脉解者，解脉也。凡三十四段，初无问答原委，惟就一节言之，有合处，有不合处。如所解诸证，每以月
间为言，窃谓人之生病，无日不有，岂是月分可拘。未敢竟删，存古篇目而已。
太阳所谓肿腰 痛者，正月太阳寅，寅，太阳也，（ 谓臀肉也。正月三阳生，主建寅，三阳谓之太阳，故
曰寅太阳也。）正月阳气出在上，而阴气盛，阳未得自次也，（正月虽三阳生而天气尚寒，以其尚寒，故曰阴
气盛。次谓立王之次也。）故肿腰 痛也。（以其脉抵腰中，入贯臀故尔。）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。（以其脉循股内后廉，合 中，下循 ，过外踝之
后，循京骨，至小趾外侧故也。按∶新校正云∶“详王氏云，其脉循股内，殊非。按甲乙经太阳流注不到股内，
股内乃髀外之误，当云髀外后廉。”）所谓强上引背者，阳气大上而争，故强上也。（强上谓颈项噤强也，
甚则引背矣。所以尔者，以其脉从脑出，别下项背故也。）所谓耳鸣者，阳气万物盛上而跃，故耳鸣也。（以
其脉支别者，从巅至耳上角故尔。）所谓甚则狂巅疾者，阳尽在上而
阴气从下，下虚上实，故狂巅疾也。（以其脉上额交巅上，入络脑。其支别者，从巅至耳上角。故狂巅疾也。
顶上曰巅。按∶诸病无狂巅之名，经虽连说，乃二项也。狂者癫狂，火气偏盛，神明昏乱，所谓重阳者狂也。
巅，顶巅也，头为诸阳之聚，阳尽在上，其病不一，总名曰巅也。注殊无分别。）所谓浮为聋者，皆在气也。
（亦以其脉至耳故也。）所谓入中为喑者，阳盛已衰，故为喑也，（阳气盛入中而薄于胞肾，则胞络、肾络气
不通，胞之脉系于肾，肾之脉挟舌本，故喑不能言也。）内夺而厥则为喑俳，此肾虚也，（俳，废也。肾之脉
与冲脉并出于气街，循阴股内廉，斜入 中，循 骨内廉，及内踝之后入足下。故肾气内夺而不顺，则舌喑足
废。故云此肾虚也。按∶太阳膀胱内合于肾，肾虚则喑俳。喑，口不能言；俳，手足瘫痪也。肾脉挟舌本，故
病则不能言。肾主骨，肾虚则骨痿而无力，故俳也。喑俳为肾虚之所致，而世尽以风痰治之者，误也。新校正
云∶“详王注肾之脉与冲脉并出，按甲乙经是肾之络，况王注痿论并奇病论、大奇论，并云肾之络，则此脉字
当为络也。”）少阴不至者，厥也。（少阴，肾脉也。若肾气内脱，则少阴脉不至也。少阴之脉不至，是则太
阴之气逆上而行也。）少阳所谓心胁痛者，言少阳盛也，盛者，心之所表也，（按∶少阳者，胆脉也。胆脉行于
两胁，少阳盛则木强火炽，故心胁痛。胁主木，心主火，木盛生火，火生于木，故心与胆为表里也。注欠明确。）
九月阳气尽而阴气盛，故心胁痛也。（火墓于戌，故九月阳气尽而阴气盛也。按∶少阳胆木，理应主春，今云
九月，不知何故。）所谓不可反侧者，阴气藏物也，物藏则不动，故不可反侧也。（按∶义未详。）所谓甚则跃
者，（跃∶谓跳跃也。）九月万物尽衰，草木毕落而堕，则气去阳而之阴，气盛而阳之下长，故谓跃。（按∶
经义所解，盖以天地之气为言，王注亦以脉道经穴为解，昧厥旨矣。）阳明所谓洒洒振寒者，阳明者午也，
五月盛阳之阴也，（阳盛以明，故曰午也。
五月夏至，一阴气上，阳气降下，故云阳盛之阴也。）阳盛而阴气加之，故洒洒振寒也。（按∶阴上阳下，
是阴加于阳而阳气抑，故洒洒振寒也。）所谓胫肿而股不收者，是五月盛阳之阴也，阳者衰于五月，而一阴
气上与阳始争，故胫肿而股不收也。（按∶五月阳盛之极，一阴始生，阳转入阴。胫股者，阴分也。然此姑就
经言之，其实胫肿之病无月不有，殆难拘执也。）所谓上喘而为水者，阴气下而复上，上则邪客于脏腑间，
故为水也。（按∶水属阴，阴自下而上，为水邪客肺而喘也。）所谓胸痛少气者，水气在脏腑也，水者阴气也，
阴气在中，故胸痛少气也。（少气者，寒也。水阴气寒入于脏者，故痛也。）所谓甚则厥，恶人与火，闻木音
则惕然而惊者，阳气与阴气相薄，水火相恶，故惕然而惊也。所谓欲独闭户牖而处者，阴阳相薄也，阳尽而阴
盛，故欲独闭户牖而居。（阳为阴闭，故惊。阴性恶动而喜静，故欲独处也。）所谓病至则欲乘高而歌弃衣而
走者，阴阳复争而外并于阳，故使之弃衣而走也。（阳乃不屑为阴制故也。）所谓客孙脉则头痛鼻鼽腹肿者，
阳明并于上，上者则其孙络太阴也，故头痛鼻鼽腹肿也。（孙络太阴义未详。）太阴所谓病胀者，太阴子也，
十一月万物气皆藏于中，故曰病胀。（阴气大盛，太阴始于子，故云子也。以其脉入腹属脾络胃，故病胀也。）
所谓上走心为噫者，阴盛而上走于阳明，阳明络属心，故曰上走心为噫也。（按∶新校正云∶“详王氏以足
阳明流注并无至心者，按甲乙经阳明之脉，上通于心，循咽出于口，宜其经言阳明络属心为噫，王氏安得谓之
无。”）所谓食则呕者，物盛满而上溢，故呕也。（按∶
食多胃满，脾不及运，故呕，此呕家之一也。）所谓得后与气则快然如衰者，十二月阴气下衰而阳气且出，故
曰得后与气则快然如衰也。（如衰谓病去也，后谓大便，气谓气下泄，俗所谓屁也，冬至之后，阳气方长，而
阴气渐退，病势日衰也。）少阴所谓腰痛者，少阴者肾也，十月万物阳气皆伤，故腰痛也。（腰者肾之府，冬
至之前，阳气正衰，肾以阳为主，阳气衰，故腰痛也。）所谓呕咳上气喘者，阴气在下，阳气在上，诸阳气浮，
无所根据从，故呕咳上气喘也。（按∶阳气虽上升，而其原常根于下，倘阴虚于下不能维阳，则气必脱根而上浮，
阳与阴离，飘摇无据而为呕为咳为喘矣。若作阳气有余，惟以清利为治者，失之远矣。）所谓邑邑不能久立久
坐，起则目KT KT 无所见者，万物阴阳不定未有主也，秋气始至，微霜始下，而方杀万物，阴阳内夺，故目
KTKT 无所见也。（按∶内争故外乱也。）所谓少气善怒者，阳气不治，阳气不治则阳气不得出，肝气当治
而未得，故善怒，善怒者名曰煎厥。（按∶生气通天论以烦劳过甚为煎厥，此以多怒为煎厥，总而言之，火内
动而燥扰者，皆其义也。）所谓恐如人将捕之者，秋气万物未有毕去，阴气少，阳气入，阴阳相薄，故恐也。
（按∶恐属肾，阳不胜阴也。）所谓恶闻食臭者，胃无气，故恶闻食臭也。（按∶臭者，五味之气也。胃虚故
无气而不知五味，自以恶闻也。）所谓面黑如地色者，秋气内夺，故变于色也。（按∶色黑最恶，危病乃有之，
似不止于秋气内夺为然也。）所谓咳则有血者，阳脉伤也，阳气未盛于上而脉满，满则咳，故血见于鼻也。（按∶
咳有血，咯之类；鼻见血，衄血也。所解前后乖异，且二证多属阴虚，今云阳伤，此中必有错误。）厥阴所谓
疝妇人少腹肿
者，厥阴者辰也，三月阳中之阴，邪在中，故曰 疝少腹肿也。（按∶四时皆有之，今云三月中邪，不可解也。）
所谓腰脊痛不可以俯仰者，三月一振荣华，万物一俯而不仰也。（按∶义不可解。）所谓 癃疝肤胀者，
……阴……盛而脉胀不通，故曰 癃疝也。（按∶惟阴盛，故气壅闭而然也。）所谓甚则嗌干热中者，阴阳相
薄而热，故嗌干也。（按∶嗌干有虚有实，此则实火上升也。）
脉解篇，旨在解释经脉病变的原理。全篇共三十四段，起初并没有问答的起因和经过，只是针对每一节经文进行解说，其中有的地方符合医理，有的地方则不符合。例如文中在解释各种证候时，常常以月份来论述，我私下认为人生病，没有哪一天不会发生，哪里是可以用月份来拘泥限定的呢？我不敢擅自删除这些内容，只是为了保留古书的篇目而已。
太阳经所说的腰部肿胀疼痛，是因为正月对应地支中的寅，寅属太阳。（注：臀肉也。正月三阳生，主建寅，三阳谓之太阳，故曰寅太阳也。）正月阳气出于上，而阴气仍盛，阳气未能按次序自处。（正月虽三阳生而天气尚寒，以其尚寒，故曰阴气盛。次谓立王之次也。）所以出现腰部肿胀疼痛。（因为太阳经脉抵腰中，入贯臀部，所以如此。）
病证表现为半身虚弱导致跛行的，是因为正月阳气解冻，地气外出。所谓“偏虚”，是因为冬季寒气颇有不足，所以半身虚弱导致跛行。（因为经脉循行于大腿内侧后缘，合于腘中，向下循行，过外踝之后，循京骨，至小趾外侧，所以如此。按：新校正说：“详王氏云，其脉循股内，殊非。按甲乙经太阳流注不到股内，股内乃髀外之误，当云髀外后廉。”）
所谓颈项强直牵引背部疼痛的，是因为阳气大上而相争，所以颈项强直。（强上谓颈项噤强也，甚则引背矣。所以尔者，以其脉从脑出，别下项背故也。）
所谓耳鸣的，是因为阳气如万物般盛大向上跃动，所以耳鸣。（因为其经脉支别者，从巅顶至耳上角，所以如此。）
所谓病情严重发展为狂症或巅疾（头顶疾病）的，是因为阳气尽聚于上，而阴气从下随之，造成下虚上实，所以发为狂症或巅疾。（因为其经脉上额交巅上，入络脑。其支别者，从巅至耳上角。故狂巅疾也。顶上曰巅。按：诸病无狂巅之名，经虽连说，乃二项也。狂者癫狂，火气偏盛，神明昏乱，所谓重阳者狂也。巅，顶巅也，头为诸阳之聚，阳尽在上，其病不一，总名曰巅也。注殊无分别。）
所谓脉浮导致耳聋的，都是因为气机的问题。（也是因为其经脉至耳的缘故。）
所谓邪气入里导致失音的，是因为阳气盛极已衰，所以导致失音。（阳气盛入中而薄于胞肾，则胞络、肾络气不通，胞之脉系于肾，肾之脉挟舌本，故喑不能言也。）
内部精气亏损且发生厥逆则导致失音和足废，这是肾虚的表现。（俳，废也。肾之脉与冲脉并出于气街，循阴股内廉，斜入腘中，循腓骨内廉，及内踝之后入足下。故肾气内夺而不顺，则舌喑足废。故云此肾虚也。按：太阳膀胱内合于肾，肾虚则喑俳。喑，口不能言；俳，手足瘫痪也。肾脉挟舌本，故病则不能言。肾主骨，肾虚则骨痿而无力，故俳也。喑俳为肾虚之所致，而世尽以风痰治之者，误也。新校正云：“详王注肾之脉与冲脉并出，按甲乙经是肾之络，况王注痿论并奇病论、大奇论，并云肾之络，则此脉字当为络也。”）
少阴脉不至的，是厥证。（少阴，肾脉也。若肾气内脱，则少阴脉不至也。少阴之脉不至，是则太阴之气逆上而行也。）
少阳经所说的胁肋疼痛，是说少阳经气旺盛。旺盛，是与心相表里的表现。（按：少阳者，胆脉也。胆脉行于两胁，少阳盛则木强火炽，故心胁痛。胁主木，心主火，木盛生火，火生于木，故心与胆为表里也。注欠明确。）
九月阳气尽而阴气盛，所以出现心胁痛。（火墓于戌，故九月阳气尽而阴气盛也。按：少阳胆木，理应主春，今云九月，不知何故。）
所谓身体不能反侧转动的，是因为阴气主收藏万物。物被收藏则不动，所以身体不能反侧转动。（按：义未详。）
所谓病情严重时出现跳跃躁动的，（跃：谓跳跃也。）九月万物尽衰，草木凋落而下坠，则气去阳而归于阴，气盛而阳气向下生长，所以称为“跃”。（按：经义所解，盖以天地之气为言，王注亦以脉道经穴为解，昧厥旨矣。）
阳明经所说的洒洒然恶寒战栗的，阳明对应午月。五月是盛阳之中的阴气。（阳盛以明，故曰午也。五月夏至，一阴气上，阳气降下，故云阳盛之阴也。）阳气盛而阴气加之，所以洒洒然恶寒战栗。（按：阴上阳下，是阴加于阳而阳气抑，故洒洒振寒也。）
所谓小腿肿胀而大腿松弛不收的，是因为五月是盛阳之中的阴气。阳气在五月开始衰退，而一阴气上与阳气开始相争，所以小腿肿胀而大腿松弛不收。（按：五月阳盛之极，一阴始生，阳转入阴。胫股者，阴分也。然此姑就经言之，其实胫肿之病无月不有，殆难拘执也。）
所谓上气喘促且伴有水肿的，是因为阴气下行后又复上行，上行则邪气客于脏腑之间，所以形成水病。（按：水属阴，阴自下而上，为水邪客肺而喘也。）
所谓胸痛且呼吸短少的，是因为水气在脏腑之中。水是阴气，阴气在中，所以胸痛且呼吸短少。（少气者，寒也。水阴气寒入于脏者，故痛也。）
所谓病情严重时出现四肢厥冷，厌恶人和火，听到木器声音则惊恐不安的，是因为阳气与阴气相迫，水火相恶，所以惊恐不安。所谓想要独自关上门窗居住的，是因为阴阳相迫，阳气尽而阴气盛，所以想要独自关上门窗居住。（阳为阴闭，故惊。阴性恶动而喜静，故欲独处也。）
所谓发病时想要登高唱歌、抛弃衣服奔跑的，是因为阴阳再次相争，阳气外并于阳分，所以使他抛弃衣服奔跑。（阳乃不屑为阴制故也。）
所谓邪气客于孙脉则出现头痛、鼻流清涕、腹部肿胀的，是因为阳明经气并于上部，上部则涉及孙络和太阴，所以出现头痛、鼻流清涕、腹部肿胀。（孙络太阴义未详。）
太阴经所说的腹胀病，太阴对应子月。十一月万物之气都藏于体内，所以称为病胀。（阴气大盛，太阴始于子，故云子也。以其脉入腹属脾络胃，故病胀也。）
所谓气上走于心部导致嗳气的，是因为阴气盛而上走于阳明，阳明络属于心，所以称为上走于心导致嗳气。（按：新校正云：“详王氏以足阳明流注并无至心者，按甲乙经阳明之脉，上通于心，循咽出于口，宜其经言阳明络属心为噫，王氏安得谓之无。”）
所谓进食后呕吐的，是因为食物盛满而上溢，所以呕吐。（按：食多胃满，脾不及运，故呕，此呕家之一也。）
所谓大便通畅或排气后感觉轻松如同病减的，是因为十二月阴气下衰而阳气将出，所以称为得后与气则快然如衰也。（如衰谓病去也，后谓大便，气谓气下泄，俗所谓屁也，冬至之后，阳气方长，而阴气渐退，病势日衰也。）
少阴经所说的腰痛，少阴对应肾。十月万物阳气皆伤，所以腰痛。（腰者肾之府，冬至之前，阳气正衰，肾以阳为主，阳气衰，故腰痛也。）
所谓呕吐、咳嗽、上气喘促的，是因为阴气在下，阳气在上，诸阳气浮越，无所依凭跟随，所以呕吐、咳嗽、上气喘促。（按：阳气虽上升，而其原常根于下，倘阴虚于下不能维阳，则气必脱根而上浮，阳与阴离，飘摇无据而为呕为咳为喘矣。若作阳气有余，惟以清利为治者，失之远矣。）
所谓神情抑郁不能久立久坐，起身则视物模糊不清的，是因为万物阴阳不定未有主宰。秋气始至，微霜始下，正在肃杀万物，阴阳在内争夺，所以视物模糊不清。（按：内争故外乱也。）
所谓呼吸短少且容易发怒的，是因为阳气失调。阳气失调则阳气不得出，肝气当治而未得，所以容易发怒，容易发怒的病名叫作煎厥。（按：生气通天论以烦劳过甚为煎厥，此以多怒为煎厥，总而言之，火内动而燥扰者，皆其义也。）
所谓恐惧得像被人追捕一样的，是因为秋气万物尚未完全离去，阴气少，阳气入，阴阳相迫，所以产生恐惧。（按：恐属肾，阳不胜阴也。）
所谓厌恶闻到食物气味的，是因为胃中没有气，所以厌恶闻到食物气味。（按：臭者，五味之气也。胃虚故无气而不知五味，自以恶闻也。）
所谓面色黑得像泥土颜色的，是因为秋气内夺，所以颜色发生变化。（按：色黑最恶，危病乃有之，似不止于秋气内夺为然也。）
所谓咳嗽带血的，是因为阳脉受伤。阳气未盛于上而脉满，满则咳，所以血见于鼻。（按：咳有血，咯之类；鼻见血，衄血也。所解前后乖异，且二证多属阴虚，今云阳伤，此中必有错误。）
厥阴经所说的疝气和妇人少腹肿胀，厥阴对应辰月。三月是阳中之阴，邪气在中，所以称为疝气和少腹肿胀。（按：四时皆有之，今云三月中邪，不可解也。）
所谓腰脊疼痛不可以俯仰的，是因为三月万物初展荣华，万物一俯而不仰也。（按：义不可解。）
The *Mai Jie* (Explanation of Pulses) chapter aims to explain the principles of meridian pathologies. The entire chapter consists of thirty-four sections, originally lacking a clear context of questions and answers; it merely provides commentary on each section of the scripture, with some parts aligning with medical theory and others not. For instance, when explaining various syndromes, the text often refers to specific months. I privately believe that illness can occur at any time in human life, and should not be rigidly confined to specific months. However, I dare not arbitrarily delete these contents, but rather preserve them to maintain the ancient textual structure.
Regarding the Sun Taiyang (Greater Yang) meridian's description of swelling and pain in the lower back: This is because the first lunar month corresponds to the Earthly Branch *Yin* (Tiger), which belongs to Sun Taiyang. (Note: Refers to the gluteal muscles. In the first month, the Three Yang energies arise, governing *Jian Yin*; the Three Yang are called Sun Taiyang, hence "Yin is Sun Taiyang".) In the first month, Yang Qi emerges upwards, while Yin Qi remains abundant, and Yang Qi has not yet settled into its proper order. (Although the Three Yang arise in the first month, the weather is still cold; due to this coldness, it is said that Yin Qi is abundant. "Ci" refers to the position of establishment.) Therefore, swelling and pain in the lower back occur. (This is because the meridian reaches the middle of the waist and penetrates the buttocks.)
When the disease manifests as hemiparesis leading to limping, it is because in the first month, Yang Qi thaws and Earth Qi emerges. The term "partial deficiency" refers to a slight insufficiency caused by winter cold, resulting in partial weakness and limping. (The meridian runs along the posterior medial aspect of the thigh, converges in the popliteal fossa, descends along the leg, passes behind the lateral malleolus, follows Jinggu (BL64), and reaches the lateral side of the little toe. Hence this explanation. Note: The New Corrections state: "Wang Bing's claim that the meridian runs inside the thigh is incorrect. According to the *Jia Yi Jing*, the Taiyang flow does not reach the inside of the thigh; 'inside the thigh' is an error for 'outside the thigh'. It should read 'posterior lateral aspect of the thigh'.")
Regarding the description of neck stiffness radiating to the back: This occurs because Yang Qi rises excessively and contends, causing neck stiffness. (Neck stiffness refers to rigidity of the neck and jaw; in severe cases, it radiates to the back. This is because the meridian exits from the brain and branches down to the nape and back.)
Regarding tinnitus: This happens because Yang Qi surges upward like flourishing things, causing tinnitus. (This is because a branch of the meridian goes from the vertex to the upper angle of the ear.)
Regarding severe cases developing into mania or *Dian* disease (diseases of the vertex): This is because Yang Qi accumulates entirely at the top, while Yin Qi follows from below, creating a condition of deficiency below and excess above, leading to mania or *Dian* disease. (The meridian ascends to the forehead, crosses the vertex, and enters the brain. A branch goes from the vertex to the upper angle of the ear. Hence mania or *Dian* disease. The top of the head is called the vertex. Note: There is no single disease named 'Mania-Dian' in other texts; although mentioned together here, they are two distinct conditions. Mania involves excessive Fire energy, confusion of the spirit, and is known as 'Double Yang leads to Mania'. *Dian* refers to the vertex itself; the head is the gathering place of all Yang Qi. When Yang Qi is entirely at the top, diseases vary but are collectively named *Dian*. The commentary lacks distinction between the two.)
Regarding deafness caused by a floating pulse: This is due to issues with Qi mechanism. (Also because the meridian reaches the ear.)
Regarding muteness caused by pathogenic invasion inward: This occurs because Yang Qi, after being excessive, declines, leading to muteness. (Excessive Yang Qi enters inward and presses against the Bladder and Kidney, blocking the Qi of the Bladder Collaterals and Kidney Collaterals. Since the Bladder's meridian connects to the Kidney, and the Kidney's meridian flanks the root of the tongue, muteness and inability to speak result.)
Internal depletion leading to厥 (Jue/Reversal Cold) causes muteness and foot paralysis, indicating Kidney Deficiency. (*Pai* means paralysis/disability. The Kidney meridian travels with the Chong Mai from Qichong (ST30), along the medial aspect of the inner thigh, obliquely into the popliteal fossa, along the medial aspect of the fibula, and behind the medial malleolus into the sole of the foot. Thus, if Kidney Qi is internally depleted and不顺 (not smooth), the tongue becomes mute and the feet become disabled. Hence, this is Kidney Deficiency. Note: The Taiyang Bladder internally harmonizes with the Kidney. Kidney deficiency leads to muteness and paralysis. Muteness implies inability to speak; *Pai* implies limb paralysis. The Kidney meridian flanks the tongue root, so disease prevents speech. The Kidney governs bones; Kidney deficiency leads to bone萎 (atrophy/weakness) and lack of strength, hence *Pai*. Treating muteness and paralysis solely as Wind-Phlegm is a mistake. New Corrections note: "Wang Bing states the Kidney meridian travels with the Chong Mai, but the *Jia Yi Jing* says it is the Kidney Luo (Collateral). Furthermore, Wang Bing's commentaries on the Wei Lun, Qi Bing Lun, and Da Qi Lun all refer to the Kidney Luo. Therefore, the character 'meridian' here should likely be 'Luo/Collateral'.")
If the Shaoyin pulse is absent, it indicates Jue syndrome. (Shaoyin refers to the Kidney pulse. If Kidney Qi is internally exhausted, the Shaoyin pulse will be absent. Absence of the Shaoyin pulse means Taiyin Qi rebels and moves upward.)
Regarding the Shaoyang meridian's description of chest and hypochondriac pain: This speaks of Shaoyang abundance. Abundance here refers to its relationship as the exterior counterpart to the Heart. (Note: Shaoyang refers to the Gallbladder meridian. The Gallbladder meridian runs through both hypochondria. When Shaoyang is abundant, Wood becomes strong and Fire blazes, causing chest and hypochondriac pain. The hypochondria govern Wood, and the Heart governs Fire. Excess Wood generates Fire, and Fire is born from Wood, hence the Heart and Gallbladder are interior-exterior counterparts. The commentary is unclear.)
In the ninth month, Yang Qi ends and Yin Qi becomes abundant, causing chest and hypochondriac pain. (Fire is buried in Xu, so in the ninth month Yang Qi ends and Yin Qi becomes abundant. Note: Shaoyang Gallbladder Wood should govern Spring; why it mentions the ninth month is unknown.)
Regarding the inability to turn or roll over: This is because Yin Qi stores things. When things are stored, they do not move, hence the inability to turn or roll over. (Note: The meaning is unclear.)
Regarding severe jumping/restlessness: (*Yue* means jumping.) In the ninth month, all things decline, grass and trees fall and drop. Qi leaves Yang and turns to Yin. Qi is abundant, and Yang grows downward, hence termed "jumping". (Note: The scriptural explanation seems to refer to Heaven and Earth Qi, while Wang Bing's commentary explains it via meridians and acupoints, missing the true intent.)
Regarding the Yangming meridian's description of shivering chills: Yangming corresponds to Wu (Noon). The fifth month represents Yin within abundant Yang. (Yang is abundant and bright, hence called Wu. At the Summer Solstice in the fifth month, one Yin Qi rises while Yang Qi descends, hence "Yin within abundant Yang".) When Yang is abundant and Yin adds to it, shivering chills occur. (Note: Yin rising and Yang descending means Yin adds to Yang, suppressing Yang, hence shivering chills.)
Regarding swelling of the calves and laxity of the thighs: This is because the fifth month is Yin within abundant Yang. Yang Qi declines in the fifth month, and one Yin Qi begins to contend with Yang, causing calf swelling and thigh laxity. (Note: The fifth month sees extreme Yang abundance, with one Yin beginning to generate, and Yang turning into Yin. Calves and thighs belong to the Yin sector. However, this is merely interpreting the text; in reality, calf swelling can occur in any month, making such rigid interpretation difficult.)
Regarding wheezing and edema: This occurs because Yin Qi descends and then rises again. Rising, it allows pathogenic factors to lodge between the Zang-Fu organs, causing water disorders. (Note: Water belongs to Yin. Yin rising from below constitutes Water Pathogen lodging in the Lung, causing wheezing.)
Regarding chest pain and shortness of breath: This is because Water Qi resides in the Zang-Fu organs. Water is Yin Qi; with Yin Qi in the center, chest pain and shortness of breath occur. (Shortness of breath indicates Cold. When Cold Yin Qi enters the Zang organs, pain results.)
Regarding severe cases involving厥 (cold extremities), aversion to people and fire, and startle upon hearing wooden sounds: This is because Yang Qi and Yin Qi press against each other, and Water and Fire oppose each other, causing startle. Regarding the desire to close doors and windows and stay alone: This is because Yin and Yang press against each other, Yang ends and Yin becomes abundant, hence the desire to stay alone behind closed doors. (Yang is blocked by Yin, causing fear. Yin nature dislikes movement and prefers stillness, hence the desire for solitude.)
Regarding behaviors such as wanting to climb high, sing, discard clothes, and run when the disease strikes: This is because Yin and Yang contend again, and Yang Qi merges outwardly into the Yang aspect, causing the patient to discard clothes and run. (Yang refuses to be controlled by Yin.)
Regarding pathogenic factors lodging in the Sun Luo (Branch Collaterals) causing headache, nasal congestion/runny nose, and abdominal swelling: This is because Yangming Qi merges upward. Upward merging affects the Sun Luo and Taiyin, causing headache, nasal symptoms, and abdominal swelling. (The meaning of "Sun Luo Taiyin" is unclear.)
Regarding the Taidaiyin meridian's description of abdominal distension: Taidaiyin corresponds to Zi (Rat). In the eleventh month, the Qi of all things is stored within, hence termed "disease of distension". (Yin Qi is greatly abundant; Taidaiyin begins at Zi, hence "Zi". Because the meridian enters the abdomen, connects to the Spleen, and links to the Stomach, disease manifests as distension.)
Regarding Qi moving upward to the Heart causing belching: This is because Yin Qi is abundant and moves upward to Yangming. Yangming connects to the Heart, hence it is said to move upward to the Heart causing belching. (Note: New Corrections state: "Wang Bing claims the Foot Yangming meridian does not reach the Heart. However, the *Jia Yi Jing* states the Yangming meridian connects upward to the Heart, runs through the pharynx, and emerges from the mouth. Thus, the scripture saying 'Yangming connects to the Heart causing belching' makes sense. How could Wang Bing say it doesn't?")
Regarding vomiting after eating: This occurs because food becomes overly full and overflows upward, causing vomiting. (Note: Excessive eating leads to stomach fullness; if the Spleen fails to transport, vomiting occurs. This is one type of vomiting.)
Regarding feeling relieved and as if the disease has subsided after defecation or passing gas: This is because in the twelfth month, Yin Qi declines downward and Yang Qi is about to emerge. Hence, relief after bowel movement or gas passage is described as "feeling as if the disease has subsided". ("As if subsided" means the disease is going away; "Hou" refers to stool; "Qi" refers to gas escaping, commonly known as farting. After the Winter Solstice, Yang Qi begins to grow, and Yin Qi gradually retreats, so the disease trend daily weakens.)
Regarding the Shaoyin meridian's description of lower back pain: Shaoyin corresponds to the Kidney. In the tenth month, the Yang Qi of all things is injured, hence lower back pain. (The waist is the mansion of the Kidney. Before the Winter Solstice, Yang Qi is declining. The Kidney relies on Yang; as Yang Qi declines, lower back pain occurs.)
Regarding vomiting, coughing, and wheezing: This is because Yin Qi is below and Yang Qi is above. All Yang Qi floats without foundation or guidance, leading to vomiting, coughing, and wheezing. (Note: Although Yang Qi rises, its root is always below. If Yin is deficient below and cannot support Yang, Qi must detach from its root and float upward. Yang and Yin separate, drifting without basis, causing vomiting, coughing, and wheezing. Treating this as Yang excess and using only clearing/draining methods is far off the mark.)
Regarding depression, inability to stand or sit for long periods, and blurred vision upon standing: This is because the Yin and Yang of all things are unsettled and lack a master. Autumn Qi arrives, light frost falls, and things are being killed/slain. Yin and Yang contend internally, causing blurred vision. (Note: Internal contention leads to external disorder.)
Regarding shortness of breath and irritability: This is because Yang Qi is not regulated. If Yang Qi is not regulated, it cannot exit. Liver Qi should regulate but fails to do so, leading to irritability. Irritability is named Jian Jue (Frying Jue). (Note: The *Sheng Qi Tong Tian Lun* defines Jian Jue as excessive fatigue; here it is defined as excessive anger. In summary, internal Fire movement and agitation fall under this meaning.)
Regarding fear as if being chased: This is because in Autumn, all things have not completely departed. Yin Qi is scarce, Yang Qi enters, and Yin and Yang contend, causing fear. (Note: Fear belongs to the Kidney; Yang cannot overcome Yin.)
Regarding aversion to the smell of food: This is because the Stomach lacks Qi, hence aversion to food smells. (Note: "Chou" refers to the aroma of the Five Flavors. Due to Stomach deficiency, there is no Qi to perceive flavors, leading to self-imposed aversion.)
Regarding a face dark as earth: This is because Autumn Qi causes internal depletion, changing the complexion. (Note: Dark color is most ominous, appearing only in critical illnesses; it seems not solely due to Autumn Qi internal depletion.)
Regarding coughing up blood: This is because the Yang meridians are injured. Yang Qi is not yet abundant above, but the vessels are full. Fullness causes coughing, hence blood appears in the nose. (Note: Coughing blood is expectoration; nasal bleeding is epistaxis. The explanations before and after are inconsistent. Moreover, these two syndromes mostly belong to Yin deficiency, yet here it claims Yang injury; there must be an error here.)
Regarding the Jueyin meridian's description of hernia and lower abdominal swelling in women: Jueyin corresponds to Chen (Dragon). The third month is Yin within Yang. Pathogens are in the middle, hence termed hernia and lower abdominal swelling. (Note: This occurs in all seasons; claiming pathogens are specifically in the third month is inexplicable.)
Regarding lower back and spine pain preventing bending or stretching: This is because in the third month, everything vibrates with glory; all things bend but do not stretch. (Note: The meaning is inexplicable.)
Regarding strangury, hernia, and skin distension: ... Yin ... becomes abundant, causing vessel distension and blockage, hence termed strangury and hernia. (Note: Only due to Yin abundance does Qi become congested and blocked.)
Regarding severe dry throat and internal heat: This is because Yin and Yang contend, generating heat, hence dry throat. (Note: Dry throat can be deficient or excess; this case is excess Fire rising.)