳邪之至，害必归阴，五脏之伤，穷必及肾。○若阳有余，而更施阳治，则阳愈炽，而阴愈消；阳不
足，而更用阴方，则阴愈盛，而阳斯灭矣。○阳遇阳，则为焦枯；阴遇阴，则为寂灭。○求汗于血，生气于精，
从阳引阴也；引火归原，纳气归肾，从阴引阳也。（张景岳）
夫人身之阴阳，相抱而不脱。是以百年有常。故阳欲上脱，阴下吸之，不能脱也；阴欲下脱，阳上吸之，
不能脱也。但治分新久，药贵引用。新病者，阴阳相乖，补偏救弊，宜用其偏；久病者，阴阳渐入，扶元养正，
宜用其平。引用之法∶上脱者，用七分阳药，三分阴药而夜服，从阴以引其阳；下脱者，用七分阴药，三分阳
药而昼服，从阳以引其阴。（《寓意草》）
【经文释义】
阴阳，是天地运行的根本规律。它是万物的总纲，是万物变化的根源，是生长与毁灭的起始，也是神明（自然奥妙）所在之处。○从黎明到中午，是天的阳气，属于阳中之阳；从中午到黄昏，是天的阳气，属于阳中之阴；从夜晚到鸡鸣，是天的阴气，属于阴中之阴；从鸡鸣到黎明，是天的阴气，属于阴中之阳。○谈论人体的阴阳，则外部为阳，内部为阴。谈论人身体的阴阳，则背部为阳，腹部为阴。谈论人体脏腑中的阴阳，则脏为阴，腑为阳。心、肝、脾、肺、肾，五脏都属于阴；胆、胃、大肠、小肠、膀胱、三焦，六腑都属于阳。阳中之阳是心；阳中之阴是肺；阴中之阴是肾；阴中之阳是肝；阴中之至阴是脾。○阳气的汗出，可以用天地的雨水来比喻；阳气的运行，可以用天地的疾风来比喻。○阴阳，就像血与气的男女关系一样（血属阴如女，气属阳如男）；左右，是阴阳运行的道路。○阴气在内，作为阳气的守持；阳气在外，作为阴气的役使。○重阴必然转化为阳，重阳必然转化为阴。○阴气，安静时神志内藏，躁动时则消亡。○阳气，精微时滋养神志，柔和时滋养筋脉。○阴静阳躁，阳生发阴成长，阳肃杀阴闭藏。阳化生为气，阴凝聚成形。○阳病，病势向上发展到极点则向下；阴病，病势向下发展到极点则向上。○阴阳的关键，在于阳气致密才能固护阴液。如果阳气过强而不能致密，阴气就会枯竭。阴气平和，阳气秘固，精神就能正常；如果阴阳分离决裂，精气就会断绝。○审察阴阳，以辨别柔刚，阳病治其阴，阴病治其阳。○所以善于用针的人，从阴经引阳气，从阳经引阴气。（出自《素问》）
【哲人言论】
太初，是“理”的开始。太虚，是“气”的开始。太素，是“象”的开始。太一，是“数”的开始。太极，是理、气、象、数的开始。（出自《蒙泉子》）
孤阳不能生存，独阴不能生长。（出自《丹经》）
阴分未尽，就不能成仙；阳分未尽，就不会死亡。（出自《道经》）
湿气到来时，看不见它的形状，但炭火已经变重了。风到来时，看不见它的形象，但树木已经摇动了。太阳运行，看不见它在移动，即使千里马加倍奔跑，草木也会随风倒伏，在日晷（阳燧）尚未转动之前，太阳已经在它前面了。所以天气将要刮风时，草木还未摇动，而鸟儿已经飞翔了；天气将要下雨时，阴云还未聚集，而鱼儿已经潜游了。这是因为阴阳之气相互感动的缘故。所以寒、暑、燥、湿，按照类别相互跟随；声音和快慢，按照音调相互应和。（出自《淮南子》）
《钟吕集》说：真气为阳，真水为阴。阳藏在水中，阴藏在气中。气主升发，气中有真水；水主沉降，水中有真气。真水就是真阴，真气就是真阳。这种说法深得阴阳的精妙义理。（出自《类经》）
大概听说阳被阴逼迫，要么逃跑要么飞升；阴遇到阳消减，要么干枯要么枯萎。所以蛰雷的特性，被豪雨激发而勃然升起；旱魃的灾害，被甘霖沛然而至而退散。（出自《吴医汇讲》）
气充足则产生魂，魂是阳神；精充足则产生魄，魄是阴神。合起来说，精与气相交，魂与魄相聚，其中蕴藏着真神。比如灯，油和草就是魄，火就是魂，光芒四射就是神。油干火暗，光芒隐没，魂的阳神、魄的阴神、其中的真神都消散了，仅剩下灯中的草，这草就是死魄。比如炉灰，炭就是魄，火就是魂，火的焰就是神。炭尽、火熄、焰灭，魂的阳神、魄的阴神、其中的真神都消散了，灰就是死魄。人死后躯壳存在，也只是死魄罢了。（汪蕴谷）
魂，属阳，肝主血而藏魂，这是阳入于阴；魄，属阴，肺主气而藏魄，这是阴附于阳。凡人白天魂出来发挥作用，魄就藏在肺里；晚上魄出来发挥作用，魂就藏在肝里。魂魄的出入，像参星和商星一样互不相见。问魂魄从什么通道出入？回答说：魂从眼睛进入，眼睛闭上魂就收藏。多梦纷纭，是肝不藏魂。魄从鼻子出来，鼻息平稳则魄收藏。（出自《怡堂散记》）
天，是阳的宗主；地，是阴的归属。得到阳的滋养就生存，得到阴的滋养就死亡。多热的，是阳的主宰；多寒的，是阴的根本。阳的运行速度快，阴的运行速度慢。阳的体性轻，阴的体性重。阴阳平衡，则天地和谐而人气安宁；阴阳逆乱，则天地闭塞而人气厥逆。所以天地得到阳就炎热炽盛，得到阴就寒冷凛冽。阳始于子时前，结束于午后；阴始于午后，结束于子时前。阴阳的盛衰，各有其时。《金匮》说：秋初养阳，春初养阴。火出于木，水生于金。水火通济，上下相寻。脉有五种死候，气有五种生机。阴家脉重，阳家脉轻。阳病出现阴脉则寿命不长，阴病出现阳脉则病不成。阳证多言语，阴证无声音。多言语的容易救治，无声音的难以康复。阳病则早晨安静，阴病则夜晚安宁。阳虚则傍晚混乱，阴虚则早晨争竞。阴气下陷而不上升，叫断络；阳气上逆而不下降，叫绝经。阴中的邪气，叫浊；阳中的邪气，叫清。火来到坎户，水到达离扃。阴阳相应，才能得到和平。阴不足，则用水母来济助；阳不足，则用火精来辅助。阴常宜损，阳常宜盈。顺应阴的，多消灭；顺应阳的，多长生。○人的寒热往来，是什么病呢？这是阴阳相互胜负的结果。阳不足，则先寒后热；阴不足，则先热后寒。又上部盛则发热，下部盛则发寒。皮肤寒冷而干燥的，是阳不足；皮肤发热而干燥的，是阴不足。皮肤寒冷且恶寒的，是阴盛；皮肤发热且发热的，是阳盛。热发自下部，是阴中之阳邪；热发自上部，是阳中之阳邪。寒起于上部，是阳中之阴邪；寒起于下部，是阴中之阴邪。寒冷而脸颊红赤多言的，是阳中之阴邪；发热而面色青多言的，是阴中之阳邪；寒冷而面色青多言的，是阴中之阴邪。阴中之阴者，一生九死；阳中之阳者，九生一死。阴病难治，阳病易医。诊察其脉象，数脉在上部，是阳中之阳；数脉在下部，是阴中之阳。迟脉在上部，是阳中之阴；迟脉在下部，是阴中之阴。数脉在中部，则是中热；迟脉在中部，则是中寒。寒用热法取之，热用寒法攻之。逆顺的方法，遵循天地，本于阴阳。（出自《中藏经》）
世人只知道气血是阴阳，却不知道水火是阴阳的根本。能知道水火是阴阳，却误认心肾为水火的真体。这就是道理不明朗的原因。试看天上金、木、水、火、土五星现存，而日月二曜照耀天地间，难道不是真阴真阳吗？人心身中，肝、脾、肺、肾五行俱全，而在五脏六腑之间营运的，有无形的相火行阳二十五度，无形的肾水行阴二十五度，而其根源则来源于先天的真元。一属有形，都是后天，而非真元。○有人问冬至一阳生，应当逐渐向暖和发展，为什么腊月大寒，冰雪反而兴盛？夏至一阴生，应当逐渐向清凉发展，为什么三伏溽暑，酷热反而炽盛？也有说法吗？回答说：这是将来者进，成功者退，在隐微之际，不容易明白。大概阳伏于下，逼迫阴于上，井水蒸发而坚冰到来；阴盛于下，逼迫阳于上，井水寒冷而雷电合会。现在病人面红、口渴、烦躁、喘咳的，谁不说这是火盛到了极点呢？又有谁知道这是被肾中的阴寒所逼迫呢？用寒凉药治疗而死亡的，不知有多少人了。（出自《赵氏医贯》）
人承受天地之气而生：天的阳化为气，地的阴化为血。所以气常有余，血常不足。天的阳，就是太阳，常常明亮不息，阳有余；月亮满则亏，阴不足。人的阴血对应月亮。所以男子十六岁精通，女子十四岁月经来潮。这是有了形体之后，还需要依靠乳哺水谷来养育，阴气才形成，从而可以与阳气相匹配。所以必须等到三十、二十岁以后才嫁娶，可见古人善于摄养。男子八八六十四岁精绝，女子七七四十九岁经断。人身上的阴，只供三十年使用。用这难得形成又容易亏损的阴，面对无穷的情欲，怎么可以供给呢？它的不足，是很明显的。养阴的说法，难道可以不先讲求吗？（朱丹溪）
先天的无形阴阳，阳叫做元阳，阴叫做元阴。元阳，就是无形的火，用以生成和变化，是神机所在。性命系于此，所以也叫元气。元阴，就是无形的水，用以成长和确立，是天癸所在。强弱系于此，所以也叫元精。元精元气，就是化生精气的元神。○精为阴，是人的水；气为阳，是人的火。水火得其正，就成为精和气；水火失其和，就成为热和寒。所以水中不可无火，无火则阴胜而寒病产生；火中不可无水，无水则阳胜而热病兴起。水亏者，是阴虚，只宜大补真阴，不可再伐阳气；火虚者，是阳虚，只宜大补元阳，不可再伤阴气。因为阳已不足如果再伐其阴，阴也受损了；阴已不足如果再伤其阳，阳也灭亡了。治疗虚证和实证，本来不同。实证，阴阳俱有余，只要去除多余的就能恢复平衡；虚证，阴阳俱不足，再去掉已有的，两者都会败坏。还能生存吗？所以治疗虚证的关键：凡是阴虚多热的，最忌讳辛燥，恐怕助长阳邪。尤其忌讳苦寒，恐怕伐伤生气。只喜欢纯甘壮水的药剂，补阴以配阳，则刚被柔制，虚火自降，而阳归于阴。阳虚多寒的，最忌讳凉润，恐怕助长阴邪。尤其忌讳辛散，恐怕损伤阴气。只宜甘温益火的药物，补阳以配阴，则柔得其主，沉寒自敛，而阴从乎阳。○阳邪到来，危害必然归咎于阴，五脏受伤，穷尽必波及肾。○如果阳有余，却再用阳法治疗，则阳更炽盛，阴更消减；阳不足，却再用阴方治疗，则阴更盛，阳就灭亡了。○阳遇阳，则为焦枯；阴遇阴，则为寂灭。○求汗于血，生气于精，是从阳引阴；引火归原，纳气归肾，是从阴引阳。（张景岳）
人身上的阴阳，相互抱持而不脱离。所以人能活到百岁常态。所以阳想要上脱，阴在下吸引它，就不能脱；阴想要下脱，阳在上吸引它，就不能脱。但治疗要分新久，用药贵在引用。新病，阴阳相乖违，补偏救弊，宜用其偏性；久病，阴阳渐入，扶元养正，宜用其平性。引用的方法：上脱者，用七分阳药，三分阴药而在夜间服用，从阴以引其阳；下脱者，用七分阴药，三分阳药而在白天服用，从阳以引其阴。（出自《寓意草》）
[Scriptural Interpretation]
Yin and Yang are the fundamental laws of Heaven and Earth. They are the general principles of all things, the parents of change, the origin of life and death, and the repository of divine mysteries. ○ From dawn to noon is the Yang Qi of Heaven, which belongs to Yang within Yang; from noon to dusk is the Yang Qi of Heaven, which belongs to Yin within Yang; from nightfall to cockcrow is the Yin Qi of Heaven, which belongs to Yin within Yin; from cockcrow to dawn is the Yin Qi of Heaven, which belongs to Yang within Yin. ○ When discussing human Yin and Yang, the exterior is Yang and the interior is Yin. When discussing the Yin and Yang of the body, the back is Yang and the abdomen is Yin. When discussing Yin and Yang within the Zang-Fu organs, the Zang organs are Yin and the Fu organs are Yang. The Heart, Liver, Spleen, Lungs, and Kidneys, the five Zang organs, all belong to Yin; the Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, and Sanjiao (Triple Burner), the six Fu organs, all belong to Yang. Yang within Yang is the Heart; Yin within Yang is the Lung; Yin within Yin is the Kidney; Yang within Yin is the Liver; Ultimate Yin within Yin is the Spleen. ○ The sweat of Yang Qi can be named after the rain of Heaven and Earth; the movement of Yang Qi can be named after the swift wind of Heaven and Earth. ○ Yin and Yang are like the male and female relationship between Blood and Qi: Left and Right are the pathways of Yin and Yang. ○ Yin resides inside as the guardian of Yang; Yang resides outside as the servant of Yin. ○ Extreme Yin transforms into Yang; extreme Yang transforms into Yin. ○ Yin Qi, when still, stores the Spirit; when agitated, it dissipates. ○ Yang Qi, when refined, nourishes the Spirit; when soft, it nourishes the sinews. ○ Yin is still, Yang is active; Yang generates, Yin grows; Yang kills, Yin stores. Yang transforms into Qi, Yin forms shape. ○ In Yang diseases, the pathogen ascends to the extreme and then descends; in Yin diseases, the pathogen descends to the extreme and then ascends. ○ The key to Yin and Yang is that Yang must be dense to secure Yin. If Yang is excessive and cannot be dense, Yin Qi will perish. When Yin is peaceful and Yang is secreted, the Spirit and vitality are regulated; if Yin and Yang separate and break apart, essence and vitality will cease. ○ Examine Yin and Yang to distinguish between soft and hard; treat Yin for Yang diseases, and treat Yang for Yin diseases. ○ Therefore, those skilled in acupuncture draw Yang from Yin and draw Yin from Yang. (From *Suwen*)
[Philosophical Sayings]
Tai Chu is the beginning of Principle (Li). Tai Xu is the beginning of Qi. Tai Su is the beginning of Form/Image (Xiang). Tai Yi is the beginning of Number (Shu). Tai Ji is the beginning of Principle, Qi, Form, and Number. (From *Meng Quan Zi*)
Solitary Yang cannot generate life; isolated Yin cannot grow. (From *Dan Jing*)
If Yin is not exhausted, one does not become an immortal; if Yang is not exhausted, one does not die. (From *Dao Jing*)
When dampness arrives, its form is invisible, yet charcoal becomes heavy. When wind arrives, its image is unseen, yet trees begin to move. The sun moves without visible displacement; even if a swift horse gallops double speed, grass and trees will bow before it, and before the gnomon (Yang Sui) turns, the sun is already ahead. Thus, when wind is about to blow, grass has not moved, but birds are already flying; when rain is about to fall, dark clouds have not gathered, but fish are already diving. This is due to the mutual stimulation of Yin and Yang Qi. Therefore, Cold, Heat, Dryness, and Dampness follow their categories; sound and speed correspond by tone. (From *Huainanzi*)
*Zhong Lü Ji* states: True Qi is Yang, True Water is Yin. Yang hides in Water, Yin hides in Qi. Qi governs ascent, containing True Water within it; Water governs descent, containing True Qi within it. True Water is True Yin, and True Qi is True Yang. This understanding deeply grasps the profound meaning of Yin and Yang. (From *Lei Jing*)
It is said that when Yang is pressured by Yin, it either flees or flies; when Yin encounters Yang's dissipation, it either withers or dries up. Thus, the nature of thunder in hibernation rises vigorously when stimulated by torrential rain; the disaster of drought demons recedes when abundant sweet rains arrive. (From *Wu Yi Hui Jiang*)
Sufficient Qi generates Hun (Ethereal Soul), which is Yang Shen (Spirit); sufficient Jing (Essence) generates Po (Corporeal Soul), which is Yin Shen. Together, when Jing and Qi intersect, Hun and Po gather, harboring a True Shen within. Like a lamp: oil and wick are Po; fire is Hun; radiating light is Shen. When oil dries and fire dims, light vanishes, and the Yang Shen of Hun, Yin Shen of Po, and True Shen within all scatter, leaving only the wick, which is dead Po. Like furnace ash: charcoal is Po; fire is Hun; flame is Shen. When charcoal is gone, fire extinguishes, and flame dies, the Yang Shen of Hun, Yin Shen of Po, and True Shen within all scatter, leaving only ash, which is dead Po. After death, the physical shell remains, but it is merely dead Po. (Wang Yungu)
Hun is Yang; the Liver governs Blood and stores Hun, representing Yang entering Yin. Po is Yin; the Lungs govern Qi and store Po, representing Yin attaching to Yang. During the day, Hun exits to function, while Po stays hidden in the Lungs; at night, Po exits to function, while Hun stays hidden in the Liver. The exit and entry of Hun and Po are like the stars Shen and Shang, never meeting. Question: Through what channels do Hun and Po enter and exit? Answer: Hun enters through the eyes; when eyes close, Hun is stored. Frequent dreaming indicates the Liver fails to store Hun. Po exits through the nose; when breathing stabilizes, Po is stored. (From *Yi Tang San Ji*)
Heaven is the patriarch of Yang; Earth is the domain of Yin. Those who obtain Yang live; those who obtain Yin die. Those prone to heat are masters of Yang; those prone to cold are roots of Yin. Yang moves quickly; Yin moves slowly. Yang is light in nature; Yin is heavy in nature. When Yin and Yang are balanced, Heaven and Earth harmonize, and human Qi is peaceful; when Yin and Yang are inverted, Heaven and Earth stagnate, and human Qi becomes厥 (Jue/collapse). Thus, Heaven obtains Yang to become hot and blazing, and obtains Yin to become cold and biting. Yang begins before Zi hour and ends after Wu hour; Yin begins after Wu hour and ends before Zi hour. The rise and fall of Yin and Yang occur at specific times. *Jingui Yaolue* says: Nourish Yang at the start of Autumn, nourish Yin at the start of Spring. Fire emerges from Wood; Water is born from Metal. Water and Fire assist each other, seeking each other above and below. There are five types of pulse indicating death, and five types of Qi indicating life. Yin-type pulses are heavy; Yang-type pulses are light. Yang disease with Yin pulse implies short life; Yin disease with Yang pulse implies failure to develop. Yang syndromes involve much speech; Yin syndromes involve no voice. Much speech is easier to treat; no voice is harder to recover. Yang disease brings calmness in the morning; Yin disease brings peace at night. Yang deficiency causes confusion in the evening; Yin deficiency causes contention in the morning. Yin Qi sinking without rising is called "Broken Collaterals"; Yang Qi ascending without descending is called "Severed Meridians." Evil in Yin is called Turbid; evil in Yang is called Clear. Fire arrives at Kan door; Water reaches Li gate. When Yin and Yang correspond, peace is achieved. If Yin is insufficient, aid it with Water Mother; if Yang is insufficient, assist it with Fire Essence. Yin should often be reduced; Yang should often be filled. Following Yin leads to destruction; following Yang leads to longevity. ○ What is the disease of alternating chills and fever in humans? It is the victory and defeat of Yin and Yang. Yang deficiency causes chills first, then fever; Yin deficiency causes fever first, then chills. Upper excess causes fever; lower excess causes chills. Cold and dry skin indicates Yang deficiency; hot and dry skin indicates Yin deficiency. Cold skin with aversion to cold indicates Yin excess; hot skin with heat sensation indicates Yang excess. Heat originating from below is Yang evil within Yin; heat originating from above is Yang evil within Yang. Cold originating from above is Yin evil within Yang; cold originating from below is Yin evil within Yin. Cold with red cheeks and much speech is Yin evil within Yang; heat with blue face and much speech is Yang evil within Yin; cold with blue face and much speech is Yin evil within Yin. Yin within Yin results in one survivor out of nine; Yang within Yang results in nine survivors out of ten. Yin diseases are difficult to treat; Yang diseases are easy to cure. Examining the pulse: Rapid pulse in the upper position is Yang within Yang; rapid pulse in the lower position is Yang within Yin. Slow pulse in the upper position is Yin within Yang; slow pulse in the lower position is Yin within Yin. Rapid pulse in the middle indicates Middle Heat; slow pulse in the middle indicates Middle Cold. Treat cold with heat methods; treat heat with cold attacks. Methods of reversal and compliance follow Heaven and Earth, rooted in Yin and Yang. (From *Zhong Zang Jing*)
People know only that Qi and Blood are Yin and Yang, but do not know that Water and Fire are the root of Yin and Yang. Even knowing Water and Fire are Yin and Yang, mistaking Heart and Kidney as the true embodiment of Water and Fire is why the Dao remains unclear. Observe the five planets (Metal, Wood, Water, Fire, Earth) in the sky, and the Sun and Moon illuminating Heaven and Earth—are they not True Yin and True Yang? In the human body, the Five Elements (Liver, Spleen, Lungs, Kidneys, plus Heart implied) exist, operating among the Zang-Fu organs. There is formless Minister Fire moving Yang twenty-five degrees, and formless Kidney Water moving Yin twenty-five degrees, with roots in prenatal True Yuan. One is tangible, both are postnatal, and thus not True. ○ Question: At Winter Solstice, one Yang is born, suggesting gradual warmth, yet why is the twelfth lunar month extremely cold with ice and snow? At Summer Solstice, one Yin is born, suggesting gradual coolness, yet why are the three dog days extremely hot? Is there an explanation? Answer: This is because what is coming advances, and what has succeeded retreats; in subtle stages, it is hard to understand. Generally, Yang hiding below pressures Yin upward, causing well water to evaporate while solid ice arrives; Yin flourishing below pressures Yang upward, causing well water to freeze while thunder and lightning combine. Today, patients with red faces, thirst, irritability, wheezing, and coughing are all said to have extreme Fire excess. Yet who knows this is forced by Cold Yin in the Kidneys? Many have died from using cold-cooling medicines. (From *Zhao Shi Yi Guan*)
Humans are born receiving Qi from Heaven and Earth: Heaven's Yang becomes Qi, Earth's Yin becomes Blood. Thus, Qi is often in surplus, while Blood is often deficient. Heaven's Yang is the Sun, constantly bright and unceasing, showing Yang surplus; the moon waxes and wanes, showing Yin deficiency. Human Yin blood corresponds to the moon. Thus, males reach seminal emission at sixteen, and females menstruate at fourteen. After form is established, one still relies on milk and grain for nourishment until Yin Qi matures, allowing it to pair with Yang. Hence, marriage was traditionally delayed until thirty or twenty, showing ancients' skill in preservation. Males lose essence at sixty-four (8x8); females stop menstruating at forty-nine (7x7). Human Yin serves only for thirty years. With such hard-to-form and easy-to-lose Yin facing boundless desires, how can it suffice? Its deficiency is obvious. Must we not prioritize discussing the nourishment of Yin? (Zhu Danxi)
Prenatal formless Yin and Yang: Yang is called Yuan Yang (Primal Yang), Yin is called Yuan Yin (Primal Yin). Yuan Yang is formless Fire, used for generation and transformation, known as Shen Ji (Spirit Mechanism). Life and destiny depend on it, so it is also called Yuan Qi (Primal Qi). Yuan Yin is formless Water, used for growth and establishment, known as Tian Gui (Heavenly Water/Menstruation). Strength depends on it, so it is also called Yuan Jing (Primal Essence). Yuan Jing and Yuan Qi are the Primal Spirit that generates Essence and Qi. ○ Essence is Yin, the Water of man; Qi is Yang, the Fire of man. When Water and Fire are correct, they become Essence and Qi; when imbalanced, they become Heat and Cold. Thus, Water must contain Fire; without Fire, Yin prevails and Cold disease arises. Fire must contain Water; without Water, Yang prevails and Heat disease arises. Water deficiency is Yin deficiency; only Great Tonification of True Yin is suitable, never attacking Yang Qi. Fire deficiency is Yang deficiency; only Great Tonification of Primal Yang is suitable, never injuring Yin Qi. If Yang is already deficient and Yin is attacked, Yin is also damaged; if Yin is already deficient and Yang is injured, Yang perishes too. Treating Deficiency and Excess differs fundamentally. Excess means both Yin and Yang are in surplus; removing the surplus restores balance. Deficiency means both Yin and Yang are lacking; removing what remains leads to mutual collapse. How can life survive? Thus, the key to treating deficiency: For Yin deficiency with much heat, avoid pungent-dry herbs fearing they aid Yang evil. Especially avoid bitter-cold herbs fearing they destroy vital Qi. Prefer purely sweet herbs that strengthen Water, tonifying Yin to match Yang, so Hard is controlled by Soft, defying Fire lowers naturally, and Yang returns to Yin. For Yang deficiency with much cold, avoid cooling-moistening herbs fearing they aid Yin evil. Especially avoid pungent-dispersing herbs fearing they injure Yin Qi. Prefer sweet-warm herbs that benefit Fire, tonifying Yang to match Yin, so Soft finds its Master, deep Cold收敛 (converges), and Yin follows Yang. ○ When Yang evil arrives, harm inevitably returns to Yin; injury to the five Zang organs ultimately affects the Kidneys. ○ If Yang is in excess and Yang treatment is applied, Yang blazes brighter and Yin diminishes more; if Yang is deficient and Yin formulas are used, Yin flourishes and Yang extinguishes. ○ Yang meeting Yang leads to scorching and withering; Yin meeting Yin leads to silence and extinction. ○ Seeking sweat from Blood, generating Qi from Essence, is drawing Yin from Yang; guiding Fire back to its source, gathering Qi into the Kidneys, is drawing Yang from Yin. (Zhang Jingyue)
The Yin and Yang of the human body embrace and do not detach, allowing a normal lifespan of a century. If Yang attempts to escape upward, Yin draws it down from below, preventing detachment; if Yin attempts to escape downward, Yang draws it up from above, preventing detachment. Treatment depends on new vs. chronic cases, and herbs rely on guidance. For new diseases, where Yin and Yang are discordant, correcting bias requires using biased herbs; for chronic diseases, where Yin and Yang gradually merge, supporting Yuan and nurturing Righteousness requires using balanced herbs. Guidance method: For upward escape, use 70% Yang herbs and 30% Yin herbs taken at night, drawing Yang from Yin; for downward escape, use 70% Yin herbs and 30% Yang herbs taken during the day, drawing Yin from Yang. (From *Yu Yi Cao*)