《素问·阴阳应象大论》岐伯曰∶东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心，肝主目。其
在天为玄，在人为道，在地为化。化生五味，道生智，玄生神。神在天为风，在地为木，在体为筋，在脏为
肝，在色为苍，在音为角，在声为呼，在变动为握，在窍为目，在味为酸，在志为怒。怒伤肝，悲胜怒；风伤
筋，燥胜风；酸伤筋，辛胜酸。南方生热，热生火，火生苦，苦生心，心生血，血生脾，心主舌。其在天为
热，在地为火，在体为脉，在脏为心，在色为赤，在音为征，在声为笑，在变动为忧，在窍为舌，在味为苦，
在志为喜。喜伤心，恐胜喜；热伤气，寒胜热；苦伤气，咸胜苦。中央生湿，湿生土，土生甘，甘生脾，脾
生肉，肉生肺，脾主口。其在天为湿，在地为土，在体为肉，在脏为脾，在色为黄，在音为宫，在声为歌，在
变动为哕，在窍为口，在味为甘，在志为思。思伤脾，怒胜思；湿伤肉，风胜湿；甘伤肉，酸胜甘。西方生
燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生肾，肺主鼻。其在天为燥，在地为金，在体为皮毛，在脏为
肺，在色为白，在音为商，在声为哭，在变动为咳，在窍为鼻，在味为辛，在志为忧。忧伤肺，喜胜忧；热伤
皮毛，寒胜热；辛伤皮毛，苦胜辛。北方生寒，寒生水，水生咸，咸生肾，肾生骨髓，髓生肝，肾主耳。其
在天为寒，在地为水，在体为骨，在脏为肾，在色为黑，在音为羽，在声为呻，在变动为 ，在窍为耳，在
味为咸，在志为恐。恐伤肾，思胜恐；寒伤血，燥胜寒；咸伤血，甘胜咸。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。
此首明天人合一之道也。天以阴阳五行化生万物，气以成形。人为万物之灵，而始生之气禀于东者，所谓
帝出乎震也。帝者，吾人之灵明主宰。当其在天，则为玄妙之理；在人，则为大道之源；在地，则为生化之本。
以其为大道之源，而神智所由生，形体所由成者也，神出于震，寓于离，为一身主宰。震者，肝也；离者，心
也。故自东方之木，生南方之火，由是而生土、生金、生水，则阴阳五行之气全而成质，则五脏、六腑、筋骨、
血气之形体具矣。五脏禀五行之性，而神寓于心，亦分为五行之用，如肝怒、心喜、脾思、肺忧、肾恐，各有所
主也。五行相克相生，或有伤动，其气即偏而致病。假如肝木太过，则以肺金之克制者胜之，如其不足，则以肾
水之相生者助之，余可类推矣。凡声色气味之生化制胜亦然。是故万物生成，无非出自天地阴阳之造化，而阴阳
之气，互相为根，互相为用，故在人身，则阴居内，为阳之守，阳居外，为阴之使也。此统明先天生化，以成脏
腑形躯，是为后天，而后天之气，由之生化循环不息，乃为禀赋源流，天人合一之道也。
《素问·阴阳应象大论》中，岐伯说：东方产生风，风产生木（五行之一，对应肝脏），木产生酸味，酸味滋养肝脏，肝脏滋养筋脉，筋脉滋养心脏，肝脏开窍于目。风在自然界表现为玄妙莫测，在人类社会中体现为大道规律，在大地万物中体现为生化作用。生化作用产生五味，大道规律产生智慧，玄妙莫测产生神灵。神灵在自然界表现为风，在大地表现为木，在人体形体表现为筋脉，在脏腑表现为肝脏，在面色表现为青色，在五音表现为角音，在五声表现为呼号，在病理变化表现为抽搐握固，在官窍表现为眼睛，在味道表现为酸味，在情志表现为愤怒。愤怒损伤肝脏，悲伤可以克制愤怒；风邪损伤筋脉，燥气可以克制风邪；酸味过度损伤筋脉，辛味可以克制酸味。
南方产生热，热产生火（五行之一，对应心脏），火产生苦味，苦味滋养心脏，心脏滋养血液，血液滋养脾脏，心脏开窍于舌。热在自然界表现为炎热，在大地表现为火，在人体形体表现为血脉，在脏腑表现为心脏，在面色表现为红色，在五音表现为征音，在五声表现为笑声，在病理变化表现为忧愁（注：此处原文“忧”通常指心气耗散或悲忧，但根据上下文及后世注疏，心之变动多为喜极而悲或忧，此处依原文直译），在官窍表现为舌头，在味道表现为苦味，在情志表现为喜悦。喜悦损伤心脏，恐惧可以克制喜悦；热邪损伤元气，寒气可以克制热邪；苦味过度损伤元气，咸味可以克制苦味。
中央产生湿，湿产生土（五行之一，对应脾脏），土产生甘味，甘味滋养脾脏，脾脏滋养肌肉，肌肉滋养肺脏，脾脏开窍于口。湿在自然界表现为潮湿，在大地表现为土，在人体形体表现为肌肉，在脏腑表现为脾脏，在面色表现为黄色，在五音表现为宫音，在五声表现为歌声，在病理变化表现为呃逆，在官窍表现为嘴巴，在味道表现为甘味，在情志表现为思虑。思虑损伤脾脏，愤怒可以克制思虑；湿气损伤肌肉，风气可以克制湿气；甘味过度损伤肌肉，酸味可以克制甘味。
西方产生燥，燥产生金（五行之一，对应肺脏），金产生辛味，辛味滋养肺脏，肺脏滋养皮毛，皮毛滋养肾脏，肺脏开窍于鼻。燥在自然界表现为干燥，在大地表现为金，在人体形体表现为皮毛，在脏腑表现为肺脏，在面色表现为白色，在五音表现为商音，在五声表现为哭声，在病理变化表现为咳嗽，在官窍表现为鼻子，在味道表现为辛味，在情志表现为忧愁。忧愁损伤肺脏，喜悦可以克制忧愁；热邪损伤皮毛，寒气可以克制热邪；辛味过度损伤皮毛，苦味可以克制辛味。
北方产生寒，寒产生水（五行之一，对应肾脏），水产生咸味，咸味滋养肾脏，肾脏滋养骨髓，骨髓滋养肝脏，肾脏开窍于耳。寒在自然界表现为寒冷，在大地表现为水，在人体形体表现为骨骼，在脏腑表现为肾脏，在面色表现为黑色，在五音表现为羽音，在五声表现为呻吟，在病理变化表现为痉挛拘急（注：原文此处缺字，据《素问》通行本补为“栗”或“痉”，结合语境指寒性收引导致的拘挛），在官窍表现为耳朵，在味道表现为咸味，在情志表现为恐惧。恐惧损伤肾脏，思虑可以克制恐惧；寒邪损伤血液，燥气可以克制寒邪；咸味过度损伤血液，甘味可以克制咸味。
所以说：天和地，是万物的上下空间；阴和阳，是血和气的男女属性（比喻对立统一）；左和右，是阴阳运行的道路；水和火，是阴阳的外在征兆；阴和阳，是万物生成的根本起点。所以说：阴气在内，是阳气的守持者；阳气在外，是阴气的役使者。
这一段阐述了天人合一的道理。天通过阴阳五行化生万物，气构成了人的形体。人是万物之灵，初始之气禀受于东方，这就是所谓“帝出乎震”。帝，指的是我们人的灵明主宰。当它存在于天时，就是玄妙的道理；存在于人时，就是大道的源头；存在于地时，就是生化的根本。因为它是大道的源头，所以神灵和智慧由此产生，形体由此形成。神出于震卦（对应肝），寄寓于离卦（对应心），成为身体的主宰。震卦代表肝脏，离卦代表心脏。所以从东方的木，生出南方的火，进而生出土、金、水，这样阴阳五行的气就完全形成了实质，那么五脏、六腑、筋骨、血气的形体就具备了。五脏禀受了五行的特性，而神寄寓在心中，也分为五行的功用，比如肝主怒、心主喜、脾主思、肺主忧、肾主恐，各有其主导的情志。五行之间相生相克，如果有损伤扰动，气就会偏颇而导致疾病。假如肝木太过，就用肺金来克制它以平衡；如果肝木不足，就用肾水来滋生它以辅助，其余类推。凡是声色气味之间的生化制胜关系也是如此。因此万物的生成，无不是出自天地阴阳的造化，而阴阳之气，互相为根，互相为用，所以在人体内，阴居内位，作为阳气的守持；阳居外位，作为阴气的役使。这统括地阐明了先天的生化过程，从而形成后天的脏腑形躯，而后天的气，由此生化循环不息，这就是禀赋的源流，也是天人合一的道理。
In the *Suwen: Yin-Yang Yingxiang Dalun* (Plain Questions: Great Treatise on the Correspondence of Yin and Yang), Qibo stated: The East generates Wind; Wind generates Wood (one of the Five Phases, corresponding to the Liver); Wood generates Sour taste; Sour taste nourishes the Liver; The Liver nourishes the Sinews; The Sinews nourish the Heart; The Liver opens into the Eyes. In Heaven, it manifests as Mystery (Xuan); in Humanity, it manifests as the Great Way (Dao); on Earth, it manifests as Transformation (Hua). Transformation generates the Five Flavors; the Great Way generates Wisdom; Mystery generates Spirit (Shen). Spirit in Heaven is Wind; on Earth is Wood; in the body is Sinews; in the Zang organs is the Liver; in complexion is Azure/Cyan (Cang); in musical tone is Jue (Ang); in vocal sound is Shout (Hu); in pathological change is Grasping/Convulsion (Wo); in orifice is the Eye; in flavor is Sour; in emotion is Anger. Anger injures the Liver; Sorrow overcomes Anger; Wind injures the Sinews; Dryness overcomes Wind; Sour taste injures the Sinews; Pungent taste overcomes Sour.
The South generates Heat; Heat generates Fire (one of the Five Phases, corresponding to the Heart); Fire generates Bitter taste; Bitter taste nourishes the Heart; The Heart nourishes Blood; Blood nourishes the Spleen; The Heart opens into the Tongue. Heat in Heaven is Heat; on Earth is Fire; in the body is Vessels/Meridians; in the Zang organs is the Heart; in complexion is Red (Chi); in musical tone is Zhi (Zheng); in vocal sound is Laughter (Xiao); in pathological change is Worry/Sorrow (You); in orifice is the Tongue; in flavor is Bitter; in emotion is Joy. Joy injures the Heart; Fear overcomes Joy; Heat injures Qi; Cold overcomes Heat; Bitter taste injures Qi; Salty taste overcomes Bitter.
The Center generates Dampness; Dampness generates Earth (one of the Five Phases, corresponding to the Spleen); Earth generates Sweet taste; Sweet taste nourishes the Spleen; The Spleen nourishes Flesh/Muscles; Flesh/Muscles nourish the Lungs; The Spleen opens into the Mouth. Dampness in Heaven is Dampness; on Earth is Earth; in the body is Flesh/Muscles; in the Zang organs is the Spleen; in complexion is Yellow (Huang); in musical tone is Gong; in vocal sound is Song (Ge); in pathological change is Hiccups (Yue); in orifice is the Mouth; in flavor is Sweet; in emotion is Pensiveness/Overthinking (Si). Pensiveness injures the Spleen; Anger overcomes Pensiveness; Dampness injures Flesh/Muscles; Wind overcomes Dampness; Sweet taste injures Flesh/Muscles; Sour taste overcomes Sweet.
The West generates Dryness; Dryness generates Metal (one of the Five Phases, corresponding to the Lungs); Metal generates Pungent taste; Pungent taste nourishes the Lungs; The Lungs nourish Skin and Hair; Skin and Hair nourish the Kidneys; The Lungs open into the Nose. Dryness in Heaven is Dryness; on Earth is Metal; in the body is Skin and Hair; in the Zang organs is the Lungs; in complexion is White (Bai); in musical tone is Shang; in vocal sound is Crying (Ku); in pathological change is Cough (Ke); in orifice is the Nose; in flavor is Pungent; in emotion is Sorrow/Worry (You). Sorrow injures the Lungs; Joy overcomes Sorrow; Heat injures Skin and Hair; Cold overcomes Heat; Pungent taste injures Skin and Hair; Bitter taste overcomes Pungent.
The North generates Cold; Cold generates Water (one of the Five Phases, corresponding to the Kidneys); Water generates Salty taste; Salty taste nourishes the Kidneys; The Kidneys nourish Marrow; Marrow nourishes the Liver; The Kidneys open into the Ears. Cold in Heaven is Cold; on Earth is Water; in the body is Bones; in the Zang organs is the Kidneys; in complexion is Black (Hei); in musical tone is Yu; in vocal sound is Groaning/Shen (Shen); in pathological change is Trembling/Spasm (Li/Jing); in orifice is the Ear; in flavor is Salty; in emotion is Fear. Fear injures the Kidneys; Pensiveness overcomes Fear; Cold injures Blood; Dryness overcomes Cold; Salty taste injures Blood; Sweet taste overcomes Salty.
Therefore it is said: Heaven and Earth are the upper and lower spaces of all things; Yin and Yang are the male and female attributes of Blood and Qi; Left and Right are the pathways of Yin and Yang; Water and Fire are the visible signs of Yin and Yang; Yin and Yang are the primordial beginnings of all things. Therefore it is said: Yin within is the guardian of Yang; Yang without is the servant of Yin.
This section elucidates the principle of the Unity of Heaven and Humanity. Heaven transforms and generates all things through Yin, Yang, and the Five Phases, with Qi forming their shapes. Humans are the spirit of all things, and the initial Qi received from the East is described as "The Emperor emerges from Zhen." The "Emperor" refers to the spiritual master of our being. When existing in Heaven, it is the mysterious principle; in Humanity, it is the source of the Great Way; on Earth, it is the root of transformation and generation. As the source of the Great Way, Spirit and Wisdom arise from it, and the physical form is constituted by it. Spirit emerges from the Zhen trigram (corresponding to the Liver) and resides in the Li trigram (corresponding to the Heart), serving as the master of the body. Zhen represents the Liver; Li represents the Heart. Thus, from the Wood of the East, Fire of the South is generated; subsequently, Earth, Metal, and Water are generated. In this way, the Qi of Yin, Yang, and the Five Phases fully forms substance, and the physical forms of the Five Zang organs, Six Fu organs, sinews, bones, blood, and Qi are complete. The Five Zang organs inherit the natures of the Five Phases, and the Spirit residing in the Heart also divides into the functions of the Five Phases, such as the Liver governing Anger, the Heart governing Joy, the Spleen governing Pensiveness, the Lungs governing Sorrow, and the Kidneys governing Fear, each having its specific dominion. The Five Phases generate and overcome each other; if there is injury or disturbance, the Qi becomes biased and causes disease. For instance, if Liver Wood is excessive, Lung Metal is used to overcome it for balance; if Liver Wood is deficient, Kidney Water is used to generate it for assistance, and so on for the rest. The same logic applies to the generation and overcoming relationships among sounds, colors, flavors, and odors. Therefore, the generation of all things stems entirely from the creation of Heaven and Earth's Yin and Yang. Since Yin and Yang Qi act as roots and uses for each other, in the human body, Yin resides internally as the guardian of Yang, and Yang resides externally as the servant of Yin. This comprehensively explains congenital transformation, which forms the postnatal Zang organs and physical body. The Qi of the postnatal stage then undergoes endless transformation and circulation, representing the source of constitution and the principle of the Unity of Heaven and Humanity.