阴阳应象大论篇 帝曰∶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。治病必求其本。（指阴阳言。）故积阳为天，积阴为地。阴静阳躁，阳生阴长，
阳杀阴藏。阳化气，阴成形。故曰∶天地者，万物之上下也；阴阳者，血气之男女也；左右者，
阴阳之道路也；水火者，阴阳之征兆也；阴阳者，万物之能始也。故曰∶阴在内，阳之守也，阳
在外，阴之使也。
（此言阴阳为天地万物生杀之本，而人物之生，莫不具此天地阴阳。）
清阳为天，浊阴为地。地气上为云，天气下为雨。雨出地气，云出天气。故清阳出上窍，浊
阴出下窍；清阳发腠理，浊阴走五脏；清阳实四肢，浊阴归六腑。水为阴，火为阳。阳为气，阴
为味。味归形，形归气，气归精，精归化；精食气，形食味，化生精，气生形。味伤形，气伤精。
（气耗则伤精也。）精化为气，气伤于味。阴味出下窍，阳气出上窍。味浓者为阴，薄为阴之阳；
气浓者为阳，薄为阳之阴。味浓则泻，薄则通；气薄则发
泄，浓则发热。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。气味辛
甘发散为阳，酸苦涌泄为阴。
（气得少火则生，故曰少火生气。气得壮火则耗，故曰壮火食气。）
天气通于肺，地气通于嗌，风气通于肝，雷气通于心，谷气通于脾，雨气通于肾。六经为川，肠
胃为海，九窍为水注之气。以天地为之阴阳，阳之汗，以天地之雨名之。阳之气，以天地之疾风
名之。暴风象雷，逆气象阳。
天不足西北，故西北方阴也。而人右耳目不如左明也。地不满东南，故东南方阳也，而人左
手足不如右强也。曰∶何以然？曰∶东方阳也，阳者其精并于上，并于上，则上明而下虚，故使
耳目聪明，而手足不便也。西方阴也，阴者其精并于下，并于下，则下盛而上虚，故其耳目不聪
明，而手足便也。故俱感于邪，其在上则右甚，在下则左甚，此天地阴阳所不能全也，故邪居之。
（夫阴阳之应天地，犹水之在器也，器圆则水圆，器曲则水曲。人之气血亦如是，故随不足
则邪气留居之，阴阳应象也。）
寒极生热，热极生寒。寒气生浊，热气生清。清阳在下，则生飧泄，浊气在上，则生 胀。
此阴阳反作，病之逆从也。
生气通天论曰∶阳气者，则天与日，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。故阳气者，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。是故暮而收拒，无扰筋骨，无见雾露，犯此三时，形乃困薄。
（皆所以顺阳气也，阳出则出，阳藏则藏。暮阳气衰，内行阴分，故宜收敛，以拒虚邪。顺
此三时，天真久远。）
阴者藏精而起亟也，阳者卫外而为固也。阴不胜其阳，则脉流薄疾，并乃狂。阳不胜其阴，
则五脏气争，九窍不通。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。阴平阳闭，精神乃治；阴阳离决，精气乃绝。
（阴应于内，阳卫于外。起者，起而应也。亟者，数也。外有所召，则内数起以应之。如外以
顺召，则心以喜起而应；外以逆召，则肝以怒起而应，故曰起亟。阴阳之要在于阳密，阳密则固
而中和且平。若阴阳不和，则是偏阴偏阳，而绝阴阳之道。圣人惟贵密守，因而和之，有以节度，
则自然阴平阳闭，精神治。否则阳离阴厥，精神绝矣。）
金匮真言论曰∶阴中有阴，阳中有阳。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。故人亦应之。夫言人之阴阳，则外为阳，内为阴；言人身之阴阳，则背为阳，腹为阴；言人
身脏腑中之阴阳，则脏者为阴，腑者为阳，肝心脾肺肾五脏皆为阴，胆胃大肠小肠膀胱三焦六腑
皆为阳。所以欲知阴中之阴，阳中之阳者何也？为冬病在阴，夏病在阳，春病在阴，秋病在阳，
皆视其所在，为施针石也。故背为阳，阳中之阳心也；背为阳，阳中之阴肺也；腹为阴，阴中之
阴肾也；腹为阴，阴中之阳肝也；腹为阴，阴中之至阴脾也。此皆阴阳表里内外雌雄相输应也，
故以应天之阴阳也。
（此言阴阳之中，而又有阴阳者焉，可见天人一理相为应孚，昼夜脏腑则同矣。）
黄帝问道：阴阳，是天地运行的规律，万物的纲纪，变化的根源，生死的本始，也是精神活动的渊薮。治疗疾病，必须探求其根本（即阴阳）。所以，积聚的阳气上升形成天，积聚的阴气下沉形成地。阴气主静，阳气主动；阳气主生发，阴气主成长；阳气主肃杀，阴气主闭藏。阳能化生无形之气，阴能凝聚有形之质。所以说：天和地，是万物上下所在的方位；阴阳，分别对应血与气的男女属性（血属阴如女，气属阳如男）；左右，是阴阳之气升降的道路；水和火，是阴阳的外在征兆；阴阳，是万物发生发展的起始。所以说：阴气在内，作为阳气的守持者；阳气在外，作为阴气的役使者。
（这段文字阐述阴阳是天地万物生长收藏的根本，而人和万物的生命，无不具备这种天地阴阳之气。）
清轻的阳气上升形成天，重浊的阴气下沉形成地。地气上升成为云，天气下降成为雨。雨源于地气，云源于天气。所以，清阳之气出于上窍（眼、耳、口、鼻），浊阴之气出于下窍（前阴、后阴）；清阳之气发散于腠理（皮肤毛孔），浊阴之气走注于五脏；清阳之气充实于四肢，浊阴之气归于六腑。水属于阴，火属于阳。气属于阳，味属于阴。味道滋养形体，形体依赖气，气转化为精，精转化为气化功能；精消耗气来滋养，形体消耗味道来滋养，气化功能产生精，气生成形体。味道过度会损伤形体，气过度会损伤精。（气耗散就会损伤精）。精可以转化为气，但气会被味道所伤。阴味的物质从下窍排出，阳气的物质从上窍散发。味道浓厚的属于纯阴，味道淡薄的属于阴中之阳；气味浓厚的属于纯阳，气味淡薄的属于阳中之阴。味道浓厚具有泻下的作用，味道淡薄具有通利的作用；气味淡薄具有发散透达的作用，气味浓厚具有发热的功效。壮火（亢盛的阳气/病理之火）会使元气衰退，少火（正常的温和阳气/生理之火）会使元气强盛；壮火会吞噬元气，元气滋养少火；壮火会耗散元气，少火会滋生元气。气味辛甘且具有发散作用的属于阳，酸苦且具有涌吐泄降作用的属于阴。
（气得到少火的温煦则生机旺盛，所以说少火生气。气遇到壮火则被消耗，所以说壮火食气。）
天气通过肺与人相通，地气通过咽喉与人相通，风气通过肝与人相通，雷气通过心与人相通，谷气通过脾与人相通，雨气通过肾与人相通。六经如同河流，肠胃如同大海，九窍是水气灌注流通的通道。以天地来比喻阴阳，人体的汗液，可以用天地的雨水来命名；人体的阳气活动，可以用天地的疾风来命名。暴风像雷，逆乱的气象似阳。
天的清气不足于西北方，所以西北方属阴。因此人的右耳目不如左耳目灵敏。地的浊气不满于东南方，所以东南方属阳。因此人的左手足不如右手足强壮。问：为什么这样呢？答：东方属阳，阳的精气汇聚于上部，精气汇聚于上部，则上部清明而下部虚弱，所以使人耳目聪明，而手足不便。西方属阴，阴的精气汇聚于下部，精气汇聚于下部，则下部盛实而上部虚弱，所以耳目不聪明，而手足便利。所以，如果都感受了邪气，病在上部的右侧严重，在下部的左侧严重，这是天地阴阳不能周全的缘故，所以邪气就停留在那里。
（阴阳顺应天地，就像水在容器中一样，容器圆水就圆，容器曲水就曲。人的气血也是这样，随着容器的不足而邪气留居其中，这就是阴阳应象的道理。）
寒到极点会产生热，热到极点会产生寒。寒气产生浊阴，热气产生清阳。如果清阳反而在下部，就会产生完谷不化的泄泻；浊阴反而在上部，就会产生胀满。这是阴阳反常作祟，是疾病的逆证或顺证表现。
《生气通天论》说：人体的阳气，就像天上的太阳，失去其正常的位置和作用，就会折损寿命而不显赫。所以天的运行依靠太阳的光明。因此阳气位于上部，主要起护卫体表的作用。所以人体的阳气，白天主要行于体表，清晨人气开始生发，中午阳气最隆盛，傍晚阳气已虚，汗孔（气门）随之闭合。所以到了晚上应当收敛拒邪，不要扰动筋骨，不要暴露于雾露之中，违背这三个时段的养生原则，身体就会困顿衰弱。
（这些都是为了顺应阳气，阳出则人出，阳藏则人藏。晚上阳气衰微，内行于阴分，所以宜收敛，以抵御虚邪。顺应这三个时段，天真之气就能长久。）
阴的作用是贮藏精气并随时响应阳的需求，阳的作用是护卫体表并使机体固密。阴不胜过阳，则血脉流动急迫快速，甚至出现狂躁。阳不胜过阴，则五脏之气不和，九窍不通畅。大凡阴阳的关键，在于阳气致密才能固护阴精。两者如果不协调，就像只有春天没有秋天，只有冬天没有夏天一样，因此要调和它们，这叫做圣人的法度。所以如果阳气过强而不能致密，阴气就会枯竭。阴气平和，阳气固密，精神就能正常；如果阴阳分离决裂，精气就会竭绝。
（阴应于内，阳卫于外。“起”是指起身应对，“亟”是指频繁。外部有召唤，内部就频繁起来响应它。比如外部顺召，心就以喜悦起来响应；外部逆召，肝就以愤怒起来响应，所以说“起亟”。阴阳的关键在于阳气致密，阳气致密则固守中和且平静。如果阴阳不和，就是偏阴或偏阳，断绝了阴阳之道。圣人只重视严密守护，因而调和它们，有节制，那么自然阴平阳秘，精神治。否则阳气离决，阴气厥逆，精神就会绝灭。）
《金匮真言论》说：阴中有阴，阳中有阳。从清晨到中午，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；从日落到鸡鸣，是天的阴气，属于阴中之阴；从鸡鸣到清晨，是天的阴气，属于阴中之阳。人也与之相应。如果说人的整体阴阳，则外部为阳，内部为阴；说人体躯干的阴阳，则背部为阳，腹部为阴；说人体脏腑内部的阴阳，则脏者为阴，腑者为阳，肝、心、脾、肺、肾五脏皆为阴，胆、胃、大肠、小肠、膀胱、三焦六腑皆为阳。为什么要了解阴中之阴、阳中之阳呢？因为冬季的病在阴，夏季的病在阳，春季的病在阴，秋季的病在阳，都要视其所在部位，来施行针刺砭石治疗。所以背部为阳，阳中之阳是心；背部为阳，阳中之阴是肺；腹部为阴，阴中之阴是肾；腹部为阴，阴中之阳是肝；腹部为阴，阴中之至阴是脾。这些都是阴阳表里内外相互对应的关系，所以用来对应天之阴阳。
Huangdi asked: Yin and Yang are the laws of Heaven and Earth, the guidelines of all things, the parents of change, the origin of life and death, and the residence of spiritual activities. In treating diseases, one must seek their root (referring to Yin and Yang). Therefore, accumulated Yang Qi forms Heaven, and accumulated Yin forms Earth. Yin is quiet, Yang is active; Yang generates, Yin grows; Yang kills (subdues), Yin stores. Yang transforms into Qi (vital energy), and Yin forms into shape (physical substance). Thus it is said: Heaven and Earth are the upper and lower positions of all things; Yin and Yang correspond to the male and female attributes of Qi and Blood (Qi is Yang like male, Blood is Yin like female); Left and Right are the pathways of Yin and Yang; Water and Fire are the omens of Yin and Yang; Yin and Yang are the starting point of all things. Thus it is said: Yin resides inside, guarding Yang; Yang resides outside, serving Yin.
(This passage states that Yin and Yang are the root of growth and decline for all things in Heaven and Earth, and that humans and creatures possess this Heavenly and Earthly Yin and Yang.)
Clear Yang rises to form Heaven, and turbid Yin sinks to form Earth. Earth Qi rises to become clouds, and Heaven Qi descends to become rain. Rain originates from Earth Qi, and clouds originate from Heaven Qi. Therefore, Clear Yang exits through the upper orifices (eyes, ears, mouth, nose), and turbid Yin exits through the lower orifices (urethra, anus); Clear Yang disperses into the Couli (skin pores), and turbid Yin travels to the Zang organs; Clear Yang fills the four limbs, and turbid Yin returns to the Fu organs. Water belongs to Yin, Fire belongs to Yang. Qi belongs to Yang, Flavor belongs to Yin. Flavor nourishes Shape (physical body), Shape relies on Qi, Qi transforms into Essence (Jing), and Essence transforms into Metabolism (Hua); Essence consumes Qi for nourishment, Shape consumes Flavor for nourishment, Metabolism generates Essence, and Qi generates Shape. Excessive Flavor damages Shape, and excessive Qi damages Essence. (When Qi dissipates, it damages Essence). Essence can transform into Qi, but Qi can be damaged by Flavor. Yin flavors exit through the lower orifices, and Yang Qi exits through the upper orifices. Strong flavors belong to pure Yin, weak flavors belong to Yin within Yang; strong aromas belong to pure Yang, weak aromas belong to Yang within Yin. Strong flavors have a purgative effect, weak flavors have a unblocking effect; weak aromas have a dispersing and venting effect, strong aromas have a heating effect. Vigorous Fire (hyperactive Yang/pathological fire) causes Qi to decline, while Mild Fire (normal mild Yang/physiological fire) causes Qi to strengthen; Vigorous Fire consumes Qi, while Qi nourishes Mild Fire; Vigorous Fire scatters Qi, while Mild Fire generates Qi. Pungent and sweet flavors with dispersing properties belong to Yang, sour and bitter flavors with vomiting and draining properties belong to Yin.
(Qi generates when it receives Mild Fire, hence "Mild Fire generates Qi." Qi is consumed when it encounters Vigorous Fire, hence "Vigorous Fire consumes Qi.")
Heavenly Qi connects with the Lung, Earthly Qi connects with the throat, Wind Qi connects with the Liver, Thunder Qi connects with the Heart, Grain Qi connects with the Spleen, and Rain Qi connects with the Kidney. The Six Meridians are like rivers, the Intestines and Stomach are like seas, and the Nine Orifices are the channels where water Qi flows. Using Heaven and Earth as metaphors for Yin and Yang, human sweat is named after Heaven's rain; human Qi activity is named after Heaven's fierce wind. Violent storms resemble Thunder, and rebellious Qi resembles Yang.
Heaven's clarity is insufficient in the Northwest, so the Northwest direction belongs to Yin. Therefore, a person's right ear and eye are not as sharp as the left. Earth's turbidity is incomplete in the Southeast, so the Southeast direction belongs to Yang. Therefore, a person's left hand and foot are not as strong as the right. Question: Why is this? Answer: The East belongs to Yang. The essence of Yang gathers in the upper part. When gathered in the upper part, the upper becomes clear and the lower becomes deficient, thus making the ears and eyes sharp but the hands and feet inconvenient. The West belongs to Yin. The essence of Yin gathers in the lower part. When gathered in the lower part, the lower becomes abundant and the upper becomes deficient, thus making the ears and eyes less sharp but the hands and feet convenient. Therefore, if both are affected by pathogenic factors, those affecting the upper part are more severe on the right, and those affecting the lower part are more severe on the left. This is because the Yin and Yang of Heaven and Earth cannot be complete, so pathogens reside there.
(Yin and Yang responding to Heaven and Earth is like water in a vessel; if the vessel is round, the water is round; if the vessel is curved, the water is curved. Human Qi and Blood are the same; thus, where there is deficiency, pathogenic Qi remains. This is the correspondence of Yin and Yang.)
Extreme cold generates heat, and extreme heat generates cold. Cold Qi generates turbidity, and Heat Qi generates clarity. If Clear Yang is located below, it causes diarrhea with undigested food (Sun Xie); if turbid Qi is located above, it causes distension. This is the reversal of Yin and Yang functions, representing the adverse or normal progression of disease.
The *Suwen: Shengqi Tongtian Lun* states: Human Yang Qi is like Heaven and the Sun. If it loses its proper place, lifespan is shortened and brilliance is obscured. Therefore, the movement of Heaven depends on the brightness of the Sun. Thus, Yang Qi is located superiorly and guards the exterior. Human Yang Qi governs the exterior during the day: at dawn, human Qi begins to generate; at noon, Yang Qi is most vigorous; at sunset, Yang Qi is already deficient, and the Qi gates (pores) close. Therefore, in the evening, one should gather and repel [pathogens], not disturb sinews and bones, and not expose oneself to fog and dew. Violating these three times leads to physical exhaustion and weakness.
(All these measures are to follow Yang Qi. When Yang exits, one exits; when Yang hides, one hides. In the evening, Yang Qi declines and moves inward to the Yin aspect, so one should converge to repel empty evils. Following these three times ensures longevity of True Qi.)
Yin stores Essence and responds frequently (Qi Ji). Yang guards the exterior and maintains solidity. If Yin cannot overcome Yang, blood vessels flow rapidly and violently, leading to mania. If Yang cannot overcome Yin, the Qi of the Five Zang organs conflicts, and the nine orifices become blocked. The key to Yin and Yang is that Yang must be dense to ensure solidity. If the two are not in harmony, it is like having Spring without Autumn, or Winter without Summer. Therefore, harmonize them; this is called the standard of the Sage. If Yang is overly strong and cannot be dense, Yin Qi will be exhausted. When Yin is peaceful and Yang is solid, Spirit (Shen) is regulated; when Yin and Yang separate and决 (break off), Essence and Qi are exhausted.
(Yin corresponds to the interior, Yang guards the exterior. "Qi" means rising to respond; "Ji" means frequent. When summoned externally, the interior rises frequently to respond. For example, if summoned smoothly externally, the Heart responds with joy; if summoned inversely externally, the Liver responds with anger. Hence "Qi Ji". The key to Yin and Yang lies in the density of Yang. When Yang is dense, it is solid, neutral, and peaceful. If Yin and Yang are not harmonious, there is either excess Yin or excess Yang, cutting off the way of Yin and Yang. The Sage values strict preservation and harmonization with moderation, resulting naturally in peaceful Yin and solid Yang, with regulated Spirit. Otherwise, Yang separates and Yin collapses, and Spirit is lost.)
The *Suwen: Jin Gui Zhen Yan Lun* states: There is Yin within Yin, and Yang within Yang. From dawn to noon, it is Heaven's Yang, which is Yang within Yang; from noon to dusk, it is Heaven's Yang, which is Yang within Yin; from nightfall to rooster crow, it is Heaven's Yin, which is Yin within Yin; from rooster crow to dawn, it is Heaven's Yin, which is Yin within Yang. Humans also correspond to this. Speaking of human Yin and Yang generally, the exterior is Yang and the interior is Yin. Speaking of Yin and Yang in the human body, the back is Yang and the abdomen is Yin. Speaking of Yin and Yang within the Zang-Fu organs, the Zang organs are Yin and the Fu organs are Yang. The Liver, Heart, Spleen, Lung, and Kidney (Five Zang) are all Yin; the Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, and San Jiao (Six Fu) are all Yang. Why know what Yin within Yin and Yang within Yang are? Because winter diseases are in Yin, summer diseases are in Yang, spring diseases are in Yin, and autumn diseases are in Yang. One must look at their location to apply acupuncture and stone therapy. Therefore, the back is Yang; among Yang, the Heart is Yang within Yang. The back is Yang; among Yang, the Lung is Yin within Yang. The abdomen is Yin; among Yin, the Kidney is Yin within Yin. The abdomen is Yin; among Yin, the Liver is Yang within Yin. The abdomen is Yin; among Yin, the Spleen is Extreme Yin (Zhi Yin). These are all the mutual responses of Yin-Yang, interior-exterior, and male-female relationships, thus corresponding to the Yin and Yang of Heaven.
(This passage explains that within Yin and Yang, there is further Yin and Yang, showing that Heaven and Man share the same principle and respond to each other. The Yin and Yang of day/night and Zang-Fu are the same.)