（素问阴阳应象大论）
岐伯曰∶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。（天为阳，西北阴方，故天不足西北。地为阴，东南阳方，故地不满东南。日月星辰，天之四象，犹人之有耳目口鼻，
故耳目之左明于右，以阳胜于东南也。水火土石，地之四体，犹人之有皮肉筋骨，故手足之右强于左，以阴强于西北也。）
帝曰∶何以然？岐伯曰∶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。（并，聚也。天地之道，东升西降，升者为阳，降
者为阴。阳气生于子中，极于午中，从左升而并于上，故耳目之明亦在左，而左之手足不便也。阴气生于午中，极于子
中，从右降而并于下，故手足之强亦在右，而右之耳目不聪也。）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。（俱，兼上下而言也。夫邪之所凑，必因其虚。故在上则右者甚，在下则左者甚。盖以天之阳不
全于上之右，地之阴不全于下之左，故邪得居之而病独甚也。）
（素问阴阳应象大论）
故天有精，地有形，天有八纪，地有五里，（五行精气，成象于天，则为七政二十八宿，以定天之度；布位于地，则
为山川河海，以成地之形。惟天有精，故八节之纪正；惟地有形，故五方之里分。纪，考记也。里，道里也。）故能为万
物之父母。（干知大始，坤作成物，阳以化气，阴以成形，阴阳合德，变化见矣，故天地为万物之父母。）清阳上天，浊
阴归地，（阳升阴降也。）是故天地之动静，神明为之纲纪，（神明者，阴阳之情状也。天地动静，阴阳往来，即神明之纲
纪也。易曰∶神也者，妙万物而为言者也。动万物者莫疾乎雷，挠万物者莫疾乎风，燥万物者莫 乎火，说万物者莫说
乎泽，润万物者莫润乎水，终万物始万物者莫盛乎艮。故水火相逮，雷风不相悖，山泽通气，然后能变化既成万物者。
是皆神明纲纪之义。故能以生长收藏，终而复始。一阴一阳，互为进退，故消长无穷，终而复始。）惟贤人上配天以养头，
下象地以养足，中傍人事以养五脏。（清阳在上，故头配天以养其清。浊阴在下，故足象地以养其静。五气营运于中，故
五脏傍人事以养其和。此虽以头足五脏为言，而实谓上中下，无非法于天地人也。）天气通于肺，地气通于嗌，（天气，
清气也，谓呼吸之气。地气，浊气也，谓饮食之气。清气通于五脏，由喉而先入肺。浊气通于六腑，由嗌而先入胃。嗌，
咽也。六节藏象论曰∶天食人以五气，地食人以五味。五气入鼻，藏于心肺；五味入口，藏于肠胃。太阴阳明论曰∶喉
主天气，咽主地气。其义皆同。嗌音益。）风气通于肝，风为木气，肝为木脏，同气相求，故通于肝。上文二句，总言天
地阴阳通于人；此下四句，分言五行气候通于人。此详言天气通肺，以及于五脏者也。）雷气通于心，（雷为火气，心为
火脏，故相通。）谷气通于脾，（山谷土气，脾为土脏，故相通。）雨气通于肾。（雨为水气，肾为水脏，故相通。）六经为
川，肠胃为海，（六经者，三阴三阳也，周流气血，故为人之川。肠胃者，盛受水谷，故为人之海。此详言地气通于嗌也。）
九窍为水注之气。（上七窍，下二窍，是为九窍。水注之气，言水气之注也，如目之泪，鼻之涕，口之津，二阴之尿秽皆
是也。虽耳若无水，而耳中津气湿而成垢，是即水气所致。气至水必至，水至气必至，故言水注之气。愚按∶阴阳合一
之妙，于气水而见之矣。夫气者阳也，气主升；水者阴也，水主降。然水中藏气，水即气也；气中藏水，气即水也。升
降虽分阴阳，气水实为同类。何也？请以釜观，得其象矣。夫水在釜中，下得阳火则水干，非水干也，水化气而去也；
上加复固则水生，非水生也，气化水而流也。故无水则气从何来？无气则水从何至？水气一体，于斯见矣。而人之精气
亦犹是也，故言气注之水亦可，言水注之气亦可；然不曰气注之水，而曰水注之气者，至哉妙哉！此神圣发微之妙，于
颠倒中而见其真矣。）以天地为之阴阳，（此重申上文，言贤人之养身，皆法乎天地之阴阳，如天气地气、风雷谷雨、川
海九窍之类皆是也。）阳之汗，以天地之雨名之；（汗出于阳而本于阴，故以天地之雨名之。雨即人之汗，汗即天之雨，
皆阴精之所化。知雨之为义，则可与言汗矣。）阳之气，以天地之疾风名之。气本属阳，阳胜则气急，故以天地之疾风名
之。知阴阳之权衡，动静之承制，则可与言气矣。）暴气象雷，（天有雷霆，火郁之发也；人有刚暴，怒气之逆也。故语
曰雷霆之怒。）逆气象阳。（天地之气，升降和则不逆矣。天不降，地不升，则阳亢于上，人之气逆亦犹此也。）故治不法
天之纪，不用地之理，则灾害至矣。（上文言人之阴阳，无不合乎天地，故贤人者必法天以治身。设不知此，而反天之纪，
逆地之理，则灾害至矣。此理字与前五里之里不同，盖彼言广舆之里，此言理气之理。）
岐伯说：天的阳气在西北方不足，所以西北方属于阴，因此人的右耳目不如左耳目灵敏。地的阴气在东南方不满，所以东南方属于阳，因此人的左手足不如右手足强壮。
（天属阳，西北为阴方，所以说天在西北方不足。地属阴，东南为阳方，所以说地在东南方不满。日月星辰是天的四种象，就像人有耳、目、口、鼻一样，所以左边的耳目比右边明亮，是因为阳气胜在东南方。水火土石是地的四种形体，就像人有皮、肉、筋、骨一样，所以右边的手足比左边强壮，是因为阴气强在西北方。）
黄帝问：为什么是这样呢？岐伯说：东方属阳，阳气的光精汇聚于上部，汇聚于上部则上部明亮而下部虚弱，所以使人耳目聪明而手足不便。西方属阴，阴气的光精汇聚于下部，汇聚于下部则下部盛实而上部虚弱，所以使人的耳目不聪明而手足便利。
（并，就是聚的意思。天地的规律，东升西降，上升的属于阳，下降的属于阴。阳气生于子时之中，极盛于午时之中，从左侧上升并汇聚于上部，所以耳目的明亮也在左侧，而左侧的手足不便。阴气生于午时之中，极盛于子时之中，从右侧下降并汇聚于下部，所以手足的强壮也在右侧，而右侧的耳目不聪敏。）所以如果上下都感受邪气，在上部的病症右侧严重，在下部的病症左侧严重，这是天地阴阳不能周全的地方，所以邪气就停留在那里。
（俱，指兼有上下的情况。凡是邪气聚集的地方，必定是因为那里有虚损。所以在上部右侧虚损则右侧病重，在下部左侧虚损则左侧病重。这是因为天的阳气在上部右侧不全，地的阴气在下部左侧不全，所以邪气得以此处停留而病情特别严重。）
（五行精气，在天显现为象，就是七政二十八宿，用来测定天的度数；分布在地，就是山川河海，用来形成地的形质。只有天有精气，所以八节的纪序才正确；只有地有形质，所以五方的里界才分明。纪，是考记的意思。里，是道里的意思。）所以能成为万物的父母。
（乾知大始，坤作成物，阳用以化生气，阴用以形成形，阴阳合德，变化就显现了，所以天地是万物的父母。）清阳上升进入天，浊阴下沉归于地，
（这是阳升阴降的道理。）因此天地的运动与静止，是由神明作为纲纪的。
（神明，是指阴阳的情状和表现。天地的动静，阴阳的往来，就是神明的纲纪。《易经》说：所谓神，是奇妙万物而言说的。使万物运动的没有比雷更快的，扰动万物的没有比风更快的，干燥万物的没有比火更快的，喜悦万物的没有比泽更愉悦的，滋润万物的没有比水更滋润的，终结万物开始万物的没有比艮卦更盛大的。所以水火相互及至，雷风不相违背，山泽相互通气，然后才能变化并形成万物。这些都是神明纲纪的含义。所以能够以生长收藏，循环往复。一阴一阳，互为进退，所以消长无穷，循环往复。）只有贤人上配天来养护头部，下象地来养护足部，中顺应人事来养护五脏。
（清阳在上，所以头配天来养护其清灵。浊阴在下，所以足象地来养护其宁静。五气在中营运，所以五脏顺应人事来养护其和谐。这虽然是用头、足、五脏来说话，但实际上是说上、中、下三部分，无不效法天、地、人。）天气通于肺，地气通于咽，
（天气，指清气，即呼吸之气。地气，指浊气，即饮食之气。清气通于五脏，通过喉咙先入肺。浊气通于六腑，通过咽先入胃。嗌，就是咽。《六节藏象论》说：天给人提供五气，地给人提供五味。五气从鼻吸入，藏于心肺；五味从口摄入，藏于肠胃。《太阴阳明论》说：喉主天气，咽主地气。它们的意义都是相同的。嗌音益。）风气通于肝，
（风为木气，肝为木脏，同气相求，所以通于肝。上文两句，总括地说天地阴阳通于人；下文四句，分别说五行气候通于人。这里详细阐述天气通于肺，以及影响五脏的情况。）雷气通于心，
（雨为水气，肾为水脏，所以相通。）六经如同河流，肠胃如同大海，
（六经，指三阴三阳，周流气血，所以像人的河流。肠胃，承受容纳水谷，所以像人的大海。这里详细阐述地气通于咽的情况。）九窍是水注之气。
（上面七窍，下面二窍，合称九窍。水注之气，说的是水气的灌注，比如眼的泪，鼻的涕，口的津液，前后二阴的尿秽等都是。虽然耳朵好像没有水，但耳中的津气湿润而成垢，这就是水气所致。气到水必到，水到气必到，所以说水注之气。我认为：阴阳合一的奥妙，在气和水上可见。气属阳，气主升；水属阴，水主降。然而水中藏气，水即是气；气中藏水，气即是水。升降虽然分阴阳，气和水实际上是同类。为什么呢？请看锅的比喻就知道了。水在锅中，下面得到阳火则水干，这不是水干了，而是水汽化离开了；上面加盖密封则水生，这不是水生了，而是气化水流出来了。所以没有水，气从哪里来？没有气，水从哪里至？水和气是一体的，从这里可以看出。而人的精气也是这样，所以说气注之水也可以，说水注之气也可以；然而不说气注之水，而说水注之气的原因，真是奥妙啊！这神圣揭示微妙的道理，在颠倒中见到了真谛。）用天地作为阴阳，
（这里重申上文，说贤人的养生，都效法天地的阴阳，如天气地气、风雷谷雨、川海九窍之类都是如此。）阳的汗，用天地的雨来命名；
（汗出于阳而本于阴，所以用天地的雨来命名。雨就是人的汗，汗就是天的雨，都是阴精所化。知道雨的意义，就可以谈论汗了。）阳的气，用天地的疾风来命名。
（气本属阳，阳胜则气急，所以用天地的疾风来命名。知道阴阳的权衡，动静的承制，就可以谈论气了。）暴怒像雷霆，
（天有雷霆，是火郁发的表现；人有刚暴，是怒气逆乱的表现。所以俗话说雷霆之怒。）气逆像阳气亢盛。
（天地的气，升降调和就不会逆乱。天不降，地不升，则阳气亢盛于上，人的气逆乱也如同这样。）所以治疗如果不效法天的纪序，不使用地的理法，那么灾害就会降临。
（上文说人的阴阳，无不符合天地，所以贤人必须效法天来调养身体。如果不知道这个道理，反而违背天的纪序，逆乱地的理法，那么灾害就会降临。这里的“理”字与前文“五里”的“里”不同，前者指广袤疆域的里界，后者指理气的道理。）
(Su Wen: Yin Yang Ying Xiang Da Lun)
Qibo said: The Heaven's Yang energy is insufficient in the Northwest, therefore the Northwest belongs to Yin. Consequently, a person's right ear and eye are not as acute as the left. The Earth's Yin energy is incomplete in the Southeast, therefore the Southeast belongs to Yang. Consequently, a person's left hand and foot are not as strong as the right.
(Heaven is Yang, and the Northwest is a Yin direction, hence Heaven is insufficient in the Northwest. Earth is Yin, and the Southeast is a Yang direction, hence Earth is incomplete in the Southeast. The sun, moon, stars, and planets are the four images of Heaven, analogous to human ears, eyes, mouth, and nose. Thus, the left ear and eye are brighter than the right because Yang prevails in the Southeast. Water, fire, stone, and earth are the four bodies of Earth, analogous to human skin, flesh, sinews, and bones. Thus, the right hand and foot are stronger than the left because Yin is strong in the Northwest.)
The Yellow Emperor asked: Why is this so? Qibo replied: The East belongs to Yang. Yang energy gathers its essence upwards; when it gathers upwards, the upper part becomes bright and the lower part becomes deficient. Therefore, it makes the ears and eyes sharp but the hands and feet inconvenient. The West belongs to Yin. Yin energy gathers its essence downwards; when it gathers downwards, the lower part becomes abundant and the upper part becomes deficient. Therefore, it makes the ears and eyes less sharp but the hands and feet convenient.
(Gathering means accumulating. The way of Heaven and Earth is rising from the East and descending from the West. Rising is Yang, descending is Yin. Yang Qi arises at the middle of Zi hour, reaches its peak at the middle of Wu hour, rises from the left and gathers upwards. Thus, the brightness of the ears and eyes is also on the left, while the left hands and feet are inconvenient. Yin Qi arises at the middle of Wu hour, reaches its peak at the middle of Zi hour, descends from the right and gathers downwards. Thus, the strength of the hands and feet is also on the right, while the right ears and eyes are not sharp.) Therefore, if both upper and lower parts are affected by pathogenic factors, those affecting the upper part will be more severe on the right, and those affecting the lower part will be more severe on the left. This is where the Yin and Yang of Heaven and Earth cannot be complete, so the pathogens reside there.
(Ju refers to involving both upper and lower. Wherever pathogens gather, they must find deficiency. Thus, in the upper part, deficiency on the right leads to severity on the right; in the lower part, deficiency on the left leads to severity on the left. This is because the Yang of Heaven is not complete on the upper right, and the Yin of Earth is not complete on the lower left, allowing pathogens to reside there and cause particularly severe illness.)
(Su Wen: Yin Yang Ying Xiang Da Lun)
Therefore, Heaven has Jing (Essence), Earth has Form. Heaven has the Eight Disciplines (of seasons), and Earth has the Five Regions.
(The essence of the Five Elements manifests as images in Heaven, becoming the Seven Governors and Twenty-Eight Mansions, which determine the degrees of Heaven. Distributed on Earth, they become mountains, rivers, lakes, and seas, forming the shape of Earth. Only because Heaven has Essence are the Eight Solar Terms correct; only because Earth has Form are the Five Directions distinct. Ji means record/verification. Li means distance/path.) Therefore, they can serve as the parents of all things.
(Qian knows the great beginning, Kun creates the objects. Yang transforms into Qi, Yin forms into Shape. When Yin and Yang combine their virtue, changes appear. Thus, Heaven and Earth are the parents of all things.) Clear Yang ascends to Heaven, Turbid Yin descends to Earth.
(This is the principle of Yang ascending and Yin descending.) Therefore, the movement and stillness of Heaven and Earth are governed by Shen Ming (Divine Spirit).
(Shen Ming refers to the conditions and states of Yin and Yang. The movement and stillness of Heaven and Earth, the coming and going of Yin and Yang, are the governing principles of Shen Ming. The I Ching says: "That which is called Shen speaks of the wondrous nature of all things." Nothing accelerates the movement of things faster than Thunder; nothing disturbs them faster than Wind; nothing dries them faster than Fire; nothing delights them more than Lake; nothing moistens them more than Water; nothing completes or initiates things more than Gen. Thus, Water and Fire reach each other, Thunder and Wind do not contradict, Mountain and Lake communicate breath, and only then can transformations occur and all things be formed. These are the meanings of the governance of Shen Ming. Thus, they can grow, mature, harvest, and store, ending and beginning again. One Yin and one Yang advance and retreat mutually, so waxing and waning are endless, ending and beginning again.) Only the wise person matches Heaven above to nourish the head, imitates Earth below to nourish the feet, and follows human affairs in the middle to nourish the Zang-Fu organs.
(Clear Yang is above, so the head matches Heaven to nourish its clarity. Turbid Yin is below, so the feet imitate Earth to nourish their tranquility. The Five Qi circulate within, so the Zang-Fu organs follow human affairs to nourish their harmony. Although this speaks of the head, feet, and Zang-Fu organs, it actually refers to the upper, middle, and lower parts, none of which fail to emulate Heaven, Earth, and Humanity.) Heavenly Qi connects with the Lung, Earthly Qi connects with the Epiglottis/Throat (Yi),
(Heavenly Qi refers to Clear Qi, i.e., respiratory air. Earthly Qi refers to Turbid Qi, i.e., dietary air. Clear Qi connects with the Zang organs, entering the Lung first via the Larynx. Turbid Qi connects with the Fu organs, entering the Stomach first via the Epiglottis/Throat. Yi refers to the throat. Liu Jie Zang Xiang Lun states: "Heaven feeds humans with Five Qi, Earth feeds humans with Five Flavors." Five Qi enter the nose and are stored in the Heart and Lung; Five Flavors enter the mouth and are stored in the intestines and stomach. Tai Yin Yang Ming Lun states: "The larynx governs Heavenly Qi, the epiglottis/throat governs Earthly Qi." Their meanings are identical. Yi is pronounced 'yi'.) Wind Qi connects with the Liver,
(Wind is Wood Qi, the Liver is the Wood organ, same Qi seeks same, thus connecting with the Liver. The previous two sentences generally state that Heaven and Earth Yin and Yang connect with humans; the following four sentences separately state that the Five Elements' climate connects with humans. This details how Heavenly Qi connects with the Lung and extends to the Zang organs.) Thunder Qi connects with the Heart,
(Thunder is Fire Qi, the Heart is the Fire organ, thus they connect.) Grain Qi connects with the Spleen,
(Mountain valley Earth Qi, the Spleen is the Earth organ, thus they connect.) Rain Qi connects with the Kidney.
(Rain is Water Qi, the Kidney is the Water organ, thus they connect.) The Six Meridians are like rivers, the Intestines and Stomach are like the sea,
(The Six Meridians refer to the Three Yin and Three Yang, circulating Qi and Blood, thus acting as the body's rivers. The intestines and stomach receive and hold water and grain, thus acting as the body's sea. This details how Earthly Qi connects with the Epiglottis/Throat.) The Nine Orifices are the Qi of Water Injection.
(The seven upper orifices and two lower orifices constitute the Nine Orifices. Qi of Water Injection refers to the infusion of Water Qi, such as tears from the eyes, mucus from the nose, saliva from the mouth, and urine/feces from the two lower orifices. Although the ears seem devoid of water, the moisture and turbidity in the ear caused by fluid and Qi indicate the presence of Water Qi. Where Qi arrives, Water must arrive; where Water arrives, Qi must arrive. Hence, it is called Qi of Water Injection. I observe: The subtlety of the unity of Yin and Yang is seen in Qi and Water. Qi is Yang, and Qi governs ascent; Water is Yin, and Water governs descent. However, Qi is hidden within Water, so Water is Qi; Water is hidden within Qi, so Qi is Water. Although ascent and descent divide Yin and Yang, Qi and Water are essentially of the same category. Why? Consider the analogy of a pot. Water in the pot, when heated by Yang fire below, dries up; this is not that the water disappears, but that water transforms into Qi and leaves. When covered tightly above, water generates; this is not that water is created, but that Qi condenses into water and flows. Thus, without water, from where does Qi come? Without Qi, from where does Water arrive? Water and Qi are one entity, as seen here. Human Jing and Qi are also like this. Thus, speaking of Qi injecting into Water is acceptable, and speaking of Water injecting into Qi is acceptable; however, the reason for saying "Qi of Water Injection" rather than "Water of Qi Injection" is truly profound! This divine revelation of subtle truths is seen in the reversal. ) Using Heaven and Earth as Yin and Yang,
(This reiterates the above, stating that the wise person's health preservation all conforms to the Yin and Yang of Heaven and Earth, such as Heavenly and Earthly Qi, Wind, Thunder, Rain, Grain, Rivers, Seas, and Nine Orifices.) Sweat of Yang is named after the Rain of Heaven and Earth;
(Sweat emerges from Yang but originates from Yin, thus it is named after the rain of Heaven and Earth. Rain is equivalent to human sweat, and sweat is equivalent to heavenly rain; both are transformed from Yin Essence. To understand the meaning of rain is to be able to discuss sweat.) The Qi of Yang is named after the Swift Wind of Heaven and Earth.
(Qi inherently belongs to Yang; when Yang is excessive, Qi becomes urgent, thus it is named after the swift wind of Heaven and Earth. To understand the balance of Yin and Yang, and the mutual control of movement and stillness, is to be able to discuss Qi.) Violent temper resembles Thunder,
(Heaven has thunder and lightning, which is the manifestation of accumulated Fire; humans have violent tempers, which is the rebellion of angry Qi. Hence the saying "thunderous anger".) Rebellious Qi resembles Excessive Yang.
(The Qi of Heaven and Earth, when ascending and descending harmoniously, does not rebel. If Heaven does not descend and Earth does not ascend, Yang becomes hyperactive above; similarly, rebellious Qi in humans is like this.) Therefore, if treatment does not emulate the disciplines of Heaven, and does not utilize the principles of Earth, then disasters will arrive.
(The above text states that human Yin and Yang conform to Heaven and Earth, so the wise person must emulate Heaven to regulate the body. If one does not know this and instead violates the disciplines of Heaven and rebels against the principles of Earth, then disasters will arrive. The character "Li" (principle) here differs from the "Li" (distance) in "Five Regions"; the former refers to the boundaries of vast lands, while the latter refers to the principles of Qi and energy.)