（素问阴阳类论）
孟春始至，黄帝燕坐，临观八极，正八风之气，而问雷公曰∶阴阳之类，经脉之道，五中所主，何脏最贵？（孟春
始至，立春日也。燕，闲也。八极，八方远际也。正八风，察八方之风候也。五中，五内也。何脏最贵，欲见所当重也。）
雷公对曰∶春甲乙青，中主肝，治七十二日，是脉之主时，臣以其脏最贵。（四时之序，以春为首，五脏之气，惟肝应之，
故公意以肝脏为最贵，盖指厥阴也。）帝曰∶却念上下经，阴阳从容，子所言贵，最其下也。（上下经，古经也。阴阳从
容，其篇名也。帝谓念此经义，则贵不在肝，盖特其最下者耳。）雷公致斋七日，且复侍坐。（悟己之非，积诚复请也。）
帝曰∶三阳为经，（经，大经也。周身之脉，惟足太阳为巨，通巅下背，独统阳分，故曰经。）二阳为维，（维，维络也。
阳明经上布头面，下循胸腹，独居三阴之中，维络于前，故曰维。）一阳为游部，（少阳在侧，前行则会于阳明，后行则
会于太阳，出入于二阳之间，故曰游部。杨上善曰∶三阳，足太阳脉也，从目内 上头，分为四道下项，并正别脉上下
六道以行于背，与身为经。二阳，足阳明脉也，从鼻而起，下咽分为四道，并正别脉六道，上下行腹，纲维于身。一阳，
足少阳脉也，起目外 络头，分为四道，下缺盆，并正别脉六道上下，主经营百节，流气三部，故曰游部。）此知五脏终
始。（有阳则有阴，有表则有里，睹此三阳之义，则五脏之终始，可类求而知矣。）三阳为表，（三阳，误也，当作三阴。
三阴，太阴也。太阴为诸阴之表，故曰三阴为表。按阴阳离合论曰∶太阴为开。痿论曰∶肺主身之皮毛。师傅篇曰∶肺
为之盖。脾者主为卫。是手足三阴，皆可言表也。据下文所谓三阳三阴者，明列次序，本以释此，故此节当为三阴无疑。
按∶王氏而下，凡注此者，皆曰∶三阳，太阳也。二阴，少阴也。少阴与太阳为表里，故曰三阳为表，二阴为里。其说
若是，然六经皆有表里，何独言二经之表里于此耶？盖未之详察耳。）二阴为里，（二阴，少阴肾也。肾属水，其气沉，
其主骨，故二阴为里。）一阴至绝作朔晦，却具合以正其理。（一阴，厥阴也。厥者，尽也。按阴阳系日月篇曰∶戌主右
足之厥阴，亥主左足之厥阴，此两阴交尽，故曰厥阴也。夫厥阴之气，应在戌亥，六气不几于绝矣；然阴阳消长之道，
阴之尽也如月之晦，阳之生也如月之朔，既晦而朔则绝而复生，此所谓一阴至绝作朔晦也。由是而终始循环，气数具合，
故得以正其造化之理矣。按六经之分少太者，以微盛言，故谓厥阴为尽阴。其分一二三者，以六气之次言耳。如三阴之
序，首厥阴一也，次少阴二也，又次太阴三也。三阳之序，首少阳，次阳明，又次太阳，是三阳之次也。）雷公曰∶受业
未能明。（按上文雷公以肝为最贵，而不知肝属一阴，为阴之尽，帝谓最其下者以此，故公曰受业未能明也。）
帝曰∶所谓三阳者，太阳为经，（此下详分六经，并明六脉皆至于太阴也。太阳为经，即所以释上文之义。）三阳脉
至手太阴，而弦浮而不沉，决以度，察以心，合之阴阳之论。（手太阴，肺经也。本属三阴之脉，然诸脉皆会于气口，故
特以三阳脉至手太阴为言也。下彼此。太阳之脉本洪大以长，今其弦浮不沉，是邪脉也，乃当决其衰王之度，察以吾心，
而合之阴阳之论，则善恶可明矣。所谓二阳者，阳明也，（前所谓二阳者，即阳明也。阴阳系日月篇曰∶两阳合明，故曰
阳明。至手太阴，弦而沉急不鼓，炅至以病皆死。（阳明胃脉本浮大而短，今则弦而沉急，不能振鼓，是木邪侮土，阴气
乘阳也。若热至为病者，尤忌此阴脉，犯之为逆，必皆死也。炅，居永切，热也。）一阳者，少阳也，（即前所谓一阳也。）
至手太阴，上连人迎，弦急悬不绝，此少阳之病也，专阴则死。（人迎，足阳明脉也，在结喉两旁，故曰上连人迎。悬，
浮露如悬也。少阳之脉，其体乍数乍疏，乍短乍长；今则弦急如悬，其至不绝，兼之上乘胃经，此木邪之胜，少阳病也。
然少阳厥阴皆从木化，若阳气竭绝，则阴邪独盛，弦搏至极，是曰专阴，专阴者死也。按∶以上三阳为病皆言弦急者，
盖弦属于肝，厥阴脉也，阴邪见于阳分，非危则病，故帝特举为言，正以明肝之不足贵也。）三阴者，六经之所主也，（三
阴，太阴也。上文云三阳为表当作三阴者，其义即此。三阴之脏，脾与肺也，肺主气，朝会百脉，脾属土，为万物之母，
故三阴为六经之主。）交于太阴，伏鼓不浮，上空志心。（交于太阴，谓三阴脉至气口也。肺主轻浮，脾主和缓，其本脉
也；今见伏鼓不浮，则阴盛阳衰矣，当病上焦空虚，而脾肺之志以及心神，为阴所伤，皆致不足，故曰上空志心。按《阴
阳应象大论》曰∶肺在志为忧，脾在志为思，心在志为喜。是皆五脏之志也。）二阴至肺，其气归膀胱，外连脾胃。（二
阴至肺者，言肾脉之至气口也，《经脉别论》曰二阴搏至，肾沉不浮者是也。肾脉上行，其直者从肾上贯肝膈，入肺中，
出气口，是二阴至肺也。肾主水，得肺气以行降下之令，通调水道，其气归膀胱也。肺在上，肾在下，脾胃居中，主其
升降之柄，故曰外连脾胃也。外者，肾对脾言，即上文三阴为表、二阴为里之义。）一阴独至，经绝气浮，不鼓钩而滑。
（一阴独至，厥阴脉胜也，《经脉别论》曰一阴至，厥阴之治是也。厥阴本脉，当软滑弦长，阴中有阳，乃其正也。若一
阴独至，则经绝于中，气浮于外，故不能鼓钩而滑，而但弦无胃，生意竭矣。）此六脉者，乍阴乍阳，交属相并，缪通五
脏，合于阴阳，（六脉者，乍阴乍阳，皆至于手太阴，是寸口之脉，可以交属相并，缪通五脏，故能合于阴阳也。）先至
为主，后至为客。（六脉之交，至有先后，有以阴见阳者，有以阳见阴者。阳脉先至，阴脉后至，则阳为主而阴为客，阴
脉先至，阳脉后至，则阴为主而阳为客，此先至为主，后至为客之谓也。然至有常变，变有真假。常阳变阴，常阴变阳，
常者主也，变者客也。变有真假，真变则殆，假变无虞，真者主也，假者客也。客主之义，有脉体焉，有运气焉，有久
暂焉，有逆顺焉，有主之先而客之后者焉。诊之精妙，无出此矣，非精于此者，不能及也，脉岂易言哉？！）雷公曰∶臣
悉尽意受传经脉，颂得从容之道，以合从容，不知阴阳，不知雌雄。（颂，诵同。从容之道可诵，其为古经篇名可知，如
《示从容论》之类是也。以合从容，合其法也。雌雄，如下文云二阴为雌，又《顺气一日分为四时篇》曰∶肝为牡脏，
脾为牝藏。皆雌雄之义。）
帝曰∶三阳为父，（此详明六经之贵贱也。太阳总领诸经，独为尊大，故称呼父。）二阳为卫，（捍卫诸经阳气也。）
一阳为纪。（纪于二阳之间，即《阴阳离合论》少阳为枢之义。）三阴为母，（太阴滋养诸经，故称为母。）二阴为雌，（少
阴属水，水能生物，故曰雌，亦上文二阴为里之义。）一阴为独使。（使者，交通终始之谓。阴尽阳生，惟厥阴主之，故
为独使。）
二阳一阴，阳明主病，不胜一阴，脉软而动，九窍皆沉。（此下言诸经合病有胜制也。二阳，土也。一阴，木也。阳
明厥阴相薄，则肝邪侮胃，故阳明主病，不胜一阴。脉软者，胃气也。动者，肝气也。土受木邪，则软而兼动也。九窍
之气，皆阳明所及，阳明病则胃气不行，故九窍皆为沉滞不通利矣。）三阳一阴，太阳脉胜，一阴不能止，内乱五脏，外
为惊骇。（三阳一阴，膀胱与肝合病也。肝木生火，而膀胱以寒水侮之，故太阳脉胜。一阴肝气虽强，不能禁止，由是而
风寒相挟，内乱五脏，肝气受伤，故发为惊骇之病。）二阴二阳，病在肺，少阴脉沉，胜肺伤脾，外伤四肢。（二阴，手
少阴也。二阳，足阳明也。少阴为心火之脏，火邪则伤金，故病在肺。阳明为胃土之腑，土邪必伤水，故足少阴之脉沉。
沉者，气衰不振之谓。然胃为脾腑，脾主四肢，火既胜肺，胃复连脾，脾病则四肢亦病矣。）二阴二阳皆交至，病在肾，
骂詈妄行，巅疾为狂。（二阴之至，邪在肾也。二阳之至，邪在胃也。水土之邪交至，则土胜水亏，水亏则阴不胜阳，故
病在肾。土胜则阳明邪实，故骂詈妄行，巅疾为狂。）二阴一阳，病出于肾，阴气客游于心脘，下空窍堤闭塞不通，四肢
别离。（二阴，肾也。一阳，三焦也。肾与三焦合病，则相火受水之制，故病出于肾。肾脉之支者，从肺出络心，注胸中，
故阴气盛则客游于心脘也。阴邪自下而上，阳气不能下行，故下焦空窍若有堤障而闭塞不通。清阳实四肢，阳虚则四肢
不为用，状若别离于身者矣。）一阴一阳代绝，此阴气至心，上下无常，出入不知，喉咽干燥，病在土脾。（一阴，足厥
阴肝也。一阳，足少阳胆也。代绝者，二脏气伤，脉来变乱也。肝胆皆木，本生心火，病以阳衰，则阴气至心矣。然木
病从风，善行数变，故或上或下，无有常处，或出或入，不知由然。其为喉咽干燥者，盖咽为肝胆之使，又脾脉结于咽
也，故病在土脾。正以风木之邪，必克土耳。）二阳三阴至阴皆在，阴不过阳，阳气不能止阴，阴阳并绝，浮为血瘕，沉
为脓 ，阴阳皆壮，下至阴阳。（二阳，胃也。三阴，肺也。至阴，脾也。皆在，皆病也。脾胃相为表里，病则仓廪不化；
肺布气于脏腑，病则治节不行。故致阴不过阳，则阴自为阴，不过入于阳分也。阳气不能止阴，则阳自为阳，不留止于
阴分也。若是者，无复交通，阴阳并绝矣。故脉浮者病当在外而为血瘕，脉沉者病当在内而为脓 ，正以阴阳表里不相
交通，故脉证之反若此。至若阴阳皆壮，则亢而为害，或以孤阴，或以孤阳，病之所及，下至阴阳。盖男为阳道，女为
阴器，隐曲不调，俱成大病也。）上合昭昭，下合冥冥，诊决死生之期，遂至岁首。（昭昭可见，冥冥可测，有阴阳之道
在也。故欲决死生之期者，必当求至岁首。如甲巳之年，丙寅作首，则二月丁卯，三月戊辰；子午之年，君火司天，则
初气太阳，二气厥阴之类。以次求之，则五行衰王，可得其逆顺之期矣。）
《素问·阴阳类论》
孟春时节刚开始，黄帝闲坐，观察八方极远之地，审视八方风候的变化，于是问雷公说：在阴阳的分类和经脉的规律中，五脏各自有所主属，哪一脏最为尊贵？（注：孟春始至，即立春日。燕，通“宴”，意为安闲。八极，指八方遥远的边际。正八风，即考察八方之风的气候特征。五中，即五内，指五脏。何脏最贵，是想了解应当重视哪一脏。）
雷公回答说：春季对应天干甲乙，颜色为青，在体内主要归属于肝，主管七十二天，这是脉气当令的时期，我认为这一脏最为尊贵。（注：四季的顺序以春季为首，五脏之气中只有肝脏与之相应，所以雷公认为肝脏最尊贵，这里指的是厥阴经。）
黄帝说：你回想一下《上下经》和《阴阳从容篇》的内容，你所说的尊贵，其实是最卑下的。（注：《上下经》是古代医经，《阴阳从容》是其篇名。黄帝认为回顾这些经文的原义，尊贵之处并不在肝，它反而是最下等的。）
雷公斋戒七日，再次侍奉在旁请教。（注：意识到自己的错误，积累诚意再次请求教导。）
黄帝说：三阳经中的太阳经称为“经”（注：经，指大经。全身的经脉中，只有足太阳经最为巨大，贯通头顶下行至背部，独自统管阳分，所以称为“经”）。二阳经中的阳明经称为“维”（注：维，指维系网络。阳明经向上布散于头面，向下循行于胸腹，独自处于三阴经之中，在前部维系联络，所以称为“维”）。一阳经中的少阳经称为“游部”（注：少阳经位于身体侧面，向前行走会与阳明经会合，向后行走会与太阳经会合，出入于这两阳经之间，所以称为“游部”。杨上善说：三阳，指足太阳脉，从目内眦上行头部，分为四道下行项部，连同正别脉共六道在背部运行，与身体构成经的关系。二阳，指足阳明脉，从鼻部起始，下行咽喉分为四道，连同正别脉六道，上下行于腹部，纲维全身。一阳，指足少阳脉，起于目外眦络于头部，分为四道，下行缺盆，连同正别脉六道上下运行，主持经营各个关节，流注气机于三部，所以称为游部）。了解了这三阳经的意义，就能推知五脏的终始规律了。（注：有阳就有阴，有表就有里，看到这三阳经的含义，那么五脏的终始规律就可以类推而知了。）
（此处原文有误，应改为）三阴经中的太阴经称为“表”（注：三阳，此处有误，应为三阴。三阴，指太阴经。太阴经是诸阴经之表，所以称为三阴为表。按《阴阳离合论》说：太阴为开。《痿论》说：肺主身之皮毛。《师傅篇》说：肺为之盖。脾者主为卫。手足三阴经都可以说是表。根据下文所说的三阳三阴，明确列出次序，本是为了阐释此意，所以这一节应当是三阴无疑。按：王冰以下的注释者，都说：三阳，指太阳经。二阴，指少阴经。少阴与太阳互为表里，所以叫三阳为表，二阴为里。如果说法是这样，然而六经都有表里关系，为何唯独在此处谈论这两经的表里呢？这是因为没有详细考察的缘故。）二阴经中的少阴经称为“里”（注：二阴，指少阴肾经。肾属水，其气下沉，主司骨骼，所以二阴为里）。一阴经中的厥阴经到了尽头就像月的晦日和新月的朔日交替（注：一阴，指厥阴经。厥，意为尽。按《阴阳系日月篇》说：戌月主右足之厥阴，亥月主左足之厥阴，这是两阴交尽，所以叫厥阴经。厥阴之气，应在戌、亥月，六气几乎要断绝了；然而阴阳消长的道理，阴气的终结就像月的晦日，阳气的生发就像月的朔日，既晦又朔则绝而复生，这就是所谓的一阴至绝作朔晦。由此而终始循环，气数相合，所以能够校正造化的规律了。按：六经区分少、太，是从微盛角度说的，所以称厥阴为尽阴。区分一、二、三，是从六气次序角度说的罢了。如三阴的次序，首为厥阴一，次为少阴二，又次为太阴三。三阳的次序，首为少阳，次为阳明，又次为太阳，这是三阳的次序。）
雷公说：学生未能明白。（注：上文雷公以肝为最尊贵，却不知肝属一阴，为阴之尽，黄帝说它是最下等的，原因就在这里，所以雷公说学生未能明白。）
黄帝说：所谓的三阳经，太阳经称为“经”（注：以下详细区分六经，并说明六脉都至于手太阴经。太阳经称为经，就是用来解释上文的意思）。三阳经的脉气到达手太阴经时，呈现弦浮而不沉的特征，应当用度来决断，用心来察验，并与阴阳的理论相符合。（注：手太阴，即肺经。本属于三阴之脉，然而所有脉气都会聚于气口，所以特别以三阳经脉气到达手太阴经为例来说明。下文以此为例。太阳经的脉象本应是洪大且长，现在却呈现弦浮不沉，这是邪脉，应当决断其衰旺的程度，用心察验，并结合阴阳理论，那么善恶吉凶就可以明确了。）所谓的二阳经，就是阳明经（注：前文所说的二阳经，即阳明经。《阴阳系日月篇》说：两阳合明，所以叫阳明经）。到达手太阴经时，脉象弦而沉急，不能鼓动有力，若热邪至而为病，皆主死证。（注：阳明胃脉本应是浮大而短，现在却弦而沉急，不能振鼓，这是木邪侮土，阴气乘袭阳气。如果热邪至而为病，尤其忌讳这种阴脉，犯了就是逆证，必定死亡。炅，音jiong，意为热。）所谓的一阳经，就是少阳经（注：即前文所说的一阳经）。到达手太阴经时，向上连及人迎穴，脉象弦急悬露不绝，这是少阳经的病证，若专见阴脉则死（注：人迎，是足阳明经的脉，在结喉两旁，所以说向上连及人迎。悬，指浮露如悬挂状。少阳经的脉象，其体势忽快忽慢，忽短忽长；现在却弦急如悬挂，脉至不绝，并且上乘于胃经，这是木邪偏胜，少阳经的病证。然而少阳和厥阴都从木化，如果阳气竭绝，则阴邪独盛，弦搏至极，这叫专阴，专阴者死。按：以上三阳经的病都提到弦急，是因为弦脉属于肝，是厥阴脉，阴邪见于阳分，不是危重就是重病，所以黄帝特意举出来说明，正是为了证明肝不足为贵。）
三阴经，是六经的主宰（注：三阴，指太阴经。上文说三阳为表应改为三阴，意思就在这里。三阴经对应的脏腑是脾和肺，肺主气，朝会百脉，脾属土，是万物之母，所以三阴为六经之主）。三阴经脉气交于太阴经（气口）时，脉象伏鼓而不浮，上部空虚，志心受损（注：交于太阴，指三阴经脉气到达气口。肺主轻浮，脾主和缓，这是它们的本脉；现在见到伏鼓不浮，则是阴盛阳衰，应当病在上焦空虚，而脾肺之志以及心神，被阴邪所伤，都导致不足，所以说上空志心。按《阴阳应象大论》说：肺在志为忧，脾在志为思，心在志为喜。这些都是五脏之志。）
二阴经脉气到达肺经（气口）时，其气归并于膀胱，外部联系脾胃（注：二阴至肺，是说肾脉气到达气口，《经脉别论》说二阴搏至，肾脉沉而不浮就是这种情况。肾脉上行，其直行者从肾上贯肝膈，入肺中，出于气口，这就是二阴至肺。肾主水，得肺气以行使降下之令，通调水道，其气归并于膀胱。肺在上，肾在下，脾胃居中，主宰升降之机，所以说外连脾胃。外者，是肾对脾而言，即上文三阴为表、二阴为里的意思。）
一阴经脉气单独到达时，经脉之气断绝而浮越，不能鼓动如钩且滑利（注：一阴独至，指厥阴脉气偏胜，《经脉别论》说一阴至，即厥阴之治。厥阴的本脉，应当软滑弦长，阴中有阳，这才是正常的。如果一阴独至，则经脉之气在中断绝，气浮于外，所以不能鼓动如钩且滑利，而只有弦象而没有胃气，生机竭尽了。）
这六条经脉的脉气，乍阴乍阳，交错相并，错综连通五脏，符合阴阳规律（注：六脉，乍阴乍阳，都至于手太阴经，这是寸口之脉，可以交错相并，错综连通五脏，所以能符合阴阳规律）。先至者为“主”，后至者为“客”（注：六脉之交，至有先后，有以阴见阳者，有以阳见阴者。阳脉先至，阴脉后至，则阳为主而阴为客；阴脉先至，阳脉后至，则阴为主而阳为客，这就是先至为主，后至为客的意思。然而至有常变，变有真假。常阳变阴，常阴变阳，常者为主，变者为客。变有真假，真变则危险，假变无虞，真者为主，假者为客。客主的含义，涉及脉体、运气、久暂、逆顺等方面，有主先至而客后至的情况。诊脉的精妙，没有超出这个范围的，不精通于此的人，不能达到这种境界，脉学岂是容易言说的呢？！）
雷公说：臣已尽心接受传授的经脉知识，诵读并掌握了《从容》之道，用以契合《从容》篇的法度，但仍不懂阴阳，不懂雌雄（注：颂，同诵。从容之道可诵读，其为古经篇名可知，如《示从容论》之类就是。以合从容，即契合其法度。雌雄，如下文说二阴为雌，又《顺气一日分为四时篇》说：肝为牡脏，脾为牝藏。都是雌雄的意思。）
黄帝说：三阳经中的太阳经称为“父”（注：以下详细说明六经的贵贱。太阳总领诸经，独自尊贵宏大，所以称呼为父）。二阳经中的阳明经称为“卫”（注：捍卫诸经的阳气）。一阳经中的少阳经称为“纪”（注：介于二阳之间，即《阴阳离合论》中少阳为枢的意思）。三阴经中的太阴经称为“母”（注：太阴滋养诸经，所以称为母）。二阴经中的少阴经称为“雌”（注：少阴属水，水能生物，所以叫雌，也是上文二阴为里的意思）。一阴经中的厥阴经称为“独使”（注：使者，指交通终始的作用。阴尽阳生，只有厥阴主司，所以为独使）。
二阳（阳明）和一阴（厥阴）同时发病，阳明经主病，但不能胜过一阴，脉象软弱而兼有动感，九窍都会沉滞不通（注：以下讲各经合病有胜制关系。二阳，属土。一阴，属木。阳明和厥阴相互搏结，则肝邪侮犯胃土，所以阳明主病，不胜一阴。脉软，代表胃气。动，代表肝气。土受木邪侵犯，则脉软而兼动。九窍的气，都受阳明经影响，阳明生病则胃气不行，所以九窍都沉滞不通利了）。
三阳（太阳）和一阴（厥阴）同时发病，太阳脉气偏胜，一阴不能制止，内部扰乱五脏，外部表现为惊骇（注：三阳一阴，指膀胱与肝合病。肝木生火，而膀胱寒水侮犯它，所以太阳脉胜。一阴肝气虽然强盛，但不能禁止，因此风寒相挟，内部扰乱五脏，肝气受伤，所以发生惊骇的病）。
二阴（少阴）和二阳（阳明）同时发病，病在肺，少阴脉沉，胜肺伤脾，外伤四肢（注：二阴，指手少阴心经。二阳，指足阳明胃经。少阴是心火之脏，火邪则伤金，所以病在肺。阳明是胃土之腑，土邪必伤水，所以足少阴脉沉。沉，指气衰不振。然而胃是脾的腑，脾主四肢，火既胜肺，胃又连累脾，脾病则四肢也病了）。
二阴和二阳脉气都交至，病在肾，患者骂詈妄行，巅顶疾病发为狂症（注：二阴之至，邪在肾。二阳之至，邪在胃。水土之邪交至，则土胜水亏，水亏则阴不胜阳，所以病在肾。土胜则阳明邪实，所以骂詈妄行，巅疾发狂）。
二阴（肾）和一阳（三焦）同时发病，病出于肾，阴气客居于心脘，下窍闭塞不通，四肢感觉分离（注：二阴，指肾。一阳，指三焦。肾与三焦合病，则相火受水之制约，所以病出于肾。肾脉的支者，从肺出络心，注入胸中，所以阴气盛则客居于心脘。阴邪自下而上，阳气不能下行，所以下焦空窍若有堤障而闭塞不通。清阳充实四肢，阳虚则四肢不为所用，状态好像与身体分离了一样）。
一阴（肝）和一阳（胆）脉气代绝，这是阴气至心，上下无常，出入不知，喉咽干燥，病在脾土（注：一阴，指足厥阴肝经。一阳，指足少阳胆经。代绝，指两脏气伤，脉来变乱。肝胆都属木，本来生心火，病因为阳衰，则阴气至心。然而木病从风，善行数变，所以或上或下，没有常处，或出或入，不知缘由。其中喉咽干燥的原因，是因为咽为肝胆之使，又脾脉结于咽，所以病在脾土。正是因为风木之邪，必然克伐脾土）。
二阳（胃）和三阴（肺）脉气至阴（脾）都在，阴不能过阳，阳气不能止阴，阴阳并绝，脉浮为血瘕，脉沉为脓疡，阴阳皆壮，病下及阴阳（男女生殖器）（注：二阳，指胃。三阴，指肺。至阴，指脾。皆在，指都病。脾胃互为表里，病则仓廪不化；肺布气于脏腑，病则治节不行。所以导致阴不过阳，则阴自为阴，不过入于阳分。阳气不能止阴，则阳自为阳，不留止于阴分。像这样，不再有交通，阴阳并绝了。所以脉浮者病当在外而为血瘕，脉沉者病当在内而为脓疡，正因为阴阳表里不相交通，所以脉证反常如此。至于阴阳皆壮，则亢而为害，或以孤阴，或以孤阳，病之所及，下至阴阳。盖男为阳道，女为阴器，隐曲不调，俱成大病也）。
上合于昭昭（显而易见的道理），下合于冥冥（深奥难测的道理），诊决死生的期限，推算至岁首（注：昭昭可见，冥冥可测，其中有阴阳之道存在。所以欲决死生期限者，必须求至岁首。如甲巳之年，丙寅作首，则二月丁卯，三月戊辰；子午之年，君火司天，则初气太阳，二气厥阴之类。依次推算，则五行衰旺，可得其逆顺之期了）。
(Su Wen, Yin Yang Lei Lun)
At the beginning of Meng Chun (the first month of spring), the Yellow Emperor sat in leisure, observing the eight extreme directions and examining the climatic conditions of the winds from the eight directions. He then asked Leigong: "In the classification of Yin and Yang and the principles of the meridians, with each of the Five Zang organs having its specific domain, which organ is considered the most noble?" (Note: Meng Chun signifies the start of spring, specifically the Beginning of Spring solar term. Yan implies tranquility or leisure. Ba Ji refers to the distant boundaries of the eight directions. Zheng Ba Feng means inspecting the wind patterns from the eight directions. Wu Zhong refers to the internal organs, specifically the Five Zang. 'He Zang Zui Gui' asks which organ deserves the highest regard.)
Leigong replied: "Spring corresponds to the Heavenly Stems Jia and Yi, the color is Green, and internally it governs the Liver. It rules for seventy-two days, which is the period when its pulse qi is dominant. Therefore, I consider this organ the most noble." (Note: The sequence of seasons begins with Spring. Among the Qi of the Five Zang organs, only the Liver corresponds to it. Thus, Leigong regards the Liver as supreme, referring here to the Jueyin Meridian.)
The Emperor said: "Reflect upon the teachings of the *Shang Xia Jing* (Classic of Upper and Lower) and the *Yin Yang Cong Rong* chapter. What you call 'noble' is actually the lowest." (Note: *Shang Xia Jing* are ancient medical classics; *Yin Yang Cong Rong* is a chapter title. The Emperor suggests that reviewing these texts reveals that nobility does not reside in the Liver; rather, it is the lowest.)
Leigong fasted for seven days and returned to attend the Emperor once more. (Note: Realizing his error, he accumulated sincerity to seek further instruction.)
The Emperor said: "Among the Three Yang meridians, Taiyang is called 'Jing' (Meridian/Main Channel). (Note: 'Jing' denotes a major channel. Among all channels in the body, only the Foot-Taiyang Bladder Meridian is immense, connecting the vertex and descending along the back, uniquely governing the Yang aspects, hence called 'Jing'.) Among the Two Yang meridians, Yangming is called 'Wei' (Net/Vein). (Note: 'Wei' refers to network and support. The Yangming Meridian spreads upward to the head and face and descends along the chest and abdomen, standing alone among the Three Yin meridians, providing support anteriorly, hence called 'Wei'.) Among the One Yang meridian, Shaoyang is called 'You Bu' (Wandering Department). (Note: The Shaoyang Meridian is located on the sides; moving forward it meets Yangming, moving backward it meets Taiyang, entering and exiting between the two Yang meridians, hence called 'Wandering Department'. Yang Shangshan stated: Three Yang refers to the Foot-Taiyang pulse, rising from the inner canthus to the head, dividing into four paths down the neck, running along the back with main and branch pulses. Two Yang refers to the Foot-Yangming pulse, starting from the nose, descending through the throat, running along the abdomen. One Yang refers to the Foot-Shaoyang pulse, starting from the outer canthus, descending to the clavicle, managing the joints and flowing Qi through the three regions.) Understanding the meaning of these Three Yang meridians allows one to deduce the beginning and end of the Five Zang organs. (Note: Where there is Yang, there is Yin; where there is exterior, there is interior. Observing the significance of these Three Yang meridians enables one to infer the cycles of the Five Zang organs by analogy.)
(Note: There is an error in the original text here; it should read 'Three Yin'.) The Taiyin Meridian of the Three Yin is called 'Biao' (Exterior/Surface). (Note: 'Three Yang' here is likely an error for 'Three Yin'. Three Yin refers to Taiyin. Taiyin is the exterior of all Yin meridians, hence 'Three Yin is Biao'. According to *Yin Yang Li He Lun*, Taiyin is the Opening. *Wei Lun* states the Lung governs skin and hair. *Shi Fu Pian* states the Lung acts as a cover. Spleen guards the body. Hand and Foot Three Yin meridians can all be described as Biao. Based on the subsequent listing of Three Yang and Three Yin to explain this context, this section must refer to Three Yin. Wang Bing and later commentators incorrectly identified 'Three Yang' as Taiyang and 'Two Yin' as Shaoyin, citing their exterior-interior relationship. However, since all six meridians have exterior-interior pairs, why specify only these two here? This indicates a lack of detailed examination.) The Shaoyin Meridian of the Two Yin is called 'Li' (Interior). (Note: Two Yin refers to the Kidney meridian of Shaoyin. The Kidney belongs to Water, its Qi sinks, and it governs bones, hence Two Yin is Interior.) The Jueyin Meridian of One Yin reaches its extremity like the dark night of the moon's waning (Hui) and the new moon's dawn (Shuo). (Note: One Yin refers to Jueyin. 'Jue' means exhaustion. According to *Yin Yang Xi Ri Yue Pian*, the Xu month governs the right foot Jueyin, and the Hai month governs the left foot Jueyin; this intersection of two Yins is why it is called Jueyin. The Qi of Jueyin corresponds to Xu and Hai months, where the Six Qi almost cease; however, the principle of Yin-Yang waxing and waning dictates that the end of Yin is like the moon's darkness (Hui), and the birth of Yang is like the new moon (Shuo). After Hui comes Shuo, meaning life returns from extinction. This is what is meant by 'One Yin reaching extinction becomes Shuo and Hui'. Through this cycle, Qi numbers align, allowing the correction of creative principles. Note: The distinction of Shao and Tai in the Six Meridians speaks to degrees of weakness and strength, calling Jueyin the 'exhaustion of Yin'. The distinction of One, Two, and Three speaks to the sequence of Six Qi. For Three Yin: 1. Jueyin, 2. Shaoyin, 3. Taiyin. For Three Yang: 1. Shaoyang, 2. Yangming, 3. Taiyang.)
Leigong said: "Your disciple fails to understand." (Note: Previously, Leigong considered the Liver supreme, unaware that the Liver belongs to One Yin, the exhaustion of Yin. The Emperor stated it was the lowest for this reason, hence Leigong admits his lack of understanding.)
The Emperor said: "Regarding the Three Yang meridians, Taiyang is called 'Jing'. (Note: Below, the Six Meridians are detailed, clarifying that all six pulses reach the Hand-Taiyin Lung Meridian. Taiyang as 'Jing' explains the previous point.) When the pulse of the Three Yang meridians reaches the Hand-Taiyin, it appears wiry (Xian), floating (Fu), but not deep (Chen). One must judge its degree using measurement, observe it with the mind, and align it with Yin-Yang theory. (Note: Hand-Taiyin is the Lung Meridian, originally belonging to Three Yin. However, all pulses converge at the Qi Kou (radial artery), so the example of Three Yang pulses reaching Hand-Taiyin is used. The Taiyang pulse is naturally洪大 (Hong Da - broad and large) and long. A wiry, floating, non-deep pulse is pathological. One must assess its decline or excess, observe with the mind, and combine with Yin-Yang theory to determine auspiciousness or peril.) Regarding 'Two Yang', this refers to Yangming. (Note: As mentioned before, Two Yang is Yangming. *Yin Yang Xi Ri Yue Pian* says 'Two Yang combined brightness', hence Yangming.) When it reaches the Hand-Taiyin, the pulse is wiry, deep, rapid, and lacks force (Bu Gu). If heat arrives causing disease, death ensues. (Note: The Yangming Stomach pulse is naturally floating, large, and short. A wiry, deep, rapid pulse lacking force indicates Wood insulting Earth and Yin attacking Yang. If heat causes disease, such a Yin pulse is particularly ominous; violating this leads to reversal and death. 'Jiong' means heat.) Regarding 'One Yang', this refers to Shaoyang. (Note: As mentioned before, One Yang is Shaoyang.) When it reaches the Hand-Taiyin, it connects upward to the Renying acupoint, appearing wiry, rapid, suspended, and unceasing. This is a Shaoyang disease; if exclusively Yin, death occurs. (Note: Renying is the Foot-Yangming pulse at the larynx. 'Suspended' means floating and exposed. Shaoyang pulses vary in speed and length; a wiry, rapid, suspended, unceasing pulse combining with the Stomach meridian indicates Wood excess and Shaoyang disease. Shaoyang and Jueyin both transform from Wood. If Yang Qi exhausts, Yin evil dominates, leading to extreme wiry pulsation, called 'Exclusive Yin', which is fatal. Note: The mention of wiry/rapid pulses in Three Yang diseases highlights that Wiry belongs to the Liver (Jueyin). Yin evil appearing in Yang divisions indicates critical illness, proving the Liver is not worthy of being considered supreme.)
The Three Yin meridians are the masters of the Six Meridians. (Note: Three Yin refers to Taiyin. The previous correction from 'Three Yang' to 'Three Yin' applies here. The Zang organs of Three Yin are the Spleen and Lung. The Lung governs Qi and commands all pulses; the Spleen belongs to Earth, the mother of all things, hence Three Yin is the master of the Six Meridians.) When the Three Yin pulses intersect at Taiyin (Qi Kou), they appear hidden (Fu) and drum-like (Gu) without floating. The upper part is empty, affecting Zhi (Will) and Xin (Heart). (Note: 'Intersecting at Taiyin' means Three Yin pulses reaching the Qi Kou. The Lung pulse is naturally light and floating; the Spleen pulse is harmonious and slow. Hidden/drum-like without floating indicates Yin excess and Yang deficiency. Disease manifests as emptiness in the Upper Jiao, with Yin injuring the Will of Spleen/Lung and the Spirit of Heart, causing deficiency. Note: *Yin Yang Ying Xiang Da Lun* states Lung's emotion is Grief, Spleen's is Pensiveness, Heart's is Joy. These are the emotions of the Five Zang.)
When the Two Yin pulses reach the Lung (Qi Kou), their Qi returns to the Bladder and externally connects to the Spleen and Stomach. (Note: 'Two Yin reaching Lung' refers to the Kidney pulse reaching the Qi Kou. *Jing Mai Bie Lun* states 'Two Yin pounding to arrival, Kidney sinking not floating'. The Kidney pulse ascends, piercing the Liver and Diaphragm, entering the Lung, and emerging at the Qi Kou. The Kidney governs Water, aided by Lung Qi for descent and water passage regulation, returning Qi to the Bladder. Lung is superior, Kidney inferior, Spleen/Stomach central, governing ascent/descent. 'Externally' refers to the Kidney relative to the Spleen, echoing 'Three Yin is Exterior, Two Yin is Interior'.)
When the One Yin pulse arrives alone, the meridian Qi is severed and floats, failing to drum like a hook (Gou) and slip (Hua). (Note: 'One Yin arriving alone' indicates Jueyin pulse dominance. *Jing Mai Bie Lun* mentions 'One Yin arrival, Jueyin governance'. The normal Jueyin pulse should be soft, slippery, wiry, and long, containing Yang within Yin. If One Yin arrives alone, meridian Qi severs internally and floats externally, losing the Hook/Slip quality (Stomach Qi), leaving only Wiry, indicating exhausted vitality.)
These six pulses fluctuate between Yin and Yang, intertwining and merging, intricately connecting the Five Zang, conforming to Yin-Yang. (Note: The six pulses, fluctuating Yin/Yang, all reach Hand-Taiyin. The Cun Kou pulse thus intertwines, connecting the Five Zang, aligning with Yin-Yang.) The first to arrive is 'Zhu' (Host/Master); the latter to arrive is 'Ke' (Guest). (Note: In the intersection of six pulses, arrival order matters. If Yang arrives first and Yin second, Yang is Host, Yin is Guest. If Yin arrives first and Yang second, Yin is Host, Yang is Guest. This defines Host/Guest. There are constant changes and true/false variations. Constant Yang changing to Yin, etc. Constants are Hosts, changes are Guests. True changes are dangerous; false changes are safe. True is Host, False is Guest. The meaning of Host/Guest involves pulse morphology, Luck cycles, duration, and reversibility. Diagnostic subtlety lies herein; only experts grasp this. Pulse diagnosis is profound!)
Leigong said: "I have wholeheartedly received the transmission of meridian knowledge, recited and mastered the Way of Cong Rong, applying it to the Cong Rong chapter, yet I do not understand Yin-Yang, nor Male-Female (Ci-Xiong)." (Note: 'Song' is synonymous with 'Recite'. 'Cong Rong' refers to ancient chapters like *Shi Cong Rong Lun*. 'Applying to Cong Rong' means aligning with its methods. 'Ci-Xiong' (Female-Male) refers to Yin-Yang attributes, e.g., Shaoyin as Female, Liver as Male Organ, Spleen as Female Organ.)
The Emperor said: "Among the Three Yang, Taiyang is 'Father'. (Note: Detailing the hierarchy of Six Meridians. Taiyang leads all meridians, uniquely尊贵 (noble), hence 'Father'.) Yangming is 'Guard'. (Note: Guarding the Yang Qi of all meridians.) Shaoyang is 'Discipline/Pivot'. (Note: Between Two Yang, corresponding to Shaoyang as Pivot in *Yin Yang Li He Lun*.)) Among the Three Yin, Taiyin is 'Mother'. (Note: Nourishing all meridians, hence 'Mother'.) Shaoyin is 'Female'. (Note: Belonging to Water, which generates life, hence 'Female', also echoing 'Two Yin is Interior'.) Jueyin is 'Unique Envoy'. (Note: Envoy signifies communicating beginning and end. Yin exhausts, Yang births; only Jueyin governs this transition, hence 'Unique Envoy'.))
When Two Yang (Yangming) and One Yin (Jueyin) combine, Yangming suffers disease but cannot overcome One Yin. The pulse is soft and moving; the nine orifices become stagnant. (Note: Discussing combined diseases with overcoming/restriction. Two Yang is Earth; One Yin is Wood. Yangming and Jueyin conflict, Liver insults Stomach, so Yangming suffers. Soft pulse represents Stomach Qi; Moving pulse represents Liver Qi. Earth受 Wood insult becomes soft and moving. Qi of nine orifices depends on Yangming; Yangming disease stops Stomach Qi flow, causing stagnation in orifices.)
When Three Yang (Taiyang) and One Yin (Jueyin) combine, Taiyang pulse wins; One Yin cannot restrain it. Internally, it disrupts the Five Zang; externally, it causes fright and terror. (Note: Taiyang-Jueyin combined disease. Liver Wood generates Fire, but Bladder Cold Water insults it, so Taiyang wins. Although Jueyin Liver Qi is strong, it cannot restrain the pathogen. Wind-Cold combine, disrupting Zang internally, injuring Liver Qi, causing fright.)
When Two Yin (Shaoyin) and Two Yang (Yangming) combine, disease is in the Lung; Shaoyin pulse is deep. It overcomes Lung and injures Spleen, externally affecting the four limbs. (Note: Two Yin is Hand-Shaoyin Heart; Two Yang is Foot-Yangming Stomach. Shaoyin is Heart Fire; Fire insults Metal, so disease is in Lung. Yangming is Stomach Earth; Earth insults Water, so Foot-Shaoyin pulse is deep (weak). Stomach is Spleen's Fu; Spleen governs limbs. Fire overcomes Lung, Stomach affects Spleen, so limbs suffer.)
When Two Yin and Two Yang pulses intersect, disease is in the Kidney; the patient curses and acts wildly, suffering from Dian disease (mania). (Note: Two Yin arrival, evil in Kidney; Two Yang arrival, evil in Stomach. Water-Earth evil intersects, Earth overcomes Water, Water weakens, Yin cannot control Yang, so disease is in Kidney. Earth excess means Yangming fullness, causing cursing, wild behavior, and mania.)
When Two Yin (Kidney) and One Yang (San Jiao) combine, disease originates in the Kidney. Yin Qi lodges in the Heart/Xiwuan, lower orifices are blocked like a dam, and the four limbs feel separated. (Note: Two Yin is Kidney; One Yang is San Jiao. Kidney-San Jiao combined disease controls Minister Fire with Water, originating in Kidney. Kidney branch pulse connects to Heart via Lung, lodging Yin Qi in Chest. Yin evil rises, Yang cannot descend, blocking lower orifices. Clear Yang fills limbs; Yang deficiency renders limbs useless, feeling detached.)
When One Yin (Liver) and One Yang (Gallbladder) pulses alternate and cease, Yin Qi reaches the Heart. Movements are erratic, entry/exit unknown, throat and pharynx are dry; disease is in Earth-Spleen. (Note: One Yin is Foot-Jueyin Liver; One Yang is Foot-Shaoyang Gallbladder. 'Dai Jue' means alternating cessation due to injury of both organs. Liver/Gallbladder are Wood, normally generating Heart Fire. Due to Yang deficiency, Yin Qi reaches Heart. Wood disease follows Wind, moving rapidly/unpredictably. Dry throat occurs because Pharynx is the envoy of Liver/Gallbladder and Spleen pulse knots there. Disease is in Spleen because Wind-Wood inevitably attacks Earth.)
When Two Yang (Stomach) and Three Yin (Lung) pulses reach Zhi Yin (Spleen), all are diseased. Yin cannot pass Yang; Yang cannot stop Yin. Yin-Yang severance results: Floating pulse indicates Blood Mass (Xia); Deep pulse indicates Abscess (Nong). If Yin-Yang are both excessive, disease extends to the reproductive organs (Yin-Yang). (Note: Two Yang is Stomach; Three Yin is Lung; Zhi Yin is Spleen. All diseased. Spleen-Stomach are exterior-interior; disease impairs digestion. Lung distributes Qi; disease impairs regulation. Yin cannot enter Yang; Yang cannot stay in Yin. No communication, Yin-Yang severance. Floating pulse = exterior Blood Mass; Deep pulse = interior Abscess. Lack of Yin-Yang communication causes this. If both excessive, hyperactivity harms; solitary Yin or Yang leads to disease in reproductive organs ('Yin-Yang' here refers to genitalia). Men are Yang Path, Women are Yin Vessel; dysfunction here causes severe illness.)
Above, it conforms to the Bright (Zhao Zhao - evident); below, it conforms to the Dark (Ming Ming - obscure). Diagnosing the timing of death/life requires calculation to the start of the year. (Note: Evident and obscure contain Yin-Yang laws. To predict lifespan, one must calculate from the year's start. E.g., Jia/Ji years start with Bing Yin; Zi/Wu years, Sovereign Fire rules Heaven, starting with Taiyang. By calculating sequentially, the waxing/waning of Five Elements and their favorable/unfavorable periods can be determined.)