阴中之气。亟起以外应。阳者主卫外。而为阴之固也。数音朔。）阴不胜其阳。则脉流薄疾。并乃狂。（气为阳。血脉
为阴。阳盛而阴不能胜之。则脉行急迫也。阳盛则狂。阳甚而自亦为病。故曰并乃狂。）阳不胜其阴。则五脏气争。九窍
不通。（五脏为阴。九窍为水注之气。乃精气所注之门户。如阴甚而阳不能胜之。则五脏之气。交争于内。而九窍为之不
通。盖五脏之气。出而为阳。在内为阴也。夫脏为阴。精血为阴。气为阳。九窍为阳。内为阴。外为阳。五脏主藏精者
也。膀胱者。州都之官。精液藏焉。表阳之气。生于膀胱之精水。肌腠之气。乃五脏之元真。是阳气生于阴精也。故曰。
生之本。本于阴阳。阴者。藏精而起亟也。下经云。阳予之正。阴为之主。盖阳气出而卫外。内则归阴。一昼一夜。有
开有阖。如四时寒暑之往来。是为阴阳之和平也。）是以圣人陈阴阳。筋脉和同。骨髓坚固。气血皆从。如是则内外调和。
邪不能害。耳目聪明。气立如故。（陈、敷布也。阳气者养筋。阴气者注脉。少阳主骨。少阴主髓。气为阳。血为阴。圣
人能敷陈其阴阳和平。而筋脉骨髓气血。皆和顺坚固矣。内为阴。外为阳。如是则外内之阴阳调和。而邪勿能害。精气
注于耳。血气注于目。邪不外淫。则阴气内固。是能耳目聪明。气立如故也。本经曰。根于中者。命曰神机。根于外者。
命曰气立。又曰。出入废则神机化灭。升降息则气立孤危。惟圣人敷陈其阴阳。使升降出入。外内调和。是以气立如故
也。）风客淫气。精乃亡。邪伤肝也。（此复申明阳者卫外。而为阴之固也。风为阳邪。客于肤表。则淫伤于气矣。阳气
伤。则阴寒精自出矣。风木之邪。内通肝气。肝主藏血。肝气受邪。则伤其血矣。此言阳为阴藏精血之固。）因而饱食。
筋脉横解。肠 为痔。因而大饮。则气逆。因而强力。肾气乃伤。高骨乃坏。（承上文而言。阳气伤而不能为阴之固。致
精血有伤。而复饱食强力。故见证之如此也。夫肝主血而主筋。食气入胃。散精于肝。淫气于筋。邪伤肝而复饱食。不
能淫散其食气。而筋脉横解于下矣。食气留滞。则湿热之气。 积于阳明大肠而为痔。盖肠胃相通。入胃之食。不能上
淫。则反下 矣。夫饮入于胃。脾为输转。肺气通调。肺主周身之气。气为邪伤。而复大饮。则水津不能四布。而气反
逆矣。夫精已亡。而复强用其力。是更伤其肾气矣。高骨、腰高之骨。腰者肾之府。高骨坏而不能动摇。肾将惫矣。此
言外淫之邪。伤人阳气。复因饮食劳伤。而更伤其阴也。）凡阴阳之要。阳密乃固。（此总结上文之义。而归重于阳焉。
盖阳密则邪不外淫。而精不内亡矣。无烦劳则阳不外张。而精不内绝矣。）两者不和。若春无秋。若冬无夏。因而和之。
是为圣度。（此复言阴阳和平。而后能升降出入。如两者不和。有若乎惟生升而无收降。惟闭藏而无浮长矣。故必因而和
之。是谓圣人调养之法度。此复结阳气之有开有阖。惟圣人能陈阴阳而内外调和也。张二中曰。丹书云。一阴一阳谓之
道。偏阴偏阳谓之疾。故圣人和合阴阳之道。以平四时之气者也。）故阳强不能密。阴气乃绝。（阳强、邪客于阳而阳气
盛也。阳病而不能为阴之固密。则阴气乃绝于内矣。此复结风客淫气。精乃亡也。）阴平阳秘。精神乃治。阴阳离决。精
气乃绝。（调养精气神者。当先平秘其阴阳。惟圣人能敷陈其阴阳之和平也。）因于露风。乃生寒热。是以春伤于风。邪
气留连。乃为洞泄。夏伤于暑。秋为 疟。秋伤于湿。上逆而咳。发为痿厥。冬伤于寒。春必病温。（露、阴邪也。风、
阳邪也。寒、阴病也。热、阳病也。言阴阳不能固密。则在天阴阳之邪。伤吾身之阴阳。而为寒热病矣。是以有伤四时
之阳邪而为阴病者。伤四时之阴邪而为阳病者。皆吾身中之阴阳。上下出入而变化者也。夫喉主天气。咽主地气。阳受
风气。阴受湿气。伤于风者。上先受之。伤于湿者。下先受之。阳病者。上行极而下。是以春伤于风。乃为洞泄。阴病
者。下行极而上。是以秋伤于湿。上逆而咳。此阴阳上下之相乘也。夏伤于暑。暑汗不泄。炎气伏藏。秋时阴气外出。
与热相遇。发为 疟。冬伤于寒。邪不即发。寒气伏藏。春时阳气外出。邪随气而化热。发为温病。此阴阳出入之气化
也。夫风为阳邪。洞泄、阴病也。湿为阴邪。喉咳、阳病也。暑为阳邪。 疟、阴疟也。寒为阴邪。温病、热病也。此
皆人身中之阴阳气化也。天有阴阳之邪。人有阴阳之气。有病天之阴阳。而为寒热者。有感人之气化。而为阴病阳病者。
邪正阴阳。变化不测。阴阳二气。可不和平而秘密与。经曰。地之湿气。感则害人。皮肉筋骨。上逆而咳。论阴阳之气
也。发为痿厥。病有形之筋骨也。杨君举问曰。秋主燥气。而曰秋伤于湿者。何也。曰。长夏湿土主气。是以四之气。
大暑立秋。处暑白露。乃太阴所主。然六淫之邪。止风寒暑湿。伤人阳气也。）四时之气。更伤五脏。（四时之气。风寒
暑湿也。言四时之邪。非只病阴阳之气化。而更伤五脏之有形。盖病久则传化也。）阴之所生。本在五味。阴之五宫。伤
在五味。（神气生于阴精。五脏之精。生于五味。是以首论气而末论味焉。脏象论曰。五味入口。藏于肠胃。味有所藏。
以养五气。气和而生。津液相成。神乃自生。本神篇曰。五脏主藏精者也。不可伤。伤则失守而阴虚。阴虚则无气。无
气则死矣。是以谨和五味。长有天命。盖精神气血。皆由五味之所资生而资养者也。五宫、五脏神之所舍也。伤在五味
者。味有所偏胜也。莫仲超曰。酸生肝。苦生心。甘生脾。辛生肺。咸生肾。是阴之所生。本在五味也。）是故味过于
酸。肝气以津。脾气乃绝。（酸味入肝。若过于酸。则肝多津液。津溢于肝。则脾气乃绝其转输矣。）味过于咸。大骨气
劳。短肌。心气抑。（大骨、腰高之骨。肾之府也。过食咸则伤肾。故骨气劳伤。水邪盛则侮土。故肌肉短缩。水上凌心。
故心气抑郁也。）味过于甘。心气喘满。色黑。肾气不衡。味过于甘。则土气实矣。土实。则心气不能传之于子。故喘满
也。肾主水。其色黑。土亢则伤肾。故色黑而肾气不平。味过于苦。脾气不濡。胃气乃浓。（阳明络属心。子母之气相
通也。五味入胃。苦先入心。味过于苦。则母气盛而胃气强。胃强则与脾阴相绝矣。脾不为胃转输其津液。而脾气不濡
矣。脾不转输。故胃气乃浓。）味过于辛。筋脉沮弛。精神乃央。（沮音咀沮、遏抑也。弛、懈弛也。金气偏盛。则肝
气受伤。故筋脉弛懈也。央殃同。辛甚则燥。津液不能相成。而精神乃受其殃也。）是故谨和五味。骨正筋柔。气血以流。
腠理以密。如是则骨气以精。谨道如法。长有天命。（肾主藏精而主骨。肝主藏血而主筋。夫风客淫气。则邪伤肝而精乃
亡。谨和五味。则骨正筋柔而腠理以密。是阳气生于阴精。而为阴之外卫。故曰。阴者。藏精而起亟也。阳者。卫外而
为固也。知阴阳外内之道。无烦劳以伤其阳。节五味以养其阴。谨能调养如法。则阴阳和平。而长有天命矣。）
阴中之气，迅速升起以应对外界变化。阳气主要护卫体表，作为阴精的固护屏障。（数音朔。）如果阴不能制约阳，脉流就会急迫快速，阴阳相并就会导致狂症。（气属于阳，血脉属于阴。阳盛而阴不能胜之，则脉行急迫。阳盛则发狂，阳过盛自身也会致病，所以说“并乃狂”。）如果阳不能制约阴，五脏之气就会相互争逆，九窍就会不通。（五脏属阴，九窍是精气灌注的门户。如果阴过盛而阳不能胜之，则五脏之气在内交争，导致九窍不通。因为五脏之气，外发为阳，内守为阴。脏属阴，精血属阴，气属阳，九窍属阳，内为阴，外为阳。五脏是主藏精的器官。膀胱，是州都之官，贮藏精液。体表的阳气，生于膀胱的精水；肌腠之气，源于五脏的真元之气。这说明阳气生于阴精。所以说：生命的根本，在于阴阳。阴，是贮藏精气并迅速起用的。下经说：阳给予正气，阴作为主宰。阳气外出卫外，内则归于阴。一昼一夜，有开有阖，如同四季寒暑的往来，这就是阴阳的和平状态。）因此圣人调理阴阳，使筋脉调和，骨髓坚固，气血顺畅。这样内外调和，邪气不能侵害，耳目聪明，气化功能正常。（陈，意为敷布。阳气滋养筋，阴气注入脉，少阳主骨，少阴主髓。气为阳，血为阴。圣人能敷布其阴阳使之平和，从而使筋脉骨髓气血和顺坚固。内为阴，外为阳。这样内外阴阳调和，邪气就不能侵害。精气注于耳，血气注于目，邪气不外淫，则阴气内固，从而耳目聪明，气化功能如常。本经说：根于体内的，叫做神机；根于体外的，叫做气立。又说：出入废绝则神机化灭，升降停止则气立孤危。只有圣人敷布其阴阳，使升降出入、内外调和，所以气立功能正常。）风邪客居体内扰乱气机，精气就会耗亡，这是邪气伤害肝脏。（这里再次申明阳气卫外，作为阴精的固护作用。风为阳邪，客于肤表，就会淫伤气机。阳气受伤，阴寒精气就会自出。风木之邪，内通肝气，肝主藏血，肝气受邪，就会伤及其血。这是说阳是阴精血气的固护者。）如果饱食过度，筋脉就会松弛横解，大肠积滞形成痔疮；如果大量饮水，气机就会上逆；如果强力劳作，肾气就会受损，腰部的骨骼就会败坏。（承接上文，阳气受伤不能固护阴精，导致精血受损，再加上饱食强力，所以出现这些症状。肝主血而主筋，食物进入胃，散精于肝，淫气于筋。邪气伤肝又饱食，不能散化食气，导致筋脉在下部松弛横解。食气留滞，湿热之气积聚在阳明大肠而形成痔疮。肠胃相通，进入胃的食物如果不能上淫散，就会反下注。饮水进入胃，脾负责输转，肺气通调。肺主周身之气，气被邪伤又大量饮水，则水津不能四布，反而气机上逆。精气已亡，又强力用力，更是损伤肾气。高骨，指腰部高耸的骨头，腰是肾之府，高骨坏而不能动摇，说明肾将衰惫。这是说外来的淫邪伤人阳气，又因饮食劳倦伤阴。）大凡阴阳的关键，在于阳气致密才能固护阴精。（总结上文意义，归结于重视阳气。阳气致密则邪气不外淫，精气不内亡。没有烦劳则阳气不外张，精气不内绝。）阴阳两者不和，就像春天没有秋天，冬天没有夏天。因此要调和它们，这才是圣人的法度。（再次说明阴阳平和后才能升降出入。如果两者不和，就像只有生升而没有收降，只有闭藏而没有浮长。所以必须调和它们，这叫圣人调养的法度。这也总结了阳气有开有阖，只有圣人能调理阴阳使内外调和。张二中说：丹书云，一阴一阳叫做道，偏阴偏阳叫做病。所以圣人调和阴阳之道，以平定四时之气。）所以阳气过强而不能致密，阴气就会枯竭。（阳强，指邪客于阳而阳气盛。阳病而不能固密阴，则阴气在内枯竭。这再次总结风邪客居扰乱气机，导致精气耗亡。）阴气平和，阳气固密，精神就能正常。阴阳离决，精气就会衰竭。（调养精气神，应当先平秘阴阳。只有圣人能敷布其阴阳使之平和。）因为露宿受风，就会产生寒热病。所以春天伤于风邪，邪气留连不去，到了夏天就会发生洞泄（暴泻）；夏天伤于暑邪，秋天就会发生疟疾；秋天伤于湿邪，气机上逆而咳嗽，发展为痿厥；冬天伤于寒邪，春天必发温病。（露，是阴邪；风，是阳邪；寒，是阴病；热，是阳病。意思是阴阳不能固密，则天上的阴阳邪气，伤害人体的阴阳，产生寒热病。所以有伤四时阳邪而为阴病的，有伤四时阴邪而为阳病的，这都是人体内的阴阳上下出入变化的结果。喉主天气，咽主地气，阳受风气，阴受湿气。伤于风的，上部先受之；伤于湿的，下部先受之。阳病者，上行极而下；所以春伤于风，成为洞泄。阴病者，下行极而上；所以秋伤于湿，气逆而咳。这是阴阳上下相乘。夏伤于暑，暑汗不出，炎气伏藏，秋时阴气外出，与热相遇，发为疟疾。冬伤于寒，邪气不即发，寒气伏藏，春时阳气外出，邪随气而化热，发为温病。这是阴阳出入的气化。风为阳邪，洞泄是阴病；湿为阴邪，喉咳是阳病；暑为阳邪，疟疾是阴疟；寒为阴邪，温病是热病。这些都是人身中的阴阳气化。天有阴阳之邪，人有阴阳之气。有病天之阴阳而发为寒热的，有感人之气化而发为阴病阳病的。邪正阴阳，变化莫测。阴阳二气，能不和平秘密吗？经说：地之湿气，感则害人皮肉筋骨。这是论阴阳之气。发为痿厥，是病在形体的筋骨。杨君举问：秋主燥气，为什么说秋伤于湿呢？答：长夏湿土主气，所以四之气，大暑立秋、处暑白露，是太阴所主。然而六淫之邪，只是风寒暑湿，伤害人阳气。）四时的邪气，交替伤害五脏。（四时之气，指风寒暑湿。意思是四时邪气，不仅伤害阴阳气化，更伤害五脏有形之体。因为病久会传变。）阴精的产生，根本在于五味。阴精所在的五脏，损伤也在于五味。（神气生于阴精，五脏之精，生于五味。所以首论气而末论味。脏象论说：五味入口，藏于肠胃，味有所藏，以养五气，气和而生，津液相成，神乃自生。本神篇说：五脏主藏精，不可伤，伤则失守而阴虚，阴虚则无气，无气则死矣。所以要谨慎调和五味，才能长寿。精神气血，都由五味资生资养。五宫，是五脏神所居之处。伤在五味，是指口味偏胜。莫仲超说：酸生肝，苦生心，甘生脾，辛生肺，咸生肾，这就是阴精的产生根本在于五味。）所以味道过于酸，肝气就会溢满，脾气就会衰竭。（酸味入肝，如果过于酸，则肝多津液，津液溢于肝，则脾气失去转输功能。）味道过于咸，大骨气劳，肌肉短缩，心气抑郁。（大骨，指腰部高耸的骨头，是肾之府。过食咸则伤肾，所以骨气劳伤。水邪盛则侮土，所以肌肉短缩。水上凌心，所以心气抑郁。）味道过于甘，心气喘满，面色发黑，肾气不平衡。味道过于甘，则土气实。土实，则心气不能传之于子，所以喘满。肾主水，其色黑。土亢则伤肾，所以色黑而肾气不平。味道过于苦，脾气不濡润，胃气乃壅滞。（阳明络属心，子母之气相通。五味入胃，苦先入心。味过于苦，则母气盛而胃气强。胃强则与脾阴相绝，脾不为胃转输津液，所以脾气不濡。脾不转输，所以胃气乃浓。）味道过于辛，筋脉弛缓，精神受损。（沮，音咀沮，遏抑也。弛，懈弛也。金气偏盛，则肝气受伤，所以筋脉弛懈。央与殃同。辛甚则燥，津液不能相成，所以精神受其殃。）所以要谨慎调和五味，骨骼端正，筋脉柔和，气血流畅，腠理致密。这样骨气精坚，遵循大道法则，就能长寿。（肾主藏精而主骨，肝主藏血而主筋。风邪客居扰乱气机，邪伤肝而精气亡。谨慎调和五味，则骨正筋柔而腠理致密。这说明阳气生于阴精，作为阴的外卫。所以说：阴，是藏精并迅速起用；阳，是卫外而固护。懂得阴阳内外之道，无烦劳以伤阳，节五味以养阴，谨慎调养如法，则阴阳平和，就能长寿。）
The Qi of Yin rises rapidly to respond to external changes. Yang primarily guards the exterior, serving as the consolidation for Yin. (Shu is pronounced Shuo.) If Yin cannot overcome Yang, the pulse flow becomes rapid and hurried; when Yin and Yang merge excessively, mania ensues. (Qi belongs to Yang, blood vessels belong to Yin. When Yang is excessive and Yin cannot overcome it, the pulse movement becomes urgent. Yang excess leads to mania; when Yang is extreme, it causes pathology in itself, hence "merging leads to mania".) If Yang cannot overcome Yin, the Qi of the Five Zang organs will contend with each other, resulting in obstruction of the Nine Orifices. (The Five Zang are Yin; the Nine Orifices are the portals where Essence and Qi pour forth. If Yin is excessive and Yang cannot overcome it, the Qi of the Five Zang contends internally, causing obstruction of the Nine Orifices. The Qi of the Zang, when emitted outward, is Yang; when retained inward, is Yin. The Zang are Yin, Essence and Blood are Yin, Qi is Yang, the Nine Orifices are Yang, the interior is Yin, and the exterior is Yang. The Five Zang are responsible for storing Essence. The Bladder is the official of the capital region, storing fluids. The Qi of the body surface arises from the fluid-Essence of the Bladder; the Qi of the muscle-clefts originates from the primal Qi of the Five Zang. This indicates that Yang Qi arises from Yin Essence. Thus it is said: The root of life lies in Yin and Yang. Yin stores Essence and rises rapidly. The Lower Classic states: Yang provides righteousness, Yin acts as the master. Yang Qi goes out to guard the exterior and returns to Yin inwardly. In a day and night, there is opening and closing, akin to the coming and going of seasonal cold and heat; this is the harmony of Yin and Yang.) Therefore, the Sage arranges Yin and Yang, harmonizing the sinews and vessels, consolidating the marrow and bones, and ensuring the smooth flow of Qi and Blood. With such internal and external harmony, pathogenic factors cannot harm; the ears and eyes remain clear and bright, and the Qi establishment remains normal. (Chen means to spread or distribute. Yang Qi nourishes the sinews, Yin Qi injects into the vessels; Shaoyang governs the bones, Shaoyin governs the marrow. Qi is Yang, Blood is Yin. The Sage can distribute Yin and Yang to achieve peace, thereby making the sinews, vessels, marrow, bones, Qi, and Blood harmonious and firm. The interior is Yin, the exterior is Yang. With such internal and external Yin-Yang harmony, pathogens cannot harm. Essence Qi pours into the ears, Blood Qi pours into the eyes; if pathogens do not invade externally, Yin Qi remains solid internally, enabling clear hearing and vision, and normal Qi establishment. The Classic states: Rooted within is called Shen Ji (Spirit Mechanism); rooted without is called Qi Li (Qi Establishment). It also says: If entry and exit cease, Shen Ji perishes; if ascent and descent stop, Qi Li stands alone in danger. Only by distributing Yin and Yang can one ensure harmonious ascent, descent, entry, and exit, maintaining normal Qi establishment.) When Wind pathogen lodges and disrupts Qi, Essence is lost, and the Liver is harmed by evil. (This reiterates that Yang guards the exterior and consolidates Yin. Wind is a Yang pathogen lodging on the skin surface, disrupting Qi. Damage to Yang Qi causes Yin-Cold Essence to leak out. Wind-Wood pathogen connects internally with Liver Qi; the Liver stores Blood, so when Liver Qi is harmed, its Blood is injured. This illustrates that Yang consolidates Yin's stored Essence and Blood.) Indulgence in overeating causes sinews and vessels to relax and loosen, leading to hemorrhoids due to stagnation in the intestines; excessive drinking causes Qi to rebel upward; forceful exertion injures Kidney Qi, causing the high bones (lumbar vertebrae) to deteriorate. (Continuing from above, damaged Yang Qi fails to consolidate Yin, injuring Essence and Blood. Combined with overeating and forceful exertion, these symptoms arise. The Liver governs Blood and sinews; food enters the Stomach, dispersing essence to the Liver and flooding the sinews. If the Liver is harmed by pathogens and one overeats, the food Qi cannot be dispersed, causing sinews and vessels to relax downward. Food stagnation leads to Damp-Heat accumulating in the Yangming Large Intestine, forming hemorrhoids. Since the intestines and stomach connect, undigested food that cannot ascend descends instead. Drink enters the Stomach; the Spleen transports it, and Lung Qi regulates it. The Lung governs whole-body Qi; if Qi is harmed by pathogens and one drinks heavily, body fluids cannot distribute, causing Qi to rebel upward. Having lost Essence, further forceful exertion further injures Kidney Qi. The 'high bone' refers to the prominent lumbar bones; the waist is the mansion of the Kidney. If the high bone is damaged and immobile, the Kidney is failing. This describes how external wind-pathogens damage Yang Qi, while diet and labor injury Yin.) The key to Yin and Yang lies in Yang being dense and secure. (Summarizes the previous text, emphasizing Yang. Dense Yang prevents external invasion and internal loss of Essence. Without mental toil, Yang does not flare outward, preserving Essence.) If Yin and Yang are disharmonious, it is like Spring without Autumn, or Winter without Summer. Harmony must be restored, which is the standard of the Sage. (Reiterates that only with Yin-Yang peace can ascent/descent and entry/exit occur. Disharmony implies only growth/rising without gathering/descending, or only storage without emergence. Thus, harmony is required, known as the Sage's method of regulation. This concludes that Yang has opening/closing functions, achievable only by the Sage arranging Yin and Yang for internal-external harmony. Zhang Erzhong notes: The Alchemical Book says, 'One Yin and One Yang is called the Dao; biased Yin or biased Yang is disease.' Thus, the Sage harmonizes Yin and Yang to balance the four seasons.) If Yang is excessive and not dense, Yin Qi will perish. (Yang excess refers to pathogens attacking Yang, causing Yang to be strong. Pathological Yang fails to consolidate Yin, causing Yin Qi to perish internally. This reiterates that wind-pathogen disruption leads to Essence loss.) When Yin is peaceful and Yang is securely consolidated, Spirit and Mind are regulated. If Yin and Yang separate and决 (decouple), Essence and Qi will perish. (To regulate Essence, Qi, and Spirit, one must first balance and consolidate Yin and Yang. Only the Sage can distribute Yin and Yang to achieve peace.) Exposure to wind generates cold and fever. Thus, wind injury in Spring lingers, causing severe diarrhea in Summer; summerheat injury in Summer manifests as malaria in Autumn; dampness injury in Autumn causes rebellious Qi and cough, developing into flaccidity and cold limbs; cold injury in Winter results in warm diseases in Spring. (Exposure is Yin pathogen; wind is Yang pathogen; cold is Yin disease; heat is Yang disease. If Yin and Yang are not consolidated, heavenly Yin-Yang pathogens harm human Yin-Yang, causing cold/fever diseases. Injury to Yang pathogens of the four seasons causes Yin diseases; injury to Yin pathogens causes Yang diseases, reflecting the internal dynamic of Yin-Yang. The throat governs Heaven Qi, the pharynx governs Earth Qi. Yang receives Wind, Yin receives Dampness. Wind injuries affect the upper part first; dampness injuries affect the lower part first. Yang diseases move up then down; thus Spring wind injury causes severe diarrhea. Yin diseases move down then up; thus Autumn dampness injury causes rebellious cough. This is mutual attack of Yin-Yang. Summerheat injury with no sweating traps heat; in Autumn, Yin Qi emerges meeting heat, causing malaria. Winter cold injury lies dormant; in Spring, Yang Qi emerges, transforming cold into heat, causing warm disease. This reflects Yin-Yang transformation. Wind is Yang, diarrhea is Yin; dampness is Yin, cough is Yang; summerheat is Yang, malaria is Yin-Yang conflict; cold is Yin, warm disease is Yang. These are internal Yin-Yang transformations. Heaven has Yin-Yang pathogens; humans have Yin-Yang Qi. Diseases from heaven cause cold/heat; diseases from human transformation cause Yin/Yang pathology. Pathogenic vs. Healthy Yin-Yang changes unpredictably. Must not Yin and Yang be harmonious and secret? The Classic says: Earth's dampness harms skin, flesh, sinews, and bones. This discusses Yin-Yang Qi. Flaccidity affects physical sinews/bones. Yang Junju asked: Autumn governs Dryness, why say Autumn dampness? Answer: Late Summer governs Wet Earth. The fourth period (Great Heat to White Dew) is governed by Taiyin. However, the six excesses (Wind, Cold, Summerheat, Dampness, Dryness, Fire) primarily harm Yang Qi.) The Qi of the four seasons alternately harms the Five Zang. (Four seasons refer to Wind, Cold, Summerheat, Dampness. Pathogens not only harm Yin-Yang Qi dynamics but also the physical Five Zang, as chronic illness transmits.) Yin is generated from the Five Flavors. The Five Palaces (Zang) storing Yin are damaged by the Five Flavors. (Spirit arises from Yin Essence; Zang Essence arises from flavors. Hence Qi is discussed first, flavors last. Zang Xiang Classic: Flavors enter mouth, store in gut, nourish Zang Qi; harmonious Qi generates fluids, Spirit arises. Ben Shen Chapter: Zang store Essence; do not harm them, or Yin deficiency leads to Qi deficiency and death. Thus, carefully harmonize flavors to prolong life. Spirit, Qi, Blood are sustained by flavors. The Five Palaces house Zang Spirits. Damage from flavors implies dietary bias. Mo Zhongchao says: Sour generates Liver, Bitter Heart, Sweet Spleen, Pungent Lung, Salty Kidney; this is the basis of Yin generation from flavors.) Excessive Sour makes Liver Qi overflow, causing Spleen Qi to fail. (Sour enters Liver; excess causes Liver fluid overflow, impairing Spleen transport.) Excessive Salty causes bone Qi strain, muscle atrophy, and depressed Heart Qi. (High bones are lumbar, Kidney mansion. Excess Salt harms Kidney, straining bone Qi. Water excess insults Earth, shrinking muscles. Water insulting Heart depresses Heart Qi.) Excessive Sweet causes Heart Qi rebellion/fullness, black complexion, and unbalanced Kidney Qi. (Excess Sweet makes Earth Qi full. Full Earth prevents Heart Qi transmission to its son, causing fullness. Kidney governs Water, color Black. Earth excess harms Kidney, causing black color and Kidney imbalance.) Excessive Bitter causes Spleen Qi to become dry and Stomach Qi to become thick/stagnant. (Yangming connects to Heart; mother-son Qi communicates. Bitter enters Heart first. Excess Bitter strengthens Mother (Heart) and Stomach. Strong Stomach cuts off Spleen Yin; Spleen fails to transport fluids, becoming dry. Stagnant Spleen causes Stomach Qi to thicken.) Excessive Pungent causes sinew relaxation and spiritual damage. (Ju means suppression; Chi means laxity. Metal excess harms Liver Qi, relaxing sinews. Yang (disaster) is same as Ying. Excess Pungent causes dryness; fluids fail to form, damaging Spirit.) Therefore, carefully harmonize the Five Flavors: bones straight, sinews flexible, Qi and Blood flowing, clefts dense. Bone Qi becomes refined; following the Dao ensures longevity. (Kidney stores Essence/governs bones; Liver stores Blood/governs sinews. Wind-pathogen harms Liver, losing Essence. Harmonizing flavors straightens bones, flexes sinews, densifies clefts. Yang arises from Yin Essence, guarding exterior. Thus: Yin stores/rises; Yang guards/consolidates. Knowing Yin-Yang interior-exterior ways, avoiding toil to spare Yang, moderating flavors to nourish Yin, and regulating properly ensures Yin-Yang peace and longevity.)