平按∶此篇，自篇首至是谓得道，见《素问》卷一第四《金匮真言论》。自黄帝问于岐伯曰人有
四经至阴阳相过曰弹，见《素问》卷二第七《阴阳别论》。自凡痹至痹聚在脾，见《素问》卷十二第
四十三《痹论》。自阴争于内至末，见《素问·阴阳别论》。
黄帝问于岐伯曰∶天有八风，经有五风，八风发邪气，经风触五脏。（八风，八正邪风也，正月
朔日有此八风，发为邪气伤人者也。经风，八虚风也，谓五时八风，从虚乡来，触于五脏，舍之为病
也。平按∶《素问》问下无于岐伯三字，五风下有何谓岐伯对曰六字，发邪下无气字，有以为二字。
注八正袁刻作八方，按前《调阴阳篇》虽有邪贼句，杨注云∶虽有八正虚风，不能伤也。根据原抄作八
正为是。）邪气发病，所谓得四时之脉者，（谓得四时相胜之脉以为候。平按∶《素问》脉作胜，别
本亦作胜。）春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，所谓得四时之胜也。（谓天风经风在
身，邪气行于寸口，有相胜之候。平按∶《素问》无得字。）东风生于春，病在肝，输在颈项；（东
风从春生已与肝为病者，肝之病气，运致于颈项，颈项为春也。平按∶注运致别本作逆致。）南方风
生于夏，病在心，输在胸胁；（胸胁当心，故为夏也。）西方风生于秋，病在肺，输在肩背；（肩背当肺，
故为秋也。）北方风生于冬，病在肾，输在腰股；（腰股近肾，故为冬也。）中央为土，病在脾，输
在脊，故精者身之本也。（脊膂当脾，故为仲夏也。土为五谷之精，以长四脏，故为身之本也。平按∶
《素问》输作俞，下同，南西北下均无方字，故精者身之本也句在后。）故春气者病在头，（在头颈
项。）夏气者病在脏，（脏谓心腹。）秋气者病在肩背，（肩背为秋气也。）冬气者病在四肢。（冬为
痹厥，多在四肢。）故春喜病鼽衄，（伤寒，春病在头，故喜鼽衄也。）夏喜病洞泄寒，（伤风，夏
病在脏，故喜病洞泄寒中也。平按∶《素问》寒作寒中，夏作长夏，在仲夏之后。）仲夏喜病胸胁，
（伤温，夏病在胸胁，故喜病胸胁。）秋喜病风疟，（仲夏伤暑者，秋喜病风疟也。）冬喜病痹厥。
（伤湿，冬病故为痹厥。）故冬不按跷，春不病鼽衄，春不病颈项，（夫冬伤寒气在于腠理者，以冬
强勇按跷，多劳困，腠理开，寒气入客。今冬不作按跷，则无伤寒，至春不患热病鼽
衄，故春不病颈项者也。跷，几小反，强勇儿也。平按∶《素问》鼽上无病字。）夏不病洞泄寒中，
仲夏不病胸胁，（春伤风时，多循于头，入于腑脏，故至夏日作飧泄寒中病也。所以春无伤风，即无
夏飧泄之病，故至仲夏不病胸胁。平按∶《素问》夏不病洞泄作长夏，在仲夏不病胸胁下。）秋不病
风疟，秋不病肩背胸胁，（仲夏不伤暑于胸胁，至秋无疟及肩背胸胁病也。平按∶《素问》无秋不病
肩背胸胁句。）冬不病痹厥飧泄，而汗出藏于 者，至春不病温，（冬病痹厥飧泄内虚，又因汗出，
寒入藏于内，故至春病温，是为冬伤于寒、春为温病所由者也。平按∶ 《素问》作精。藏于 上
《素问》有夫精者身之本也故八字。）夏暑汗不出者，秋成风疟，（小寒入腠理，不得汗泄，至秋寒
气感而成疟也。）此平人脉法地也。（平人脉法，要须知风寒暑湿四气为本，然后候知弦钩毛沉四时
脉也。地即本也。平按∶《素问》无地字。）岐伯曰∶阴中有阴，阳中有阳。平旦至日中，天之阳，
阳中之阳也；日中至昏，天之阳，阳中之阴也；（子午巳东，昼为阳也；卯酉巳北，夜为阴。故平
旦至日中，阳中之阳也；日中至昏，阳中之阴也。平按∶岐伯曰《素问》作故曰，昏上有黄字。）合
夜至鸡鸣，天之阴，阴中之阴也；鸡鸣至平旦，天之阴，阴中之阳也。（子午巳西，夜为阴；卯酉巳
南，昼为阳。故合夜至鸡鸣，阴中之阴也；鸡鸣至平旦，阴中之阳也。）故人亦应之。（人同阴阳，
故人亦有阳中之阳，阳中之阴，阴中之阴，阴中之阳也。）夫言人之阴阳，则外为阳，内为阴。（皮
毛肤肉，在外为阳；筋骨脏腑，在内为阴。）言人身之阴阳，则背为阳，腹为阴。（背在胸上近头，
故为阳也；腹在胸下近腰，故为阴也。）言人之身，五脏中之阴阳，则藏者为阴，腑者为阳；肺肝心
脾肾五脏皆为阴，胆胃大肠小肠三焦膀胱六腑皆
为阳。（就身之中，五脏藏于精神为阴，六腑贮于水谷为阳也。平按∶《素问》言人之身五脏中之阴
阳作言人身之脏腑中之阴阳，肺肝心脾肾作肝心脾肺肾，三焦二字在膀胱下。）所以欲知阴中之阴
而阳中之阳何也？为冬病在阴，夏病在阳，春病在阴，秋病在阳，（所以须知阴阳相在者，以其四时
风寒暑湿在阴阳也。何者？冬之所患咳嗽痹厥，得之秋日伤湿，阴也；夏之所患飧泄病者，得之春日
伤风，阳也；春之所患温病者，得之冬日伤寒，阴也；秋之所患咳疟病者，得之夏日伤暑，阳也。平
按∶注咳疟恐系 疟之误，以上编夏伤于暑秋为 疟也。）皆视其所在，为施针石。（视，瞻候也。
宜以三部九候瞻知所在，然后命于针灸砭石汤药导引，五立疗方，施之不误，使十全者也。）故背为
阳，阳中之阳，心也；背为阳，阳中之阴，肺也；（心肺在膈以上，又近背上，所以为阳也。心以属
火，火为太阳，故为阳中之阳也。肺以属金，金为少阴，故为阳中之阴也。）腹为阴，阴中之阴，肾
也；腹为阴，阴中之阳，肝也；（肾肝居膈以下，又近下极，所以为阴也。肾以属水，水为太阴，故
为阴中之阴也。肝以属木，木为少阳，故为阴中之阳也。）腹为阴，阴中之至阴，脾也。（脾居腹中
至阴之位，以资四脏，故为阴中之阴。）此皆阴阳表里、外内左右、雌雄上下相输应也，故以应天之
阴阳也。（五脏六腑，即表里阴阳也。皮肤筋骨，即内外阴阳也。肝肺所主，即左右阴阳也。牝脏牡
藏，即雌雄阴阳也。腰上腰下，即上下阴阳也。此五阴阳，气相输会，故曰合于天也。平按∶《素问》
外内作内外，无左右上下四字。）问曰∶五脏应四时有放乎？答曰∶有。东方青色，入通于肝，开窍
于目，藏精于肝，（精，谓木精也，汁也，三合，藏之肝腑胆中也。平按∶《素问》问曰作帝曰，有
放乎作各有收受乎。）其病发惊骇，（起怒亡魂，故惊骇也。）其味辛，（肝
味正酸而言辛者，于义不通。有云∶金克木为妻，故肝有辛气。平按∶《素问》辛作酸。注而言辛
袁刻作有本言辛。）其类草木，（五行各别多类，故五行中各称类也。草木类同别也。）其畜鸡，其谷
麦，其应四时，上为岁星，（春当岁星。）是以春气在头也，其音角，（头为身之初首，故春气在
也。）其数八，（成数八。）是以知病在筋也，其臭臊。（是知筋位居春，故以病在筋也。）赤色
入通于心，（火生于木，心又属火，火色赤，故通心。平按∶赤色上《素问》有南方二字。）开窍
于耳，（《九卷》云∶心气通舌。舌既非窍，通于耳。）藏精于心，（心有七孔三毛，盛精汁三合。）
故病在五脏，（心为五脏主，不得受于外邪，受外邪则五脏皆病也。）其味苦酸，（酸为苦母，并母
言之，故有苦酸。平按∶《素问》无酸字。）其类火，其畜羊，其谷黍，（《九卷》云∶黄黍味辛。
苦味克辛，仍金火相济，故并言之。）其应四时，其星上为荧惑，（夏时上为荧惑。）以知病在脉也，
（脉位居夏，故病在脉。）其音征，其数七，（成数七也。）其臭焦。黄色入通于脾胃，（五色皆自
通脏，不言其腑，此言腑者，以胃为四脏资粮，故兼言也。平按∶《素问》黄色上有中央二字，脾
下无胃字。）开窍于口，藏精于脾，（精，脾中散膏半斤，主裹血温五脏也。）故病在于舌本，（脾
脉足太阳连舌本，故夏病在舌本也。）其味甘，其类土，其畜牛，其谷稷，其应四时，上为镇星，
（其脾王四季，故季夏上为镇星也。）故知病在肉也，其音宫，其数五，（脾肉在夏，故有病在肉。其
数五，谓生数。）其臭香。白色入通于肺，开窍于鼻，藏精于肺，（精，肺液也。平按∶
白色上《素问》有西方二字。）故病在于背，（肺为阳中之阴，在背，故病在背。）其味辛，其类金，
其畜马，其谷稻，（《九卷》云∶粳米味甘，黍味辛。此中稻辛。）其应四时，上为太白星，（秋时
上为太白星。）故知病在皮毛，（皮毛在秋，故病在皮毛也。）其音商，其数九，其臭腥。（九为成
数。）黑色入通于肾，开窍于二阴，（二阴，谓前后阴也。平按∶黑色上《素问》有北方二字。）藏
精于肾，（精，谓肾液。）病在于溪谷，其味咸，其类水，其畜豕，其谷豆，（肉之大会为谷，小
会为溪。肉分之间，溪骨之会，肾间动气为原气，在溪谷间，故冬病在也。平按∶《素问》溪下无
谷字，豕作彘。）其应四时，上为辰星，（冬时上为辰星。）以知病在骨，（骨气在冬，故病在骨。）
其音羽，其数六，其臭腐。（六为成数。）岐伯曰∶善为脉者，谨察五脏六腑逆顺，阴阳表里雌雄
之纪，脏之心意，合之于精，非其人勿教，非其人勿授，是谓得道。（善候脉者，须察脏腑之气，有
逆有顺，阴阳表里雌雄纲纪，得之于心，合于至妙，然后教于人。教于人之道，观人所能，妙知声色
之情，可使瞻声察色，诸如是等，谓其人也。教，谓教童蒙也。授，谓授久学也。如是行者，可谓
上合先圣人道也。平按∶《素问》善上有故字，无岐伯曰三字，逆顺二字作一逆一从四字，合之于精
作合心于精。）
黄帝问于岐伯曰∶人有四经十二顺，（四经，谓四时经脉也。十二顺，谓六阴爻、六阳爻，相
顺者也。平按∶《素问》黄帝问下无于岐伯三字，顺作从，下同，下有何谓岐伯对曰六字。）四经
应四时，十二顺应十二月，（肝心肺肾四脉应四时之气，十二爻应十二月。）十二月应十二脉。（十
二经脉也。）脉有阴阳，（十二经脉，六阴六阳。）知阳者知阴，知阴者知阳。（妙知人迎之变，
即悬识气口；于气口之动，亦达人迎。）凡阳有五，五
五二十五阳。（五脏之脉于五时见，随一时中即有五脉，五脉见时皆有胃气，即阳有五也。五时脉
见，即有二十五阳数者也。）所谓阴者真脏，其见则为败，败必死。（于五时中，五脏脉见各无胃
气，唯有真脏独见，此为阴也。平按∶其《素问》作也。又《素问》死下有也字。注为阴，为字袁
刻作所谓二字。）所谓阳者，胃胞之阴阳。（胃胞之中，苞裹五谷，具五脏为粮，此则真脏阴为阳，
故曰胃胞阴阳者也。平按∶《素问》胞作脘，阳上无阴字，下有也字。）别于阳者，知病之处；（阳，
胃气也。足阳明脉通于胃，是以妙别阳明胃气，则诸脉受病所在并知之。）别于阴者，知死生之期。
（妙别五脏之脉，即知死生有期。）三阳在头，三阴在手，（三阳行胃人迎之脉，在头；三阴行太
阴寸口之脉，在手也。）所谓一也。（阴阳上下动如引绳，故曰一也。）别于阳者，知病忌时；（善
别胃脉，即和胃气有无禁忌在于四时。平按∶注和别本作知。）别于阴者，知死生之期。（善别手
太阴脉，即知真脏脉之有无，死生之期。）谨熟阴阳，无与众谋。（谨能纯熟阴阳脉气之道，决于
心者，不复有疑，故不与众人谋议也。）所谓阴阳者，去者为阴，至者为阳；动者为阳，静为阴；数
者为阳，迟者为阴。（凡阴阳者，去静与迟皆为阴，至动与数皆为阳。平按∶《素问》静下有者字，
静者句在动者句上，迟者句在数者句上。）凡持真脏之脉者，肝至悬绝九日死，（有本为十八日。平
按∶《素问》“藏之”二字作“脉之藏”三字，“九”作“急十八”三字。）心至悬绝九日死，肺至
悬绝十日死，肾至悬绝五日死，脾至悬绝四日死。（得真脏脉者死，然死之期，得五脏悬绝已去，
各以其脏之气分昼日为数。脉至即绝，久而不来，故曰悬绝。平按∶《素问》十日作十二日，五日
作七日。）问曰∶二阳之病发心痹，有不得隐曲，女子不月，其传为息贲，三日者
死不治。（二阳者，阳明也。阳明，谓手阳明大肠脉也，足阳明胃脉也。阳明所发，心痹等病也。
隐曲，大小便。风消，谓风热病消骨肉也。息贲，贲，隔也，为隔息也。平按∶《素问》曰上无问字，
痹作脾，息贲下无三日二字。）曰∶三阳为病，发寒热，下为痈肿，及为痿厥喘 ，其传为索泽，
其传为颓疝。（三阳，太阳也，谓手太阳小肠脉也，足太阳膀胱脉也。太阳所发，寒热等病。 ，季
绵反，忧患也。索，夺也。忧恚不已，传为夺人色润泽也。平按∶《素问》喘 作喘 。）曰∶一阳
发病，少气喜咳喜泄，传为心螈，其传为隔。（一阳，少阳也，手少阳三焦脉也，足少阳胆脉也。
【平按】：本篇从篇首到“是谓得道”，见于《素问》卷一第四篇《金匮真言论》。从“黄帝问于岐伯曰人有四经”到“阴阳相过曰弹”，见于《素问》卷二第七篇《阴阳别论》。从“凡痹”到“痹聚在脾”，见于《素问》卷十二第四十三篇《痹论》。从“阴争于内”到末尾，见于《素问·阴阳别论》。
黄帝问岐伯说：天有八种风（八正邪风），经脉有五种风（五时虚风）。八种风引发邪气，经脉之风触动五脏。（注：八风，指八个方位的邪风。正月初一若出现这八种风，就会引发邪气伤害人体。经风，即八虚风，指五个季节中从空虚方向吹来的风，触动五脏，停留体内成为疾病。）[平按：《素问》原文在“问”字下没有“于岐伯”三字，“五风”下没有“有何谓岐伯对曰”六字，“发邪”下没有“气”字，有“以为”二字。注中“八正”袁刻本作“八方”，按前文《调阴阳篇》虽有“邪贼”句，杨上善注云：“虽有八正虚风，不能伤也。”根据原抄本作“八正”是正确的。] 邪气发病，所谓符合四时脉象规律的，（指获得四时相克的脉象作为征候。平按：《素问》中“脉”作“胜”，别本也作“胜”。）春克长夏，长夏克冬，冬克夏，夏克秋，秋克春，这就是所谓的符合四时的相克规律。（指天风和经风在人体内，邪气行于寸口脉，有相克的征候。平按：《素问》中没有“得”字。）东风生于春季，病在肝脏，输注在颈项；（东风从春季产生，与肝为病者，肝的病气，运致于颈项，颈项对应春季。平按：注中“运致”别本作“逆致”。）南风生于夏季，病在心脏，输注在胸胁；（胸胁当心，所以对应夏季。）西风生于秋季，病在肺脏，输注在肩背；（肩背当肺，所以对应秋季。）北风生于冬季，病在肾脏，输注在腰股；（腰股近肾，所以对应冬季。）中央属土，病在脾脏，输注在脊背，所以精气是身体的根本。（脊膂当脾，所以对应仲夏。土为五谷的精微，用来滋养四脏，所以是身体的根本。平按：《素问》中“输”作“俞”，以下相同，南西北方下均无“方”字，“故精者身之本也”一句在后。）所以春气致病多在头部，（在头颈项。）夏气致病多在内脏，（内脏指心腹。）秋气致病多在肩背，（肩背为秋气所主。）冬气致病多在四肢。（冬为痹厥，多在四肢。）所以春季容易患鼻渊鼻衄，（伤寒，春病在头，所以容易患鼻渊鼻衄。）夏季容易患洞泄寒中，（伤风，夏病在脏，所以容易患洞泄寒中。平按：《素问》中“寒”作“寒中”，“夏”作“长夏”，在仲夏之后。）仲夏容易患胸胁病，（伤温，夏病在胸胁，所以容易患胸胁病。）秋季容易患风疟，（仲夏伤暑者，秋季容易患风疟。）冬季容易患痹厥。（伤湿，冬病故为痹厥。）所以冬季不要强行按摩跷引，春季就不会患鼻渊鼻衄，春季也不会患颈项病，（如果冬天感受寒气在于腠理的人，因为冬天强行用力按摩跷引，多劳困，腠理开泄，寒气侵入客居。现在冬天不做按摩跷引，就没有伤寒，到了春天不患热病鼻渊鼻衄，所以春天不患颈项病。跷，音几小反，强力勇猛的样子。平按：《素问》中“鼽”上无“病”字。）夏季不会患洞泄寒中，仲夏不会患胸胁病，（春天伤风时，多循行于头部，进入腑脏，所以到了夏天发作飧泄寒中病。所以春天没有伤风，就没有夏天的飧泄病，所以到了仲夏不患胸胁病。平按：《素问》中“夏不病洞泄”作“长夏”，在“仲夏不病胸胁”下。）秋季不会患风疟，秋季不会患肩背胸胁病，（仲夏不伤暑于胸胁，到了秋天就没有疟疾及肩背胸胁病。平按：《素问》中没有“秋不病肩背胸胁”一句。）冬季不会患痹厥飧泄，而汗出藏于精者，到了春季不会患温病，（冬天患痹厥飧泄内虚，又因汗出，寒入藏于内，所以到了春天患温病，这是冬天伤于寒、春天患温病的由来。平按：《素问》作“精”。藏于精上《素问》有“夫精者身之本也故”八字。）夏天暑热汗不出的人，秋天会成风疟，（小寒入腠理，不得汗泄，到了秋天寒气感而成疟。）这是平和之人的脉法地（根本）。（平和之人的脉法，要知道风寒暑湿四气为本，然后才能诊知弦钩毛沉四时脉。地即本也。平按：《素问》中没有“地”字。）岐伯说：阴中有阴，阳中有阳。平旦到日中，是天之阳，阳中之阳；日中到黄昏，是天之阳，阳中之阴；（子午以东，昼为阳；卯酉以北，夜为阴。所以平旦到日中，是阳中之阳；日中到黄昏，是阳中之阴。平按：《素问》中“岐伯曰”作“故曰”，“昏”上有“黄”字。）合夜到鸡鸣，是天之阴，阴中之阴；鸡鸣到平旦，是天之阴，阴中之阳。（子午以西，夜为阴；卯酉以南，昼为阳。所以合夜到鸡鸣，是阴中之阴；鸡鸣到平旦，是阴中之阳。）所以人也顺应这一规律。（人同阴阳，所以人也有阳中之阳，阳中之阴，阴中之阴，阴中之阳。）如果说人的阴阳，则外为阳，内为阴。（皮毛肤肉，在外为阳；筋骨脏腑，在内为阴。）说人身体的阴阳，则背为阳，腹为阴。（背在胸上近头，所以为阳；腹在胸下近腰，所以为阴。）说人的身体，五脏中的阴阳，则脏者为阴，腑者为阳；肺肝心脾肾五脏皆为阴，胆胃大肠小肠三焦膀胱六腑皆为阳。（就身体之中，五脏藏精神为阴，六腑贮水谷为阳。平按：《素问》中“言人之身五脏中之阴阳”作“言人身之脏腑中之阴阳”，“肺肝心脾肾”作“肝心脾肺肾”，“三焦”二字在“膀胱”下。）为什么要知道阴中之阴和阳中之阳呢？因为冬病在阴，夏病在阳，春病在阴，秋病在阳，（所以要须知阴阳所在的原因，是因为四时风寒暑湿在阴阳中。为什么？冬天所患咳嗽痹厥，得自秋天伤湿，属阴；夏天所患飧泄病，得自春天伤风，属阳；春天所患温病，得自冬天伤寒，属阴；秋天所患咳疟病，得自夏天伤暑，属阳。平按：注中“咳疟”恐系“瘅疟”之误，以上编夏伤于暑秋为瘅疟也。）都要视其所在的部位，来施针石。（视，瞻候也。宜以三部九候瞻知所在，然后命于针灸砭石汤药导引，确立五种疗法，施之不误，使治疗十全十美。）所以背为阳，阳中之阳，是心；背为阳，阳中之阴，是肺；（心肺在膈以上，又近背上，所以为阳。心属火，火为太阳，所以为阳中之阳。肺属金，金为少阴，所以为阳中之阴。）腹为阴，阴中之阴，是肾；腹为阴，阴中之阳，是肝；（肾肝居膈以下，又近下极，所以为阴。肾属水，水为太阴，所以为阴中之阴。肝属木，木为少阳，所以为阴中之阳。）腹为阴，阴中之至阴，是脾。（脾居腹中至阴之位，以资养四脏，所以为阴中之至阴。）这些都是阴阳表里、外内左右、雌雄上下相互输应，所以能对应天之阴阳。（五脏六腑，即表里阴阳。皮肤筋骨，即内外阴阳。肝肺所主，即左右阴阳。牝脏牡藏，即雌雄阴阳。腰上腰下，即上下阴阳。这五种阴阳，气相输会，所以说合于天。平按：《素问》中“外内”作“内外”，无“左右上下”四字。）问：五脏对应四时有规律吗？答：有。东方青色，入通于肝，开窍于目，藏精于肝，（精，指木精，汁液，三合，藏之肝腑胆中。平按：《素问》中“问曰”作“帝曰”，“有放乎”作“各有收受乎”。）它的病发作惊骇，（起怒亡魂，所以惊骇。）它的气味辛，（肝味正酸而言辛者，于义不通。有人说：金克木为妻，所以肝有辛气。平按：《素问》中“辛”作“酸”。注中“而言辛”袁刻作“有本言辛”。）它的类别是草木，（五行各别多类，所以五行中各称类。草木类同别也。）它的畜类是鸡，它的谷物是麦，它对应四时，天上对应岁星，（春当岁星。）因此春气在头部，它的音是角，（头为身之初首，所以春气在头。）它的数是八，（成数八。）因此知道病在筋，它的气味臊。（是知筋位居春，所以病在筋。）赤色入通于心，（火生于木，心又属火，火色赤，所以通心。平按：赤色上《素问》有“南方”二字。）开窍于耳，（《九卷》云：心气通舌。舌既非窍，通于耳。）藏精于心，（心有七孔三毛，盛精汁三合。）所以病在五脏，（心为五脏主，不得受于外邪，受外邪则五脏皆病。）它的气味苦酸，（酸为苦母，并母言之，所以有苦酸。平按：《素问》无“酸”字。）它的类别是火，它的畜类是羊，它的谷物是黍，（《九卷》云：黄黍味辛。苦味克辛，仍金火相济，所以并言之。）它对应四时，天上对应荧惑星，（夏时上为荧惑。）以此知道病在脉，（脉位居夏，所以病在脉。）它的音是徵，它的数是七，（成数七也。）它的气味焦。黄色入通于脾胃，（五色皆自通脏，不言其腑，此言腑者，以胃为四脏资粮，所以兼言。平按：《素问》中黄色上有“中央”二字，脾下无“胃”字。）开窍于口，藏精于脾，（精，脾中散膏半斤，主裹血温五脏也。）所以病在于舌本，（脾脉足太阳连舌本，所以夏病在舌本。）它的气味甘，它的类别是土，它的畜类是牛，它的谷物是稷，它对应四时，天上对应镇星，（其脾王四季，所以季夏上为镇星也。）因此知道病在肉，它的音是宫，它的数是五，（脾肉在夏，所以有病在肉。其数五，谓生数。）它的气味香。白色入通于肺，开窍于鼻，藏精于肺，（精，肺液也。平按：白色上《素问》有“西方”二字。）所以病在于背，（肺为阳中之阴，在背，所以病在背。）它的气味辛，它的类别是金，它的畜类是马，它的谷物是稻，（《九卷》云：粳米味甘，黍味辛。此中稻辛。）它对应四时，天上对应太白星，（秋时上为太白星。）因此知道病在皮毛，（皮毛在秋，所以病在皮毛。）它的音是商，它的数是九，它的气味腥。（九为成数。）黑色入通于肾，开窍于二阴，（二阴，谓前后阴也。平按：黑色上《素问》有“北方”二字。）藏精于肾，（精，谓肾液。）病在于溪谷，它的气味咸，它的类别是水，它的畜类是豕，它的谷物是豆，（肉之大会为谷，小会为溪。肉分之间，溪骨之会，肾间动气为原气，在溪谷间，所以冬病在溪谷。平按：《素问》中“溪”下无“谷”字，“豕”作“彘”。）它对应四时，天上对应辰星，（冬时上为辰星。）以此知道病在骨，（骨气在冬，所以病在骨。）它的音是羽，它的数是六，它的气味腐。（六为成数。）岐伯说：善于诊脉的人，谨慎察辨五脏六腑的逆顺，阴阳表里雌雄的纲纪，脏腑的心意，合之于精微，不是合适的人不要教，不是合适的人不要授，这就叫做得道。（善于候脉者，须察脏腑之气，有逆有顺，阴阳表里雌雄纲纪，得之于心，合于至妙，然后教于人。教人的道理，观察人的能力，妙知声色之情，可使瞻声察色，诸如是等，谓其人也。教，谓教童蒙也。授，谓授久学也。如是行者，可谓上合先圣人道也。平按：《素问》中“善”上有“故”字，无“岐伯曰”三字，“逆顺”二字作“一逆一从”四字，“合之于精”作“合心于精”。）
黄帝问岐伯说：人有四经十二顺，（四经，指四时经脉。十二顺，指六阴爻、六阳爻，相顺。平按：《素问》中“黄帝问”下无“于岐伯”三字，“顺”作“从”，下同，下有“有何谓岐伯对曰”六字。）四经对应四时，十二顺应十二月，（肝心肺肾四脉应四时之气，十二爻应十二月。）十二月对应十二脉。（十二经脉。）脉有阴阳，（十二经脉，六阴六阳。）知阳者知阴，知阴者知阳。（妙知人迎之变，即悬识气口；于气口之动，亦达人迎。）凡阳有五，五五二十五阳。（五脏之脉于五时见，随一时中即有五脉，五脉见时皆有胃气，即阳有五也。五时脉见，即有二十五阳数者也。）所谓阴者是真脏脉，其出现则为败，败必死。（于五时中，五脏脉见各无胃气，唯有真脏独见，此为阴也。平按：《素问》中“其”作“也”。又《素问》“死”下有“也”字。注中“为阴”，“为”字袁刻作“所谓”二字。）所谓阳者，是胃脘的阴阳。（胃脘之中，包裹五谷，具五脏为粮，此则真脏阴为阳，所以说胃脘阴阳者也。平按：《素问》中“胞”作“脘”，“阳”上无“阴”字，下有“也”字。）辨别于阳者，知道病之处；（阳，胃气也。足阳明脉通于胃，所以妙别阳明胃气，则诸脉受病所在并知之。）辨别于阴者，知道死生之期。（妙别五脏之脉，即知死生有期。）三阳在头，三阴在手，（三阳行胃人迎之脉，在头；三阴行太阴寸口之脉，在手也。）这叫作一。（阴阳上下动如引绳，所以说一也。）辨别于阳者，知道病忌时；（善别胃脉，即和胃气有无禁忌在于四时。平按：注中“和别”本作“知”。）辨别于阴者，知道死生之期。（善别手太阴脉，即知真脏脉之有无，死生之期。）谨慎熟习阴阳，不要与众人谋议。（谨慎能纯熟阴阳脉气之道，决于心者，不复有疑，所以不与众人谋议也。）所谓阴阳，去者为阴，至者为阳；动者为阳，静为阴；数者为阳，迟者为阴。（凡阴阳者，去静与迟皆为阴，至动与数皆为阳。平按：《素问》中“静”下有“者”字，“静者”句在“动者”句上，“迟者”句在“数”者句上。）凡是持真脏之脉者，肝脉至悬绝九日死，（有本为十八日。平按：《素问》中“藏之”二字作“脉之藏”三字，“九”作“急十八”三字。）心脉至悬绝九日死，肺脉至悬绝十日死，肾脉至悬绝五日死，脾脉至悬绝四日死。（得真脏脉者死，然而死之期，得五脏悬绝已去，各以其脏之气分昼日为数。脉至即绝，久而不来，所以说悬绝。平按：《素问》中“十日”作“十二日”，“五日”作“七日”。）问：二阳之病发心痹，有不得隐曲，女子不月，其传为息贲，三日者死不治。（二阳者，阳明也。阳明，谓手阳明大肠脉也，足阳明胃脉也。阳明所发，心痹等病也。隐曲，大小便。风消，谓风热病消骨肉也。息贲，贲，隔也，为隔息也。平按：《素问》中“曰”上无“问”字，“痹”作“脾”，“息贲”下无“三日”二字。）曰：三阳为病，发寒热，下为痈肿，及为痿厥喘喝，其传为索泽，其传为颓疝。（三阳，太阳也，谓手太阳小肠脉也，足太阳膀胱脉也。太阳所发，寒热等病。喝，季绵反，忧患也。索，夺也。忧恚不已，传为夺人色润泽也。平按：《素问》中“喘喝”作“喘喝”。）曰：一阳发病，少气喜咳喜泄，传为心螈，其传为隔。（一阳，少阳也，手少阳三焦脉也，足少阳胆脉也。）
[Ping An]: This section, from the beginning of the chapter to "is called obtaining the Dao," is found in *Suwen* (Basic Questions), Volume 1, Chapter 4, "Jingui Zhenyan Lun" (True Words on the Golden Cabinet). From "Huangdi asked Qibo: Humans have four meridians..." to "when Yin and Yang cross, it is called Dan," is found in *Suwen*, Volume 2, Chapter 7, "Yinyang Bie Lun" (Discussion on the Distinction between Yin and Yang). From "Fan Bi" to "Bi gathers in the Spleen," is found in *Suwen*, Volume 12, Chapter 43, "Bi Lun" (Discussion on Bi Syndrome). From "Yin contends internally..." to the end, is found in *Suwen · Yinyang Bie Lun*.
Huangdi asked Qibo: Heaven has eight winds (Eight Correct Evil Winds), and the meridians have five winds (Five Seasons' Empty Winds). The eight winds generate pathogenic factors, and the meridian winds disturb the Five Zang Organs. (Note: Eight winds refer to evil winds from eight directions. If these eight winds appear on the first day of the first lunar month, they generate pathogenic factors that harm the human body. Meridian winds, also known as eight empty winds, are winds blowing from empty directions during the five seasons; they disturb the Five Zang Organs and reside within the body to cause disease.) [Ping An: In the text of *Suwen*, the three characters "yu Qibo" (to Qibo) are missing after "asked," and the six characters "you he wei Qibo dui yue" (there is what Qibo replied) are missing after "five winds." There is no character "qi" (energy/factor) after "fa xie" (generate pathogen), but there are two characters "yi wei" (regarded as). The note states that Yuan Ke edition writes "ba zheng" (Eight Corrects) as "ba fang" (Eight Directions). According to the previous chapter "Tiao Yin Yang Pian," although there is a sentence about "evil thieves," Yang Shangshan's note says: "Although there are Eight Corrects empty winds, they cannot harm." Based on the original manuscript, writing "Eight Corrects" is correct.] Pathogenic factors causing disease, referred to as those obtaining the pulse patterns of the Four Seasons, (refers to obtaining the pulse patterns of mutual overcoming among the Four Seasons as signs. Ping An: In *Suwen*, "mai" (pulse) is written as "sheng" (overcome), and other editions also write "sheng".) Spring overcomes Changxia (Late Summer), Changxia overcomes Winter, Winter overcomes Summer, Summer overcomes Autumn, and Autumn overcomes Spring. This is called obtaining the mutual overcoming of the Four Seasons. (Refers to heavenly wind and meridian wind being in the body, with pathogenic factors moving in the Cun Kou pulse, showing signs of mutual overcoming. Ping An: *Suwen* lacks the character "de" (obtain).) East wind arises in Spring, disease occurs in the Liver, and transmission points to the neck and nape; (East wind arises in Spring. For those with Liver disease, the Liver's pathological qi moves to the neck and nape, which corresponds to Spring. Ping An: In the note, "yun zhi" (transport to) is written as "ni zhi" (reverse to) in another edition.) South wind arises in Summer, disease occurs in the Heart, and transmission points to the chest and hypochondrium; (The chest and hypochondrium correspond to the Heart, thus corresponding to Summer.) West wind arises in Autumn, disease occurs in the Lungs, and transmission points to the shoulders and back; (The shoulders and back correspond to the Lungs, thus corresponding to Autumn.) North wind arises in Winter, disease occurs in the Kidneys, and transmission points to the waist and thighs; (The waist and thighs are near the Kidneys, thus corresponding to Winter.) The Center belongs to Earth, disease occurs in the Spleen, and transmission points to the spine. Therefore, essence is the root of the body. (The spinal column corresponds to the Spleen, thus corresponding to Mid-Summer. Earth is the essence of the five grains, used to nourish the Four Zang Organs, thus being the root of the body. Ping An: In *Suwen*, "shu" (transmission/acupoint) is written as "shu" (acupoint), same below. The character "fang" (direction) is missing after South, West, and North. The sentence "gu jing zhe shen zhi ben ye" (thus essence is the root of the body) appears later.) Therefore, Spring Qi causes disease in the head, (in the head, neck, and nape.) Summer Qi causes disease in the Zang Organs, (Zang Organs refer to the Heart and abdomen.) Autumn Qi causes disease in the shoulders and back, (shoulders and back are governed by Autumn Qi.) Winter Qi causes disease in the four limbs. (Winter involves Bi syndrome and cold reversal, mostly in the four limbs.) Therefore, Spring is prone to diseases like rhinitis and epistaxis, (Cold damage, Spring disease in the head, thus prone to rhinitis and epistaxis.) Summer is prone to severe diarrhea and cold middle-jiao, (Wind injury, Summer disease in the Zang Organs, thus prone to severe diarrhea and cold middle-jiao. Ping An: In *Suwen*, "han" (cold) is written as "han zhong" (cold middle-jiao), and "xia" (Summer) is written as "Changxia" (Long Summer), appearing after Mid-Summer.) Mid-Summer is prone to chest and hypochondrium diseases, (Warm injury, Summer disease in the chest and hypochondrium, thus prone to chest and hypochondrium diseases.) Autumn is prone to Wind Malaria, (Those injured by Heat in Mid-Summer are prone to Wind Malaria in Autumn.) Winter is prone to Bi syndrome and cold reversal. (Dampness injury, Winter disease thus becomes Bi syndrome and cold reversal.) Therefore, if one does not perform forceful massage and stretching in Winter, one will not suffer from rhinitis and epistaxis in Spring, nor neck and nape diseases in Spring, (If someone contracted Cold Qi in Winter residing in the cou li (interstices), and due to forceful massage and stretching in Winter, they became fatigued, opening the cou li and allowing Cold Qi to invade. Now, if one does not perform massage and stretching in Winter, there is no Cold Damage, and upon reaching Spring, one does not suffer from Heat diseases like rhinitis and epistaxis, hence no neck and nape diseases in Spring. Qiao, pronounced ji xiao fan, means strong and vigorous. Ping An: In *Suwen*, the character "bing" (disease) is missing before "qiu" (rhinitis).) One will not suffer from severe diarrhea and cold middle-jiao in Summer, nor chest and hypochondrium diseases in Mid-Summer, (When Wind was injured in Spring, it often circulates to the head and enters the Fu and Zang Organs, thus manifesting as Sundry Diarrhea and Cold Middle-Jiao in Summer. Therefore, if there is no Wind injury in Spring, there is no Summer Sundry Diarrhea, hence no chest and hypochondrium diseases in Mid-Summer. Ping An: In *Suwen*, "Xia bu bing Dong Xie" is written as "Chang Xia," appearing under "Zhong Xia bu bing Xiong Xie.") One will not suffer from Wind Malaria in Autumn, nor shoulder, back, chest, and hypochondrium diseases in Autumn, (If not injured by Heat in the chest and hypochondrium in Mid-Summer, there will be no Malaria or shoulder, back, chest, and hypochondrium diseases in Autumn. Ping An: *Suwen* lacks the sentence "Qiu bu bing Jian Bei Xiong Xie".) One will not suffer from Bi syndrome, cold reversal, or Sundry Diarrhea in Winter, and if sweat is retained in the Jing (Essence), one will not suffer from Warm Disease in Spring, (Winter disease of Bi syndrome, cold reversal, and Sundry Diarrhea leads to internal deficiency. Coupled with sweating, Cold enters and resides internally, thus causing Warm Disease in Spring. This is the origin of Winter Cold Damage leading to Spring Warm Disease. Ping An: *Suwen* writes "Jing". Above "Cang Yu Jing", *Suwen* has the eight characters "Fu Jing Zhe Shen Zhi Ben Ye Gu" (For Essence is the root of the body, therefore).) Those who do not sweat out Summer Heat in Summer will develop Wind Malaria in Autumn, (Minor Cold enters the cou li, unable to be released through sweat; upon reaching Autumn, Cold Qi induces Malaria.) This is the method of pulses for healthy people, based on Earth (Root). (The pulse method for healthy people must know the Four Qi of Wind, Cold, Heat, and Dampness as the root, then observe the String, Hook, Hair, and Deep pulses of the Four Seasons. Di means Root. Ping An: *Suwen* lacks the character "Di".) Qibo said: Within Yin there is Yin, and within Yang there is Yang. From dawn to noon, it is Heaven's Yang, Yang within Yang; from noon to dusk, it is Heaven's Yang, Yin within Yang; (East of Zi-Wu line, day is Yang; North of Mao-You line, night is Yin. Thus, from dawn to noon is Yang within Yang; from noon to dusk is Yin within Yang. Ping An: In *Suwen*, "Qibo Yue" is written as "Gu Yue" (Thus said), and "Huang" (Yellow) appears before "Hun" (Dusk).) From twilight to rooster crow, it is Heaven's Yin, Yin within Yin; from rooster crow to dawn, it is Heaven's Yin, Yang within Yin. (West of Zi-Wu line, night is Yin; South of Mao-You line, day is Yang. Thus, from twilight to rooster crow is Yin within Yin; from rooster crow to dawn is Yang within Yin.) Therefore, humans also respond to this. (Humans share Yin and Yang, so humans also have Yang within Yang, Yin within Yang, Yin within Yin, and Yang within Yin.) Speaking of human Yin and Yang, the exterior is Yang, and the interior is Yin. (Skin, hair, flesh, and muscles are exterior and thus Yang; sinews, bones, Zang, and Fu organs are interior and thus Yin.) Speaking of the Yin and Yang of the human body, the back is Yang, and the abdomen is Yin. (The back is above the chest and near the head, thus Yang; the abdomen is below the chest and near the waist, thus Yin.) Speaking of the Yin and Yang within the Five Zang Organs of the human body, the Zang Organs are Yin, and the Fu Organs are Yang; the Lung, Liver, Heart, Spleen, and Kidney (Five Zang) are all Yin, while the Gallbladder, Stomach, Large Intestine, Small Intestine, San Jiao (Triple Burner), and Bladder (Six Fu) are all Yang. (Within the body, the Five Zang store Spirit and thus are Yin; the Six Fu store water and grain and thus are Yang. Ping An: In *Suwen*, "Yan Ren Zhi Shen Wu Zang Zhong De Yin Yang" is written as "Yan Ren Shen Zhi Zang Fu Zhong De Yin Yang"; "Fei Gan Xin Pi Shen" is written as "Gan Xin Pi Fei Shen"; "San Jiao" appears below "Pang Guang".) Why must one know Yin within Yin and Yang within Yang? Because Winter diseases occur in Yin, Summer diseases in Yang, Spring diseases in Yin, and Autumn diseases in Yang. (One must know where Yin and Yang reside because the Four Qi of Wind, Cold, Heat, and Dampness are in Yin and Yang. Why? Cough, Bi syndrome, and cold reversal suffered in Winter result from Dampness injury in Autumn, which is Yin; Sundry Diarrhea suffered in Summer results from Wind injury in Spring, which is Yang; Warm Disease suffered in Spring results from Cold injury in Winter, which is Yin; Cough and Malaria suffered in Autumn result from Heat injury in Summer, which is Yang. Ping An: The note suggests "Ke Nie" (Cough Malaria) might be a typo for "Dan Nie" (Hot Malaria); see above編夏伤于暑秋为瘅疟也.) One must observe their location to apply acupuncture and stone therapy. (Shi means observation. One should use the Three Parts and Nine Holdings to observe the location, then prescribe acupuncture, moxibustion, bi stone, decoctions, and guidance exercises, establishing five treatment methods, applying them without error to achieve perfect healing.) Therefore, the back is Yang; Yang within Yang is the Heart; the back is Yang; Yin within Yang is the Lung; (Heart and Lung are above the diaphragm and near the back, thus Yang. Heart belongs to Fire, Fire is Tai Yang, thus Yang within Yang. Lung belongs to Metal, Metal is Shao Yin, thus Yin within Yang.) The abdomen is Yin; Yin within Yin is the Kidney; the abdomen is Yin; Yang within Yin is the Liver; (Kidney and Liver are below the diaphragm and near the lower extreme, thus Yin. Kidney belongs to Water, Water is Tai Yin, thus Yin within Yin. Liver belongs to Wood, Wood is Shao Yang, thus Yang within Yin.) The abdomen is Yin; Yin within Yin (Supreme Yin) is the Spleen. (The Spleen resides in the supreme Yin position in the abdomen, nourishing the Four Zang Organs, thus being Yin within Supreme Yin.) These are all the mutual transmission and response of Yin-Yang, Interior-Exterior, Outside-Inside, Left-Right, Male-Female, and Upper-Lower, thus corresponding to Heaven's Yin and Yang. (Five Zang and Six Fu are Interior-Exterior Yin-Yang. Skin, hair, sinews, and bones are Outside-Inside Yin-Yang. Liver and Lung govern Left-Right Yin-Yang. Female and Male Zang are Male-Female Yin-Yang. Waist above and below are Upper-Lower Yin-Yang. These five Yin-Yangs transmit and meet in Qi, thus called combining with Heaven. Ping An: In *Suwen*, "Wai Nei" is written as "Nei Wai," lacking "Zuo You Shang Xia" (Left Right Upper Lower).) Question: Do the Five Zang correspond to the Four Seasons with rules? Answer: Yes. The East color is Green, entering and communicating with the Liver, opening into the Eyes, storing Essence in the Liver, (Essence refers to Wood Essence, juice, three units, stored in the Liver and Gallbladder. Ping An: In *Suwen*, "Wen Yue" is written as "Di Yue" (Emperor said), and "You Fang Hu" is written as "Ge You Shou Shou Hu".) Its disease manifests as fright and alarm, (Anger causes loss of Hun Soul, thus fright and alarm.) Its flavor is Pungent, (Liver flavor is correctly Sour; saying Pungent is logically inconsistent. Some say: Metal overcomes Wood as wife, thus Liver has Pungent Qi. Ping An: In *Suwen*, "Xin" (Pungent) is written as "Suan" (Sour). In the note, "Er Yan Xin" is written by Yuan Ke as "You Ben Yan Xin".) Its category is Grass and Trees, (Each of the Five Elements has many categories, so each is called a category. Grass and Trees are similar yet distinct.) Its animal is the Chicken, its grain is Wheat, it corresponds to the Four Seasons, and above it is the Year Star (Sui Xing), (Spring corresponds to Sui Xing.) Therefore, Spring Qi is in the head, its tone is Jue (Wood), (Head is the beginning of the body, thus Spring Qi is in the head.) its number is Eight, (Completion number Eight.) thus knowing disease is in the Sinews, its odor is Fishy. Red color enters and communicates with the Heart, (Fire is born from Wood, Heart also belongs to Fire, Fire color is Red, thus communicating with Heart. Ping An: Above "Chi Se" (Red Color), *Suwen* has "Nan Fang" (South).) opening into the Ears, (*Jiu Juan* says: Heart Qi communicates with the Tongue. Since the tongue is not an orifice, it communicates with the Ear.) storing Essence in the Heart, (Heart has seven holes and three hairs, holding three units of essence juice.) thus disease is in the Five Zang Organs, (Heart is the master of the Five Zang, cannot accept external pathogens; if it accepts external pathogens, all Five Zang become diseased.) its flavor is Bitter and Sour, (Sour is the mother of Bitter, speaking of both as mother, thus having Bitter and Sour. Ping An: *Suwen* lacks "Suan".) its category is Fire, its animal is the Sheep, its grain is Millet, (*Jiu Juan* says: Yellow Millet is Pungent. Bitter overcomes Pungent, still Metal and Fire assist each other, thus mentioned together.) it corresponds to the Four Seasons, and above it is the Ying Huo Star (Flaming Star), (Summer corresponds to Ying Huo above.) thus knowing disease is in the Mai (Vessels), (Mai resides in Summer, thus disease is in Mai.) its tone is Zhi (Fire), its number is Seven, (Completion number Seven.) its odor is Scorched. Yellow color enters and communicates with the Spleen and Stomach, (All five colors communicate with Zang, not mentioning Fu. Here mentioning Fu is because the Stomach is the provision for the Four Zang, thus mentioned together. Ping An: Above "Huang Se" (Yellow Color), *Suwen* has "Zhong Yang" (Center); below "Pi" (Spleen) there is no "Wei" (Stomach).) opening into the Mouth, storing Essence in the Spleen, (Essence is half a jin of loose paste in the Spleen, mainly wrapping blood and warming the Five Zang.) thus disease is at the root of the Tongue, (Spleen Meridian Foot Taiyang connects to the root of the tongue, thus Summer disease is at the root of the tongue.) its flavor is Sweet, its category is Earth, its animal is the Cow, its grain is Coix Seed, it corresponds to the Four Seasons, and above it is the Zhen Xing Star (Aster), (Its Spleen reigns in the Four Seasons, thus Mid-Summer corresponds to Zhen Xing above.) thus knowing disease is in the Flesh, its tone is Gong (Earth), its number is Five, (Spleen flesh is in Summer, thus disease is in flesh. Number Five refers to Generation Number.) its odor is Fragrant. White color enters and communicates with the Lungs, opening into the Nose, storing Essence in the Lungs, (Essence is Lung fluid. Ping An: Above "Bai Se" (White Color), *Suwen* has "Xi Fang" (West).) thus disease is in the Back, (Lung is Yin within Yang, located in the back, thus disease is in the back.) its flavor is Pungent, its category is Metal, its animal is the Horse, its grain is Rice, (*Jiu Juan* says: Glutinous rice is Sweet, Millet is Pungent. Here Rice is Pungent.) it corresponds to the Four Seasons, and above it is the Tai Bai Star (Great White), (Autumn corresponds to Tai Bai above.) thus knowing disease is in the Skin and Hair, (Skin and hair are in Autumn, thus disease is in skin and hair.) its tone is Shang (Metal), its number is Nine, its odor is Raw/Fishy. (Nine is Completion Number.) Black color enters and communicates with the Kidneys, opening into the Two Yin Orifices, (Two Yin refer to anterior and posterior orifices. Ping An: Above "Hei Se" (Black Color), *Suwen* has "Bei Fang" (North).) storing Essence in the Kidneys, (Essence is Kidney fluid.) disease is in the Xi Gu (Valleys and Ravines), its flavor is Salty, its category is Water, its animal is the Pig, its grain is Beans, (Large muscle gatherings are Gu, small are Xi. Between muscle divisions, at the meeting of Xi and bone, the moving Qi between Kidneys is Yuan Qi, located in Xi Gu, thus Winter disease is in Xi Gu. Ping An: In *Suwen*, below "Xi" there is no "Gu"; "Shi" is written as "Zhi".) it corresponds to the Four Seasons, and above it is the Chen Xing Star (Morning Star), (Winter corresponds to Chen Xing above.) thus knowing disease is in the Bones, (Bone Qi is in Winter, thus disease is in bones.) its tone is Yu (Water), its number is Six, its odor is Rotten. (Six is Completion Number.) Qibo said: One skilled in pulse diagnosis carefully observes the reversal and smooth flow of the Five Zang and Six Fu, the principles of Yin-Yang, Interior-Exterior, Male-Female, the intent of the Zang Organs, combining them with Jing (Essence/Precision). Do not teach unless the person is suitable; do not transmit unless the person is suitable. This is called obtaining the Dao. (One skilled in observing pulses must examine the Qi of Zang and Fu, which has reversal and smooth flow, the principles of Yin-Yang, Interior-Exterior, Male-Female, grasping them in the heart, combining with the utmost subtlety, then teaching others. The way of teaching is to observe the person's ability, subtly knowing the emotions of voice and color, enabling observation of sound and color, etc., calling such a person suitable. Jiao means teaching children; Shou means transmitting to long-term students. Acting thus can be called aligning with the Dao of ancient sages. Ping An: In *Suwen*, above "Shan" (Good/Skilled) there is "Gu" (Therefore); "Qi Bo Yue" is missing; "Ni Shun" is written as "Yi Ni Yi Cong" (One Reversal One Smooth); "He Zhi Yu Jing" is written as "He Xin Yu Jing".)
Huangdi asked Qibo: Humans have four meridians and twelve compliance lines, (Four meridians refer to the Four Seasons' meridians. Twelve compliance lines refer to the six Yin lines and six Yang lines, mutually compliant. Ping An: In *Suwen*, below "Huangdi Wen" there are no three characters "Yu Qibo"; "Shun" is written as "Cong", same below; below there are six characters "You He Wei Qibo Dui Yue".) Four meridians correspond to the Four Seasons, twelve compliance lines correspond to the twelve months, (Liver, Heart, Lung, Kidney four pulses correspond to the Qi of the Four Seasons; twelve lines correspond to the twelve months.) twelve months correspond to twelve meridians. (Twelve meridians.) Pulses have Yin and Yang, (Twelve meridians, six Yin and six Yang.) Knowing Yang is knowing Yin; knowing Yin is knowing Yang. (Subtly knowing the changes of Ren Ying allows distant identification of Qi Kou; from the movement of Qi Kou, one also reaches Ren Ying.) Generally, there are five Yangs, five times five make twenty-five Yangs. (The pulses of the Five Zang appear in the Five Seasons. Within any one season, there are five pulses. When the five pulses appear, they all have Stomach Qi, thus there are five Yangs. When pulses of the five seasons appear, there are twenty-five Yang numbers.) What is called Yin is the True Zang Pulse. Its appearance indicates defeat, and defeat means death. (In the five seasons, when the pulses of the Five Zang appear without Stomach Qi, only the True Zang appears alone, this is called Yin. Ping An: In *Suwen*, "Qi" is written as "Ye". Also, in *Suwen*, after "Si" (Die/Death) there is "Ye". In the note, "Wei Yin" (Is Yin), the character "Wei" is written by Yuan Ke as "Suo Wei" (So-called).) What is called Yang is the Yin-Yang of the Wei Wan (Stomach Chamber). (Inside the Wei Wan, enclosing the five grains, providing food for the Five Zang, this True Zang Yin becomes Yang, thus called Yin-Yang of Wei Wan. Ping An: In *Suwen*, "Bao" is written as "Wan"; above "Yang" there is no "Yin"; below "Yang" there is "Ye".) Distinguishing from Yang knows the location of disease; (Yang is Stomach Qi. Foot Yangming Meridian connects to the Stomach, thus subtly distinguishing Yangming Stomach Qi allows knowing where all meridians are diseased.) Distinguishing from Yin knows the period of life and death. (Subtly distinguishing the pulses of the Five Zang allows knowing the period of life and death.) Three Yang are at the Head, Three Yin are at the Hand, (Three Yang run the Ren Ying pulse of the Stomach, at the head; Three Yin run the Cun Kou pulse of Hand Taiyin, at the hand.) this is called One. (Yin and Yang move up and down like a pulled rope, thus called One.) Distinguishing from Yang knows the taboo times of disease; (Skillfully distinguishing Stomach pulse, one knows if Stomach Qi harmony has taboos in the four seasons. Ping An: In the note, "He Bie" is written as "Zhi" in another edition.) Distinguishing from Yin knows the period of life and death. (Skillfully distinguishing Hand Taiyin pulse, one knows the presence or absence of True Zang pulse, and the period of life and death.) Carefully and thoroughly understand Yin and Yang, do not consult with the masses. (Carefully mastering the way of Yin-Yang pulse Qi, deciding in the heart, leaving no doubt, thus not consulting with the masses.) What is called Yin and Yang: Going away is Yin, arriving is Yang; Moving is Yang, Stillness is Yin; Rapid is Yang, Slow is Yin. (Generally, going, stillness, and slowness are all Yin; arriving, movement, and rapidity are all Yang. Ping An: In *Suwen*, below "Jing" (Still) there is "Zhe" (Particle); "Jing Zhe" sentence is above "Dong Zhe" sentence; "Chi Zhe" sentence is above "Shu Zhe" sentence.) Whoever holds the True Zang pulse: If Liver pulse hangs and severs, death in nine days, (Some editions say eighteen days. Ping An: In *Suwen*, "Zang Zhi" (Of Zang) is written as "Mai Zhi Zang" (Of Pulse Zang); "Jiu" (Nine) is written as "Ji Shi Ba" (Urgent Eighteen).) If Heart pulse hangs and severs, death in nine days; if Lung pulse hangs and severs, death in ten days; if Kidney pulse hangs and severs, death in five days; if Spleen pulse hangs and severs, death in four days. (Obtaining True Zang pulse means death. However, the period of death: obtaining the five Zang hanging and severing already gone, each counts days by the Qi of that Zang. Pulse arrives then severs, not coming back for a long time, thus called hanging and severing. Ping An: In *Suwen*, "Shi Ri" (Ten Days) is written as "Shi Er Ri" (Twelve Days); "Wu Ri" (Five Days) is written as "Qi Ri" (Seven Days).) Question: Disease of Er Yang (Two Yang) originates in Xin Bi (Heart Bi), with inability to perform private functions, women miss menstruation; its transmission is Xi Ben (Breath Swelling), death in three days, untreatable. (Er Yang is Yangming. Yangming refers to Hand Yangming Large Intestine Meridian and Foot Yangming Stomach Meridian. Yangming generates diseases like Heart Bi. Yin Qu refers to urination and defecation. Feng Xiao refers to Wind-Heat disease consuming flesh and bone. Xi Ben, Ben means blockage, is blocked breathing. Ping An: In *Suwen*, above "Yue" (Say) there is no "Wen" (Question); "Bi" is written as "Pi" (Spleen); below "Xi Ben" there are no three characters "San Ri" (Three Days).) Say: Bing Yang (Three Yang) disease causes chills and fever, below causes abscesses and swelling, and also Wei Jue (Atrophy and Cold Reversal) and Chuan He (Panting and Drinking/Alarm), its transmission is Su Ze (Loss of Luster), its transmission is Tui Shan (Pendulous Hernia). (Bing Yang is Tai Yang, referring to Hand Tai Yang Small Intestine Meridian and Foot Tai Yang Bladder Meridian. Tai Yang generates diseases like chills and fever. He, pronounced Ji Mian fan, means worry/alarm. Su means take away. Continuous worry and resentment transmit to taking away the luster of the person. Ping An: In *Suwen*, "Chuan He" is written as "Chuan He".) Say: Yi Yang (One Yang) disease causes shortness of breath, frequent coughing and diarrhea, transmits to Xin Chuan (Heart Convulsion), its transmission is Ge (Blockage). (Yi Yang is Shao Yang, referring to Hand Shao Yang San Jiao Meridian and Foot Shao Yang Gallbladder Meridian.)