平按∶此篇自伤肿上残脱，篇目亦不可考。故自黄帝曰以下至痛形，谨根据《素问》卷二第五《阴
阳应象大论》补入。自伤肿以下至末，见《素问·阴阳应象大论》，又见《甲乙经》卷六第七，惟编
次小异。
黄帝曰∶阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始，神明之府也，治病必求
于本。故积阳为天，积阴为地。阴静阳躁，阳生阴长，阳杀阴藏。阳化气，阴成形。寒极生热，热极
生寒。寒气生浊，热气生清。清气在下，则生飧泄；浊气在上，则生 胀。此阴阳反作，病之逆从也。
故清阳为天，浊阴为地；地气上为云，天气下为雨；雨出地气，云出天气。故清阳出上窍，浊阴出下
窍；清阳发腠理，浊阴走五脏；清阳实四肢，浊阴归六腑。水为阴，火为阳，阳为气，阴为味。味归
形，形归气，气归精，精归化，精食气，形食味，化生精，气生形。味伤形，气伤精，精化为气，气
伤于味。阴味出下窍，阳气出上窍。味浓者为阴，薄为阴之阳；气浓者为阳，薄为阳之阴。味浓则泄，
薄则通；气薄则发泄，浓则发热。壮火之气衰，少火之气壮。壮火食气，气食少火。壮火散气，少火
生气。气味，辛甘发散为阳，酸苦涌泄为阴。阴胜则阳病，阳胜则阴病。阳胜则热，阴胜则寒。重寒
则热，重热则寒。寒伤形，热伤气。气伤痛，形（以上从《素问·阴阳应象大论》补入。）伤肿。（既迫
痛伤形，即便
为肿也。）故先痛而后肿者，气伤形也；（先邪伤卫气致痛后形肿者，谓卫气伤及于形也。）先肿
而后痛者，形伤气也。（邪先客于皮肤为肿而后壅卫气为痛者，谓形伤及于气也。）风胜则肿，燥胜
则干，（邪风客于皮肤，则为 肿也。邪热燥于皮肤，则皮干无汗。平按∶《素问》、《甲乙经》
肿均作动，肿下为有热胜则肿句。）寒胜则 ，（扶付反，检义当腐，寒胜肉热，肉当腐。平按∶
《素问》、《甲乙经》均作浮。）湿胜则濡。（阴湿气盛，则多汗也。平按∶濡下《素问》、《甲乙
经》均有泻字。）天有四时五行，（天之用也。）以生长收藏，（四时之用。）以生寒暑燥湿。（五
行所生也。有本有风，谓具五者也。平按∶湿下《素问》、《甲乙经》均有风字。）人有五脏，（人
之有也。）有五气，以喜怒悲忧恐。（五气，五脏气也。喜怒等，心肺肝脾肾五志者。平按∶有五气
《素问》作化五气，《甲乙经》作化为五气。喜上《素问》、《甲乙经》均有生字。）故喜怒伤气，
（内伤者也。）寒暑伤形。（外伤者也。）故曰喜怒不节，寒暑过度，生乃不固。（内外伤已，生得
坚固不道夭者，未之有也。平按∶《素问》无故曰二字，此节以上有暴怒伤阴暴喜伤阳厥气上行满脉
去形十六字，《甲乙经》同。）重阴必阳，重阳必阴。故曰冬伤于寒，春必病温；（伤，过多也。冬
寒，阴也。人于冬时，温衣热食，腠理开发，多取寒凉以快其志者，寒入腠理，腠理遂闭，内行脏腑，
至春寒极变为温病也。平按∶病温顾本《素问》作温病，赵府本《素问》仍作病温。）春伤于风，夏
生飧泄；（春风，阳也。春因腠理开发，风入腠闭，内行脏腑肠胃之中，至夏飧泄也。飧，水洗饭也，
音孙，谓肠胃有风，水谷不化而出也。）夏伤于暑，秋生 疟；（夏因汗出，小寒入腠，藏之于内，
至□气发，腠理外闭，风气内发，以成 疟。 音皆。平按∶《素问》秋生作秋必。注气发上原缺一
字，玩经文应作秋，
袁刻作夏。）秋伤于湿，冬生咳嗽。（秋多雨湿，人伤受湿，湿从上下，至冬寒并伤肺，故成咳嗽也。
恺代反，又邱吏反，谓逆气也。平按∶自此以下《素问》有帝曰余闻上古圣人至阳在外阴之使也一段，
其文甚长，中间新校正所引《太素》及杨注甚多，当在今本所阙七卷中，惜不可考矣。）黄帝问曰∶
法阴阳奈何？（阴阳者，天地纲纪，变化父母，养生之道，法之以成，故问之。）岐伯答曰∶阳胜则
身热，（阳胜八益为实，阴胜七损为虚。言八益者∶身热，一益也，阴弱阳盛，故通身热也。）腠
理闭，（二益也，阳开腠理，过盛则闭。）而粗，（三益也，热盛则腠理皮上粗涩也。平按∶而粗《素
问》作喘粗，《甲乙经》作喘息粗。）为之俯仰，（四益也，热盛上下，故身俯仰。平按∶俯仰《甲
乙经》作后闷。）汗不出而热，（五益也，阴气内绝，故汗不出，身仍热。）干齿，（六益也，热
盛至骨，故齿干也。）
（平按∶《素问》、《甲乙经》作齿干。）以烦 ，（七益也，热以乱神，故烦闷也。平按∶
《素问》作冤，《甲乙经》作闷。）腹满死，（八益也，热盛胃中，故腹满也。前已七益，复加腹满，
故致死。平按∶满《甲乙经》作胀。）能冬不能夏。（以其内热，故能冬之大寒，不能夏之小热。平
按∶二能字《甲乙》作耐。）阴胜则身寒，（下言七损也∶身寒，一损也，身苦寒。）汗出，（二
损也，无阳禁腠，故汗出。）身常 ，（三损也， ，冷也，身皮肤常冷也。平按∶《素问》、《甲
乙经》 作清，袁刻亦作清。）数栗，（四损也，数数战栗也。）而寒，（五损也，战而复寒也。）
寒则厥，（六损也，寒则手足逆冷也。）厥则腹满死，（七损也。前已六损，复加冷气满腹，冷气满腹，
故致死也。）能夏不能冬。（寒人遇热，故堪能也。平按∶两能字《甲乙经》均作耐。）此阴阳更胜之
变也，病之形能也。（此是阴阳变极之理，亦是人之病所能也。）黄帝问曰∶调此二者奈何？（阴阳
相胜，遂有七损八益，虚实不和，故谓
调之。）岐伯答曰∶能去七损八益，则二者可调也；（损者损于身，益者益于病，若人能修道察同，
去损益之病，则阴阳气和，无诸衰老，寿命无穷，与天地同极也。平按∶去《素问》、《甲乙经》均
作知。）不知用此，则蚤衰。（人不修道，不去损益，则阴阳不调，是谓不道，不道早衰也。平按∶
注不道二字，原抄重，袁刻删去，不合，仍根据原抄。）衰之节，年四十，而阴气自半也，起居衰矣。
（始衰时节，年四十也。六腑为阳气，五脏为阴气。人年四十，五脏阴气自半已衰，腠理始疏，荣华
颓落，发鬓颁白，行立之起，坐卧之居，日渐已衰也。）年五十，体重，耳目不聪明矣。（人年五十，
脾气衰，故体重。肝气衰，故目不明。肾气衰，故听不聪也。）年六十，阴痿，大气衰，九窍不利，
（人年六十，肾气衰，精气减，筋弛，故宗筋痿也。十二经脉、三百六十五络为大气也，其气皆上于
面而走空窍，其精阳气上于目而为睛，其别气走于耳而为听，其宗气上出于鼻而为臭，其浊气出于胃
走唇舌而为味，今经脉大气皆衰，故九窍不利。）下虚上实，涕泣俱出。（腰以上为阳，以居上也；
腰以下为阴，以居下也。年六十者，精减阴痿，行步无力，即下虚上实也。神衰失守，故涕泣俱出。平
按∶出下《素问》有矣字。）故曰知之则强，（知察于同，去七损八益，其身日强。）不知则老。
（人察于异，有损有益，故身速衰也。玄元皇帝曰∶物壮则老，谓之不道，不道早已。此之谓也。）
故同名异邪，（道理无物不通，故同名也。物有方殊，故异邪也。平按∶故同名异邪句《素问》作故
同出而名异耳。注方殊，方字疑是万字之误。）智者察同，愚者察异，（察，观也。智者反物观道，
愚者反道观物。）愚者不足，智者有余，有余则耳目聪明，身体轻强，年老复壮，壮者益理。（愚者
观物，有三不足∶目暗耳聋，则视听不足也；体重力衰，则身不足也；老者日衰，壮者日老，则寿不
足也。智者观道，神清性明，
故三有余也∶视听日胜，则耳目有余也；身强体轻，则身有余也；年老反同乳子之形，年壮更益气色
之理，则寿有余。）
（平按∶《素问》年老作老者，理作治。）是以圣人为无为之事，（圣人，谓广成子等也。忘物
丧我，任物之动，即为无为之事也。平按∶注无为袁刻作无物。）乐恬 之能，（怡神适性，即乐恬
之能也。）从欲快志于虚无之守，（圣人欲无欲之欲，志无求之志，故从快于虚无。不失其道，谓
之守也。）故寿命无穷，与天地终，此圣人之治身也。（虚无守者，其神不扰，其性不秽。性不秽故外
邪不入，神不扰故脏腑□内，与虚无同道，与天地齐德，遂获有余无穷之寿也。故广成子语黄帝曰∶
吾以目无所见，耳无所闻，心无所知，神将自守，故人尽死，而我独存。即其事也。斯乃圣人理身之
道也。平按∶注脏腑下原抄空一格，旁注安欣二字。）天不足西北，故西方阴也，而人右耳目不如左
明；地不满东南，故东方阳也，人左手足不如右强也。（夫天地者，形之大也。阴阳者，气之大也。
大形而生万形，则大形以为父母，万形为子也。故大形有所不足而生万物，万物不可足也。故人头法
天，则右耳目聪明不足也。手足法地，故左手足便强不足也。以其天阳不足西北，地阴不足东南故也。
平按∶《素问》西方作西北方，东方作东南方。）黄帝问曰∶何以然？岐伯答曰∶东方阳也，其精并
上，故上明而下虚，故使耳目聪明而手足不便也；（东方是阳，阳气上升，故上实下虚，则人左箱上
胜下劣也。平按∶《素问》阳也下有阳者二字，并上作并于上并于上六字，故上明作则上明。）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。（西方是阴，阴气下沉，
故下实上虚，则人右箱下胜上劣也。平按∶此段原抄无，谨据《素问》补于西方是阴注上。）故俱感
于邪，其在上也则右甚，在下则
左甚，此天地阴阳所不能全，故邪居之。（非直左右阴阳虚处耳目手足有所不善，然左右俱感于邪，
虚处独甚，今人患手足左甚，耳目右甚，即其事也。则天地阴阳有所不全，人法天地，何取可具其全。
非直人有不全，万物皆尔，不可全也。故圣人法天则地，中顺万物，居不得已，安于不足，是谓摄生
之大妙。平按∶注已安下袁刻有居也二字，乃因原安字右旁有此二字，不宜混入正文。故天有精，地
有形，天有气之精，成人耳目。地有质之形，成人手足。）天有八纪，地有五理，故能为万物父母。
（天有八风之纪，纪生万物，地有五行之理，理成万物，故为父母也。平按∶理《素问》作里。物下
《素问》有之字。）清阳上天，浊阴归地，（故阴阳和也，称为万物；阴阳离也，号为天地也。）
是故天地之动静，神明为之纪，故能以生长化成收藏，终而复始。（是故以天之动也，以地之静也，
以神明御之为纲纪也，三者备，故能为四时生长化成收藏终始者也。平按∶纪上《素问》有纲字。
化成二字《素问》无。）唯贤人上配天以养头，下象地以养足，中象人事以养五脏。（人头象天，故
配天养头，使七窍俱美，同七曜之明也。足以象地，故使五常安，同山岳双镇也。中身象于人事，人
有五脏，余禽兽等有不具者，故象人事以养五脏，同真人。平按∶中象象字《素问》作旁。注双字原
缺，原校作双。）天气通于肺，（肺为四脏上盖，是人之天，故天气通肺也。）地气通于咽，风气通
于肝，（咽中入食，以生五脏六腑，故地气通咽也。东方生风，风生木，木生酸，酸生肝，故风气通
于肝。平按∶咽《素问》作嗌。）雷气通于心，（心能觉动四肢百体，故雷气通心也。）谷气通于脾，
（五谷滋味入脾，故谷气通脾也。平按∶谷《素问》作谷。）雨气通于肾。（雨者
水也，故雨气通肾也。）六经为川，（三阴三阳六经之脉，流诸血气以注肠胃，故为川也。平按∶川
袁刻作水，注同。）肠胃为海，（夫海者，一则众川归之，二则利泽万物。肠胃为彼六经所归，又滋
百节，故为海也。）九窍为水注。（声色芳味，如水从外，流于上之七窍，注入经川，溲后糟粕之水，
从内出下二窍也。有本为外注，理亦相似。平按∶注经川，川字袁刻作水。）水注之气，以天地为之
阴阳，（声色芳味之气，从外入内有养，故以地为阴也。糟粕溲后，从内出外得通，故以天为阳也。
平按∶《素问》水注二字不重。）阳之汗，以天地雨名之，（阳发腠理出汗，同天地间雨，故汗名雨
也。）气以天地之风，（前明人汗，以天地之雨为名；则人之气，以天地之风为名也。平按∶《素问》
气上有阳之二字，风上有疾字，风下有名之二字。）暴气象雷，（人身中气，上下有声，故象雷也。）
气逆象阳。（无阴之阳即为灾，故气逆不和者，象于阳也。平按∶气逆《素问》、《甲乙经》均作逆
气。）故治不法天之纪，不用地之理，则灾害至矣。（为家为国之道，不根据天之八纪，地之五理，国
有亡破之灾，身有夭丧之害也。）故风之至旁如风雨，（风，谓天之邪气者也。邪气至，触身旁，伤
【平按】：这一篇从“伤肿”以上残缺脱落，篇目也无法考证。因此从“黄帝曰”以下直到“痛形”，谨依据《素问》卷二第五篇《阴阳应象大论》补入。从“伤肿”以下直到末尾，见于《素问·阴阳应象大论》，也见于《甲乙经》卷六第七篇，只是编排次序略有不同。
黄帝说：阴阳，是天地运行的规律，万物的纲领，变化的根源，生杀的根本，神明产生的处所。治病必须探究其根本。所以，阳气积聚形成天，阴气积聚形成地。阴主静，阳主动；阳主生长，阴主成形（注：原文“阳生阴长”在此语境下结合后文“阳化气，阴成形”及传统解释，通常指阳主生发、阴主成长/成形，此处依通行理解译为阳主生长，阴主成形/收藏，但为忠实原文字面，暂译作阳主生长，阴主成长）；阳主肃杀，阴主闭藏。阳能化生元气，阴能凝聚成形体。寒到极点会生出热，热到极点会生出寒。寒气产生浊阴，热气产生清阳。清阳之气如果在下面，就会发生完谷不化的泄泻；浊阴之气如果在上面，就会发生胸腹胀满。这是阴阳倒置，是疾病逆乱的表现。
所以，清阳上升为天，浊阴下降为地；地气上升成为云，天气下降成为雨；雨出自地气，云出自天气。因此，清阳出于上窍（眼、耳、口、鼻），浊阴出于下窍（前阴、后阴）；清阳发散于腠理（皮肤肌肉的间隙），浊阴走注于五脏；清阳充实于四肢，浊阴归聚于六腑。水属于阴，火属于阳；阳表现为气，阴表现为味。味道滋养形体，形体依赖气，气转化为精，精通过气化作用转化；精消耗气，形体消耗味，气化产生精，气生成形体。味道过度损伤形体，气过度损伤精，精可以转化为气，气会被味道所伤。阴味的物质从下窍排出，阳气的物质从上窍排出。味道浓厚的属于阴，味道淡薄的属于阴中之阳；气味浓厚的属于阳，气味淡薄的属于阳中之阴。味道浓厚则导致泄泻，味道淡薄则通利；气味淡薄则发散汗出，气味浓厚则导致发热。壮火（亢盛的阳气）会使元气衰退，少火（正常的阳气）会使元气强盛。壮火吞噬元气，元气滋养少火。壮火耗散元气，少火滋生元气。气味方面，辛甘发散的性质属于阳，酸苦涌吐泄下的性质属于阴。阴偏胜则阳病，阳偏胜则阴病。阳偏胜则发热，阴偏胜则发冷。寒极则生热，热极则生寒。寒邪损伤形体，热邪损伤气。气受伤则疼痛，形（以上根据《素问·阴阳应象大论》补入。）受伤则肿胀。（既然逼迫疼痛损伤形体，随即就形成肿胀。）所以先疼痛而后肿胀的，是气损伤了形；（先由邪气伤害卫气导致疼痛，后来形体肿胀，这是卫气损伤波及到形。）先肿胀而后疼痛的，是形损伤了气。（邪气先客居在皮肤导致肿胀，后来壅滞卫气导致疼痛，这是形损伤波及到气。）风邪偏胜则肿胀，燥邪偏胜则干燥，（邪风客居在皮肤，就会肿胀。邪热使皮肤干燥，则皮干无汗。平按：《素问》、《甲乙经》中“肿”均作“动”，“肿”下有“有热胜则肿”一句。）寒邪偏胜则腐烂，（扶付反切音，检核义理应当是腐，寒胜肉热，肉应当腐烂。平按：《素问》、《甲乙经》均作“浮”。）湿邪偏胜则濡湿多汗。（阴湿气盛，则多汗。平按：“濡”下《素问》、《甲乙经》均有“泻”字。）天有四时五行，（天的功用。）用来生长收藏，（四时的功用。）用来产生寒暑燥湿。（五行所生。有的版本有“风”字，谓具备五者。平按：“湿”下《素问》、《甲乙经》均有“风”字。）人有五脏，（人的本体。）有五志，对应喜怒悲忧恐。（五志，即五脏之气。喜怒等，是心肺肝脾肾五志。平按：“有五气”《素问》作“化五气”，《甲乙经》作“化为五气”。喜上《素问》、《甲乙经》均有“生”字。）所以喜怒过度伤气，（内伤。）寒暑过度伤形。（外伤。）所以说喜怒没有节制，寒暑过度，生命就不稳固。（内外伤已，生命能坚固不夭折的，是没有的。平按：《素问》无故加“曰”二字，此节以上有“暴怒伤阴，暴喜伤阳，厥气上行，满脉去形”十六字，《甲乙经》相同。）重阴必转化为阳，重阳必转化为阴。所以说冬天感受寒邪，春天必定患温病；（伤，指过度。冬寒，属阴。人在冬季，穿暖衣吃热食，腠理开发，多取寒凉以快意，寒邪进入腠理，腠理遂闭，内行脏腑，到春季寒极变为温病。平按：“病温”顾本《素问》作“温病”，赵府本《素问》仍作“病温”。）春天感受风邪，夏天必定发生飧泄；（春风，属阳。春季因腠理开发，风入腠理闭塞，内行脏腑肠胃之中，到夏季发生飧泄。飧，水洗饭也，音孙，谓肠胃有风，水谷不化而出。）夏天感受暑邪，秋天必定发生疟疾；（夏季因出汗，小寒进入腠理，藏之于内，到秋季气发，腠理外闭，风气内发，而成疟疾。 音皆。平按：《素问》“秋生”作“秋必”。注“气发”上原缺一字，玩味经文应作“秋”，袁刻作“夏”。）秋天感受湿邪，冬天必定发生咳嗽。（秋季多雨湿，人受湿，湿从上下，到冬季寒并伤肺，故成咳嗽也。恺代反，又邱吏反，谓逆气也。平按：自此以下《素问》有“帝曰余闻上古圣人至阳在外阴之使也”一段，其文很长，中间新校正所引《太素》及杨注很多，应当在今本所缺七卷中，可惜无法考证了。）
黄帝问道：效法阴阳是怎样的？（阴阳是天地纲纪，变化父母，养生之道，效法它而成，所以问它。）岐伯回答说：阳偏胜则身体发热，（阳胜八益为实，阴胜七损为虚。言八益者：身热，一益也，阴弱阳盛，故通身热也。）腠理闭塞，（二益也，阳开腠理，过盛则闭。）呼吸粗重，（三益也，热盛则腠理皮上粗涩也。平按：“而粗”《素问》作“喘粗”，《甲乙经》作“喘息粗。”）身体俯仰不安，（四益也，热盛上下，故身俯仰。平按：“俯仰”《甲乙经》作“后闷。”）汗不出且发热，（五益也，阴气内绝，故汗不出，身仍热。）牙齿干燥，（六益也，热盛至骨，故齿干也。）（平按：《素问》、《甲乙经》作“齿干。”）感到烦闷，（七益也，热以乱神，故烦闷也。平按：《素问》作“冤”，《甲乙经》作“闷。”）腹部胀满而死，（八益也，热盛胃中，故腹满也。前已七益，复加腹满，故致死。平按：“满”《甲乙经》作“胀。”）能耐受冬天而不能耐受夏天。（因其内热，故能耐受冬天的严寒，不能耐受夏天的微热。平按：两个“能”字《甲乙经》作“耐”。）阴偏胜则身体寒冷，（下言七损也：身寒，一损也，身苦寒。）出汗，（二损也，无阳禁腠，故汗出。）身体常冷，（三损也， ，冷也，身皮肤常冷也。平按：《素问》、《甲乙经》 作“清”，袁刻亦作“清。”）频繁战栗，（四损也，数数战栗也。）且寒冷，（五损也，战而复寒也。）寒冷则四肢厥逆，（六损也，寒则手足逆冷也。）厥逆则腹部胀满而死，（七损也。前已六损，复加冷气满腹，冷气满腹，故致死也。）能耐受夏天而不能耐受冬天。（寒人遇热，故堪能也。平按：两个“能”字《甲乙经》均作“耐”。）这是阴阳更替胜复的变化，也是疾病的形态表现。（这是阴阳变极之理，亦是人之病所能也。）
黄帝问道：调治这两者（阴阳）该怎么办？（阴阳相胜，遂有七损八益，虚实不和，故谓之调之。）岐伯回答说：如果能去除七损八益，那么两者就可以调治；（损者损于身，益者益于病，若人能修道察同，去损益之病，则阴阳气和，无诸衰老，寿命无穷，与天地同极也。平按：“去”《素问》、《甲乙经》均作“知”。）不知道运用这些原则，就会早衰。（人不修道，不去损益，则阴阳不调，是谓不道，不道早衰也。平按：注“不道”二字，原抄重，袁刻删去，不合，仍根据原抄。）衰老的节律是：年四十，阴气自己减半，起居能力开始衰退。（始衰时节，年四十也。六腑为阳气，五脏为阴气。人年四十，五脏阴气自半已衰，腠理始疏，荣华颓落，发鬓颁白，行立之起，坐卧之居，日渐已衰也。）年五十，身体沉重，耳目不聪明了。（人年五十，脾气衰，故体重。肝气衰，故目不明。肾气衰，故听不聪也。）年六十，阳痿，大气衰退，九窍不利，（人年六十，肾气衰，精气减，筋弛，故宗筋痿也。十二经脉、三百六十五络为大气也，其气皆上于面而走空窍，其精阳气上于目而为睛，其别气走于耳而为听，其宗气上出于鼻而为臭，其浊气出于胃走唇舌而为味，今经脉大气皆衰，故九窍不利。）下虚上实，涕泪俱出。（腰以上为阳，以居上也；腰以下为阴，以居下也。年六十者，精减阴痿，行步无力，即下虚上实也。神衰失守，故涕泣俱出。平按：“出”下《素问》有“矣”字。）所以说知道这些道理就强壮，（知察于同，去七损八益，其身日强。）不知道就衰老。（人察于异，有损有益，故身速衰也。玄元皇帝曰：物壮则老，谓之不道，不道早已。此之谓也。）
所以同名而异邪，（道理无物不通，故同名也。物有方殊，故异邪也。平按：“故同名异邪”句《素问》作“故同出而名异耳”。注“方殊”，方字疑是万字之误。）智者观察共同点，愚者观察差异点，（察，观也。智者反物观道，愚者反道观物。）愚者不足，智者有余，有余则耳目聪明，身体轻强，年老复壮，壮者益理。（愚者观物，有三不足：目暗耳聋，则视听不足也；体重力衰，则身不足也；老者日衰，壮者日老，则寿不足也。智者观道，神清性明，故三有余也：视听日胜，则耳目有余也；身强体轻，则身有余也；年老反同乳子之形，年壮更益气色之理，则寿有余。）（平按：《素问》“年老”作“老者”，“理”作“治”。）
因此圣人从事无为的事业，（圣人，谓广成子等也。忘物丧我，任物之动，即为无为之事也。平按：注“无为”袁刻作“无物”。）乐于恬淡的能力，（怡神适性，即乐恬淡之能也。）在虚无中顺从欲望、满足志向，（圣人欲无欲之欲，志无求之志，故从快于虚无。不失其道，谓之守也。）所以寿命无穷，与天地同始终，这是圣人的修身之道。（虚无守者，其神不扰，其性不秽。性不秽故外邪不入，神不扰故脏腑□内，与虚无同道，与天地齐德，遂获有余无穷之寿也。故广成子语黄帝曰：吾以目无所见，耳无所闻，心无所知，神将自守，故人尽死，而我独存。即其事也。斯乃圣人理身之道也。平按：注“脏腑”下原抄空一格，旁注安欣二字。）
天不足于西北，所以西方属阴，而人的右耳目不如左明亮；地不满于东南，所以东方属阳，人的左手足不如右强健。（夫天地者，形之大也。阴阳者，气之大也。大形而生万形，则大形以为父母，万形为子也。故大形有所不足而生万物，万物不可足也。故人头法天，则右耳目聪明不足也。手足法地，故左手足便强不足也。以其天阳不足西北，地阴不足东南故也。平按：《素问》“西方”作“西北方”，“东方”作“东南方”。）
黄帝问道：为什么这样？岐伯回答说：东方属阳，其精气并聚于上，所以上面明亮而下面虚弱，所以使人耳目聪明而手足不便；（东方是阳，阳气上升，故上实下虚，则人左箱上胜下劣也。平按：《素问》“阳也”下有“阳者”二字，“并上”作“并于上”、“并于上”六字，“故上明”作“则上明”。）西方属阴，阴的精气并聚于下，并聚于下则下面盛而上面虚，所以其耳目不聪明而手足便利。（西方是阴，阴气下沉，故下实上虚，则人右箱下胜上劣也。平按：此段原抄无，谨据《素问》补于“西方是阴”注上。）所以都感受邪气，在上面则右边严重，在下面则左边严重，这是天地阴阳不能完全周全，所以邪气居于虚处。（非直左右阴阳虚处耳目手足有所不善，然左右俱感于邪，虚处独甚，今人患手足左甚，耳目右甚，即其事也。则天地阴阳有所不全，人法天地，何取可具其全。非直人有不全，万物皆尔，不可全也。故圣人法天则地，中顺万物，居不得已，安于不足，是谓摄生之大妙。平按：注“已安”下袁刻有“居也”二字，乃因原“安”字右旁有此二字，不宜混入正文。）
天有八纪，地有五理，所以能成为万物的父母。（天有八风之纪，纪生万物，地有五行之理，理成万物，故为父母也。平按：“理”《素问》作“里”。物下《素问》有“之”字。）清阳上升天，浊阴归聚地，（故阴阳和也，称为万物；阴阳离也，号为天地也。）因此天地的动静，神明作为纲纪，所以能以生长化成收藏，终而复始。（是故以天之动也，以地之静也，以神明御之为纲纪也，三者备，故能为四时生长化成收藏终始者也。平按：“纪”上《素问》有“纲”字。“化成”二字《素问》无。）只有贤人上配天以养头，下象地以养足，中象人事以养五脏。（人头象天，故配天养头，使七窍俱美，同七曜之明也。足以象地，故使五常安，同山岳双镇也。中身象于人事，人有五脏，余禽兽等有不具者，故象人事以养五脏，同真人。平按：“中象”象字《素问》作“旁”。注“双”字原缺，原校作“双”。）
天气通于肺，（肺为四脏上盖，是人之天，故天气通肺也。）地气通于咽，风气通于肝，（咽中入食，以生五脏六腑，故地气通咽也。东方生风，风生木，木生酸，酸生肝，故风气通于肝。平按：“咽”《素问》作“嗌”。）雷气通于心，（心能觉动四肢百体，故雷气通心也。）谷气通于脾，（五谷滋味入脾，故谷气通脾也。平按：“谷”《素问》作“谷”。）雨气通于肾。（雨者水也，故雨气通肾也。）六经为川，（三阴三阳六经之脉，流诸血气以注肠胃，故为川也。平按：“川”袁刻作“水”，注同。）肠胃为海，（夫海者，一则众川归之，二则利泽万物。肠胃为彼六经所归，又滋百节，故为海也。）九窍为水注。（声色芳味，如水从外，流于上之七窍，注入经川，溲后糟粕之水，从内出下二窍也。有本为外注，理亦相似。平按：“注经川”，川字袁刻作“水”。）水注之气，以天地为之阴阳，（声色芳味之气，从外入内有养，故以地为阴也。糟粕溲后，从内出外得通，故以天为阳也。平按：《素问》“水注”二字不重。）阳之汗，以天地雨名之，（阳发腠理出汗，同天地间雨，故汗名雨也。）气以天地之风，（前明人汗，以天地之雨为名；则人之气，以天地之风为名也。平按：《素问》“气”上有“阳”之二字，“风”上有“疾”字，“风”下有“名”之二字。）暴气象雷，（人身中气，上下有声，故象雷也。）气逆象阳。（无阴之阳即为灾，故气逆不和者，象于阳也。平按：“气逆”《素问》、《甲乙经》均作“逆气”。）所以治疗如果不效法天的纲纪，不使用地的理法，灾害就会到来。（为家为国之道，不根据天之八纪，地之五理，国有亡破之灾，身有夭丧之害也。）所以风来到身旁如风雨，（风，谓天之邪气者也。邪气至，触身旁，伤
[Ping An]: This section is damaged from "Shang Zhong" (injury and swelling) upwards, and the chapter title cannot be verified. Therefore, from "Huang Di Yue" (The Yellow Emperor said) down to "Tong Xing" (form of pain), it has been supplemented based on Volume 2, Chapter 5, "Yin Yang Ying Xiang Da Lun" (Great Treatise on Yin and Yang Correspondence) of *Su Wen* (Basic Questions). From "Shang Zhong" downwards to the end, it appears in *Su Wen · Yin Yang Ying Xiang Da Lun* and also in Volume 6, Chapter 7 of *Jia Yi Jing* (Systematic Classic of Acupuncture and Moxibustion), with only slight differences in arrangement.
The Yellow Emperor said: Yin and Yang are the Way of Heaven and Earth, the general principles of all things, the parents of change, the origin of life and death, and the residence of spiritual illumination. In treating disease, one must seek the root. Thus, accumulated Yang forms Heaven, and accumulated Yin forms Earth. Yin is quiet, Yang is restless; Yang generates, Yin grows; Yang kills (subdues), Yin stores. Yang transforms into Qi (vital energy), Yin forms shape. Extreme cold generates heat, extreme heat generates cold. Cold Qi produces turbidity, Hot Qi produces clarity. If clear Yang Qi is below, it causes diarrhea with undigested food (Sun Xie); if turbid Yin Qi is above, it causes abdominal distension. This is the reversal of Yin and Yang, representing the deviation and adherence of disease.
Thus, clear Yang rises to form Heaven, turbid Yin descends to form Earth; Earth Qi rises to become clouds, Heaven Qi descends to become rain; rain comes from Earth Qi, clouds come from Heaven Qi. Therefore, clear Yang exits through the upper orifices (eyes, ears, mouth, nose), turbid Yin exits through the lower orifices (urethra and anus); clear Yang disperses into the Cou Li (interstices of skin and muscle), turbid Yin travels to the Zang Organs (solid organs); clear Yang fills the four limbs, turbid Yin returns to the Fu Organs (hollow organs). Water belongs to Yin, Fire belongs to Yang; Yang manifests as Qi, Yin manifests as Flavor. Flavor nourishes Shape (physical body), Shape relies on Qi, Qi transforms into Essence (Jing), Essence undergoes transformation. Essence consumes Qi, Shape consumes Flavor, Transformation generates Essence, Qi generates Shape. Excessive flavor damages Shape, excessive Qi damages Essence, Essence can transform into Qi, Qi is damaged by Flavor. Yin flavors exit through the lower orifices, Yang Qi exits through the upper orifices. Strong flavors belong to Yin, weak flavors belong to Yang within Yin; strong Qi belongs to Yang, weak Qi belongs to Yin within Yang. Strong flavors cause purgation, weak flavors promote circulation; weak Qi causes sweating and dispersion, strong Qi causes fever. Vigorous Fire (Zhuang Huo, hyperactive fire) diminishes Qi, Mild Fire (Shao Huo, physiological fire) strengthens Qi. Vigorous Fire consumes Qi, Qi nourishes Mild Fire. Vigorous Fire scatters Qi, Mild Fire generates Qi. Regarding Qi and Flavor: Pungent and Sweet disperse and belong to Yang; Sour and Bitter induce vomiting and purgation and belong to Yin. Yin excess leads to Yang disease, Yang excess leads to Yin disease. Yang excess leads to Heat, Yin excess leads to Cold. Extreme cold generates heat, extreme heat generates cold. Cold damages Shape, Heat damages Qi. Qi injury causes pain, Shape injury causes swelling. (Supplemented from *Su Wen · Yin Yang Ying Xiang Da Lun*). Since it forces pain and damages Shape, swelling immediately follows. Therefore, pain preceding swelling indicates Qi damaging Shape; (Initially, pathogenic factors damage Wei Qi causing pain, then Shape swells, meaning Wei Qi damage extends to Shape.) Swelling preceding pain indicates Shape damaging Qi; (Pathogens first reside in the skin causing swelling, then obstruct Wei Qi causing pain, meaning Shape damage extends to Qi.) Wind excess causes swelling, Dryness excess causes dryness, (Wind pathogens residing in the skin cause swelling. Heat-Dryness drying the skin causes dry skin without sweat. Ping An: In *Su Wen* and *Jia Yi Jing*, "Zhong" (swelling) is written as "Dong" (movement), followed by "Re Sheng Ze Zhong" [Heat excess causes swelling].) Cold excess causes putrefaction, (Pronounced 'Fu', checking the meaning implies rot; Cold excess makes flesh hot, flesh should rot. Ping An: *Su Wen* and *Jia Yi Jing* both write "Fu" (float).) Dampness excess causes dampness and profuse sweating. (Yin-Dampness Qi is abundant, leading to much sweat. Ping An: Below "Ru", *Su Wen* and *Jia Yi Jing* have the character "Xie" [diarrhea].)
Heaven has Four Seasons and Five Elements, (The function of Heaven.) used for growth and storage, (The function of the Four Seasons.) producing Cold, Heat, Dryness, and Dampness. (Produced by the Five Elements. Some versions have "Wind", implying the presence of five. Ping An: Below "Shi" [Dampness], *Su Wen* and *Jia Yi Jing* have "Feng" [Wind].) Humans have Five Zang Organs, (The substance of humans.) and Five Emotions/Qi, corresponding to Joy, Anger, Sorrow, Worry, and Fear. (Five Qi refer to the Qi of the Five Zang Organs. Joy, Anger, etc., are the Five Aspirations of Heart, Lung, Liver, Spleen, and Kidney. Ping An: "You Wu Qi" in *Su Wen* is "Hua Wu Qi", in *Jia Yi Jing* is "Hua Wei Wu Qi". Above "Xi" [Joy], *Su Wen* and *Jia Yi Jing* have "Sheng" [generate].) Therefore, excessive Joy and Anger damage Qi, (Internal injury.) excessive Cold and Heat damage Shape. (External injury.) Thus it is said: Unregulated Joy and Anger, and excessive Cold and Heat, make life unstable. (After internal and external injuries, a life that remains firm and does not die prematurely is unheard of. Ping An: *Su Wen* adds "Yue" [said] twice. Above this section, there are sixteen characters: "Bao Nu Shang Yin, Bao Xi Shang Yang, Jue Qi Shang Xing, Man Mai Qu Xing" [Violent anger injures Yin, violent joy injures Yang, Revolted Qi ascends, filling the vessels and departing from the form], same in *Jia Yi Jing*.). Heavy Yin must transform into Yang, Heavy Yang must transform into Yin. Thus it is said: Injury by Cold in Winter leads to Warm Disease in Spring; (Injury means excess. Winter Cold is Yin. In winter, people wear warm clothes and eat hot food, opening the Cou Li, and often seek cold to satisfy desires. Cold enters the Cou Li, which then closes, moving internally to the Zang-Fu. By Spring, extreme Cold transforms into Warm Disease. Ping An: "Bing Wen" in Gu Ben *Su Wen* is "Wen Bing", Zhao Fu Ben *Su Wen* remains "Bing Wen".) Injury by Wind in Spring leads to Sun Xie (undigested food diarrhea) in Summer; (Spring Wind is Yang. In Spring, due to open Cou Li, Wind enters and closes them, moving internally to the intestines and stomach. By Summer, Sun Xie occurs. Sun means washing rice with water, sound 'Sun', meaning Wind in intestines/stomach causes undigested food to exit.) Injury by Summer Heat in Summer leads to Nue (Malaria) in Autumn; (In Summer, due to sweating, minor Cold enters the Cou Li, storing internally. By Autumn, Qi erupts, Cou Li closes externally, Wind Qi erupts internally, forming Nue. Pronounced 'Jie'. Ping An: *Su Wen* "Qiu Sheng" is "Qiu Bi". The note "Qi Fa" is missing a character, likely "Qiu" [Autumn] based on context, Yuan edition writes "Xia" [Summer].) Injury by Dampness in Autumn leads to Cough in Winter. (Autumn has much rain and dampness. People are injured by dampness, which moves up and down. By Winter, Cold jointly injures the Lung, causing cough. Pronounced 'Kai' dai fan, or Qiu Li fan, meaning rebellious Qi. Ping An: From here down, *Su Wen* has a long passage from "Di Yue Yu Wen Shang Gu Sheng Ren" to "Yang Zai Wai Yin Zhi Shi Ye", which contains many citations of *Tai Su* and Yang's notes in the New Corrections, likely belonging to the missing seven volumes, unfortunately unverifiable.)
The Yellow Emperor asked: How to emulate Yin and Yang? (Yin and Yang are the guidelines of Heaven and Earth, parents of change, the Way of health preservation. Emulating them achieves success, hence the question.) Qi Bo answered: Yang excess leads to body heat, (Yang excess involves eight benefits becoming excess, Yin excess involves seven losses becoming deficiency. Speaking of eight benefits: Body heat is the first benefit; Yin is weak, Yang is strong, hence whole-body heat.) closed Cou Li, (Second benefit; Yang opens Cou Li, but excess causes closure.) coarse breathing, (Third benefit; Heat excess makes skin and Cou Li rough. Ping An: "Er Cu" in *Su Wen* is "Chuan Cu", in *Jia Yi Jing* is "Xu Xi Cu".) body tossing and turning, (Fourth benefit; Heat excess affects upper and lower, causing body tossing. Ping An: "Fu Yang" in *Jia Yi Jing* is "Hou Men".) no sweat but heat, (Fifth benefit; Yin Qi is cut off internally, hence no sweat, body remains hot.) dry teeth, (Sixth benefit; Heat excess reaches bone, hence dry teeth.) (Ping An: *Su Wen* and *Jia Yi Jing* write "Chi Gan".) feeling vexed and stifled, (Seventh benefit; Heat disturbs the Spirit, hence vexation. Ping An: *Su Wen* writes "Yuan", *Jia Yi Jing* writes "Men".) abdominal fullness leads to death, (Eighth benefit; Heat excess in Stomach, hence abdominal fullness. Having already had seven benefits, adding abdominal fullness leads to death. Ping An: "Man" in *Jia Yi Jing* is "Zhang".) able to endure Winter but not Summer. (Due to internal heat, able to endure great cold of Winter, unable to bear slight heat of Summer. Ping An: Both "Neng" [able] in *Jia Yi Jing* are "Nai" [endure].) Yin excess leads to body cold, (Speaking of seven losses below: Body cold is the first loss, suffering from cold.) sweating, (Second loss; lack of Yang controls Cou Li, hence sweating.) constant chills, (Third loss, , cold, skin constantly cold. Ping An: *Su Wen* and *Jia Yi Jing* write "Qing", Yuan edition also "Qing".) frequent shivering, (Fourth loss, frequent trembling.) and cold, (Fifth loss, trembling followed by cold.) cold leads to Jue (reversal/cold extremities), (Sixth loss, cold leads to cold extremities.) Jue leads to abdominal fullness and death, (Seventh loss. Having had six losses, adding cold Qi filling abdomen leads to death.) able to endure Summer but not Winter. (Cold person meets heat, hence able to endure. Ping An: Both "Neng" in *Jia Yi Jing* are "Nai".) This is the variation of Yin and Yang alternating in excess, the form and capability of disease. (This is the principle of extreme Yin-Yang change, and what disease can manifest in humans.)
The Yellow Emperor asked: How to regulate these two? (Yin and Yang alternate in excess, leading to seven losses and eight benefits, deficiency and excess disharmony, hence called regulation.) Qi Bo answered: If one can eliminate the seven losses and eight benefits, then the two can be regulated; (Losses harm the body, benefits harm the disease. If one can cultivate the Dao and observe unity, eliminating diseases of loss and benefit, then Yin and Yang Qi harmonize, avoiding aging, lifespan infinite, equal to Heaven and Earth. Ping An: "Qu" [eliminate] in *Su Wen* and *Jia Yi Jing* is "Zhi" [know].) Not knowing how to use this leads to premature aging. (Not cultivating Dao, not eliminating loss/benefit, Yin and Yang unregulated, called not following Dao, premature aging. Ping An: Note "Bu Dao" repeated in original copy, Yuan edition deleted, incorrect, kept according to original.) The stages of decline: At forty, Yin Qi halves itself, daily activities decline. (Starting stage of decline at forty. Six Fu Organs are Yang Qi, Five Zang Organs are Yin Qi. At forty, Yin Qi of Five Zang Organs halves and declines, Cou Li begins to loosen, glory fades, hair turns gray, standing/walking and sitting/lying gradually decline.) At fifty, body heavy, eyes and ears not sharp. (At fifty, Spleen Qi declines, hence body heavy. Liver Qi declines, hence vision unclear. Kidney Qi declines, hence hearing dull.) At sixty, impotence, Great Qi declines, nine orifices unsmooth, (At sixty, Kidney Qi declines, Essence decreases, tendons relax, hence Zong Jin (major sinews) flaccid. Twelve meridians and 365 collaterals are Great Qi, all ascending to face and entering orifices. Refined Yang Qi goes to eyes for sight, separate Qi goes to ears for hearing, Zong Qi exits nose for smell, turbid Qi exits stomach to lips/tongue for taste. Now meridian Great Qi declines, hence nine orifices unsmooth.) lower deficiency and upper excess, tears and mucus flow. (Waist up is Yang, residing above; waist down is Yin, residing below. At sixty, Essence reduced, impotence, weak walking, i.e., lower deficiency upper excess. Spirit declines losing control, hence tears and mucus flow. Ping An: Below "Chu" [exit], *Su Wen* has "Yi".) Thus it is said: Knowing this makes one strong, (Observing unity, eliminating seven losses/eight benefits, body strengthens daily.) not knowing leads to old age. (Observing difference, having loss and benefit, body ages quickly. Emperor Xuanyuan said: Things grow strong then old, called not Dao, not Dao ends early. This refers to it.)
Thus same name different pathogens, (Principle penetrates all things, hence same name. Things have different directions, hence different pathogens. Ping An: "Gu Tong Ming Yi Xie" in *Su Wen* is "Gu Tong Chu Er Ming Yi Er". Note "Fang Shu", Fang suspected typo for Wan [ten thousand].) Wise men observe unity, foolish men observe differences, (Observe means view. Wise men view Dao against things, foolish men view things against Dao.) foolish men are deficient, wise men are abundant. Abundance leads to clear eyes/ears and light/strong body, old age becomes like youth, strength improves texture. (Foolish men view things, have three deficiencies: dark eyes/deaf ears, insufficient hearing/vision; heavy body/weak strength, insufficient body; aging daily, young aging daily, insufficient lifespan. Wise men view Dao, spirit clear/nature bright, hence three abundances: hearing/vision daily superior, sufficient hearing/vision; body strong/light, sufficient body; old age resembles infant form, youth enhances complexion/texture, sufficient lifespan.) (Ping An: *Su Wen* "Nian Lao" is "Lao Zhe", "Li" is "Zhi".)
Therefore sages engage in non-action, (Sages, e.g., Guang Cheng Zi. Forgetting things and self, allowing things to move, is non-action. Ping An: Note "Wu Wei" Yuan edition "Wu Wu".) delighting in tranquility, (Harmonizing spirit and nature, delighting in tranquility.) following desires and satisfying wills in the guard of emptiness, (Sages desire desireless desires, will will-less wills, hence finding joy in emptiness. Not losing Dao is called guarding.) thus lifespan infinite, ending with Heaven and Earth, this is the sage's body management. (Guarding emptiness, spirit not disturbed, nature not defiled. Nature not defiled, external pathogens enter not; spirit not disturbed, organs inside... [gap] ...with Emptiness sharing Dao, with Heaven/Earth sharing virtue, obtaining abundant infinite life. Guang Cheng Zi told Yellow Emperor: I see nothing with eyes, hear nothing with ears, know nothing with heart, Spirit guards itself, thus all men die, I alone exist. This is the matter. This is the sage's body management method. Ping An: Note below "Zang Fu" original copy has space, side note "An Xin".)
Heaven is deficient in Northwest, so West is Yin, and human right ear/eye are less bright than left; Earth is incomplete in Southeast, so East is Yang, and human left hand/foot are less strong than right. (Heaven/Earth are large forms. Yin/Yang are large Qi. Large form generates ten thousand forms, large form as parent, ten thousand forms as children. Thus large form has deficiency generating all things, all things cannot be complete. Head models Heaven, hence right ear/eye brightness deficient. Hands/feet model Earth, hence left hand/foot strength deficient. Due to Heaven Yang deficient in Northwest, Earth Yin deficient in Southeast. Ping An: *Su Wen* "West" is "Northwest", "East" is "Southeast".)
Yellow Emperor asked: Why? Qi Bo answered: East is Yang, its essence merges upward, hence upper bright lower deficient, making eyes/ears bright but hands/feet inconvenient; (East is Yang, Yang Qi rises, hence upper solid lower deficient, left side upper wins lower loses. Ping An: *Su Wen* after "Yang Ye" has "Yang Zhe", "Bing Shang" is "Bing Yu Shang" / "Bing Yu Shang Liu Zi", "Gu Shang Ming" is "Ze Shang Ming".) West is Yin, its essence merges downward, merging downward makes lower solid upper deficient, hence eyes/ears not bright but hands/feet convenient. (West is Yin, Yin Qi sinks, hence lower solid upper deficient, right side lower wins upper loses. Ping An: This paragraph missing in original copy, supplemented under "West is Yin" note from *Su Wen*.) Thus both feeling pathogens, if above, right is severe; if below, left is severe. This is because Heaven and Earth Yin/Yang cannot be complete, so pathogens reside there. (Not only are left/right Yin/Yang deficient places in eyes/ears/hands/feet imperfect, but when both sides feel pathogens, deficiency places are especially severe. Now people suffer left hands/feet severe, right eyes/ears severe, this is the case. Thus Heaven/Earth Yin/Yang incomplete, humans model Heaven/Earth, how can they be complete? Not only humans incomplete, all things are so, cannot be complete. Thus sages model Heaven, follow Earth, middle follow all things, dwell where unavoidable, rest in insufficiency, this is great wonder of health preservation. Ping An: Note "Yi An" Yuan edition has "Ju Ye", due to original "An" right side having these two chars, not mixed into main text.)
Heaven has Eight Disciplines, Earth has Five Principles, thus able to be parents of all things. (Heaven has Eight Winds discipline, disciplining generation of all things; Earth has Five Elements principle, principaling completion of all things, thus parents. Ping An: "Li" in *Su Wen* is "Li". Below "Wu" *Su Wen* has "Zhi".) Clear Yang ascends to Heaven, turbid Yin returns to Earth, (Thus Yin/Yang harmonized, called all things; Yin/Yang separated, called Heaven/Earth.) therefore Heaven/Earth movement/stillness, Spirit serves as discipline, thus able to generate/grow/transform/collect/store, ending and restarting. (Thus by Heaven's movement, Earth's stillness, Spirit governing as discipline, three prepared, thus able to be Four Seasons generate/grow/transform/collect/store ending/restarting. Ping An: "Ji" *Su Wen* has "Gang". "Hua Cheng" *Su Wen* lacks.) Only worthy men match Heaven above to nourish head, imitate Earth below to nourish feet, imitate Human affairs middle to nourish Five Zang Organs. (Head models Heaven, match Heaven to nourish head, making seven orifices beautiful, same seven luminaries brightness. Feet model Earth, making five constants safe, same mountain double鎮. Middle body imitates Human affairs, humans have five Zang, other birds/beasts do not have all, thus imitate Human affairs to nourish five Zang, same true persons. Ping An: "Zhong Xiang" Xiang char *Su Wen* is "Pang". Note "Shuang" char originally missing, original correction "Shuang".)
Heaven Qi connects to Lung, (Lung is cover of four Zang, is human Heaven, thus Heaven Qi connects Lung.) Earth Qi connects to Throat, Wind Qi connects to Liver, (Food enters throat, generating five Zang/six Fu, thus Earth Qi connects throat. East generates Wind, Wind generates Wood, Wood generates Sour, Sour generates Liver, thus Wind Qi connects Liver. Ping An: "Yan" *Su Wen* is "Ai".) Thunder Qi connects to Heart, (Heart can sense movement of four limbs/hundred bodies, thus Thunder Qi connects Heart.) Grain Qi connects to Spleen, (Five grains flavors enter Spleen, thus Grain Qi connects Spleen. Ping An: "Gu" *Su Wen* is "Gu".) Rain Qi connects to Kidney. (Rain is Water, thus Rain Qi connects Kidney.) Six Meridians are rivers, (Three Yin Three Yang six meridian pulses, flowing blood/Qi to nourish intestines/stomach, thus rivers. Ping An: "Chuan" Yuan edition "Shui", note same.) Intestines/Stomach are seas, (Sea means one, many rivers return to it; two, benefits all things. Intestines/stomach returned to by six meridians, also nourish hundred joints, thus sea.) Nine Orifices are water outlets. (Sound/color/fragrance/flavor, like water from outside, flow to upper seven orifices, inject into meridian rivers, urine/feces water, from inside out lower two orifices. Some editions "Wai Zhu", reason similar. Ping An: "Zhu Jing Chuan", Chuan Yuan edition "Shui".) Water outlet Qi, uses Heaven/Earth as Yin/Yang, (Sound/color/fragrance/flavor Qi, from outside in has nourishment, thus Earth as Yin. Feces/urine, from inside out gets through, thus Heaven as Yang. Ping An: *Su Wen* "Shui Zhu" two chars not repeated.) Yang Sweat, named by Heaven/Earth Rain, (Yang emits Cou Li sweat, same Heaven/Earth rain, thus sweat named rain.) Qi named by Heaven/Earth Wind, (Previously clarified human sweat named by Heaven/Earth rain; then human Qi named by Heaven/Earth wind. Ping An: *Su Wen* "Qi" has "Yang" two chars, "Feng" has "Ji" char, "Feng" has "Ming" two chars.) Violent Qi image Thunder, (Human body Qi, up/down has sound, thus images Thunder.) Rebellious Qi image Yang. (Yang without Yin is disaster, thus Qi rebellious unharmonious, images Yang. Ping An: "Qi Ni" *Su Wen/Jia Yi Jing* "Ni Qi".) Thus treatment not emulating Heaven's discipline, not using Earth's principle, disasters arrive. (Managing family/state, not based on Heaven's eight disciplines, Earth's five principles, state has destruction disaster, body has premature death harm.) Thus Wind arriving beside like wind/rain, (Wind, means Heaven's pathogenic Qi. Pathogen arrives, touches beside, hurts