故善为脉者。谨察五脏六腑。一逆一从。阴阳表里。雌雄之纪。藏之心意。合心于精。（此总结经脉之道。生于五脏。
连于六腑。外合于五方五行。阴阳六气。表里循环。有顺有逆。善为脉者。藏之心意。合于精神。得之于心。应之于手。
不可以言语相传。故曰非其真勿授。是谓得脉之道者也。）非其人勿教。非其真勿授。是谓得道。（色脉者。上帝之所贵
也。故非学道之人勿教。非真诚之人勿传。至真之言。犹藏之金匮。而庸人不易得也。以上四篇。论精神气血。然神气
血脉。皆本于天乙之真精。故论神则曰逆其根。则伐其本。坏其真。论气则曰自古通天者。生之本。论血脉则曰精者身
之本。此平人之脉法也。）
此篇言天地水火。四时五行。寒热气味。合人之脏腑形身。清浊气血。表里上下。成象成形者。莫不合乎阴阳之道。
致于诊脉察色。治疗针砭。亦皆取法于阴阳。故曰阴阳应象大论。
黄帝曰。阴阳者。天地之道也。（道者。阴阳之理也。太极静而生阴。动而生阳。天生于动。地生于静。故阴阳为天
地之道。）万物之纲纪。（总之曰纲。周之曰纪。万物得是阴阳。而统之为纲。散之为纪。）变化之父母。（天元纪大论曰。
物生谓之化。物极谓之变。易曰。在天成象。在地成形。变化见矣。朱子曰。变者化之渐。化者变之成。阴可变为阳。
阳可化为阴。变化之道。由阴阳之所生。故谓之父母。王子方曰。干为父。坤为母。刚主化。柔主变。）生杀之本始。（天
以阳生阴长。地以阳杀阴藏。）神明之府也。（阴阳不测之谓神。明者。阴阳合而灵显昭着也。神化。天之五气。地之五
行。以生万物。故为神明之府。）治病必求于本。（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。谓求其病之本于阳邪本于阴邪也。求其病之在阳分阴分气分血分也。审其汤药之宜。用气之升。味
之降。温之补。苦之泄也。此篇论治道当取法乎阴阳。故首提曰。治病必求于本。后节曰治不法天之纪。用地之理。则
灾害并至。天地者。阴阳之道也。）故积阳为天。积阴为地。（积阳至高而为天。积阴至浓而为地。承上文而言。治病者。
当法天地阴阳之理。）阴静阳躁。（地之阴。主静而有常。天之阳。主动而不息。）阳生阴长。阳杀阴藏。（春夏者。天之
阴阳也。故主阳生阴长。秋冬者。地之阴阳也。故主阳杀阴藏。）阳化气。阴成形。（天主生物。地主成物。故阳化万物
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。（阴寒阳热。乃阴阳之
正气。寒极生热。阴变为阳也。热极生寒。阳变为阴也。邵子曰。动之始则阳生。动之极则阴生。静之始则柔生。静之
极则刚生。此周易老变而少不变之义。故阴阳之理。极则变生。人之病亦然。如热甚则发寒。寒甚则反热。治病之道亦
然。如久服苦寒之味。则反化火矣。）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。
病之从逆也。（寒气下凝。故生浊阴。热气上散。故生清阳。如清气在下。则反上而下降。故生飧泄。浊气在上。是反下
而上凝。故生 胀。此吾身之阴阳反作。气之逆从而为病也。此论阴阳之体位。各有上下。）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。（此承上文而言。阴阳之位。各有上下。而阴阳之气。上下相交。然后云
行雨施。而化生万物也。清阳为天。浊阴为地。地虽在下。而地气上升为云。天虽在上。而天气下降为雨。夫由云而后
有雨。是雨虽天降。而实本地气所升之云。故雨出地气。由雨之降。而后有云之升。是云虽地升。而实本天气所降之雨。
故云出天气。此阴阳交互之道也。而人亦应之。此篇言天地之阴阳。与人之阴阳相合。是以一节言天地阴阳水火。一节
言清浊脏腑精形。以天人相间而言也。）故清阳出上窍。浊阴出下窍。（人之清阳。本乎天而出上窍。人之浊阴。本乎地
而出下窍。言人之阴阳。犹云之升。雨之降。通乎天地之气也。）清阳发腠理。浊阴走五脏。（腠者。三焦通会元真之处。
理者。皮肤脏腑之纹理。言清阳之气。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。（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。夫脾主四肢。
又曰手太阴独受其浊。盖浊中之清者。由脾之转输。而充实于四肢。浊中之浊者。归于六腑也。首言清阳之在上。次言
发于外内之腠理。此言充实于四旁。盖阳气者。若天与日。位居尊高。而运用于六合九州之外内者也。）水为阴。火为阳。
阳为气。阴为味。（水性润下。故为阴。火性炎上。故为阳。清阳上升。故为气。浊阴下降。故为味。盖以水火而征兆气
味之阴阳也。）味归形。形归气。气归精。精归化。（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。阳气生于阴精。故气归于精。水谷之精气。以化生此精。故精
归于化也。）精食气。形食味。（水谷之精气。以生此精。精、食气也。五味入胃。以养此形。形、食味也。）化生精。气
生形。（水谷之精气。以化生此精。诸阳之神气。以生养此形。盖天食人以五气。地食人以五味。气味化生此精气。以生
养此形也。）味伤形。气伤精。（夫形食味。精食气。如饮食之气味太过。则反伤其精形矣。）精化为气。气伤于味。（精
为元气之本。气乃精之化也。形食味而味归形。味伤形则及于气矣。此节论饮食之阴阳气味。以生精气之阴阳而养此形。）
阴味出下窍。阳气出上窍。（王氏曰。味有实。故下流于便溺之窍。气无形。故上出于呼吸之门。）味浓者为阴。薄为阴
之阳。气浓者为阳。薄为阳之阴。（味为阴。而味浓者为纯阴。薄者为阴中之阳。气为阳。而气浓者为纯阳。薄者为阳中
之阴。此阴阳之中而又分阴阳也。）味浓则泄。薄则通。气薄则发泄。浓则发热。（味浓为阴中之阴。降也。故主下泄。
味薄为阴中之阳。升也。故主宣通。气薄为阳中之阴。降也。故主发泄。气浓为阳中之阳。升也。故主发热。此节论气
味之阴阳升降。）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。（夫气为阳。火为阳。合而言
之。气即火也。少阳三焦之气。生于命门。游行于外内。合于包络而为相火。然即少阳初生之气也。归于上焦而主纳。
归于中焦而主化。纳化水谷之精微。而生此精。以养此形。故承上文而言。五味太过。则有伤于气。而阴火太过。亦有
伤于气矣。盖气生于精。而精之所生。由气之所化。形食其味。而味之入胃。亦由气化以养此形。是气之不可有伤者也。
故曰。壮火之气衰。少火之气壮。盖阳亢则火壮而生气反衰。阳和则火平而气壮盛矣。如火壮于内则食气。气盛于内则
食火。食、犹入也。言火壮则气并于火。气盛则火归于气。气火之合一也。如火壮于外则散气。火平于外则生气。故曰
相火为元气之贼。欲养此精气形者。又当平息其火焉。王子方曰。壮火之气。少火之气。是气即火之气也。）气味辛甘发
散为阳。酸苦涌泄为阴。（言气味固分阴阳。而味中复有阴阳之别。辛走气而性散。甘乃中央之味。而能灌溉四旁。故辛
甘主发散为阳也。苦主泄下。而又炎上作苦。酸主收降。而又属春生之木味。皆能上涌而下泄。故酸苦涌泄为阴也。）阴
胜则阳病。阳胜则阴病。阳胜则热。阴胜则寒。（马氏曰。用酸苦之味。至于太过。则阴胜矣。阴胜则吾人之阳分。不能
敌阴寒。而阳斯病也。用辛甘之味。至于太过。则阳胜矣。阳胜则吾人之阴分。不能敌阳热。而阴斯病也。所谓阳胜则
阴病者。何也。以阳胜则太热。彼阴分安得不病乎。所谓阴胜则阳病者。何也。以阴胜则太寒。彼阳分安得不病乎。）重
寒则热。重热则寒。（苦化火。酸化木。久服酸苦之味。则反有木火之热化矣。辛化金。甘化土。久服辛甘之味。则反有
阴湿之寒化矣。所谓久而增气。物化之常也。气增而久。夭之由也。）寒伤形。热伤气。气伤痛。形伤肿。（阳化气。阴
成形。寒则阴盛。故伤形。热则阳盛。故伤气。气无形故痛。阴有形故肿也。）故先痛而后肿者。气伤形也。先肿而后痛
者。形伤气也。（夫形归气而气生形。阴阳形气之相合也。故气伤则转及于形。形伤则病及于气矣。以上论气味阴阳寒热
偏胜之为病。）风胜则动。热胜则肿。燥胜则干。寒胜则浮。湿胜则濡泻。（此以下论天之四时五行。人之五脏五气。外
感六淫。内伤五志。亦有阴阳寒热之为病也。风性动摇。故风胜则动。热气伤阴。故热胜则肿。燥伤津液。故燥胜则干。
寒气伤阳。故神气乃浮也。湿淫所胜。则脾土受伤。而为濡泻之病矣。风热、天之阳气也。寒燥湿、天之阴气也。乃四
时五行之阴阳偏胜而为病也。天有四时五行。以生长收藏。以生寒暑燥湿风。（天之十干。化生地之五行。地之五行。上
呈天之六气。故在地为水。在天为寒。在地为火。在天为暑。在地为金。在天为燥。在地为土。在天为湿。在地为木。
在天为风。天有四时五行之生长收藏。而化生阴阳之六气也。此言天之四时五行。成象成形者。而应乎阴阳也。）人有五
脏。化五气。以生喜怒悲忧恐。（化五气者。化五行之气也。肝志为怒。心志为喜。脾志为悲。肺志为忧。肾志为恐。以
五气而生五脏之志也。此言人之五脏。化生五气五志。有形无形者。而应乎阴阳也。）故喜怒伤气。寒暑伤形。（喜怒由
内发。故伤阴阳之气。外淫之邪。由皮毛而入于肌络脏腑。故寒暑伤形。马氏曰。举喜怒而凡忧思恐可知矣。举寒暑而
凡燥湿风可知矣。王子方曰。四时之气。总属寒暑之往来。五志内伤。亦归重阴阳之二气。故下文曰。暴怒伤阴。暴喜
伤阳。本神篇曰。顺四时而适寒暑。和喜怒而安居处。是以五行五气论阴阳可也。以寒暑喜怒论阴阳亦可也。若胶执于
文本以论阴阳。则固矣。）暴怒伤阴。暴喜伤阳。厥气上行。满脉去形。（多阳者多喜。多阴者多怒。喜属阳而怒属阴也。
是以卒暴而怒。则有伤于阴矣。卒暴之喜。则有伤于阳矣。阴阳之气。厥逆上行。则五脏之气满于脉。而离脱于真藏之
形矣。此言寒暑伤在外形身之阴阳。喜怒伤于内藏气之阴阳也。张兆璜曰。伤阳则气厥于上。伤阴则血满于脉。）喜怒不
节。寒暑过度。生乃不固。（经曰。智者之养生也。必顺四时而适寒暑。和喜怒而安居处。若喜怒不恒。寒暑过度。则
表里阴阳俱损。生何可以固久乎。此总结上章之意。）故重阴必阳。重阳必阴。（承上文而言。天有四时之寒暑。人有五
气之阴阳。合而论之。在天阴阳之邪。又由吾人之阴阳气化也。是以受天之阴邪而必阳。受阳邪而必阴。王子方曰。此
篇论天之四时五行。合人之五脏五气。是以有言天节。有言人节。有分而论者。有合而论者。）故曰。冬伤于寒。春必病
温。春伤于风。夏生飧泄。夏伤于暑。秋必 疟。秋伤于湿。冬生咳嗽。（秋冬、时之阴也。寒湿、气之阴也。冬伤寒。
秋伤湿。谓之重阴。冬伤寒而春必温。秋伤湿而冬咳嗽。乃重阴而变阳病也。春夏、时之阳也。风暑、气之阳也。春伤
风而夏伤暑。谓之重阳。春伤风而飧泄。夏伤暑而秋病 疟。乃重阳而变阴病也。夫寒邪伏藏。春时阳气外出。化寒而
为温热也。暑气伏藏。秋时阴气外出。化热而为阴疟也。此天之阴阳。又由吾身之阴阳而变化也。伤于风者。上先受之。
伤于湿者。下先受之。阳病者。上行极而下。故变为飧泄之阴病矣。阴病者。下行极而上。故变为咳嗽之阳证矣。此四
时之阴阳。又由吾身之阴阳而升降也。 疟、三阴疟也。王子方曰。故曰者。引生气篇之文以证明之也。）帝曰。余闻
上古圣人。论理人形。列别脏腑。端络经脉。会通六合。各从其经。气穴所发。各有处名。溪谷属骨。皆有所起。分部
逆从。各有条理。四时阴阳。尽有经纪。外内之应。皆有表里。有信然乎。（帝言人之脏腑形身。与天之四时阴阳。外内
相应。惟上古圣人。能论理人形。与天地参合。是以岐伯论天之五方五气五色五音。地之五行五味。以应人之五体五脏
五窍五志也。六合、谓十二经脉之合也。足太阳与足少阴为一合。足少阳与足厥阴为二合。足阳明与足太阴为三合。手
太阳与手少阴为四合。手少阳与手厥阴为五合。手阳明与手太阴为六合。各从其经正而相通也。气穴者。经气所注之穴。
因此，善于诊脉的人，会谨慎地观察五脏六腑。辨别气机的逆顺、阴阳的表里以及脏腑间的配合关系（雌雄之纪），将这些道理深藏于心，与精神相合。（这是对经脉之道的总结：经脉源于五脏，联络六腑，外合于五方五行及阴阳六气，表里循环往复，有顺有逆。善于诊脉者，将脉理铭记于心，契合于精神，心得手应，无法仅凭言语传授，所以说“非其真勿授”，这就是掌握了诊脉的要道。）如果不是合适的人就不教导，如果不是真诚求道的人就不传授，这就叫做得道。（色诊和脉诊是上帝所重视的，所以对于不学道之人不要教导，对于不真诚之人不要传授。这些至为真确的道理，如同藏在金柜中一样珍贵，平庸之人难以得到。以上四篇论述了精神气血，但神气血脉都根源于天乙的真精，所以论神时说“逆其根则伐其本，坏其真”；论气时说“自古通天者，生之本”；论血脉时说“精者身之本”。这是正常人的脉法。）
这一篇论述天地水火、四季五行、寒热气味，与人体的脏腑形身、清浊气血、表里上下相互对应，凡是有形象形态的，没有不符合阴阳之道的。至于诊脉察色、治疗针灸，也都取法于阴阳，所以称为《阴阳应象大论》。
黄帝说：阴阳，是天地运行的规律。（所谓道，就是阴阳的道理。太极静止而生阴，运动而生阳。天由动而生，地由静而生，所以阴阳是天地的根本规律。）也是万物生长的纲领。（总括来说叫纲，周遍细密叫纪。万物凭借阴阳，统摄为纲，分散为纪。）是变化的根源。（《天元纪大论》说：“物生谓之化，物极谓之变。”《易经》说：“在天成象，在地成形，变化见矣。”朱熹说：“变是化的渐进，化是变的完成。”阴可以变为阳，阳可以化为阴，变化的道理由阴阳产生，所以称之为父母。王子方说：乾为父，坤为母，刚主导化，柔主导变。）是生长与杀藏的起始。（天以阳气促进生长，以阴气促进长养；地以阳气促进杀伐，以阴气促进闭藏。）是神明所在的府库。（阴阳不可测度称为神，阴阳结合而灵显昭著称为明。神化涉及天的五气和地的五行，以此生成万物，所以是神明的府库。）治病必须探求根本。（根本在于阴阳。人体的脏腑气血、表里上下，都基于阴阳，而外来的风寒暑湿邪气、四季五行之气，也总属于阴阳二气。至于治疗时的药味选择、针刺的左右手法、辨别色脉、引导气机升降，都不超出阴阳的道理，所以说治病必须探求根本，即探求病本是阳邪还是阴邪，病在阳分、阴分、气分还是血分，审察汤药是否适宜，是用气之升、味之降，还是温补或苦泄。本篇论述治道应当取法于阴阳，所以开头提出“治病必求于本”，后文又说如果不效法天之纪、用地之理，灾害就会并至。天地就是阴阳之道。）所以积聚的阳气成为天，积聚的阴气成为地。（积聚的阳气至高而为天，积聚的阴气至浓而为地。承接上文而言，治病者应当效法天地阴阳的道理。）阴主静，阳主动躁。（地的阴气，主静而有常度；天的阳气，主动而不息。）阳主生发，阴主长养；阳主杀伐，阴主闭藏。（春夏是天之阴阳，所以主阳生阴长；秋冬是地之阴阳，所以主阳杀阴藏。）阳能化气，阴能成形。（天主管生物，地主管成物，所以阳化万物之气，而人的气由阳所化；阴成万物之形，而人的形由阴所成。）寒至极点会产生热，热至极点会产生寒。（阴寒阳热是阴阳的正气。寒极生热，是阴变为阳；热极生寒，是阳变为阴。邵雍说：“动之始则阳生，动之极则阴生；静之始则柔生，静之极则刚生。”这是《周易》老变少不变的义理，所以阴阳之理，到了极点就会产生变化。人的疾病也是如此，如热甚则发寒，寒甚则反热。治病之道也是这样，如久服苦寒的药物，则会反化为火。）寒气产生浊阴，热气产生清阳。如果清气在下，就会发生完谷不化的泄泻；浊气在上，就会发生胀满。这是阴阳位置颠倒，疾病随之产生的逆乱现象。（寒气下沉凝聚，所以产生浊阴；热气上升发散，所以产生清阳。如果清气反而在下，不能上升而下降，就会发生飧泄；浊气反而在上，不能下降而凝滞，就会发生胀满。这是我们身体内的阴阳位置颠倒，气机逆从而致病。这是在论述阴阳的体位各有上下。）所以清阳上升为天，浊阴下沉为地。地气上升成为云，天气下降成为雨。雨是由地气上升形成的云转化而来，云是由天气下降的雨转化而来。（承接上文而言，阴阳的位置各有上下，但阴阳之气上下相交，然后云行雨施，化生万物。清阳为天，浊阴为地。地虽然在下，但地气上升为云；天虽然在上，但天气下降为雨。因为由云而后有雨，所以雨虽然是从天降下，但实际上是本自地气所升之云，所以说“雨出地气”；因为由雨之降而后有云之升，所以云虽然是自地升起，但实际上是本自天气所降之雨，所以说“云出天气”。这是阴阳交互的道理，人也与之相应。本篇论述天地的阴阳与人的阴阳相合，所以一节讲天地阴阳水火，一节讲清浊脏腑精形，是以天人相间的方式来论述的。）所以清阳出于上窍（眼耳鼻口），浊阴出于下窍（前后二阴）。（人的清阳，本乎天而出于上窍；人的浊阴，本乎地而出于下窍。说明人的阴阳，就像云的上升、雨的下降，通乎天地之气。）清阳发散于腠理，浊阴走注于五脏。（腠，是三焦通会元真之处；理，是皮肤脏腑的纹理。意思是清阳之气，通会于腠理，而阴浊的精血，走注于五脏。五脏是主藏精的器官。）清阳充实于四肢，浊阴归于六腑。（四肢是诸阳之本，六腑是传化物而不藏。这里指饮食所生的清阳充实于四肢，而混浊的部分归于六腑。脾主四肢，又说是手太阴肺经独受其浊。大概浊中之清者，由脾的转输而充实于四肢；浊中之浊者，归于六腑。先说清阳在上，次说发于内外之腠理，这里说充实于四旁。阳气就像天与日，位居尊高，运用于六合九州之内外。）水属阴，火属阳。阳表现为气，阴表现为味。（水性润下，所以为阴；火性炎上，所以为阳。清阳上升，所以为气；浊阴下降，所以为味。这是以水火来象征气味的阴阳。）味滋养形体，形体依赖气，气转化为精，精参与化生过程。（阴表现为味，阴能成形。地人以五味供养此形，所以味归形。阳化气，诸阳之气通会于皮肤肌腠之间以生此形，所以形归气。阳气生于阴精，所以气归于精。水谷的精气化生此精，所以精归于化。）精靠气滋养，形体靠味滋养。（水谷的精气化生此精，精食气。五味入胃，以养此形，形食味。）化生精，气生形。（水谷的精气化生此精，诸阳的神气生养此形。大概天食人以五气，地食人以五味，气味化生此精气，以生养此形。）味过度损伤形体，气过度损伤精。（形食味，精食气，如果饮食的气味太过，就会反过来损伤精和形。）精化为气，气被味所伤。（精是元气之本，气是精的化生。形食味而味归形，味伤形则波及到气。这一节论述饮食的阴阳气味，以生精气之阴阳而养此形。）阴味出于下窍，阳气出于上窍。（王冰说：味有实质，所以下流于便溺之窍；气无形，所以上出于呼吸之门。）味浓厚者为纯阴，味淡薄者为阴中之阳；气浓厚者为纯阳，气淡薄者为阳中之阴。（味为阴，而味浓者为纯阴，薄者为阴中之阳。气为阳，而气浓者为纯阳，薄者为阳中之阴。这是在阴阳之中再分阴阳。）味浓则导致泄泻，味薄则导致通利；气薄则导致发泄，气浓则导致发热。（味浓为阴中之阴，主降，所以主下泄；味薄为阴中之阳，主升，所以主宣通。气薄为阳中之阴，主降，所以主发泄；气浓为阳中之阳，主升，所以主发热。这一节论述气味的阴阳升降。）壮火使人气衰，少火使人气壮。壮火食气，气食少火。壮火散气，少火生气。（气为阳，火为阳，合而言之，气即火。少阳三焦之气生于命门，游行于内外，合于包络而为相火，也就是少阳初生之气。归于上焦主纳，归于中焦主化，纳化水谷精微而生此精以养此形。所以承接上文而言，五味太过，则有伤于气，而阴火太过，也有伤于气。盖气生于精，而精之所生由气之所化。形食其味，而味之入胃也由气化以养此形，所以气是不可有伤的。所以说：壮火之气衰，少火之气壮。盖阳亢则火壮而生气反衰，阳和则火平而气壮盛。如火壮于内则食气，气盛于内则食火，“食”犹“入”也，言火壮则气并于火，气盛则火归于气，这是气火的合一。如火壮于外则散气，火平于外则生气。所以说相火为元气之贼，想要保养精气形，又当平息其火。王子方说：壮火之气、少火之气，是指气即火之气。）气味辛甘具有发散作用，属阳；酸苦具有涌吐泄下作用，属阴。（意思是气味固然分阴阳，而在味中又有阴阳之别。辛走气而性散，甘乃中央之味而能灌溉四旁，所以辛甘主发散为阳。苦主泄下而又炎上作苦，酸主收降而又属春生之木味，皆能上涌而下泄，所以酸苦涌泄为阴。）阴胜则阳病，阳胜则阴病。阳胜则热，阴胜则寒。（马莳说：用酸苦之味，至于太过，则阴胜。阴胜则吾人之阳分不能敌阴寒，而阳斯病。用辛甘之味，至于太过，则阳胜。阳胜则吾人之阴分不能敌阳热，而阴斯病。所谓阳胜则阴病者，何也？以阳胜则太热，彼阴分安得不病乎？所谓阴胜则阳病者，何也？以阴胜则太寒，彼阳分安得不病乎？）重寒则生热，重热则生寒。（苦化火，酸化木，久服酸苦之味，则反有木火之热化。辛化金，甘化土，久服辛甘之味，则反有阴湿之寒化。所谓久而增气，是物化之常。气增而久，是夭折的原因。）寒伤形，热伤气。气伤痛，形伤肿。（阳化气，阴成形。寒则阴盛，故伤形；热则阳盛，故伤气。气无形故痛，阴有形故肿。）所以先痛而后肿的，是气伤及形；先肿而后痛的，是形伤及气。（形归气而气生形，是阴阳形气的相合。所以气伤则转及于形，形伤则病及于气。以上论述气味阴阳寒热偏胜导致的疾病。）风胜则动摇，热胜则肿胀，燥胜则干燥，寒胜则浮肿，湿胜则濡泻。（以下论述天之四时五行、人之五脏五气、外感六淫、内伤五志，也有阴阳寒热导致的疾病。风性动摇，故风胜则动；热气伤阴，故热胜则肿；燥伤津液，故燥胜则干；寒气伤阳，故神气乃浮；湿淫所胜，则脾土受伤，而为濡泻之病。风热是天之阳气，寒燥湿是天之阴气，是四时五行阴阳偏胜而为病。天有四时五行，以生长收藏，以生寒暑燥湿风。（天之十干化生地之五行，地之五行上呈天之六气，所以在地为水，在天为寒；在地为火，在天为暑；在地为金，在天为燥；在地为土，在天为湿；在地为木，在天为风。天有四时五行之生长收藏，而化生阴阳之六气。这是说天之四时五行，成象成形者，而应乎阴阳。）人有五脏，化生五气，以产生喜怒悲忧恐。（化五气，即化五行之气。肝志为怒，心志为喜，脾志为悲，肺志为忧，肾志为恐，以五气而生五脏之志。这是说人之五脏，化生五气五志，有形无形者，而应乎阴阳。）所以喜怒伤气，寒暑伤形。（喜怒由内发，故伤阴阳之气；外淫之邪，由皮毛而入于肌络脏腑，故寒暑伤形。马莳说：举喜怒而凡忧思恐可知矣；举寒暑而凡燥湿风可知矣。王子方说：四时之气，总属寒暑之往来；五志内伤，亦归重阴阳之二气。所以下文曰：暴怒伤阴，暴喜伤阳。《本神》篇曰：顺四时而适寒暑，和喜怒而安居处。是以五行五气论阴阳可也，以寒暑喜怒论阴阳亦可也。若胶执于文本以论阴阳，则固矣。）暴怒伤阴，暴喜伤阳。厥气上行，满脉去形。（多阳者多喜，多阴者多怒。喜属阳而怒属阴。是以卒暴而怒，则有伤于阴矣；卒暴之喜，则有伤于阳矣。阴阳之气，厥逆上行，则五脏之气满于脉，而离脱于真藏之形。这是说寒暑伤在外形身之阴阳，喜怒伤于内藏气之阴阳。张兆璜说：伤阳则气厥于上，伤阴则血满于脉。）喜怒不节制，寒暑过度，生命就不能稳固。（经文说：智者之养生也，必顺四时而适寒暑，和喜怒而安居处。若喜怒不恒，寒暑过度，则表里阴阳俱损，生何可以固久乎？这是总结上章之意。）所以重阴必转化为阳，重阳必转化为阴。（承接上文而言，天有四时之寒暑，人有五气之阴阳，合而论之。在天阴阳之邪，又由吾人之阴阳气化也。是以受天之阴邪而必阳，受阳邪而必阴。王子方说：此篇论天之四时五行，合人之五脏五气，是以有言天节，有言人节，有分而论者，有合而论者。）所以说：冬天感受寒邪，春天必定患温病；春天感受风邪，夏天必定发生飧泄；夏天感受暑邪，秋天必定患疟疾；秋天感受湿邪，冬天必定发生咳嗽。（秋冬是时之阴，寒湿是气之阴。冬伤寒、秋伤湿，谓之重阴。冬伤寒而春必温、秋伤湿而冬咳嗽，乃重阴而变阳病。春夏是时之阳，风暑是气之阳。春伤风而夏伤暑，谓之重阳。春伤风而飧泄、夏伤暑而秋病疟，乃重阳而变阴病。夫寒邪伏藏，春时阳气外出，化寒而为温热；暑气伏藏，秋时阴气外出，化热而为阴疟。这是天之阴阳，又由吾身之阴阳而变化。伤于风者，上先受之；伤于湿者，下先受之。阳病者，上行极而下，故变为飧泄之阴病；阴病者，下行极而上，故变为咳嗽之阳证。这是四时之阴阳，又由吾身之阴阳而升降。疟疾，指三阴疟。王子方说：故曰者，引《生气》篇之文以证明之也。）黄帝说：我听说上古圣人，论理人形，列别脏腑，端络经脉，会通六合，各从其经。气穴所发，各有处名；溪谷属骨，皆有所起；分部逆从，各有条理；四时阴阳，尽有经纪；外内之应，皆有表里。真的有这种情况吗？（帝言人之脏腑形身，与天之四时阴阳，外内相应。惟上古圣人，能论理人形，与天地参合。是以岐伯论天之五方五气五色五音，地之五行五味，以应人之五体五脏五窍五志。六合，谓十二经脉之合也。足太阳与足少阴为一合，足少阳与足厥阴为二合，足阳明与足太阴为三合，手太阳与手少阴为四合，手少阳与手厥阴为五合，手阳明与手太阴为六合。各从其经正而相通。气穴者，经气所注之穴。）
Therefore, those who are skilled in pulse diagnosis carefully observe the Five Zang and Six Fu organs. They discern the reversal or compliance of Qi flow, the exterior-interior relationship of Yin and Yang, and the pairing (Yin-Yang correspondence) between organs. These principles are stored in the mind and integrated with spirit. (This summarizes the way of meridians: they originate from the Five Zang, connect to the Six Fu, and externally correspond to the Five Directions, Five Elements, and Yin-Yang Qi of the Six Qi. The circulation between exterior and interior is cyclical, having both compliance and reversal. Those skilled in pulse diagnosis store these principles in their minds, integrating them with spirit; they attain understanding in the heart and respond with the hands. This cannot be transmitted merely through words, hence it is said, "Do not teach unless it is the true person." This is called mastering the way of pulse diagnosis.) Do not teach if the person is not suitable; do not transmit if the person is not sincere. This is called attaining the Dao. (Color and pulse diagnosis are highly valued by Heaven. Therefore, do not teach those who do not study the Dao, and do not transmit to those who are not sincere. These ultimate truths are like treasures hidden in a golden casket, difficult for mediocre people to obtain. The preceding four chapters discuss spirit, Qi, and blood vessels. However, spirit, Qi, and blood all originate from the true essence of Tianyi. Thus, when discussing spirit, it is said, "To reverse its root is to cut off its foundation and destroy its truth"; when discussing Qi, it is said, "Since ancient times, those who connect with Heaven hold the root of life"; when discussing blood vessels, it is said, "Essence is the root of the body." This is the pulse method for healthy individuals.)
This chapter discusses how Heaven and Earth, Water and Fire, the Four Seasons, and the Five Elements, along with cold-heat properties and flavors/odors, correspond to human Zang-Fu organs, physical forms, clear-turbid Qi and blood, and exterior-interior and upper-lower relationships. Everything that has form and image conforms to the Way of Yin and Yang. Diagnosis through pulse-taking and color observation, as well as treatment via acupuncture and moxibustion, also take Yin and Yang as their model. Hence, it is titled "Treatise on the Correspondence of Yin-Yang and Phenomena" (*Yin Yang Ying Xiang Da Lun*).
The Yellow Emperor said: Yin and Yang are the Way of Heaven and Earth. (The Way refers to the principles of Yin and Yang. Taiji generates Yin through stillness and Yang through movement. Heaven arises from movement, and Earth from stillness; thus, Yin and Yang are the fundamental laws of Heaven and Earth.) They are the general guidelines for all things. (Generally termed "Gang" [net rope], and specifically detailed as "Ji" [threads]. All things rely on Yin and Yang to be unified as a guideline and distributed as details.) They are the parents of change. (As stated in *Tian Yuan Ji Da Lun*: "Generation of things is called Hua [transformation]; extremity of things is called Bian [variation]." The *I Ching* states: "Images form in Heaven, shapes form on Earth, and changes are seen." Zhu Xi said: "Bian is the gradual process of Hua; Hua is the completion of Bian." Yin can transform into Yang, and Yang can transform into Yin. The way of change arises from Yin and Yang, hence they are called parents. Wang Zifang stated: Qian is Father, Kun is Mother; Gang [firmness] leads transformation, Rou [softness] leads variation.) They are the beginning of growth and destruction. (Heaven promotes growth through Yang and elongation through Yin; Earth promotes destruction through Yang and storage through Yin.) They are the residence of divine spirits. (Unfathomable Yin and Yang is called Shen [spirit/divinity]; clarity and manifestation resulting from the union of Yin and Yang is called Ming [brightness]. Divine transformation involves the Five Qi of Heaven and the Five Elements of Earth, which generate all things; thus, they are the residence of divine spirits.) In treating disease, one must seek the root. (The root lies in Yin and Yang. Human Zang-Fu organs, Qi and blood, exterior-interior, and upper-lower aspects are all based on Yin and Yang. External pathogenic factors such as Wind, Cold, Summer-Heat, and Dampness, as well as the Qi of the Four Seasons and Five Elements, also belong to the two Qi of Yin and Yang. Regarding treatment, the choice of medicinal flavors, the left-right techniques of acupuncture, the differentiation of color and pulse, and the guidance of Qi ascent and descent all fall within the principles of Yin and Yang. Therefore, it is said that treating disease requires seeking the root, meaning determining whether the disease root is Yang pathogen or Yin pathogen, whether it is in the Yang aspect, Yin aspect, Qi aspect, or Blood aspect, and examining whether decoctions are appropriate, utilizing ascending Qi, descending Flavors, warming tonification, or bitter purgation. This chapter discusses that the Way of treatment should model itself upon Yin and Yang; thus, it begins by stating "In treating disease, one must seek the root," and later adds that failing to follow the rhythms of Heaven and the principles of Earth will lead to disasters. Heaven and Earth are the Way of Yin and Yang.) Thus, accumulated Yang becomes Heaven, and accumulated Yin becomes Earth. (Accumulated Yang reaches the highest point to become Heaven; accumulated Yin reaches density to become Earth. This follows the previous text, indicating that in treating disease, one should emulate the principles of Heaven and Earth's Yin and Yang.) Yin is quiet; Yang is restless. (Earth's Yin is quiet and constant; Heaven's Yang is active and ceaseless.) Yang generates, Yin grows; Yang destroys, Yin stores. (Spring and Summer are the Yin and Yang of Heaven, thus governing Yang generation and Yin growth. Autumn and Winter are the Yin and Yang of Earth, thus governing Yang destruction and Yin storage.) Yang transforms into Qi; Yin forms into shape. (Heaven governs the generation of living things, and Earth governs the formation of objects. Thus, Yang transforms the Qi of all things, and human Qi is transformed by Yang. Yin forms the shape of all things, and human shape is formed by Yin.) Extreme cold generates heat; extreme heat generates cold. (Yin-Cold and Yang-Heat are the correct energies of Yin and Yang. Extreme cold generating heat is Yin transforming into Yang; extreme heat generating cold is Yang transforming into Yin. Shao Yong said: "At the beginning of movement, Yang is born; at the extremity of movement, Yin is born. At the beginning of stillness, softness is born; at the extremity of stillness, firmness is born." This is the meaning of the old changing while the young remains unchanged in the *I Ching*. Thus, when Yin and Yang reach their extremities, change arises. Human diseases are the same: excessive heat may cause chills, and excessive cold may cause fever. The way of treatment is similar: long-term use of bitter-cold substances may transform into fire.) Cold Qi generates turbidity; Heat Qi generates clarity. If clear Qi is below, it causes undigested diarrhea (Sun-Xie); if turbid Qi is above, it causes distension. This is the reversal of Yin and Yang positions, leading to pathological deviation. (Cold Qi sinks and condenses, thus generating Turbid Yin. Heat Qi rises and disperses, thus generating Clear Yang. If Clear Qi is abnormally located below, it fails to ascend and instead descends, causing Sun-Xie. If Turbid Qi is abnormally located above, it fails to descend and instead stagnates, causing distension. This is the reversal of Yin and Yang positions within the body, where Qi deviation causes disease. This discusses the positional nature of Yin and Yang, each having its proper upper or lower location.) Thus, Clear Yang becomes Heaven, and Turbid Yin becomes Earth. Earth Qi rises to become clouds; Heaven Qi descends to become rain. Rain originates from Earth Qi, and clouds originate from Heaven Qi. (Following the previous text, Yin and Yang positions have their respective upper and lower locations, but Yin and Yang Qi interact and exchange between upper and lower. Only then do clouds move and rain fall, generating all things. Clear Yang is Heaven, Turbid Yin is Earth. Although Earth is below, its Qi rises to form clouds; although Heaven is above, its Qi descends to form rain. Because rain follows clouds, although rain falls from Heaven, it essentially originates from the clouds risen from Earth Qi; thus, "Rain originates from Earth Qi." Because cloud formation follows rain descent, although clouds rise from Earth, they essentially originate from the rain descended from Heaven Qi; thus, "Clouds originate from Heaven Qi." This is the way of Yin-Yang interaction, which humans also mirror. This chapter discusses the correspondence between Heaven-Earth Yin-Yang and Human Yin-Yang. One section discusses Heaven-Earth Yin-Yang, Water-Fire; another discusses Clear-Turbid, Zang-Fu, Essence, and Form, presenting Heaven and Humanity in an alternating manner.) Thus, Clear Yang exits through the upper orifices; Turbid Yin exits through the lower orifices. (Human Clear Yang, originating from Heaven, exits through the upper orifices [eyes, ears, nose, mouth]; Human Turbid Yin, originating from Earth, exits through the lower orifices [urethra, anus]. This indicates that human Yin and Yang, like clouds rising and rain falling, communicate with the Qi of Heaven and Earth.) Clear Yang disperses into the interstices (Cou-Li); Turbid Yin flows to the Five Zang. (Cou refers to the places where San Jiao connects with primal True Qi; Li refers to the textures of skin and organs. This means Clear Yang Qi connects and circulates in the Cou-Li, while Turbid Yin essence and blood flow to the Five Zang. The Five Zang are responsible for storing essence.) Clear Yang fills the four limbs; Turbid Yin returns to the Six Fu. (The four limbs are the root of all Yang. The Six Fu transmit and transform without storing. This refers to the Clear Yang generated from food and drink filling the four limbs, while the turbid parts return to the Six Fu. The Spleen governs the four limbs. It is also said that the Hand Taiyin Lung Meridian alone receives its turbidity. Generally, the clear part within the turbid is transported by the Spleen to fill the four limbs; the turbid part within the turbid returns to the Six Fu. First, it mentions Clear Yang being above; second, it mentions dispersing into the external and internal Cou-Li; here it mentions filling the periphery. Yang Qi is like Heaven and the Sun, occupying a high position and operating within and outside the Six Directions and Nine Provinces.) Water is Yin; Fire is Yang. Yang manifests as Qi; Yin manifests as Flavor. (Water's nature is moistening and downward-flowing, thus it is Yin. Fire's nature is flaming and upward-rising, thus it is Yang. Clear Yang ascends, thus it is Qi; Turbid Yin descends, thus it is Flavor. This uses Water and Fire to symbolize the Yin-Yang of Qi and Flavor.) Flavor nourishes form; form relies on Qi; Qi transforms into Essence; Essence participates in transformation. (Yin manifests as Flavor, and Yin forms shape. Earth provides humans with five flavors to nourish this form; thus, Flavor returns to/nourishes Form. Yang transforms Qi, and all Yang Qi circulates in the skin and muscle interstices to generate this form; thus, Form relies on Qi. Yang Qi is born from Yin Essence; thus, Qi returns to/nourishes Essence. The essence of water and grain transforms into this Essence; thus, Essence returns to/transformation.) Essence feeds on Qi; Form feeds on Flavor. (The essence of water and grain generates this Essence; Essence feeds on Qi. Five Flavors enter the stomach to nourish this Form; Form feeds on Flavor.) Transformation generates Essence; Qi generates Form. (The essence of water and grain transforms into this Essence; the divine Qi of all Yang generates and nourishes this Form. Heaven feeds humans with Five Qi, and Earth feeds humans with Five Flavors. Qi and Flavor transform into this Essence and Qi to generate and nourish this Form.) Excessive Flavor damages Form; Excessive Qi damages Essence. (Form feeds on Flavor, Essence feeds on Qi. If the flavor and odor of food and drink are excessive, they will damage Essence and Form.) Essence transforms into Qi; Qi is damaged by Flavor. (Essence is the root of Primordial Qi, and Qi is the transformation of Essence. Form feeds on Flavor, and Flavor nourishes Form. When Flavor damages Form, it affects Qi. This section discusses the Yin-Yang of dietary flavors and odors, generating the Yin-Yang of Essence and Qi to nourish the form.) Yin Flavor exits through the lower orifices; Yang Qi exits through the upper orifices. (Wang Bing stated: Flavor has substance, so it flows down to the orifices of urination and defecation. Qi is formless, so it exits up through the gate of respiration.) Strong Flavor is Yin; Weak Flavor is Yang of Yin. Strong Qi is Yang; Weak Qi is Yin of Yang. (Flavor is Yin, and strong flavor is Pure Yin, while weak flavor is Yin containing Yang. Qi is Yang, and strong Qi is Pure Yang, while weak Qi is Yang containing Yin. This divides Yin and Yang further within themselves.) Strong Flavor causes purging; Weak Flavor causes unblocking. Weak Qi causes sweating/release; Strong Flavor causes fever. (Strong Flavor is Yin within Yin, descending, thus causing lower purging. Weak Flavor is Yang within Yin, ascending, thus causing dissemination and unblocking. Weak Qi is Yin within Yang, descending, thus causing release/sweating. Strong Qi is Yang within Yang, ascending, thus causing fever. This section discusses the ascending and descending of Qi and Flavor.) Vigorous Fire diminishes Qi; Mild Fire strengthens Qi. Vigorous Fire consumes Qi; Qi nourishes Mild Fire. Vigorous Fire scatters Qi; Mild Fire generates Qi. (Qi is Yang, Fire is Yang. Combined, Qi is Fire. The Qi of Shaoyang San Jiao is born in the Mingmen, travels internally and externally, combines with the Pericardium to become Ministerial Fire, which is the initial Qi of Shaoyang. Returning to the Upper Jiao, it governs reception; returning to the Middle Jiao, it governs transformation. It receives and transforms the essence of water and grain to generate this Essence to nourish this Form. Thus, following the previous text, excessive Five Flavors damage Qi, and excessive Yin Fire also damages Qi. Qi is born from Essence, and the generation of Essence depends on the transformation by Qi. Form feeds on Flavor, and Flavor entering the stomach also relies on Qi transformation to nourish this Form. Therefore, Qi must not be damaged. Hence, it is said: "Vigorous Fire diminishes Qi, Mild Fire strengthens Qi." When Yang is hyperactive, Fire is vigorous, and the generation of Qi declines. When Yang is harmonious, Fire is calm, and Qi is robust. If Fire is vigorous internally, it consumes Qi; if Qi is abundant internally, it nourishes Fire. "Consume" implies entering. It means when Fire is vigorous, Qi merges with Fire; when Qi is abundant, Fire returns to Qi. This is the unity of Qi and Fire. If Fire is vigorous externally, it scatters Qi; if Fire is calm externally, it generates Qi. Hence, it is said that Ministerial Fire is a thief of Primordial Qi. To nourish Essence, Qi, and Form, one must calm the Fire. Wang Zifang stated: "Vigorous Fire Qi" and "Mild Fire Qi" refer to the Qi of Fire itself.) Pungent and Sweet flavors and odors that disperse and scatter are Yang; Sour and Bitter flavors and odors that induce vomiting and purging are Yin. (This means that while flavors and odors are divided into Yin and Yang, there are further distinctions within flavors. Pungent enters Qi and has a scattering nature. Sweet is the flavor of the Center and can irrigate the four directions; thus, Pungent and Sweet primarily disperse and scatter, belonging to Yang. Bitter primarily purges downward and flames upward with bitterness. Sour primarily gathers and descends and belongs to the Wood flavor of Spring generation. Both can induce upward vomiting and downward purging; thus, Sour and Bitter inducing vomiting and purging belong to Yin.) Excess of Yin causes disease in Yang; Excess of Yang causes disease in Yin. Excess of Yang causes Heat; Excess of Yin causes Cold. (Ma Shi stated: Using Sour and Bitter flavors excessively leads to Yin excess. With Yin excess, the Yang aspect of the body cannot resist Yin-Cold, and Yang becomes diseased. Using Pungent and Sweet flavors excessively leads to Yang excess. With Yang excess, the Yin aspect of the body cannot resist Yang-Heat, and Yin becomes diseased. Why is it said "Excess of Yang causes disease in Yin"? Because Yang excess creates excessive heat, how can the Yin aspect not be diseased? Why is it said "Excess of Yin causes disease in Yang"? Because Yin excess creates excessive cold, how can the Yang aspect not be diseased?) Double Cold generates Heat; Double Heat generates Cold. (Bitter transforms into Fire, Sour transforms into Wood. Long-term use of Sour and Bitter flavors leads to Wood-Fire Heat transformation. Pungent transforms into Metal, Sweet transforms into Earth. Long-term use of Pungent and Sweet flavors leads to Yin-Damp Cold transformation. This is what is meant by "long-term use increases Qi, which is the normal transformation of things." Increasing Qi for too long is the cause of premature death.) Cold damages Form; Heat damages Qi. Qi damage causes pain; Form damage causes swelling. (Yang transforms Qi, Yin forms Shape. Cold means Yin excess, thus damaging Form. Heat means Yang excess, thus damaging Qi. Qi is formless, thus causing pain. Yin/Form has substance, thus causing swelling.) Therefore, pain followed by swelling indicates Qi damaging Form; swelling followed by pain indicates Form damaging Qi. (Form relies on Qi, and Qi generates Form; this is the combination of Yin-Yang, Form, and Qi. Thus, Qi damage spreads to Form, and Form damage spreads to Qi. The above discusses diseases caused by the excess of flavors, odors, Yin-Yang, Cold, and Heat.) Excess of Wind causes tremor/movement; Excess of Heat causes swelling; Excess of Dryness causes dryness; Excess of Cold causes edema/flotation; Excess of Dampness causes loose stools/diarrhea. (The following discusses the Four Seasons and Five Elements of Heaven, the Five Zang and Five Qi of Humans, external contraction of the Six Excesses, and internal injury of the Five Emotions, which also result in diseases of Yin-Yang, Cold, and Heat. Wind nature is shaking, thus Wind excess causes movement. Heat Qi damages Yin, thus Heat excess causes swelling. Dryness damages fluids, thus Dryness excess causes dryness. Cold damages Yang, thus Spirit/Qi floats. Dampness excess injures Spleen Earth, causing loose stool disease. Wind and Heat are Yang Qi of Heaven; Cold, Dryness, and Dampness are Yin Qi of Heaven. These are diseases caused by the Yin-Yang imbalance of the Four Seasons and Five Elements. Heaven has Four Seasons and Five Elements to grow, produce, harvest, and store, generating Cold, Summer-Heat, Dryness, Dampness, and Wind. (The Ten Heavenly Stems transform into the Five Earthly Elements. The Five Earthly Elements present upwards to the Six Heavenly Qi. Thus, on Earth is Water, in Heaven is Cold; on Earth is Fire, in Heaven is Summer-Heat; on Earth is Metal, in Heaven is Dryness; on Earth is Earth, in Heaven is Dampness; on Earth is Wood, in Heaven is Wind. Heaven has the growth, production, harvesting, and storage of the Four Seasons and Five Elements, transforming into the Six Qi of Yin and Yang. This states that the images and forms created by Heaven's Four Seasons and Five Elements correspond to Yin and Yang.) Humans have Five Zang, which transform Five Qi to generate Joy, Anger, Sorrow, Worry, and Fear. (Transforming Five Qi means transforming the Qi of the Five Elements. Liver emotion is Anger, Heart emotion is Joy, Spleen emotion is Sorrow, Lung emotion is Worry, Kidney emotion is Fear. These are the emotions of the Five Zang generated by the Five Qi. This states that the Five Zang of humans generate the Five Qi and Five Emotions,有形 and formless, corresponding to Yin and Yang.) Therefore, Joy and Anger damage Qi; Cold and Summer-Heat damage Form. (Joy and Anger arise internally, thus damaging the Qi of Yin and Yang. External pathogenic evils enter from the skin/hair into muscles, collaterals, and Zang-Fu, thus Cold and Summer-Heat damage Form. Ma Shi stated: Mentioning Joy and Anger implies Worry, Thought, and Fear; mentioning Cold and Summer-Heat implies Dryness, Dampness, and Wind. Wang Zifang stated: The Qi of the Four Seasons generally belongs to the coming and going of Cold and Summer-Heat. Internal injuries of the Five Emotions also emphasize the two Qi of Yin and Yang. Hence, the following text says: "Violent anger damages Yin, violent joy damages Yang." The *Ben Shen* chapter says: "Follow the Four Seasons and adapt to Cold and Summer-Heat, harmonize Joy and Anger and live securely." Thus, discussing Yin and Yang via Five Elements and Five Qi is acceptable; discussing Yin and Yang via Cold/Summer-Heat and Joy/Anger is also acceptable. If one rigidly adheres to the text to discuss Yin and Yang, it is indeed fixed.) Violent anger damages Yin; Violent joy damages Yang. Rebellious Qi moves upward, filling the vessels and separating from the Form. (Those with much Yang tend to be joyful; those with much Yin tend to be angry. Joy belongs to Yang, Anger belongs to Yin. Therefore, sudden violent anger damages Yin; sudden violent joy damages Yang. When Yin-Yang Qi rebels and moves upward, the Qi of the Five Zang fills the vessels and separates from the true Zang Form. This states that Cold/Summer-Heat damage the Yin-Yang of the external body/form, while Joy/Anger damage the Yin-Yang of the internal Zang Qi. Zhang Zhaohuang stated: Damage to Yang causes Qi rebellion upward; damage to Yin causes blood fullness in vessels.) Unregulated Joy and Anger, and excessive exposure to Cold and Summer-Heat, make life unstable. (The Classic states: "The wise person's preservation of health must follow the Four Seasons and adapt to Cold and Summer-Heat, harmonize Joy and Anger and live securely." If Joy and Anger are inconsistent, and Cold and Summer-Heat are excessive, then the interior-exterior and Yin-Yang are both damaged. How can life remain stable and long-lasting? This summarizes the meaning of the previous chapter.) Thus, Heavy Yin must transform into Yang; Heavy Yang must transform into Yin. (Following the previous text, Heaven has the Cold/Summer-Heat of the Four Seasons, and Humans have the Yin/Yang of the Five Qi. Discussing them together, the Yin-Yang pathogens of Heaven are also influenced by our human Yin-Yang Qi transformation. Thus, receiving Heaven's Yin pathogen must transform into Yang; receiving Yang pathogen must transform into Yin. Wang Zifang stated: This chapter discusses the Four Seasons and Five Elements of Heaven combining with the Five Zang and Five Qi of Humans. Hence, there are sections discussing Heaven's rhythm and sections discussing Human rhythm, some discussed separately, some combined.) It is said: Injury to Cold in Winter leads to Warm Disease in Spring; Injury to Wind in Spring leads to Undigested Diarrhea (Sun-Xie) in Summer; Injury to Summer-Heat in Summer leads to Malaria in Autumn; Injury to Dampness in Autumn leads to Cough in Winter. (Autumn/Winter are Yin of the seasons; Cold/Dampness are Yin of the Qi. Winter injury to Cold and Autumn injury to Dampness are called Heavy Yin. Winter injury to Cold leading to Spring Warmth, and Autumn injury to Dampness leading to Winter Cough, are Heavy Yin transforming into Yang disease. Spring/Summer are Yang of the seasons; Wind/Summer-Heat are Yang of the Qi. Spring injury to Wind and Summer injury to Summer-Heat are called Heavy Yang. Spring injury to Wind leading to Summer Sun-Xie, and Summer injury to Summer-Heat leading to Autumn Malaria, are Heavy Yang transforming into Yin disease. Cold pathogen lies dormant; in Spring, Yang Qi moves outward, transforming Cold into Warmth. Summer-Heat pathogen lies dormant; in Autumn, Yin Qi moves outward, transforming Heat into Yin-Malaria. This shows that Heaven's Yin-Yang changes according to our body's Yin-Yang. Those injured by Wind are affected first in the upper part; those injured by Dampness are affected first in the lower part. Yang diseases, moving upward to the extreme, then descend, thus transforming into the Yin disease of Sun-Xie. Yin diseases, moving downward to the extreme, then ascend, thus transforming into the Yang syndrome of Cough. This shows that the Yin-Yang of the Four Seasons changes and ascends/descends according to our body's Yin-Yang. Malaria refers to Three-Yin Malaria. Wang Zifang stated: "It is said" quotes the *Sheng Qi* chapter to prove this.) The Emperor said: I have heard that the sages of ancient times discussed human anatomy, distinguished the Zang-Fu, organized the meridians, connected the Six Combinations, each following their meridian. Acupoints where Qi emerges have specific names; valleys and bones all have origins; divisions and reversals/compliances have their own order; the Yin-Yang of the Four Seasons have complete regulations; external and internal responses all have exterior-interior correspondences. Is this truly the case? (The Emperor states that human Zang-Fu and body correspond externally and internally to the Yin-Yang of the Four Seasons of Heaven. Only the sages of ancient times could discuss human anatomy, integrating with Heaven and Earth. Thus, Qibo discusses the Five Directions, Five Qi, Five Colors, and Five Tones of Heaven, and the Five Flavors of Earth's Five Elements, to correspond to the Five Bodies, Five Zang, Five Orifices, and Five Emotions of humans. "Six Combinations" refers to the pairing of the Twelve Meridians. Foot Taiyang and Foot Shaoyin form the first combination; Foot Shaoyang and Foot Jueyin form the second; Foot Taiyang and Foot Taiyin form the third; Hand Taiyang and Hand Shaoyin form the fourth; Hand Shaoyang and Hand Jueyin form the fifth; Hand Taiyang and Hand Taiyin form the sixth. Each follows their meridian correctly and connects. Acupoints are places where meridian Qi pours in.)