阳生阴长，阳杀阴藏（阴阳应象论）
阳生阴长，春夏之令也，阳杀阴藏，秋冬之令也，阴阳互为消长。春主阳，阳盛则阴生
，故至夏至则六阳极而一阴生矣，至秋则阳气渐退，此即所谓阳杀也。杀者，衰也，谓阳渐衰也
。至冬则阳气皆退藏于阴，虽藏于阴，而一阳即来复于冬至之日。故人之肾中，亦一阳潜长
，而四大五脏，尚非阳王之时也。此当以扶阳为要，不得以阴寒凉剂而害其阳之根也。冬至
为一阳生，至春初则三阳渐进，故用药亦当开导生路，以遂其生长之机，亦以扶阳为要。至
夏则阳盛于外矣，又当接其真阳，而不使脱其根蒂。故五苓之用桂者，得此意也。至秋则阳
渐归阴，亦当开导其归路，而勿使隔绝于外。如香苏饮、正气散之类，得此意也。至冬仍归
于潜所，而外皆阴气，斯时当顾内以统外，勿使失其根蒂，则有生有长，有杀有藏，而阴阳
无隔绝偏害之虞矣。倘不知生，则不知扶其初；不知长，则不能补其缺；不知杀，则无以引
其归；不知藏，则无以安其根。此盖无非以阳为本，而四时皆当相顾也。
寒气生浊，热气生清（同上）
寒者，阴也，寒则坚凝，故阴为地，地至浊者也；热者，阳也，热则流通，故阳为天，
天至清者也。是言阴浊而阳清，天清而地浊也。（张东扶曰∶清字不得作好字眼解。盖清浊既生
于寒热，在人则皆能为病也。）
精化为气，气伤于味（同上）
精者，阴也；气者，阳也。精化为气，阳根于阴也。味者，阴也，阴盛则阳衰，耽味太
过，则气反滞而不行，故味足以伤气。
秋伤于湿，冬生咳嗽（同上）
土本生金，金为肺，土为脾。凡干燥之土不能生物，泥泞之土亦不能生物。故脾土湿则
不能生肺金，湿即是水气，水气既入，当秋日肺正旺时，尚未能为害，至冬金衰而水旺，则湿得
趁其时令为害而咳生矣。盖肺金最清，不能容邪，伤湿则金寒而咳也。
被发缓形，以使志生（同上）
遇春夏之令，阳气升而欲舒，被发缓形者使阳升而气舒也。故凡春夏之病，不得过用寒
凉收涩之剂。春日伤风寒，宜用广皮、苏叶舒发中焦，而石膏不得用于春者，皆此意也。
天明则日月不明，邪害空窍（四气调神论）
阳为天，阴为地。清阳之气，天之气也，其在人身，清阳之气，则流行于五脏六腑之空
窍而无所滞凝。其所以流行于诸窍而无所滞凝者，盖因五脏，各藏其清元真一之气，而无侵凌僭
越之患也。若五脏之气不固，则颠倒横溢，少火而为壮火，清阳而为浊阴。凡流行出入诸窍
者，俱属阴邪，如肺气本应下输诸脏，今则上逆而为害；脾气本应上输于肺，今则下陷而为
邪；肝能疏土，今则反郁而伤脾；水能生木，今反泛滥而浮木。一身上下流行诸空窍，无非
浊阴凝结，而清阳之气不行矣。如天本阳，而能藏其真元清一之气，故苍苍在上，惟开窍于
日月，而光明普照也。若一天尽如日月之明，则日月之光，悉皆隐没，宇宙之间，不复有流
行之清气，清气不行，则邪浊之气得充塞于空虚之际而为害。人身之有病，何以异是？
阳气者闭塞，地气者冒明（同上）
苍天之气清净，故能阳升阴降，天地和谐，天健运而地顺行，此时天气下而地气腾，天
地交而成泰矣，何灾患之有？若天不健，则地不顺，天地间隔，阴阳不和，阳不和于阴，则阳独
亢，阴不和于阳，则阴独凝，非复苍天清净流行之气，而光明之境变为晦冥之境矣。故人身
真火不行，则阳气闭塞，而一身上下，无非阴火横行，所谓地气冒明也。地气者，阴气也；
冒明者，阴气昏冒光明之阳分也。
辟积于夏，使人煎厥（生气通天论）
夏令行，则阳气尽浮于外而内虚矣。肾者，阳所藏之地也，阳气既浮于外，则内虚而肾
气亦虚，斯时更伤劳欲，则外实内虚，上实下虚，不厥何待？煎者，上与外；厥者，内与下也。
煎于上与外，便厥于内与下。治法当以纳气归肾为要。（辟，病也。辟积，谓病之积也。煎
者，心体烦热，有若煎熬。厥者，气逆而厥也。）
经脉横解，肠 为痔（同上）
经脉主气，络脉主血。肺主气，大肠肺之表也。经脉横解，则气行不速；气行不速，则
肺不主令。饮食之在胃者，至大肠而不能奉肺降下之令，则大肠之气滞矣。气行则血行，气滞则
血结，血结气滞于大肠，乃痔之所由生也。
二阳之病发心脾（阴阳别论）
二阳，阳明胃也。胃者，脾之夫也。胃病，则脾岂能独安？脾气行则心有所奉而血生。
故心生血，脾统血，心、脾二经皆生血之原也。血者，阴也，阴生于阳，胃阳既病而无生发之气
，则阴血所生之原病矣，焉能不及于心脾哉？
凡持真脉之脏脉者，肝至悬绝急，十八日死；心至悬绝，九日死；肺至悬绝，十二日死
；肾至悬绝，七日死；脾至悬绝，四日死。（同上）
真脉之脏脉，即本脏之真脉，无胃气者也。死日有除成数算者，有除生数算者，有除生
成之数算者。盖阴遇阴，阳遇阳，而逢受克则死也。如肝悬绝，肝之成数八，肺之成数九，八九
十七，除十七而加一，至十八日则死矣。盖天三生木，地八成之，地，阴也。地四生金，天
九成之，天虽阳而为成数则阴矣，故俱以成数算。心悬绝，地二生火，生数也，天一生水，
地六成之，六与二，八也，除八而加一，故九日死也。肺悬绝，金之生数四，火之成数七，
四与七，十一也，除十一而加一，十二日死矣。肾悬绝，水之生数一，土之生数五，一与五、
六也，除六而加一，七日死。惟有脾悬绝四日死，人不易晓，盖土旺于四季而位于中，故脾
悬绝，只逢克便死。天三生木，木数三，除三而加一，故四日死也。
反四时者，有余为精，不足为消。应太过，不足为精；应不足，有余为消。（脉要精微
反四时者，脉气反四时也，如下文春夏之脉瘦，秋冬之脉浮也。有余，精气并也，并于
上则下虚，并于下则上虚，故有余为精。不足，正不足也，故不足为消。应太过，并于上，上太
过，并于下，下太过，有太过即有不足，故曰应太过，不足为精。正气消，则邪气旺，邪之
旺由正之消也，故曰应不足，有余为消。
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。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。（脉解篇）
太阳，三阳也。一阳从冬至而升，至正月寅则三阳生矣。三阳肿腰 痛者，太阳不得遂
其生发之性，至正月寅，阳未尽发而郁于下，故痛也。所以曰阴气盛，阳气未得自次者，未得其
位次也。病虚为跛，盖如阳气，遇冻初解，虽动而未升，亦郁于下也。跛者，太阳膀胱之脉
，起于足小趾至阴之地，阳抑于至阴，故为偏跛。跛，足不能行也。（按∶本详解六经诸病
，此特太阳一经中之二耳，盖略举一隅以为例也。）
人肝目应之，九九窍，三百六十五，人一以观动静，天二以候五色，七星应以之候发，
母泽五音一以候宫、商、角、征、羽，六律有余不足应之，二地一以候高下有余，九野一节俞应
之以候闭节。三人变，一分人候齿泄多血少，十分角之变，五分以候缓急，六分不足，三分
寒关节，第九分四时，人寒温燥湿，四时一应之，以候四反，一四方各作解。（针解篇王冰
曰∶此一百二十四字蠹简烂文，义理残缺，莫可寻究。）
人肝开窍于目，凡九九八十一窍，六六三百六十五节，凡所以动而运者，皆肝之气，木
之性也。故一以观动静，在人为天一之所生，在天为水之所生，升而为火。盖肝主动，火亦主动
也，所以候五色。七星为十二月转运之星，亦主动，故在天为火，而其动处应于七星也，以
候发者，发在头而居火之分，故在上者为应也。母泽缺三句（三句字疑，）水为木母，水旺则
木盛而发泽，五色在天，五声在人，宫、商、角、征、羽，变而为六律，其中有余不足，则
于音别之，故曰有余不足，应之也。五色在天，人多见于面；五声在地，人多见于胸喉，故
下言地二也，地二以候高下有余。九野在人，五脏六腑也，一节俞应之。俞，背也，俞为脏
腑之门户，此又有地通乎天。盖腹为阴，为地；背为阳，为天也，故曰应之以候关节。（“
关”字是慎斋所改，原文是“闭”字。）此二也。三则在人多变动，一分以候齿，泄多则血
少，十分角之变，盖角属木，木为肝，肝主动，动则变，故曰十分角变。可见凡病从肝而发
者十之九也。五分以候缓急者，肝为将军之官，易急而难缓，急则病发骤而猛，缓则虽发而
易制也。六分不足三分，因寒在关节也。第九分四时者，在天为四时，在人为寒、温、燥、
湿。人之寒、温、燥、湿，即天之四时也。一应之以候相反，如天之冬而暑，暑而寒，反则
病，顺则安，然四方高下，九野远近不同，又当因地而推天时人事之不同，不可一例解也。
故用药解病，一宜参之天时，又宜察之地宜，则无不解矣。（王胥山曰∶针解篇中所云“人
肝目应之，九”下一百余字，经文蠹缺，难以尽通，故古人于此节皆无注释，盖遵缺疑之义
也。慎斋则以古圣微言，有同至宝，不可竟等于史传之缺文，置而不论。故因其可通者而发
明之，以见珍惜之至意。夫前贤于残编蠹简，犹视同金书玉格，一字不肯舍弃如此。今之习
业者，于《灵》、《素》古经，竟有终身未曾省视，而犹自矜其艺术之精良。吁！其所谓精
冬病在阴，夏病在阳，春病在阴，秋病在阳。（金匮真言论）
冬时阳藏于内，内者，阴也，能藏于阴，则无病矣。倘至冬而阳不藏，则阴为阳气所抑
，能无病乎？故曰冬病在阴。夏时阳发于外，外者，阳也，倘至夏而阳不能发，则阳为阴气所抑
，能无病乎？故曰夏病在阳。春时阳虽欲发而气尚微，倘因七情、劳役、外感所侵，则阳亦
抑于阴分而阴病矣，故曰春病在阴。秋时阳气当渐降，苟至时而不能降，是阳气弱也，弱则
病由此而生矣，故曰秋病在阳。
脏不藏精
肺不藏者肾必伤，肾不藏者肝不发，肝不藏者心不荣，心不藏者脾必害，脾不藏者肺必
灾。总之，母不藏者则子不发，子不发则病仍及于母。故心及肝，肝及肾，肾及肺，肺及脾，脾
及心，子母相关，病之标本于斯而定，然亦言其大义如此。若其间或感、或不感，或感之轻
重浅深，则又因其人之素禀，此乃因时气而识其将来之病症也。至于当时则又不然，如火不
藏则肺病，金不藏则肝病，木不藏则脾病，土不藏则肾病，水不藏则心病，此因当时之过旺
而及于妻者也。夫妇俱病，则其中补泻之义可推，如辰戌年，初之气为相火，是火不藏也，
当时之肺病，将来之脾病可知。即此一端，可以例其余矣。
阳生阴长，阳杀阴藏（出自《阴阳应象大论》）
阳气生长，阴气随之滋长，这是春夏季节的规律；阳气肃杀，阴气随之闭藏，这是秋冬季节的规律。阴阳之间互为消长。春季主阳气，阳气旺盛则阴气开始滋生，所以到了夏至，六爻阳极而一阴始生；到了秋季，阳气逐渐衰退，这就是所谓的“阳杀”。“杀”意为衰败，指阳气逐渐衰弱。到了冬季，阳气全部退避并潜藏于阴中，虽然潜藏在阴中，但一阳之气即在冬至日回复萌动。因此，人体肾中也有一阳之气潜藏生长，此时四肢五脏并非阳气当令之时。这个时候应当以扶持阳气为关键，不能用阴寒凉性的药物损害阳气的根本。冬至是一阳初生，到春初则是三阳之气渐进，所以用药也应当开导生机之路，顺应其生长的机理，同样以扶持阳气为关键。到了夏季，阳气盛于体表，又应当接续其真阳，不使其根蒂脱落。所以五苓散中使用桂枝，就是得此意旨。到了秋季，阳气逐渐回归阴分，也应当开导其归路，不要使阳气隔绝于外。如香苏饮、正气散这类方剂，就是得此意旨。到了冬季，阳气仍归于潜藏之所，而外表全是阴气，这时应当顾护内部以统摄外部，不要使其失去根蒂，这样就有生有长，有杀有藏，而阴阳没有隔绝偏害的忧患了。如果不知道“生”，就不知道扶持初生之阳；不知道“长”，就不能补益其不足；不知道“杀”，就无法引导其归敛；不知道“藏”，就无法安固其根本。这无非是以阳为本，而四季都应当相互顾护。
寒气生浊，热气生清（同上）
寒属于阴，寒冷则坚固凝结，所以阴对应地，地是至浊之物；热属于阳，炎热则流通发散，所以阳对应天，天是至清之物。这是说阴浊而阳清，天清而地浊。（张东扶说：“清”字不能当作好的字眼来解释。因为清浊既然产生于寒热，在人体中都能成为疾病。）
精化为气，气伤于味（同上）
精属于阴；气属于阳。精转化为气，说明阳根源于阴。味道属于阴，阴盛则阳衰，沉溺于滋味太过，反而会使气滞涩而不运行，所以滋味足以损伤气。
秋伤于湿，冬生咳嗽（同上）
土本来生金，金对应肺，土对应脾。凡是干燥的土地不能孕育生物，泥泞的土地也不能孕育生物。所以脾土湿气重则不能生养肺金，湿即是水气，水气侵入后，在秋日肺正旺盛时，尚且不能为害，到了冬季金气衰弱而水气旺盛，湿气便趁着时令危害身体而产生咳嗽。大概肺金最清肃，不能容纳邪气，伤了湿气则金寒而生咳。
披头散发，宽松形体，以使志意生发（同上）
遇到春夏的季节，阳气升发想要舒展，披头散发、宽松形体是为了使阳气升发而气机舒畅。所以凡是春夏的疾病，不得过度使用寒凉收涩的药物。春天感受风寒，适宜用陈皮、紫苏叶舒发中焦，而石膏不得用于春季，都是这个意思。
天明则日月不明，邪害空窍（出自《四气调神大论》）
阳是天，阴是地。清阳之气，是天的气，它在人身，清阳之气，则流行于五脏六腑的空窍而没有停滞凝滞。它之所以流行于各个空窍而没有停滞凝滞，大概是因为五脏各自收藏其清元真一之气，而没有侵凌僭越的祸患。如果五脏之气不固守，就会颠倒横溢，少火变成壮火，清阳变成浊阴。凡是在诸空窍中流行出入的，都属于阴邪，如肺气本应下输各脏，现在却上逆而为害；脾气本应上输于肺，现在却下陷而为邪；肝能疏泄脾土，现在却反而郁结而伤害脾；水能生木，现在反而泛滥而浮木。一身上下流行于诸空窍的，无非是浊阴凝结，而清阳之气不运行了。如天本是阳，却能藏其真元清一之气，所以苍天在上，只向日月开窍，而光明普照。如果一天都像日月那样明亮，那么日月之光，全都隐没，宇宙之间，不再有流行的清气，清气不行，则邪浊之气得以充塞于空虚之处而为害。人身生病，有什么不同呢？
阳气者闭塞，地气者冒明（同上）
苍天之气清净，所以能阳升阴降，天地和谐，天健运而地顺行，此时天气下降而地气上升，天地交泰而成通泰之象，有什么灾患呢？如果天不健运，则地不顺从，天地间隔，阴阳不和，阳不和于阴，则阳独亢盛，阴不和于阳，则阴独凝滞，不再是苍天清净流行的气，而光明的境界变为昏暗的境界了。所以人身真火不运行，则阳气闭塞，而一身上下，无非阴火横行，所谓地气冒明。地气，就是阴气；冒明，就是阴气昏蒙遮蔽光明的阳分。
辟积于夏，使人煎厥（出自《生气通天论》）
夏令运行，则阳气尽浮于外而内部虚损了。肾，是阳气潜藏的地方，阳气既已浮于外，则内部虚损而肾气也虚，这时如果再伤于劳倦房事，则外实内虚，上实下虚，不发生厥逆还等什么？“煎”指上部与外部；“厥”指内部与下部。煎于上与外，便厥于内与下。治法应当以纳气归肾为关键。（注：辟，病也。辟积，谓病之积聚也。煎者，心体烦热，有若煎熬。厥者，气逆而厥也。）
经脉横解，肠澼为痔（同上）
经脉主气，络脉主血。肺主气，大肠是肺的表里配合脏腑。经脉横解（松弛弛缓），则气行不迅速；气行不迅速，则肺不能主司其令。饮食在胃中，到了大肠而不能奉承肺降下的命令，则大肠之气滞涩了。气行则血行，气滞则血结，血结气滞于大肠，乃痔疮产生的原因。
二阳之病发心脾（出自《阴阳别论》）
二阳，指阳明胃。胃，是脾的配偶（夫）。胃病，则脾岂能独自安宁？脾气运行则心有所奉养而血生成。所以心生血，脾统血，心、脾二经都是生血的源头。血属于阴，阴生于阳，胃阳既已患病而没有生发之气，则阴血生成的源头病了，怎么能不波及心脾呢？
凡是持有真脏脉的脉象，肝脉至悬绝急，十八日死；心脉至悬绝，九日死；肺脉至悬绝，十二日死；肾脉至悬绝，七日死；脾脉至悬绝，四日死。（同上）
真脏脉，即本脏的真脉，无胃气的脉象。死期的天数有按成数计算的，有按生数计算的，有按生成之数计算的。大概阴遇阴，阳遇阳，而逢受克则死。如肝脉悬绝，肝的成数是八，肺的成数是九，八九十七，除十七而加一，至十八日则死。盖天三生木，地八成之，地，属阴。地四生金，天九成之，天虽属阳而为成数则属阴矣，所以都以成数计算。心脉悬绝，地二生火，是生数，天一生水，地六成之，六与二相加为八，除八而加一，故九日死。肺脉悬绝，金的生数是四，火的成数是七，四与七相加为十一，除十一而加一，十二日死。肾脉悬绝，水的生数是一，土的生数是五，一与五相加为六，除六而加一，七日死。惟有脾脉悬绝四日死，人们不容易明白，盖土旺于四季而位于中央，所以脾脉悬绝，只逢克便死。天三生木，木数三，除三而加一，故四日死。
违背四时规律的人，有余表现为精气壅滞，不足表现为精气消损。应当出现太过脉象，却见不足，是精气消损；应当出现不足脉象，却见有余，是邪气消损。（违背四时规律的脉象，是脉气违背四时变化，如下文春夏之脉瘦小，秋冬之脉浮大等。有余，是精气并聚，并于上则下虚，并于下则上虚，所以有余表现为精气壅滞。不足，是正气不足，所以不足表现为消损。应当太过，是指并于上，上太过，并于下，下太过，有太过即有不足，所以说应当太过，不足为精气消损。正气消损，则邪气旺盛，邪气的旺盛由正气的消损而来，所以说应当不足，有余为邪气消损。）
太阳病所说的腰肿疼痛，正月太阳对应寅月，寅，代表太阳，正月阳气出于上，而阴气盛，阳气未能得其位次，所以出现腰肿疼痛。病偏虚导致跛行的，正月阳气解冻，地气而出，所谓偏虚，是冬寒颇有不足，所以偏虚导致跛行。（出自《脉解篇》）
太阳，是三阳之一。一阳从冬至开始升发，到正月寅月则三阳生发。三阳出现腰肿疼痛，是太阳不能遂其生发的本性，到正月寅月，阳气未尽发而郁结于下，所以疼痛。所以说阴气盛，阳气未得自次者，是未得其位次。病虚导致跛行，大概像阳气，遇冻初解，虽动而未升，也郁结于下。跛行，是太阳膀胱经，起于足小趾至阴穴之地，阳被抑制于至阴，所以为偏跛。跛，脚不能行走。（按：本详解六经诸病，这里特举太阳一经中的两种情况，大概是略举一端以为例证。）
人肝目应之，九九窍，三百六十五节，人一以观动静，天二以候五色，七星应以之候发，母泽五音一以候宫、商、角、征、羽，六律有余不足应之，二地一以候高下有余，九野一节俞应之以候闭节。三人变，一分人候齿泄多血少，十分角之变，五分以候缓急，六分不足，三分寒关节，第九分四时，人寒温燥湿，四时一应之，以候四反，一四方各作解。（针解篇王冰说：这一百二十四字是虫蛀腐烂的文字，义理残缺，无法寻究。）
人肝开窍于目，凡九九八十一窍，六六三百六十五节，凡所以动而运者，都是肝的气，木的本性。所以一以观动静，在人为天一之所生，在天为水之所生，升而为火。盖肝主动，火亦主动，所以候五色。七星为十二月转运之星，也主动，所以在天为火，而其动处应于七星，以候发者，发在头而居火之分，所以上在者为应。母泽缺三句（“三句”二字疑似衍文或误植），水为木母，水旺则木盛而发泽，五色在天，五声在人，宫、商、角、征、羽，变而为六律，其中有余不足，则于音别之，所以说有余不足，应之。五色在天，人多见于面；五声在地，人多见于胸喉，所以下言地二。地二以候高下有余。九野在人，指五脏六腑，一节俞应之。俞，背也，俞为脏腑之门户，此又有地通乎天。盖腹为阴，为地；背为阳，为天，所以说应之以候关节。（“关”字是慎斋所改，原文是“闭”字。）这是二。三则在人多变动，一分以候齿，泄多则血少，十分角之变，盖角属木，木为肝，肝主动，动则变，所以说十分角变。可见凡病从肝而发者十之九。五分以候缓急者，肝为将军之官，易急而难缓，急则病发骤而猛，缓则虽发而易制。六分不足三分，因寒在关节。第九分四时者，在天为四时，在人为寒、温、燥、湿。人之寒、温、燥、湿，即天之四时。一应之以候相反，如天之冬而暑，暑而寒，反则病，顺则安，然四方高下，九野远近不同，又当因地而推天时人事之不同，不可一例解。所以用药解病，一宜参之天时，又宜察之地宜，则无不解。（王胥山说：针解篇中所云“人肝目应之，九”下一百余字，经文蠹缺，难以尽通，所以古人于此节皆无注释，大概遵循缺疑的意义。慎斋则认为古圣微言，如同至宝，不可竟等于史传之缺文，置而不论。所以因其可通者而发明之，以见珍惜之至意。前贤于残编蠹简，犹视同金书玉格，一字不肯舍弃如此。今之习业者，于《灵》、《素》古经，竟有终身未曾省视，而犹自矜其艺术之精良。吁！其所谓精……）
冬病在阴，夏病在阳，春病在阴，秋病在阳。（出自《金匮真言论》）
冬季时阳气藏于内，内者，属阴，能藏于阴，则无病。倘若到冬季而阳不藏，则阴为阳气所抑制，能不生病吗？所以说冬病在阴。夏季时阳气发于外，外者，属阳，倘若到夏季而阳不能发，则阳为阴气所抑制，能不生病吗？所以说夏病在阳。春季时阳气虽欲发而气尚微弱，倘若因七情、劳役、外感所侵，则阳亦抑于阴分而阴病，所以说春病在阴。秋季时阳气当渐降，苟且到时而不能降，是阳气弱，弱则病由此而生，所以说秋病在阳。
脏不藏精
肺不藏精则肾必伤，肾不藏精则肝不发，肝不藏精则心不荣，心不藏精则脾必害，脾不藏精则肺必灾。总之，母不藏精则子不发，子不发则病仍及于母。所以心及肝，肝及肾，肾及肺，肺及脾，脾及心，子母相关，病的标本于此而定，但也只是言其大义如此。若其间或感、或不感，或感之轻重浅深，则又因其人的素禀，这是因时气而识其将来病症的方法。至于当时则又不一样，如火不藏则肺病，金不藏则肝病，木不藏则脾病，土不藏则肾病，水不藏则心病，这是因当时之过旺而波及妻（我克者）的。夫妇俱病，则其中补泻之义可推，如辰戌年，初之气为相火，是火不藏，当时之肺病，将来之脾病可知。即此一端，可以例其余。
Yang generates, Yin grows; Yang kills, Yin stores (from *Da Yi Lun* of *Yin Yang Ying Xiang*)
When Yang generates and Yin grows, this is the mandate of Spring and Summer; when Yang kills and Yin stores, this is the mandate of Autumn and Winter. Yin and Yang wax and wane mutually. Spring governs Yang; when Yang is abundant, Yin begins to generate. Thus, at the Summer Solstice, after six Yang lines reach their peak, one Yin line is born. By Autumn, Yang Qi gradually declines; this is what is called "Yang kills." "Kill" means decline, referring to the gradual weakening of Yang. By Winter, all Yang Qi retreats and stores within Yin. Although stored in Yin, a single Yang Qi returns and revives on the day of the Winter Solstice. Therefore, within the human Kidney, a single Yang Qi also secretly grows. At this time, the four limbs and five Zang organs are not yet in the phase where Yang dominates. The key here should be to support Yang; one must not harm the root of Yang with Yin-cold and cooling agents. The Winter Solstice marks the birth of one Yang; by early Spring, three Yangs advance gradually. Therefore, medication should also open the path of generation to follow its mechanism of growth, again emphasizing the support of Yang. By Summer, Yang is abundant externally; one must then connect with the True Yang so that its root does not detach. Thus, the use of Cinnamon Twig (*Guizhi*) in *Wuling San* (Five-Ingredient Powder with Poria) embodies this principle. By Autumn, Yang gradually returns to Yin; one should guide its return path and prevent it from being cut off externally. Formulas such as *Xiangsu Yin* (Fragrant Perilla Decoction) and *Zhengqi San* (Regulating Qi Powder) embody this principle. By Winter, Yang returns to its hidden abode, while the exterior is entirely Yin. At this time, one must protect the interior to command the exterior, preventing the loss of its root. In this way, there is birth and growth, killing and storing, and Yin and Yang face no danger of isolation or partial harm. If one does not understand "birth," one cannot support the initial Yang; if one does not understand "growth," one cannot supplement deficiencies; if one does not understand "killing," one cannot guide return; if one does not understand "storing," one cannot anchor the root. This is nothing but taking Yang as the foundation, with all four seasons requiring mutual care.
Cold generates turbidity; Heat generates clarity (ibid.)
Cold belongs to Yin; cold causes firmness and coagulation, so Yin corresponds to Earth, which is the most turbid substance. Heat belongs to Yang; heat causes flow and diffusion, so Yang corresponds to Heaven, which is the most clear substance. This states that Yin is turbid and Yang is clear, Heaven is clear and Earth is turbid. (Zhang Dongfu says: The character "clear" should not be interpreted merely as a positive term. Since clarity and turbidity arise from cold and heat, both can become diseases in the human body.)
Essence transforms into Qi; Qi is injured by flavors (ibid.)
Essence belongs to Yin; Qi belongs to Yang. Essence transforming into Qi indicates that Yang is rooted in Yin. Flavors belong to Yin; when Yin is excessive, Yang declines. Indulging excessively in flavors causes Qi to stagnate and fail to circulate; thus, flavors can injure Qi.
Injuring dampness in Autumn leads to coughing in Winter (ibid.)
Earth naturally generates Metal; Metal corresponds to the Lung, and Earth corresponds to the Spleen. Dry earth cannot nurture life, nor can muddy earth. Therefore, if Spleen Earth is damp, it cannot generate Lung Metal. Dampness is Water Qi. Once Water Qi enters, during Autumn when Lung Qi is strong, it may not yet cause harm. But by Winter, when Metal Qi declines and Water Qi is strong, dampness takes advantage of the season to cause harm, resulting in cough. Lung Metal is the purest and cannot tolerate pathogens; injuring dampness makes Metal cold, leading to cough.
Loosen hair and relax the body to allow the will to generate (ibid.)
During Spring and Summer, Yang Qi rises and desires to expand. Loosening hair and relaxing the body allows Yang to rise and Qi to舒展 (smoothly flow). Therefore, for diseases in Spring and Summer, one must not overuse cold, cool, astringent, or binding agents. For wind-cold injury in Spring, it is appropriate to use Tangerine Peel (*Chenpi*) and Perilla Leaf (*Zisuye*) to diffuse the Middle Jiao. Gypsum (*Shigao*) should not be used in Spring; all these follow this principle.
When Heaven is bright, the sun and moon lose their brilliance; pathogens harm the empty orifices (from *Si Qi Tiao Shen Da Lun*)
Yang is Heaven; Yin is Earth. Clear Yang Qi is the Qi of Heaven. In the human body, Clear Yang Qi circulates through the empty orifices of the Five Zang and Six Fu organs without stagnation. The reason it circulates freely without stagnation is that each Zang organ stores its own pure, original, unified Qi, avoiding invasion or usurpation. If the Qi of the Five Zang organs is not secure, it becomes inverted and overflowing. Shao Huo (Lesser Fire) transforms into Zhuang Huo (Blazing Fire), and Clear Yang turns into Turbid Yin. Everything circulating in and out of the orifices belongs to Yin pathogens. For example, Lung Qi should normally descend to transmit to other organs; now it rebels upward causing harm. Spleen Qi should normally ascend to the Lung; now it sinks downward becoming a pathogen. Liver should soothe Earth; now it reverses, becoming depressed and injuring the Spleen. Water should generate Wood; now it overflows, floating Wood. Everywhere in the body, from top to bottom, circulating through the orifices, there is only congealed Turbid Yin, and Clear Yang Qi fails to move. Heaven is originally Yang but can store its true, original, pure Qi. Thus, the vast blue sky above opens only to the sun and moon, shining light universally. If the entire sky were as bright as the sun and moon, the light of the sun and moon would be completely hidden. Between heaven and earth, there would be no more circulating Clear Qi. Without Clear Qi, pathogenic turbid Qi fills the void and causes harm. How is disease in the human body any different?
When Yang Qi is blocked, Earth Qi obscures the brightness (ibid.)
The Qi of the Azure Heaven is pure and clear, allowing Yang to rise and Yin to descend. Heaven and Earth are harmonious; Heaven moves vigorously and Earth follows smoothly. At this time, Heavenly Qi descends and Earthly Qi ascends; Heaven and Earth interact to form *Tai* (Peace/Prosperity). What disasters could there be? If Heaven is not vigorous, Earth does not follow. Heaven and Earth separate; Yin and Yang do not harmonize. If Yang does not harmonize with Yin, Yang becomes hyperactive alone. If Yin does not harmonize with Yang, Yin becomes stagnant alone. It is no longer the pure, clear, circulating Qi of Heaven; the realm of brightness becomes a realm of darkness. Therefore, if the True Fire of the human body does not move, Yang Qi is blocked, and throughout the body, Yin Fire runs rampant. This is called "Earth Qi obscuring the brightness." Earth Qi refers to Yin Qi; "obscuring the brightness" means Yin Qi dims the bright Yang portion.
Accumulation in Summer leads to *Jian Jue* (Scorching Reversal) (from *Sheng Qi Tong Tian Lun*)
When Summer commands prevails, Yang Qi floats entirely to the exterior, leaving the interior deficient. The Kidney is the place where Yang is stored. Once Yang floats to the exterior, the interior becomes deficient, and Kidney Qi also weakens. If labor and sexual excess are added at this time, the exterior becomes solid while the interior is deficient, the upper becomes solid while the lower is deficient. How could reversal (*Jue*) not occur? "Jian" (Scorch) refers to the upper and exterior; "Jue" (Reversal) refers to the interior and lower. Scorching in the upper and exterior leads to reversal in the interior and lower. The treatment method should focus on guiding Qi back to the Kidney. (Note: *Pi* means disease. *Pi Ji* means accumulation of disease. *Jian* refers to mental restlessness and heat, as if being scorched. *Jue* refers to rebellious Qi causing collapse/reversal.)
Meridians loosen transversely; intestinal discharge becomes hemorrhoids (ibid.)
Meridians govern Qi; collaterals govern Blood. The Lung governs Qi; the Large Intestine is the exterior-interior pair of the Lung. When meridians loosen transversely, Qi movement is slow. Slow Qi movement means the Lung cannot exercise its command. Food in the stomach reaches the Large Intestine but cannot obey the Lung's descending command, causing Qi stagnation in the Large Intestine. Where Qi moves, Blood moves; where Qi stagnates, Blood knots. Blood knotting and Qi stagnating in the Large Intestine is the origin of hemorrhoids.
Diseases of Er Yang (Two Yang) originate in the Heart and Spleen (from *Yin Yang Bie Lun*)
Er Yang refers to Yangming Stomach. The Stomach is the husband of the Spleen. If the Stomach is diseased, how can the Spleen remain peaceful? When Spleen Qi moves, the Heart receives nourishment and Blood generates. Thus, the Heart generates Blood, and the Spleen controls Blood. Both the Heart and Spleen meridians are the sources of Blood generation. Blood belongs to Yin; Yin is born from Yang. If Yangming Stomach Yang is diseased and lacks generating energy, the source of Yin-Blood generation is diseased. How could it not affect the Heart and Spleen?
Regarding those who hold the pulse of the True Zang organs: If the Liver pulse is suspended and extreme, death occurs in eighteen days; if the Heart pulse is suspended, death occurs in nine days; if the Lung pulse is suspended, death occurs in twelve days; if the Kidney pulse is suspended, death occurs in seven days; if the Spleen pulse is suspended, death occurs in four days. (ibid.)
The True Zang pulse is the true pulse of the respective Zang organ, lacking Stomach Qi. The number of days until death is calculated using completed numbers (*Cheng Shu*), generative numbers (*Sheng Shu*), or both. Generally, Yin meets Yin, Yang meets Yang, and death occurs when subjected to overcoming. For example, in suspended Liver pulse, the completed number of Liver is eight, and the completed number of Lung is nine. Eight plus nine equals seventeen. Subtract seventeen and add one, reaching eighteen days until death. Heaven generates Wood with three, Earth completes it with eight. Earth is Yin. Earth generates Metal with four, Heaven completes it with nine. Although Heaven is Yang, its completed number is Yin. Thus, completed numbers are used. For suspended Heart pulse, Earth generates Fire with two (generative number). Heaven generates Water with one, Earth completes it with six. Six plus two equals eight. Subtract eight and add one, so death occurs in nine days. For suspended Lung pulse, the generative number of Metal is four, and the completed number of Fire is seven. Four plus seven equals eleven. Subtract eleven and add one, so death occurs in twelve days. For suspended Kidney pulse, the generative number of Water is one, and the generative number of Earth is five. One plus five equals six. Subtract six and add one, so death occurs in seven days. Only for suspended Spleen pulse, death occurs in four days, which people find hard to understand. Earth prospers in the four seasons and occupies the center. Thus, when Spleen pulse is suspended, it dies upon meeting overcoming. Heaven generates Wood with three. Three minus three plus one equals four, so death occurs in four days.
Those who violate the Four Seasons: Excess manifests as essence accumulation; deficiency manifests as essence depletion. Responding to excess, deficiency indicates essence depletion; responding to deficiency, excess indicates depletion. (Violating the Four Seasons refers to pulses contrary to seasonal changes, e.g., thin pulses in Spring/Summer, floating pulses in Autumn/Winter. "Excess" refers to essence gathering; gathering above causes below to be deficient, gathering below causes above to be deficient, hence excess indicates essence accumulation. "Deficiency" refers to righteous Qi deficiency, hence deficiency indicates depletion. "Responding to excess" means gathering above (excess above) or gathering below (excess below); having excess implies having deficiency, hence "responding to excess, deficiency indicates essence depletion." When righteous Qi depletes, pathogenic Qi flourishes; pathogenic flourishing stems from righteous depletion, hence "responding to deficiency, excess indicates depletion.")
What Taiyang calls swelling and lower back pain: In the first month, Taiyang corresponds to Yin. Yin represents Taiyang. In the first month, Yang Qi emerges upwards, but Yin Qi is abundant. Yang has not yet obtained its proper position, hence swelling and lower back pain. Disease presenting as hemiplegic limpness in the first month: Yang Qi thaws, and Earth Qi emerges. "Hemiplegic deficiency" refers to winter cold being somewhat insufficient, hence hemiplegia results. (From *Mai Jie Pian*)
Taiyang is one of the Three Yangs. One Yang rises from Winter Solstice; by the first month (Yin), Three Yangs are born. Swelling and lower back pain in Three Yangs occur because Taiyang cannot fulfill its generating nature. By the first month (Yin), Yang has not fully emerged but is constrained below, hence pain. Saying "Yin is abundant, Yang has not obtained its position" means it has not attained its rightful place. Disease causing limpness is like Yang Qi: upon thawing from freezing, although moving, it has not risen, remaining constrained below. Limpness involves the Taiyang Bladder Meridian, which starts at the Little Toe, Zhiyin point. Yang is suppressed at Zhiyin ("Extreme Yin"), hence unilateral limpness. Limpness means inability to walk. (Note: This detailed explanation covers various diseases of the Six Channels; here only two cases from Taiyang are cited as examples.)
The Liver and Eyes correspond to Man. There are 9x9=81 orifices and 6x6=365 joints. Man uses "One" to observe movement and stillness; Heaven uses "Two" to await the Five Colors; Seven Stars respond to await hair growth; Mother Nourishes Five Tones to await Gong, Shang, Jue, Zhi, Yu; Six Lüyü respond to excess and deficiency; Earth Two awaits high and low excess; Nine Regions and One Joint-Shu respond to await closed joints. Three changes in Man; One part of Man awaits teeth, leakage indicates much blood and little blood; Ten parts of Jue change; Five parts await slackness and urgency; Six parts deficiency, Three parts cold joints; Ninth part Four Seasons; Man's cold, warmth, dryness, dampness; Four Seasons respond once to await four reversals; One Four Directions each make explanations. (Wang Bing on *Zhen Jie Pian*: These 124 characters are worm-eaten and rotten text, meaning is incomplete, impossible to investigate.)
The Liver opens into the eyes. There are 81 orifices and 365 joints. All that moves and operates is the Qi of the Liver, the nature of Wood. Thus, "One" observes movement and stillness. In Man, it is born of Tian One; in Heaven, it is born of Water, rising to become Fire. Liver governs movement; Fire also governs movement, hence awaiting the Five Colors. Seven Stars are stars rotating through twelve months, also governing movement. In Heaven, they are Fire, and their movement corresponds to Seven Stars. To await hair growth: Hair is on the head, occupying the Fire sector, hence the upper part corresponds. [Missing three sentences regarding "Mother Nourishes"]: Water is the mother of Wood. When Water is strong, Wood flourishes and nourishes. Five Colors are in Heaven; Five Sounds are in Man. Gong, Shang, Jue, Zhi, Yu transform into Six Lüyü. Within them, excess and deficiency are distinguished by sound, hence "excess and deficiency respond." Five Colors in Heaven are mostly seen on the face; Five Sounds in Earth are mostly seen in the chest and throat, hence "Earth Two" follows. Earth Two awaits high and low excess. Nine Regions in Man refer to Five Zang and Six Fu organs, responded to by One Joint-Shu. Shu means back; Shu is the gateway of Zang and Fu organs. Here Earth connects with Heaven. Abdomen is Yin, Earth; Back is Yang, Heaven. Hence "respond to await joints." (The character "Guan" was changed by Shenzhai; original was "Bi".) This is Two. Three lies in the frequent changes in Man. One part awaits teeth; leakage indicates much blood and little blood. Ten parts of Jue change: Jue belongs to Wood, Wood is Liver, Liver governs movement, movement brings change, hence "Ten parts Jue change." This shows that nine out of ten diseases originate from the Liver. Five parts await slackness and urgency: Liver is the General Officer, prone to urgency and difficult to relax. Urgency means disease strikes suddenly and fiercely; relaxation means even if disease strikes, it is easy to control. Six parts deficiency, Three parts cold joints due to cold in joints. Ninth part Four Seasons: In Heaven, Four Seasons; in Man, Cold, Warmth, Dryness, Dampness. Man's Cold, Warmth, Dryness, Dampness are Heaven's Four Seasons. Respond once to await opposition: e.g., Heaven's Winter is hot, Hot is cold. Opposition causes disease; conformity brings peace. However, heights and depths of Four Directions, distances of Nine Regions differ; one must deduce differences in Heaven's timing and Human affairs based on location, not applying a uniform interpretation. Therefore, when using medication to resolve disease, one must consult Heaven's timing and observe Earth's suitability, then nothing remains unresolved. (Wang Xushan says: The 100+ characters following "Liver and Eyes correspond... Nine" in *Zhen Jie Pian* are damaged, hard to fully understand, so ancients left no commentary, following the principle of leaving doubts. Shenzhai considered ancient sage words as precious treasures, not to be discarded as missing text. He elucidated what could be understood, showing his utmost cherishing. Ancients treated fragmented bamboo slips as gold books and jade tablets, not discarding a single word. Today's students have never reviewed *Ling Shu* and *Su Wen* in their lives yet boast of their medical skills. Alas!...)
Winter diseases are in Yin; Summer diseases are in Yang; Spring diseases are in Yin; Autumn diseases are in Yang. (From *Jin Gui Zhen Yan Lun*)
In Winter, Yang stores internally. Internally belongs to Yin. If Yang can store in Yin, there is no disease. If Yang does not store in Winter, Yin is suppressed by Yang. Can there be no disease? Hence, Winter diseases are in Yin. In Summer, Yang emits externally. Externally belongs to Yang. If Yang cannot emit in Summer, Yang is suppressed by Yin. Can there be no disease? Hence, Summer diseases are in Yang. In Spring, Yang desires to emit but Qi is still weak. If invaded by Seven Emotions, labor, or external pathogens, Yang is suppressed in the Yin portion, causing Yin disease. Hence, Spring diseases are in Yin. In Autumn, Yang Qi should gradually descend. If it cannot descend when the time comes, Yang Qi is weak. Weakness leads to disease arising. Hence, Autumn diseases are in Yang.
Zang Organs Not Storing Essence
If Lung does not store essence, Kidney is inevitably injured. If Kidney does not store essence, Liver does not develop. If Liver does not store essence, Heart is not nourished. If Heart does not store essence, Spleen is inevitably harmed. If Spleen does not store essence, Lung suffers disaster. In short, if Mother does not store, Child does not develop. If Child does not develop, disease still affects Mother. Thus, Heart affects Liver, Liver affects Kidney, Kidney affects Lung, Lung affects Spleen, Spleen affects Heart. Mother and Child are related; the root and branch of disease are determined here. This states the general principle. If there is infection or not, or light/heavy/shallow/deep infection, it depends on the person's constitution. This is identifying future symptoms based on seasonal Qi. As for the present time, it is different: If Fire does not store, Lung disease occurs; if Metal does not store, Liver disease occurs; if Wood does not store, Spleen disease occurs; if Earth does not store, Kidney disease occurs; if Water does not store, Heart disease occurs. This is affecting the "Wife" (element controlled by the excessive element) due to current excess. If Husband and Wife are both diseased, the principles of tonification and sedation can be deduced. For example, in Chen/Xu years, the first Qi is Ministerial Fire, indicating Fire does not store. Current Lung disease and future Spleen disease can be known. From this one case, the rest can be inferred.