吴云。天地之阴阳。一人身之血气。应象者。应乎天地。而配乎阴阳五行也。
阴阳者天地之道也 淮南子云。天地之袭精为阴阳。阴阳之专精为四时。四时之散精为万物。
纲纪 诗大雅。纲纪四方。传。张之为纲。理之为纪。疏。纲者网之大绳。纪者别理丝数。
变化之父母 月令正义云。先有旧形。渐渐改者。谓之变。虽有旧形。忽改者。谓之化。又天地阴
阳营运则为化。春生冬落则为变。又自少而壮。自壮而老。则为变。自有而无。自无而有。为化。书泰誓曰。
天地万物父母。
神明之府也 淮南泰族训云。其生物也。莫见其所养而
物长。其杀物也。莫见其所丧而物亡。此之谓神明。
治病必求于本 志云。本者。本于阴阳也。人之脏腑气血表里上下。皆本乎阴阳。而外淫之风寒暑湿。
四时五行。亦总属阴阳之二气。致于治病之气味。用针之左右。诊别色脉。引越高下。皆不出乎阴阳之理。故
曰治病必求其本。简按此句。诸家并衍王义。而志聪注。最为明备。
积阳为天积阴为地 高云。阴阳者。天地之道也。故积阳为天。积阴为地。
阴静阳躁 高云。阴阳者。万物之纲纪。故阴静阳躁。静而有常则为纲。躁而散殊则为纪。
阳生阴长阳杀阴藏 高云。阴阳者。生杀之本始。故阳生而阴长。阳杀而阴藏。简按王注神农曰。与
天元纪大论文同。此二句。诸家殊义。如李氏则举三说。然新校正说。最为确当。
阳化气阴成形 高云。阴阳者。变化之父母。故阳化气。阴成形。言阳化而为气。阴变而为形。李云。
阳无形。故化气。阴有质。故成形。马云。阳化万物之气。而吾人之气。由阳化之。阴成万物之形。而吾人之
形。由阴成之。
寒极生热热极生寒 李云。冬寒之极。将生春夏之热。冬至以后。自复而之干也。夏热之极。将生秋
冬之寒。夏至以后。自 而之坤也。马云。吾人有寒。寒极则生而为热。如今伤寒而反为热证者。此其一端也。
吾人有热。热极则生而为寒。如今内热已极。而反生寒栗者。此其一端也。
清气在下则生飧泄 马云。热气主阳。阳主上升而不凝。故清气生焉。清气生阳。宜在上。今反在下。
则生飧泄。盖有降而无升也。简按圣济总录云。内经曰。清气在下。则生飧泄。又曰。久风为飧泄。夫脾胃。
土也。其气冲和。以化
为事。今清浊相干。风邪之气久而干。故冲气不能化。而食物完出。夕食谓之飧。以食之难化者。尤在于夕食。
故不化泄出也。谓之飧泄。此俗所谓水谷利也。今考说文云。飧。 也。从夕甫声。是与飧字自异。总录夕食
之说。未见所出。详义已见于前。
浊气在上则主 胀 马云。浊气主阴。宜在下。今反在上。则生 胀。盖有升而无降也。张云。 胀。
胸膈满也。简按圣济总录云。内经曰。浊气在上。则生 胀。夫清阳为天。浊阴为地。二者不可相干。今浊气
在上。为阴气干扰。而清阳之气。郁而不散。所以 塞而胀满常若饱也。广韵。 。昌真切。肉胀起也。
阴阳反作病之逆从也 吴云。反作。倒置也。逆从。不顺也。张云。作。为也。志云。此吾人之阴阳
反作气之逆从而为病也。此论阴阳体位。各有上下。马云。按自阳化气以下。即当着人身说者。观下清气浊气
之为在下在上生病。口气紧顶。则阳化气四句。不得泛说。简按千金肾脏门云。阴阳翻作。阳气内伏。阴气外
升。知是反翻通。
雨出地气云出天气 高云。地气上为云。而曰云出天气。自上而下。然后自下而上也。天气下为雨。
而曰雨出地气。从下而上。然后从上而下也。阴阳上下。既神且明。简案性理大全。朱子云。雨如饭甑有盖。
其气蒸郁。而汗下淋漓。则为雨。
清阳出上窍 马云。如涕唾气液之类。
浊阴出下窍 马云。如污秽溺之类。
清阳发腠理浊阴走五脏 志云。清阳之气。通会于腠理。而阴浊之精血。走于五脏。五脏主藏精者也。
清阳实四肢浊阴归六腑 志云。四肢为诸阳之本。六腑
者。传化物而不藏。此言饮食所生之清阳。充实于四肢。而混浊者归于六腑也。饮食之有形为浊。饮食之精气
为清。简按以上三段。对言清阳浊阴。而其义各殊。王注不太明。
阳为气阴为味 张云。气无形而升。故为阳。味有质而降。故为阴。此以药食气味言也。
味归形形归气 张云。归。根据投也。（出诗曹风毛传。）五味生精血以成形。故味归于形。形之存
亡。由气之聚散。故形归于气。志云。阴为味。阴成形。地食人以五味。以养此形。故味归形。阳化气。诸阳
之气。通会于皮肤肌腠之间。以生此形。故形归气。
气归精精归化 张云。气者。真气也。所受于天。与谷气并而充身者也。人身精血。由气而化。故
气归于精。精者。坎水也。天一生水。为五行之最先。故物之初生。其形皆水。由精以化气。由气以化神。是
水为万物之原。故精归于化。简按家语云。男子十六。精化小通。（通雅。小通。言人道也。）并为化生之义。
又按上文云。阳为气。阴为味。吴云。臊焦香腥腐为气。酸苦甘辛咸为味。此固然矣。故形归气。气归精。精
食气。气生形。气伤精之气字。似与五味对言。而为五气之气。然至下文精化为气。气伤于味而穷矣。故姑从
张氏之义。
精食气形食味 张云。食。如子食母乳之义。气归精。故精食气。味归形。故形食味。马云。所谓
气归精者。以精能食万物之气也。精赖气而生。犹云食此气耳。（主物之气言。）所谓味归形者。以形能食万
物之味也。形赖味而滋。犹云食此味耳。
化生精气生形 马云。所谓精归化者。以化生此精也。化为精之母。故精归于化耳。所谓形归气者。
以气生此形也。气为形之父。故形归于气耳。（指人身之气言。）简按以上四句。乃
解前文四句之义。故马氏下所谓字而释之。
精化为气 张云。谓元气由精而化也。上文既云气归精。是气生精也。而此又曰。精化气。是精生气
也。二者似乎相反。而不知此正精气互根之妙。以应上文天地云雨之义也。李云。气本归精。气为精母也。此
云精化为气者。精亦能生气也。如不好色者。气因以旺也。
气伤于味 张云。上文曰味伤形。则未有形伤而气不伤者。如云味过于酸。肝气以津。脾气乃绝之类。
是皆味伤气也。马云。凡物之味。既能伤人之形。独不能伤人之气乎。左传。晋屠蒯曰。味以行气。
壮火之气衰少火之气壮 马云。气味太浓者。火之壮也。用壮火之品。则吾人之气。不能当之。而反
衰矣。（如用乌附之类。而吾人之气。不能胜之。故发热。）气味之温者。火之少也。用少火之品。则吾人之
气。渐尔生旺而益壮矣。（如用参 之类。而气血渐旺者。是也。）
壮火食气气食少火 马云。何以壮火之气衰也。正以壮火能食吾人之气。故壮火之气自衰耳。何以
少火之气壮也。正以吾人之气。能食少火。故少火之气渐壮耳。
壮火散气少火生气 马云。惟壮火为能食人之气。此壮火所以能散吾人之气也。食则必散。散则必
衰。故曰壮火之气衰。惟吾人之气。为能食少火之气。此少火所以能生吾人之气也。食则必生。生则必壮。故
曰少火之气壮。按此节。分明论万物有阴阳气味。而吾人用之。有为泄为通。为发泄为发热。及衰壮生散之义。
王注不明。与前后阴阳气味俱无着。非本篇之大旨也。简按壮火少火。承上文发热以喻之。气薄喻少火。浓喻
壮火。马注为稳贴。汪氏则訾马注云。是桂附永无用之期也。盖概论已。再按张氏辈。漫然以火为阳气。其义
虽似精微。与前后文。不相承接。故不可从矣。
阴胜则阳病阳胜则阴病 张云。此下言阴阳偏胜之为病也。阴阳不和。则有胜有亏。故皆能为病。简
按马以此以下。接前文。为气味大过生病之义。志同。并不可凭。
重寒则热重热则寒 张云。此即上文寒极生热。热极生寒之义。盖阴阳之气。水极则似火。火极则似
水。阳盛则隔阴。阴盛则隔阳。故有真寒假热真热假寒之辨。此而错认。则死生反掌。重。平声。
寒伤形热伤气 张云。寒为阴。形亦属阴。寒则形消。故伤形。热为阳。气亦属阳。热则气散。故伤气。
气伤痛形伤肿 吴云。气无形病故痛。血有形病故肿。
风胜则动 马云。振掉摇动之类。
寒胜则浮 吴云。寒胜则阳气不运。故坚痞腹满。而为虚浮。
湿胜则濡泻 集韵。濡。儒遇切。音孺。沾湿也。奇效良方云。泄泻。人为一证耳。岂知泄。泄漏之
义。时时溏泄。或作或愈。泻者。一时水去如注泄。赤水玄珠云。粪出少。而势缓者。为泄。漏泄之谓也。粪
大出。而势直下不阻者。为泻。倾泻之谓也。简明医要云。濡泻。粪或若水。考王注。即水谷利。与飧泄无别。
寒暑燥湿风 此五气配四时中央也。左传六气。阴阳风雨晦明。乃别是一家之言。内经无六气之说。
而运气家。五气之外加火。配乎三阴三阳。以为六气。夫火者五行之一。岂有其理乎。
化五气 高云。心气主喜。肝气主怒。脾气主悲。肺气主忧。肾气主恐。以生喜怒悲忧恐。
喜怒伤气寒暑伤形 张云。喜怒伤内。故伤气。寒暑伤外。故伤形。举喜怒言。则悲忧恐同矣。举
寒暑言。则燥湿
风同矣。简按寿夭刚柔云。风寒伤形。忧恐忿怒伤气。
暴怒伤阴暴喜伤阳 庄子在宥云。人大喜耶毗于阳。大怒耶毗于阴。阴阳并毗。四时不至。寒暑之和
不成。楼英云。此上二节。经旨似有相矛盾。既曰寒暑伤形。又曰寒伤形。热伤气者。何也。盖言虽不一。而
理则有归。夫喜怒之伤人。从内出。而先发于气。故曰喜怒伤气也。寒暑之伤人。从外入。而先着于形。故曰
寒暑伤形也。分而言之。则怒之气从下上。而先发于阴。故曰暴怒伤阴。喜之气从上下。而先发于阳。故曰暴
喜伤阳。寒则人气内藏。则寒之伤人。先着于形。故曰寒伤形。暑则人气外溢。则暑之伤人。先着于气。故曰
热伤气也。
满脉去形 张云。言寒暑喜怒之气。暴逆于上。则阳独实。故满脉。阳亢则阴离。故去形。此孤阳之
象也。脉经曰。诸浮脉无根者死。有表无里者死。其斯之谓。
重阴必阳重阳必阴 张云。重者。重叠之义。谓当阴时而复感寒。阳时而复感热。或以天之热气。伤
人阳分。天之寒气。伤人阴分。皆谓之重。盖阴阳之道。同气相求。故阳伤于阳。阴伤于阴。然而重阳必变为
阴证。重阴必变为阳证。如以热水沐浴身反凉。凉水沐浴身反热。因小可以喻大。下文八句。即其征验。此与
上文重寒则热。寒极生热。义相上下。所当互求。
故曰 王子芳云。引生气通天论之文。以证明之也。
春必病温 宋本。作温病。简按论疾诊尺云。寒生热。热生寒。此阴阳之变也。故曰。冬伤于寒。
春必生瘅热云云。正与此节同义。○张云。按此四节。春夏以木火伤人。而病反寒。秋冬以寒湿伤人而反热。
是即上文重阴必阳。重阳必阴之义。
秋伤于湿 汪昂云。喻嘉言改作秋伤于燥。多事。
端络 张云。端。正也。络。联系之义。高云。端。直。络。横也。
论理人形（至）皆有表里 马云。人有形体。则论理之。（如骨度脉度等篇。）人有脏腑。则列别
之。（如灵枢经水肠胃海论等篇。）人有经脉。则端络之。（如经脉等篇。）脉有六合。则通会之。（如经别
等篇。）气穴所发。各有其处。且有其名。（如气穴论。）溪谷属骨。皆有所起。（如气穴气府骨空等篇。）
分部逆从。各有条理。（如皮部论等篇。）四时阴阳。尽有经纪。（如本篇下节所云。）外内之应。皆有表里。
（如血气形志。有太阴与阳明为表里之谓。）志云。分部者。皮之分部也。皮部中之浮络。分三阴三阳。有顺
有逆。各有条理也。
肝生筋 五行大义云。元命苞曰。筋有枝条。象于木也。
其在天为玄 易文言。天玄而地黄。据下文例。在天以下二十三字。系于衍文。且与肝脏不相干。宜删之。
在色为苍 苍。草色也。王谓薄青色。可疑。
在声为呼 志云。在志为怒。故发声为叫呼。简案王云。亦谓之啸。盖啸。蹙口而出声也。唐孙广
有啸旨之书。恐与叫呼不同。
在变动为握 张云。握。同搐搦。筋之病。志云。变动。脏气变动于经俞也。握者。拘急之象。筋之证也。
在志为怒 志云。肝者。将军之官。故其志在怒。
悲胜怒 下文属忧于肺。据文例。此悲当作忧。新校正之说未允当。
心生血 志云。血乃中焦之汁。奉心神而化赤。故血者神气也。
心主舌 五行大义云。火于五行不常见也。须之则有。
不用则隐。如舌在口内。开口即见。闭口则藏。
在体为脉 说文。脉。血理分 行体中者。从HT 从血。 。脉或从肉。 。籀文。玉篇。脉。莫革切。
血理也。一曰筋脉。脉。同上。五行大义云。脉。是血之沟渠。通流水气。
吴云：天地的阴阳，对应人身上的血气。所谓“应象”，是指顺应天地变化，并与阴阳五行相配属。
“阴阳者，天地之道也。”《淮南子》说：天地积聚的精气形成阴阳，阴阳专一的气形成四季，四季分散的精气形成万物。
“纲纪”：《诗经·大雅》说：“纲纪四方。”传注解释：“张开来叫做纲，整理条理叫做纪。”疏解说：“纲是网的大绳，纪是梳理丝线的条理。”
“变化之父母”：《月令正义》说：“先有旧有的形态，逐渐改变的，叫做‘变’；虽然有旧有的形态，突然改变的，叫做‘化’。另外，天地阴阳的运行流转叫做‘化’，春天生长冬天凋落叫做‘变’。从年少到壮年，从壮年到老年，叫做‘变’；从有到无，从无到有，叫做‘化’。”《尚书·泰誓》说：“天地是万物的父母。”
“神明之府也”：《淮南子·泰族训》说：“它生育万物时，没人看见它是如何养育的，但万物却生长了；它杀灭万物时，没人看见它是如何丧失的，但万物却消亡了。这就叫做‘神明’。”
“治病必求于本”：《素问志》说：“本，就是基于阴阳。人的脏腑、气血、表里、上下，都根本在于阴阳。而外来的风寒暑湿等邪气，以及四时五行，也都总属于阴阳二气。至于治疗疾病时的药味运用，针刺的左右手法，诊察面色和脉象，引导气机的高下升降，都不超出阴阳的道理。所以说治病必须探求根本。”简按：这一句，各家都沿袭王冰的注解，而志聪的注释最为明白完备。
“积阳为天，积阴为地”：高世栻说：“阴阳是天地的规律，所以积聚阳气成为天，积聚阴气成为地。”
“阴静阳躁”：高世栻说：“阴阳是万物的纲纪，所以阴主静，阳主动。静而有常度就称为‘纲’，躁动而散殊就称为‘纪’。”
“阳生阴长，阳杀阴藏”：高世栻说：“阴阳是生死的本源，所以阳主生发而阴主成长，阳主肃杀而阴主闭藏。”简按：王冰注引用神农的话，与《天元纪大论》相同。这两句话，各家解释不同。如李氏列举了三说，但新校正的说法最为确切恰当。
“阳化气，阴成形”：高世栻说：“阴阳是变化的父母，所以阳转化为气，阴转化为形。意思是阳化为气，阴变为形。”李云：“阳没有形体，所以化为气；阴有实质，所以形成形。”马云：“阳化育万物的气，而我们人的气，是由阳化生的；阴成就万物的形，而我们人的形，是由阴成就的。”
“寒极生热，热极生寒”：李云：“冬天的寒冷到了极点，将要产生春夏的热气。冬至以后，阳气自复而上升（干卦象征天/阳）。”夏天的炎热到了极点，将要产生秋冬的寒气。夏至以后，阴气自复而下降（坤卦象征地/阴）。马云：“人若有寒证，寒到了极点就会转化为热证，就像现在的伤寒病反而出现热证，这是其中一种情况。人若有热证，热到了极点就会转化为寒证，就像现在内热到了极点，反而出现寒战栗的症状，这也是其中一种情况。”
“清气在下则生飧泄”：马云：“热气主阳，阳主上升而不凝滞，所以产生清气。清气生于阳，应当位于上部。现在反而位于下部，就会产生飧泄（完谷不化的腹泻）。这是因为只有降而没有升。”简按：《圣济总录》说：“《内经》讲：清气在下，则生飧泄。又说：久风为飧泄。脾胃属土，其气冲和，以运化食物为职责。现在清浊之气相互干扰，风邪之气长久侵犯，导致冲和之气不能运化，食物原样排出。晚饭叫做‘飧’，因为难消化的食物尤其体现在晚餐中，所以不消化而泄出，叫做飧泄。这就是俗称的水谷利。现在考证《说文解字》，飧，是从夕甫声的字，这与‘夕食’之说不同。《总录》关于夕食的说法，未见出处。详细的义理已见于前文。”
“浊气在上则生䐜胀”：马云：“浊气主阴，应当位于下部。现在反而位于上部，就会产生䐜胀（胸腹胀满）。这是因为只有升而没有降。”张景岳说：“䐜胀，是胸膈满闷。”简按：《圣济总录》说：“《内经》讲：浊气在上，则生䐜胀。清阳为天，浊阴为地，二者不可相互干扰。现在浊气在上，被阴气干扰，导致清阳之气郁结而不能发散，所以壅塞而胀满，常常感觉像吃饱了一样。《广韵》解释：䐜，昌真切，肉胀起的样子。”
“阴阳反作，病之逆从也”：吴云：“反作，就是倒置。逆从，就是不顺。”张景岳说：“作，就是作为。”《素问志》说：“这是指人体的阴阳倒置，气机逆乱不顺而致病。”此段论述阴阳体位各有上下。马云：“按从‘阳化气’以下，应当联系人身来说。看下文清气浊气因在下在上而生病，口气紧迫，那么‘阳化气’这四句，就不能泛泛而谈。”简按：《千金方·肾脏门》说：“阴阳翻作，阳气内伏，阴气外升。”可知‘反’与‘翻’通用。
“雨出地气，云出天气”：高世栻说：“地气上升成为云，却说‘云出天气’，是因为云自上而下，然后才自下而上。天气下降成为雨，却说‘雨出地气’，是因为雨从下而上，然后才从上而下。阴阳上下，既神奇又明辨。”简案：《性理大全》朱熹说：“雨就像饭甑有盖，其中的气蒸腾郁结，汗下淋漓，就成为雨。”
“清阳发腠理，浊阴走五脏”：《素问志》说：“清阳之气，通会于腠理；阴浊的精血，运行于五脏。五脏是主藏精的器官。”
“清阳实四肢，浊阴归六腑”：《素问志》说：“四肢是诸阳的根本。六腑是传导化物而不贮藏的器官。这里说的是饮食所生成的清阳，充实于四肢，而混浊的部分归于六腑。饮食中有形的部分为浊，饮食中的精气为清。”简按：以上三段，对言清阳浊阴，但含义各不相同。王冰的注解不太明确。
“阳为气，阴为味”：张景岳说：“气无形而上升，所以属阳；味有质而下降，所以属阴。这是指药物和食物的气味而言。”
“味归形，形归气”：张景岳说：“归，是依据投合的意思。（出自《诗经·曹风》毛传。）五味生成精血以形成形体，所以味归于形。形体的存亡，取决于气的聚散，所以形归于气。”《素问志》说：“阴表现为味，阴形成形。大地给人五味，用来滋养这个形体，所以味归形。阳化气，各种阳气，通会于皮肤肌腠之间，来生成这个形体，所以形归气。”
“气归精，精归化”：张景岳说：“气，是真气，禀受于先天，与谷气结合而充养身体。人体的精血，由气转化而来，所以气归于精。精，就是坎水。天一生水，是五行的最先。所以万物初生时，其形都是水。由精化气，由气化神，水是万物的本源，所以精归于化。”简按：《孔子家语》说：“男子十六岁，精化小通。（《通雅》解释：小通，指房事。）这并列为化生的意义。”又按上文说：“阳为气，阴为味。”吴云：“臊、焦、香、腥、腐属于气，酸、苦、甘、辛、咸属于味。这固然正确。所以形归气，气归精，精食气，气生形。这里的‘气伤精’的‘气’字，似乎是与五味相对言的，指的是五气之气。然而到了下文‘精化为气，气伤于味而穷矣’，所以暂且遵从张氏的意义。”
“精食气，形食味”：张景岳说：“食，如同儿子吃母乳的意思。气归于精，所以精食气。味归于形，所以形食味。”马云：“所谓‘气归精’，是说精能摄取万物的气。精依赖气而生，犹如说吃这个气一样。（指主物的气而言。）所谓‘味归形’，是说形能摄取万物的味。形依赖味而滋长，犹如说吃这个味一样。”
“化生精，气生形”：马云：“所谓‘精归化’，是说化生这个精。化是精的母亲，所以精归于化。所谓‘形归气’，是说气生这个形。气是形的父亲，所以形归于气。（指人身之气而言。）”简按：以上四句，是解释前文四句的意义，所以马氏下面逐字解释它们。
“精化为气”：张景岳说：“指元气由精转化而来。上文既然说‘气归精’，是气生精。而这里又说‘精化气’，是精生气。两者看似相反，却不知道这正是精气互根的奥妙，以呼应上文天地云雨的意义。”李云：“气本来归于精，气是精的母亲。这里说精化为气，是说精也能生气。比如不好色的人，气因此旺盛。”
“气伤于味”：张景岳说：“上文说‘味伤形’，那么没有形受伤而气不受伤的。比如‘味过于酸，肝气以津，脾气乃绝’之类，都是味伤气。”马云：“凡是物的味，既能伤人的形，难道不能伤人的气吗？《左传》晋国屠蒯说：‘味以行气’。”
“壮火之气衰，少火之气壮”：马云：“气味太浓烈的，是壮火。使用壮火的药物，我们人的气承受不了，反而衰弱了。（比如使用乌头、附子之类，我们人的气不能胜任，所以发热。）气味温和的，是少火。使用少火的药物，我们人的气渐渐生旺而更加强壮。（比如使用人参、黄芪之类，气血渐渐旺盛，就是这样。）”
“壮火食气，气食少火”：马云：“为什么壮火使气衰弱？正是因为壮火能吞噬我们人的气，所以壮火之气自然衰弱。为什么少火使气强壮？正是因为我们人的气能摄取少火，所以少火之气渐渐强壮。”
“壮火散气，少火生气”：马云：“只有壮火能吞噬人的气，所以壮火能散发我们人的气。吞噬必然导致消散，消散必然导致衰弱，所以说‘壮火之气衰’。只有我们人的气能摄取少火之气，所以少火能生发我们人的气。摄取必然导致生长，生长必然导致强壮，所以说‘少火之气壮’。”按这一节，分明是在论述万物都有阴阳气味，而我们人使用它们，有为发泄、为通达、为发泄发热及衰壮生散的义理。王冰的注解不明确，与前后文的阴阳气味都没有关联，不是本篇的主旨。简按：壮火少火，承接上文用发热来比喻。气薄比喻少火，气浓比喻壮火。马注比较稳妥。汪昂则批评马注说：“这样桂枝、附子就永远没有使用的时机了。”大概是对概论的误解。再按张景岳等人，随意将火等同于阳气，其义虽然看似精微，但与前后文不相承接，所以不可采纳。
“阴胜则阳病，阳胜则阴病”：张景岳说：“以下讲的是阴阳偏胜导致的疾病。阴阳不和，就有胜有亏，所以都能致病。”简按：马莳认为以下内容承接前文，是气味太过致病的意义。志同的看法，都不可凭信。
“重寒则热，重热则寒”：张景岳说：“这就是上文‘寒极生热，热极生寒’的意义。阴阳之气，水极则似火，火极则似水。阳盛则格拒阴，阴盛则格拒阳。所以有真寒假热、真热假寒的区别。如果认错这一点，生死就在反掌之间。‘重’，读平声。”
“寒伤形，热伤气”：张景岳说：“寒属阴，形也属阴，寒则形体消瘦，所以伤形。热属阳，气也属阳，热则气散，所以伤气。”
“气伤痛，形伤肿”：吴云：“气无形，病故痛；血有形，病故肿。”
“风胜则动”：马云：“震颤、摇动之类。”
“寒胜则浮”：吴云：“寒胜则阳气不运行，所以坚硬痞块、腹满，而出现虚浮。”
“湿胜则濡泻”：《集韵》：濡，儒遇切，音孺。沾湿的意思。《奇效良方》说：“泄泻，人为一个证候罢了。岂知‘泄’是泄漏的意思，时时溏泄，或好或坏；‘泻’是一时水去如注。《赤水玄珠》说：粪便排出少，而势缓的，为泄，即漏泄。粪便排出多，而势直下无阻的，为泻，即倾泻。《简明医要》说：濡泻，粪或如水。考王冰注，即水谷利，与飧泄没有区别。”
“寒暑燥湿风”：这五种气配属四时和中央。《左传》中的六气，是阴、阳、风、雨、晦、明，那是另一家的说法。《内经》没有六气的说法，而运气家，在五气之外加火，配属三阴三阳，作为六气。火是五行之一，哪有这种道理呢？
“化五气”：高世栻说：“心气主喜，肝气主怒，脾气主悲，肺气主忧，肾气主恐。由此产生喜、怒、悲、忧、恐。”
“喜怒伤气，寒暑伤形”：张景岳说：“喜怒伤内，所以伤气。寒暑伤外，所以伤形。举喜怒来说，悲忧恐也一样。举寒暑来说，燥湿风也一样。”简按：《寿夭刚柔》说：“风寒伤形，忧恐忿怒伤气。”
“暴怒伤阴，暴喜伤阳”：《庄子·在宥》说：“人大喜则毗连于阳，大怒则毗连于阴。阴阳都毗连，四时就不至，寒暑之和就不成。”楼英说：“以上两节，经文旨意似乎有矛盾。既然说‘寒暑伤形’，又说‘寒伤形，热伤气’，为什么呢？大概说法虽不一，但道理有归宿。喜怒伤人，从内发出，先发于气，所以说‘喜怒伤气’。寒暑伤人，从外进入，先着于形，所以说‘寒暑伤形’。分开来说，怒的气从下往上，先发于阴，所以说‘暴怒伤阴’。喜的气从上往下，先发于阳，所以说‘暴喜伤阳’。寒则人气内藏，所以寒伤人先着于形，所以说‘寒伤形’。暑则人气外溢，所以暑伤人先着于气，所以说‘热伤气’。”
“满脉去形”：张景岳说：“意思是寒暑喜怒之气，暴逆于上，则阳独实，所以脉满。阳亢则阴离，所以去形。这是孤阳的现象。《脉经》说：‘诸浮脉无根者死，有表无里者死’，说的就是这个。”
“重阴必阳，重阳必阴”：张景岳说：“重，是重叠的意思。指当阴时而又感受寒邪，当阳时而又感受热邪。或者用天的热气伤人阳分，天的寒气伤人阴分，都叫做重。阴阳之道，同气相求，所以阳伤于阳，阴伤于阴。然而重阳必定变为阴证，重阴必定变为阳证。比如用热水沐浴身体反而凉，用凉水沐浴身体反而热。以小喻大，下文八句，就是其征验。这与上文‘重寒则热，寒极生热’的意义上下相应，应当互相探究。”
“春必病温”：宋本作“温病”。简按：《论疾诊尺》说：“寒生热，热生寒，这是阴阳的变化。所以说：冬伤于寒，春必生瘅热等等。正与此节意义相同。”○张景岳说：“按这四节，春夏以木火伤人，而病反寒；秋冬以寒湿伤人而反热。这就是上文‘重阴必阳，重阳必阴’的意义。”
“端络”：张景岳说：“端，正也。络，联系的意思。”高世栻说：“端，直。络，横也。”
“论理人形（至）皆有表里”：马云：“人有形体，就论述它的条理。（如《骨度》、《脉度》等篇。）人有脏腑，就分别列举它。（如《灵枢·经水》、《肠胃》、《海论》等篇。）人有经脉，就端正其脉络。（如《经脉》等篇。）脉有六合，就通会它。（如《经别》等篇。）气穴所发，各有其处，且有其名。（如《气穴论》。）溪谷属骨，皆有所起。（如《气穴》、《气府》、《骨空》等篇。）分部逆从，各有条理。（如《皮部论》等篇。）四时阴阳，尽有经纪。（如本篇下节所说。）内外相应，皆有表里。（如《血气形志》中说太阴与阳明为表里。）”《素问志》说：“分部，是指皮的分区。皮部中的浮络，分三阴三阳，有顺有逆，各有条理。”
“肝生筋”：《五行大义》说：“《元命苞》说：筋有枝条，象于木。”
“其在天为玄”：《易经·文言》说：“天玄地黄。”据下文体例，从天在下二十三字，系衍文，且与肝脏不相干，宜删去。
“在声为呼”：《素问志》说：“在志为怒，所以发声为叫呼。”简案：王冰说：“也叫啸。啸，是撮口出声。唐代孙广有《啸旨》一书，恐怕与叫呼不同。”
“在变动为握”：张景岳说：“握，同搐搦。是筋的病。”《素问志》说：“变动，是脏气变动于经络腧穴。握，是拘急的现象，是筋的证候。”
“在志为怒”：《素问志》说：“肝是将军之官，所以其志在怒。”
“悲胜怒”：下文将忧归属于肺。据文例，此处的“悲”当作“忧”。新校正的说法不妥当。
“心生血”：《素问志》说：“血是中焦的汁液，奉心神而化为赤色。所以血就是神气。”
“心主舌”：《五行大义》说：“火在五行中不常见，须之则有。”
“不用则隐。如舌在口内，开口即见，闭口则藏。”
“在体为脉”：《说文》：脉，是血理分行于体中的，从HT从血。脉或从肉。籀文。《玉篇》：脉，莫革切，血理。一说筋脉。脉，同上。《五行大义》说：脉，是血的沟渠，通流水气。”
Wu Yun: The Yin and Yang of Heaven and Earth correspond to the Blood and Qi in the human body. "Responding to images" (Ying Xiang) means responding to the changes of Heaven and Earth and being matched with Yin, Yang, and the Five Elements.
"Yin and Yang are the Way of Heaven and Earth." *Huainanzi* states: The refined essence accumulated by Heaven and Earth forms Yin and Yang; the concentrated essence of Yin and Yang forms the Four Seasons; and the dispersed essence of the Four Seasons forms all things.
"Gang Ji" (Governing Principles): *Shijing* (Classic of Poetry) says, "Governing the Four Quarters." The Commentary explains: "Spreading out is called Gang (net rope); organizing principles is called Ji (silk threads)." The Sub-commentary explains: "Gang is the main rope of a net; Ji is the order of sorting silk threads."
"The Parents of Change": *Yueling Zhengyi* states: "When there is an old form that gradually changes, it is called 'Bian' (Change); when there is an old form that suddenly changes, it is called 'Hua' (Transformation). Furthermore, the operation and circulation of Yin and Yang in Heaven and Earth constitute 'Hua'; spring growth and winter falling constitute 'Bian'. From youth to adulthood, and from adulthood to old age, constitutes 'Bian'; from existence to non-existence, and from non-existence to existence, constitutes 'Hua'." *Shangshu* (Book of Documents) says: "Heaven and Earth are the parents of all things."
"The Mansion of Divine Illumination": *Huainanzi Taizu Xun* states: "When it generates things, no one sees how it nourishes them, yet things grow. When it destroys things, no one sees how they perish, yet things die. This is called 'Divine Illumination' (Shen Ming)."
"In treating disease, one must seek the root": *Suwen Zhi* states: "The root refers to basing oneself on Yin and Yang. The viscera, Qi, Blood, interior/exterior, and upper/lower parts of the human body are all rooted in Yin and Yang. External pathogenic factors such as Wind, Cold, Summer-heat, and Dampness, as well as the Four Seasons and Five Elements, all belong to the two Qi of Yin and Yang. Regarding the flavors used in treatment, the left/right techniques of acupuncture, the differentiation of complexion and pulse, and the guidance of Qi to move up or down, none exceed the principle of Yin and Yang. Therefore, it is said that in treating disease, one must seek the root." Jian An notes: For this sentence, various schools follow Wang Bing's commentary, but Zhicong's annotation is the most clear and comprehensive.
"Accumulated Yang becomes Heaven, Accumulated Yin becomes Earth": Gao Shishi states: "Yin and Yang are the Way of Heaven and Earth. Thus, accumulated Yang becomes Heaven, and accumulated Yin becomes Earth."
"Yin is Quiet, Yang is Restless": Gao Shishi states: "Yin and Yang are the governing principles of all things. Thus, Yin is quiet, and Yang is restless. Quietness with constancy is called 'Gang'; restlessness with dispersion is called 'Ji'."
"Yang generates, Yin grows; Yang kills, Yin stores": Gao Shishi states: "Yin and Yang are the beginning of life and death. Thus, Yang generates and Yin grows; Yang kills and Yin stores." Jian An notes: Wang Bing's commentary cites Shennong, which is identical to *Tianyuanji Dalun*. Various schools have different interpretations of these two sentences. Li Shi listed three theories, but the New Correction's view is the most accurate.
"Yang transforms into Qi, Yin forms into Shape": Gao Shishi states: "Yin and Yang are the parents of change. Thus, Yang transforms into Qi, and Yin forms into Shape. This means Yang transforms into Qi, and Yin changes into Shape." Li Yun states: "Yang has no shape, so it transforms into Qi; Yin has substance, so it forms into Shape." Ma Yun states: "Yang transforms the Qi of all things, and our human Qi is transformed by Yang; Yin shapes the Form of all things, and our human Form is shaped by Yin."
"Extreme Cold generates Heat, Extreme Heat generates Cold": Li Yun states: "When winter cold reaches its extreme, it will generate the heat of spring and summer. After the Winter Solstice, Yang Qi returns and rises (towards Qian/Gender). When summer heat reaches its extreme, it will generate the cold of autumn and winter. After the Summer Solstice, Yin Qi returns and descends (towards Kun/Female)." Ma Yun states: "If humans have a Cold syndrome, extreme cold will transform into Heat, such as in current cases where Cold Damage turns into Heat syndromes; this is one aspect. If humans have a Heat syndrome, extreme heat will transform into Cold, such as when internal heat is extreme and chills occur; this is also one aspect."
"When Clear Yang is below, Suncui Diarrhea occurs": Ma Yun states: "Heat Qi belongs to Yang; Yang governs ascending without stagnation, thus generating Clear Qi. Clear Qi generated by Yang should be above. Now it is below, causing Suncui Diarrhea (diarrhea with undigested food). This is because there is descending without ascending." Jian An notes: *Shengji Zonglu* states: "*Neijing* says: When Clear Yang is below, Suncui Diarrhea occurs. It also says: Long-standing Wind causes Suncui Diarrhea. The Spleen and Stomach belong to Earth; their Qi is harmonious and performs transformation. Now Clear and Turbid Qi interfere with each other, and Wind Pathogen invades for a long time, preventing the harmonious Qi from transforming. Food is excreted whole. Evening meal is called 'Sun'; since hard-to-digest foods are prominent in the evening meal, they are not digested and excreted, hence Suncui Diarrhea. This is what common people call 'Water and Grain Diarrhea.' Examining *Shuowen Jiezi*, 'Sun' is phonetic from 'Pu', distinct from the meaning of 'Evening Meal'. The theory of *Zonglu* regarding evening meals lacks source. Detailed meanings appear earlier."
"When Turbid Yin is above, Tan Distension occurs": Ma Yun states: "Turbid Qi belongs to Yin; it should be below. Now it is above, causing Tan Distension (chest and abdominal fullness). This is because there is ascending without descending." Zhang Jingyue states: "Tan Distension is fullness in the chest and diaphragm." Jian An notes: *Shengji Zonglu* states: "*Neijing* says: When Turbid Yin is above, Tan Distension occurs. Clear Yang is Heaven, Turbid Yin is Earth; the two should not interfere. Now Turbid Qi is above, disturbed by Yin Qi, causing Clear Yang Qi to stagnate and not disperse, resulting in obstruction and distension, often feeling full. *Guangyun* defines 'Tan' (Chang zhen qie) as flesh swelling up."
"When Yin and Yang reverse their positions, it is the deviation of disease": Wu Yun states: "Reverse position means inversion. Deviation means lack of smoothness." Zhang Jingyue states: "Position means acting." *Suwen Zhi* states: "This refers to the inversion of human Yin and Yang, where Qi deviates and becomes diseased." This section discusses the positions of Yin and Yang having specific upper and lower locations. Ma Yun states: "From 'Yang transforms into Qi' onwards, it should be explained in relation to the human body. Looking at the subsequent text where Clear and Turbid Qi cause disease due to being below or above, with urgent phrasing, the four sentences 'Yang transforms into Qi...' cannot be interpreted generally." Jian An notes: *Qianjin Fang* (Kidney Section) states: "Yin and Yang invert, Yang Qi hides internally, Yin Qi rises externally." Thus 'Fan' and 'Fan' are interchangeable.
"Rain comes from Earth Qi, Clouds come from Heaven Qi": Gao Shishi states: "Earth Qi rises to become Clouds, yet it is said 'Clouds come from Heaven Qi,' because clouds descend from above before rising from below. Heaven Qi descends to become Rain, yet it is said 'Rain comes from Earth Qi,' because rain rises from below before descending from above. Yin and Yang, upper and lower, are both divine and clear." Jian An: Zhu Xi in *Xingli Daquan* says: "Rain is like steam from a covered rice steamer; the Qi steams and condenses, dripping down like sweat, becoming rain."
"Clear Yang exits through the Upper Orifices": Ma Yun states: "Such as mucus, saliva, breath, and fluids."
"Turbid Yin exits through the Lower Orifices": Ma Yun states: "Such as filth and urine."
"Clear Yang disperses to the Cou Li, Turbid Yin travels to the Viscera": *Suwen Zhi* states: "Clear Yang Qi converges at the Cou Li (interstices); Yin-Turbid Essence-Blood travels to the Five Viscera. The Five Viscera are organs that store Essence."
"Clear Yang fills the Four Limbs, Turbid Yin returns to the Six Bowels": *Suwen Zhi* states: "The Four Limbs are the root of all Yang. The Six Bowels transmit and transform without storing. This refers to the Clear Yang generated from diet filling the Four Limbs, while the turbid part returns to the Six Bowels. Solid food is Turbid; the essence of food is Clear." Jian An notes: In the above three paragraphs, Clear Yang and Turbid Yin are mentioned in pairs, but their meanings differ. Wang Bing's commentary is not very clear.
"Yang is Qi, Yin is Flavor": Zhang Jingyue states: "Qi is formless and ascends, so it is Yang; Flavor has substance and descends, so it is Yin. This refers to the Qi and Flavor of medicines and foods."
"Flavor returns to Form, Form returns to Qi": Zhang Jingyue states: "'Return' means according to matching (from Mao's Commentary on *Shijing*). The Five Flavors generate Essence-Blood to form Form, so Flavor returns to Form. The survival or destruction of Form depends on the gathering or scattering of Qi, so Form returns to Qi." *Suwen Zhi* states: "Yin manifests as Flavor; Yin forms Form. Earth provides humans with Five Flavors to nourish this Form, so Flavor returns to Form. Yang transforms Qi; various Yang Qi converge between skin and muscles to generate this Form, so Form returns to Qi."
"Qi returns to Essence, Essence returns to Transformation": Zhang Jingyue states: "Qi is True Qi, received from Heaven, combined with Grain Qi to fill the body. Human Essence-Blood is transformed by Qi, so Qi returns to Essence. Essence is Kan Water. Heaven generates One Water, the first of the Five Elements. Thus, when things are born, their form is water. From Essence transforms Qi, from Qi transforms Spirit. Water is the origin of all things, so Essence returns to Transformation." Jian An notes: *Kongzi Jiayu* states: "At sixteen, men's Essence transforms and connects slightly (*Tongya* explains 'slightly connect' as referring to sexual intercourse). This aligns with the meaning of generation/transformation. Also, the text above says 'Yang is Qi, Yin is Flavor.' Wu Yun states: 'Musk, burnt, fragrant, fishy, and putrid are Qi; Sour, Bitter, Sweet, Pungent, and Salty are Flavor.' This is correct. Thus Form returns to Qi, Qi returns to Essence, Essence feeds on Qi, Qi generates Form. The 'Qi' in 'Qi injures Essence' seems to refer to the Qi of the Five Flavors. However, later it says 'Essence transforms into Qi, Qi is injured by Flavor and exhausted.' So I tentatively follow Zhang's interpretation."
"Essence feeds on Qi, Form feeds on Flavor": Zhang Jingyue states: "'Feed' is like a child feeding on mother's milk. Qi returns to Essence, so Essence feeds on Qi. Flavor returns to Form, so Form feeds on Flavor." Ma Yun states: "Regarding 'Qi returns to Essence,' it means Essence can feed on the Qi of all things. Essence relies on Qi to live, akin to saying 'feeds on this Qi' (referring to the Qi of substances). Regarding 'Flavor returns to Form,' it means Form can feed on the Flavor of all things. Form relies on Flavor to nourish itself, akin to saying 'feeds on this Flavor.'"
"Transformation generates Essence, Qi generates Form": Ma Yun states: "Regarding 'Essence returns to Transformation,' it means Transformation generates this Essence. Transformation is the mother of Essence, so Essence returns to Transformation. Regarding 'Form returns to Qi,' it means Qi generates this Form. Qi is the father of Form, so Form returns to Qi (referring to human Qi)." Jian An notes: These four sentences explain the meaning of the previous four sentences, which is why Ma Shi explains them character by character below.
"Essence transforms into Qi": Zhang Jingyue states: "It refers to Yuan Qi transforming from Essence. The text above said 'Qi returns to Essence,' implying Qi generates Essence. Here it says 'Essence transforms into Qi,' implying Essence generates Qi. They seem opposite, but this is precisely the subtlety of Essence and Qi mutually rooting each other, corresponding to the Heaven/Earth and Cloud/Rain analogy above." Li Yun states: "Qi originally returns to Essence; Qi is the mother of Essence. Here it says Essence transforms into Qi, meaning Essence can also generate Qi. For example, those who avoid lust have vigorous Qi."
"Qi is injured by Flavor": Zhang Jingyue states: "The text above said 'Flavor injures Form'; thus, if Form is injured, Qi is inevitably injured. For instance, 'Excessive Sour flavor causes Liver Qi to flood and Spleen Qi to fail,' etc., are all cases of Flavor injuring Qi." Ma Yun states: "Can the Flavor of things injure Form but not injure Qi? *Zuo Zhuan* states: Jin's Tu Kuai said, 'Flavor moves Qi.'"
"Strong Fire causes Qi to decline, Mild Fire causes Qi to strengthen": Ma Yun states: "Too strong flavors/scents represent Strong Fire. Using Strong Fire substances, human Qi cannot withstand them and declines instead (e.g., using Aconite or Asarum, human Qi cannot bear it, causing fever). Warm flavors/scents represent Mild Fire. Using Mild Fire substances, human Qi gradually grows and strengthens (e.g., using Ginseng or Astragalus, Qi and Blood gradually flourish)."
"Strong Fire consumes Qi, Qi consumes Mild Fire": Ma Yun states: "Why does Strong Fire cause Qi to decline? Precisely because Strong Fire consumes human Qi, so Strong Fire's Qi naturally declines. Why does Mild Fire cause Qi to strengthen? Precisely because human Qi consumes Mild Fire, so Mild Fire's Qi gradually strengthens."
"Strong Fire scatters Qi, Mild Fire generates Qi": Ma Yun states: "Only Strong Fire can consume human Qi; thus Strong Fire scatters human Qi. Consumption leads to scattering, scattering leads to decline, hence 'Strong Fire causes Qi to decline.' Only human Qi can consume Mild Fire Qi; thus Mild Fire generates human Qi. Consumption leads to generation, generation leads to strength, hence 'Mild Fire causes Qi to strengthen.'" Note: This section clearly discusses that all things have Yin/Yang and Qi/Flavor, and humans use them for venting, unblocking, venting-fever, and meanings of decline/strength/generation/scattering. Wang Bing's commentary is unclear and unrelated to the preceding/following Yin/Yang Qi/Flavor, missing the main point of this chapter. Jian An notes: Strong/Mild Fire metaphorically follows the discussion on fever. Thin Qi represents Mild Fire, thick Qi represents Strong Fire. Ma's commentary is stable. Wang Ang criticized Ma, saying "this implies Guizhi Tang and Fuzi would never be used," likely misunderstanding the general principle. Furthermore, Zhang Jingyue et al. casually equate Fire with Yang Qi; although seemingly subtle, it does not connect with the context, so it should not be followed.
"When Yin prevails, Yang is diseased; When Yang prevails, Yin is diseased": Zhang Jingyue states: "Below discusses diseases caused by Yin/Yang excess. Yin and Yang disharmony leads to excess and deficiency, causing disease." Jian An notes: Ma Shi considers the following text as continuing the previous section on disease caused by excessive Qi/Flavor. Zhicong agrees, but neither is reliable.
"Heavy Cold generates Heat, Heavy Heat generates Cold": Zhang Jingyue states: "This is the meaning of 'Extreme Cold generates Heat, Extreme Heat generates Cold' above. Yin and Yang Qi: Water extreme resembles Fire, Fire extreme resembles Water. Yang excess repels Yin, Yin excess repels Yang. Thus there is differentiation between True Cold False Heat and True Heat False Cold. Misidentifying this reverses life and death instantly. 'Heavy' is read as level tone."
"Cold injures Form, Heat injures Qi": Zhang Jingyue states: "Cold is Yin; Form is also Yin. Cold causes Form to waste, thus injuring Form. Heat is Yang; Qi is also Yang. Heat causes Qi to scatter, thus injuring Qi."
"Qi injury causes Pain, Form injury causes Swelling": Wu Yun states: "Qi is formless, so injury causes pain; Blood/Form is substantial, so injury causes swelling."
"When Wind prevails, there is Movement": Ma Yun states: "Trembling, shaking, etc."
"When Cold prevails, there is Floating": Wu Yun states: "Cold prevails, Yang Qi does not circulate, causing hardness, masses, abdominal fullness, and virtual floating."
"When Dampness prevails, there is Moist Diarrhea": *Jiyun*: 'Ru' (Rú yù qiè), sound Rú. Means damp/wet. *Qixiao Liangfang* states: "Diarrhea is considered one syndrome. But know that 'Xie' (Leakage) means leaking stool frequently, alternating improvement and worsening; 'Xie' (Pouring) means sudden watery discharge. *Chishui Xuanzhu* states: Small amount of stool, slow flow is 'Xie' (leakage). Large amount of stool, direct downward flow is 'Xie' (pouring). *Jianming Yi Yao* states: Ru Xie, stool is like water. Checking Wang Bing's note, it is Water-Grain Diarrhea, indistinguishable from Suncui Diarrhea."
"Cold, Summer-heat, Dryness, Dampness, Wind": These five Qi match the Four Seasons and Center. *Zuo Zhuan*'s Six Qi are Yin, Yang, Wind, Rain, Darkness, Brightness, which is a different school. *Neijing* has no concept of Six Qi. The Luck School adds Fire to the Five Qi, matching Three Yin and Three Yang as Six Qi. Fire is one of the Five Elements; how can this be logical?
"Transforms into Five Qi": Gao Shishi states: "Heart Qi governs Joy; Liver Qi governs Anger; Spleen Qi governs Sorrow; Lung Qi governs Worry; Kidney Qi governs Fear. Generating Joy, Anger, Sorrow, Worry, Fear."
"Joy and Anger injure Qi, Cold and Summer-heat injure Form": Zhang Jingyue states: "Joy and Anger injure the interior, thus injuring Qi. Cold and Summer-heat injure the exterior, thus injuring Form. Citing Joy/Anger covers Sorrow/Worry/Fear. Citing Cold/Summer-heat covers Dryness/Dampness/Wind." Jian An notes: *Shouyao Gangrou* states: "Wind-Cold injures Form; Worry/Fear/Anger injures Qi."
"Sudden Anger injures Yin, Sudden Joy injures Yang": *Zhuangzi Zaiyou* states: "Great Joy attaches to Yang; Great Anger attaches to Yin. If both attach, Four Seasons do not arrive, and Cold/Heat harmony fails." Lou Ying states: "These two sections seem contradictory. Since it says 'Cold/Summer-heat injure Form,' yet 'Cold injures Form, Heat injures Qi,' why? Although statements differ, principles converge. Joy/Anger injure humans from within, starting with Qi, hence 'Joy/Anger injure Qi.' Cold/Summer-heat injure humans from outside, attaching to Form first, hence 'Cold/Summer-heat injure Form.' Separately, Anger's Qi rises from below, attacking Yin first, hence 'Sudden Anger injures Yin.' Joy's Qi descends from above, attacking Yang first, hence 'Sudden Joy injures Yang.' Cold causes human Qi to hide internally, so Cold attacks Form first, hence 'Cold injures Form.' Summer-heat causes human Qi to overflow externally, so Heat attacks Qi first, hence 'Heat injures Qi.'"
"Full Pulse, Departing Form": Zhang Jingyue states: "Meaning Cold/Summer-heat/Joy/Anger Qi violently rebels upward, causing Yang to be exclusively excess, hence Full Pulse. Yang hyperactivity causes Yin to depart, hence Departing Form. This is the image of Lone Yang. *Maijing* states: 'All floating pulses without root indicate death; having exterior without interior indicates death.' This is what is meant."
"Double Yin must become Yang, Double Yang must become Yin": Zhang Jingyue states: "'Double' means overlapping. Refers to contracting Cold during Yin times or Heat during Yang times. Or Heaven's Heat injuring Yang divisions, Heaven's Cold injuring Yin divisions, all called 'Double.' Yin/Yang Dao seeks similar Qi; thus Yang is injured by Yang, Yin by Yin. However, Double Yang must transform into Yin Syndrome, Double Yin must transform into Yang Syndrome. E.g., bathing in hot water makes body cool; bathing in cold water makes body hot. Using small to illustrate large, the following eight sentences are evidence. This corresponds to 'Heavy Cold generates Heat, Extreme Cold generates Heat' above; they should be sought together."
"Therefore it is said": Wang Zipang states: "Citing text from *Shengqi Tongtian Lun* to prove it."
"In Spring, Warm Disease Must Occur": Song Edition reads "Warm Disease." Jian An notes: *Lun Ji Zhen Chi* states: "Cold generates Heat, Heat generates Cold; this is Yin/Yang change. Therefore: 'Winter injured by Cold, Spring must generate Dan-Heat.' This matches this section's meaning." ○ Zhang Jingyue states: "In these four sections, Spring/Summer injure via Wood/Fire, yet disease is Cold; Autumn/Winter injure via Cold/Dampness, yet disease is Heat. This is the meaning of 'Double Yin must become Yang, Double Yang must become Yin' above."
"Injured by Dampness in Autumn": Wang Ang states: "Yu Jiayan changed it to 'Injured by Dryness in Autumn,' which is superfluous."
"Duan Luo": Zhang Jingyue states: "Duan means straight/upright; Luo means connection." Gao Shishi states: "Duan means vertical; Luo means horizontal."
"Discussing Human Form (to) All Have Exterior-Interior Relations": Ma Yun states: "Humans have Form, so discuss its principles (e.g., *Bone Measure*, *Pulse Measure*). Humans have Viscera, so list them separately (e.g., *Lingshu Jing Shui*, *Chang Wei*, *Hai Lun*). Humans have Meridians, so define their paths (e.g., *Jing Mai*). Pulses have Six Combinations, so integrate them (e.g., *Jing Bie*). Qi Acupoints have specific locations and names (e.g., *Qi Kue Lun*). Stream Valleys belong to bones and have origins (e.g., *Qi Kue*, *Qi Fu*, *Gu Kong*). Regional division reversal/compliance has order (e.g., *Pi Bu Lun*). Four Seasons Yin/Yang have management (e.g., next section of this chapter). Internal/External correspondence all have Exterior-Interior relations (e.g., *Xue Qi Xing Zhi* states Taiyin and Yangming are Exterior-Interior)." *Suwen Zhi* states: "Regional division refers to skin regions. Floating collaterals in skin regions divide into Three Yin and Three Yang, with compliance and reversal, each having order."
"Liver Generates Sinews": *Wuxing Dayi* states: "*Yuanming Bao* says: Sinews have branches, resembling Wood."
"Its Heaven Aspect is Profound": *I Ching Wenyan* states: "Heaven is Profound, Earth is Yellow." Based on subsequent examples, the 23 characters from "Its Heaven Aspect..." are likely interpolations and irrelevant to Liver, suitable for deletion.
"In Color it is Green/Cyan": Cyan is grass color. Wang Bing says pale green, which is doubtful.
"In Sound it is Call/Shout": *Suwen Zhi* states: "In Will it is Anger, so vocalization is shouting." Jian An: Wang Bing says "also called Xiao (whistling). Xiao is whistling with pursed lips. Tang Sun Guang wrote *Xiao Zhi*, probably different from shouting."
"In Movement it is Grasping/Clutching": Zhang Jingyue states: "Grasping is same as spasms/twitching. Disease of sinews." *Suwen Zhi* states: "Movement is Zang Qi moving at meridians/acupoints. Grasping is sign of stiffness, a sinew syndrome."
"In Will it is Anger": *Suwen Zhi* states: "Liver is General Officer, so its Will is Anger."
"Sorrow Overcomes Anger": Below, Worry is assigned to Lung. According to textual pattern, 'Sorrow' here should be 'Worry.' New Correction's view is inappropriate.
"Heart Generates Blood": *Suwen Zhi* states: "Blood is fluid from Middle Jiao, transformed red by Heart Spirit. Thus Blood is Spirit Qi."
"Heart Governs the Tongue": *Wuxing Dayi* states: "Fire is rarely seen in Five Elements; only visible when needed."
"If unused, it hides. Like the tongue inside the mouth; open mouth reveals it, close mouth hides it."
"In Body it is Pulse/Vessels": *Shuowen*: Pulse is blood channels running through the body, radical HT + Blood. Pulse variant radical Meat. Seal script. *Yupian*: Pulse (Mo Ge Qie), blood channel. Also tendon vessels. Same as above. *Wuxing Dayi* states: Pulse is the canal of blood, conducting water/Qi."