而自相资生也。）肝主目。（肝气通于目。肝和则目能辨五色。故目为肝所主。）其在天为玄。在人为道。在地为化。化生
五味。道生智。玄生神。（承上文而言。在天之五方五气。在人之五脏五体。在地之五味五行。皆阴阳变化之为用也。阴
阳变化之道。其在天为玄。玄、幽远也。玄生神。神者。阴阳不测之谓。是以在天为六气。而在地为五行也。其在人为
道。道者。阴阳五行不易之理也。道生智。智者。五脏之神志魂魄。因思虑而处物。是以人之五脏。生五神。化五志也。
其在地为化。物生谓之化。化生万物。而五味之美。不可胜极也。）神在天为风。在地为木。在体为筋。在脏为肝。（按
天元纪大论曰。阴阳不测谓之神。神在天为风。在地为木。在天为热。在地为火。在天为湿。在地为土。在天为燥。在
地为金。在天为寒。在地为水。故在天为气。在地成形。形气相感而化生万物矣。此阴阳不测之变化。是以在天则为风
为热为湿为燥为寒。在地则为木为火为土为金为水。在体则为筋为脉为肉为皮毛为骨。在脏则为肝为心为脾为肺为肾。
在声则为呼为笑为歌为哭为呻。在变动则为握为忧为哕为咳为栗。在窍则为目为舌为口为鼻为耳。在色则为苍黄赤白黑。
在味则为酸苦甘辛咸。在音则为宫商角征羽。在志则为喜怒忧思恐。此皆阴阳应象之神化也。）在色为苍。（薄青色。东
方木色也。）在音为角。（角为木音。和而长也。）在声为呼。（呼、叫呼也。在志为怒。故发声为呼。）在变动为握。（变
动、脏气变动于经俞也。握者。拘急之象。筋之证也。）在窍为目。（目者。肝之
官也。）在味为酸。（木之味也。）在志为怒。（肝者。将军之官。故其志在怒。）怒伤肝。（用志太过。则反伤其体矣。）悲
胜怒。（悲为肺志。以情胜情也。）风伤筋。（能生我者。亦所能害我也。）燥胜风。（燥属西方之金气。四时五行之气。有
相生而有相制也。）酸伤筋。（能养我者。亦能伤我也。）辛胜酸。（辛为金味。故能胜酸。金胜木也。）南方生热。（南方
主夏令。故生热。）热生火。（夫火生热。今以在天之热而生火。正阴阳不测之变化。）火生苦。（炎上作苦。火生苦味也。）
苦生心。（苦、心之味也。味为阴。脏亦为阴。故味生脏。）心生血。（血乃中焦之汁。奉心神而化赤。故血者神气也。）
血生脾。（由本脏之所生。而生及相生之脏。）心主舌。（心气通于舌。心和则能知五味。故舌乃心之主。）其在天为热。
在地为火。在体为脉。在脏为心。（风寒暑湿燥火。天之阴阳也。木火土金水火。地之阴阳也。人有五脏。化五气以生喜
怒悲忧恐。人之阴阳也。在天成象。在地成形。人则参天两地者也。先言体而后言脏者。人秉天地之生气。自外而内也。）
在色为赤。（南方之火色也。）在音为征。（征为火音。和而美也。）在声为笑。（心志喜。故发声为笑。）在变动为忧。（心
独无俞。故变动在志。心气并于肺则忧。）在窍为舌。（舌者。心之官也。）在味为苦。（火之味也。）在志为喜。（心中和
乐则喜。）喜伤心。（过于喜。则心志自伤。）恐胜喜。（恐为肾志。水胜火也。）热伤气。（热则气泄。故热伤气。）寒胜热。
有亢害则有承制。阴阳五行之自然也。苦伤气。（苦乃火味。故亦伤气也。）咸胜苦。（咸为水味。故胜苦。）中央生湿。
（中央主土。而灌溉四旁。故生湿。）湿生土。（在天为气。在地成形。以气而生形也。）土生甘。（土主稼穑。稼穑作甘。）
甘生脾。（地食人以五味。甘先入脾。故主生脾。）脾生肉。（脾之精气。主生肌肉。）肉生肺。（五行之相生者。以所生
之气而相生也。）脾主口。（脾气通于口。脾和则能知谷味。故脾主口。）其在天为湿。在地为土。在体为肉。在脏为脾。
（人之形身脏腑。由五行五气而生。五气五行。又归于神化。）在色为黄。（中央土色也。）在音为宫。（宫为土音。大而
和也。）在声为歌。（脾志思。思而得之。则发声为歌。）在变动为哕。（气逆于肺胃之间。则为哕。胃之上。肺之下。脾
之分也。故脾气变动则为哕。）在窍为口。（脾者。主为卫使之迎粮。故脾窍在口。）在味为甘。（土之味也。）在志为思。
（因志而任变谓之思。脾主运用。故所志在思。）思伤脾。（五脏化五气。以生五志。用志则伤气。气伤则脏伤。）怒胜思。
（怒为肝志。故能胜思。）湿伤肉。（脾主肉而恶湿。故湿胜则伤肉。）风胜湿。（风乃木气。故胜土湿。）甘伤肉。（味伤
形也。）酸胜甘。（酸乃木味。故胜土之甘。）西方生燥。（西方主秋金之令。故其气生燥。）燥生金。（因气而生形。）金生
辛。（因形而成味。）辛生肺。（因味而生脏。）肺生皮毛。（因脏而生形。）皮毛生肾。（肺气主于皮毛。因金气而生肾。肺
主鼻。（肺气通于鼻。肺和则鼻能知香臭。故肺主开窍在鼻。）其在天为燥。在地为金。在体为皮毛。在脏为肺。（在天为
气。在地成形。形气相感而化生万物。人为万物之灵。在体为皮毛。在脏为肺者。感天地之形气而化生也。）在色为白。
（肺金之色也。）在音为商。（西方之音。轻而劲也。）在声为哭。（肺志在悲。故发声为哭。）在变动为咳。（脏气变动。
则及于喉而为咳。）在窍为鼻。（鼻者。肺之窍也。）在味为辛。（金之味也。）在志为忧。（精气并于肺则忧。）忧伤肺。（过
则损也。）喜胜忧。（喜则气散。故能胜忧郁。）热伤皮毛。（秋令燥热。反伤皮毛。）寒胜热。（严肃之令复。则炎烁之气
消。）辛伤皮毛。（气主皮毛。辛散气。故伤皮毛。）苦胜辛。（火味胜金也。）北方生寒。（北方主水故生寒。）寒生水。（形
生气而气生形也。）水生咸。（水味咸。故咸生于水。）咸生肾。（味之咸者。主生养肾。）肾生骨髓。（肾之精气。生长骨
髓。）髓生肝。（肾之精髓。复生肝木。言五脏之相生。由天之五气。地之五味之所生也。）肾主耳。（肾气通于耳。肾和
则耳能闻五音。故肾气所主在耳。）其在天为寒。在地为水。在体为骨。在脏为肾。（五方生五气。五气生五行。五行生
五味。五味生五体。五脏者。言人本天地之形气而生成也。其在天为寒。在地为水。在体为骨。在脏为肾者。言天地人
之成象成形者。皆本于阴阳不测之变化。）在色为黑。（色有阴阳也。）在音为羽。（声有阴阳也。）在声为呻。（呻者。伸
也。肾气在下。故声欲太息而伸出之。）在变动为栗。（栗、战栗貌。寒水之气变也。）在窍为耳。（肾开窍于耳。）在味为
咸。（水之味也。）在志为恐。（肾藏志。而为作强之官。故虑事而时怀惕厉也。）恐伤肾。（灵枢经曰。恐惧而不解。则伤
精明感肾也。）思胜恐。（思虑深。则处事精详。故胜恐。）寒伤血。（寒甚则血凝泣。故伤血。王子方问曰。风伤筋。湿
伤肉。以本气而伤本体也。在心则曰热伤气。在肾则曰寒伤血者。何也。曰。气为阳。血为阴。火为阳。水为阴。心主
火而为热。肾主水而为寒。是以热伤气而寒伤血者。同气相感也。下文曰。阴阳者。血气之男女也。水火者。阴阳之兆
征也。心肾为水火阴阳之主宰。故所论虽与别脏不同。而亦是本气自伤之意）燥胜寒。（燥主秋热之令。故能胜寒。）咸
伤血。（咸走血。故食咸则伤血矣。）甘胜咸。（甘为土味。故能胜咸。莫子晋问曰。五方注释。曷多不同。曰。阴阳之道。
变化无穷。是以五方之经文。亦少有差别。愚故引经注经。各尽其义。学人引而伸之。总不外乎阴阳之大道也。）故曰。
天地者。万物之上下也。（天覆于上。地载于下。天地位而万物化生于其间。）阴阳者。血气之男女也。（阴阳之道。其在
人则为男为女。在体则为气为血。）左右者。阴阳之道路也。（在天地六合。东南为左。西北为右。阴阳二气。于上下四
旁。昼夜环转。而人之阴阳。亦同天地之气。昼夜循环。故左右为阴阳之道路。）水火者。阴阳之兆征也。（天一生水。
地二生火、火为阳。水为阴。水火有形。故为阴阳之征兆。）阴阳者。万物之能始也。（干知大始。坤以简能。而生万物。）
故曰。阴在内。阳之守也。阳在外。阴之使也。（阴静于内。阳动于外。阴阳动静而万物化生。上文论天地阴阳之气。运
用于上下四旁。此复言阴阳之气。又有外内之所主也。在天地则天包乎地之外。其在人则阳为阴之卫也。）帝曰。法阴
阳奈何。（帝言何以取法天地阴阳之气。而为调治之法也。高士宗曰。按以下岐伯所答。如阳胜则身热。阴胜则身寒。乃
阴阳偏胜之为害也。如能知七损八益。是能调养吾身中之阴阳损益。而不为邪所伤也。如人之右耳目不如左明。左手足
不如右强。乃法象天地四方之盛虚也。如贤人上配天以养头。下象地以养足。中旁人事以养五脏。乃取法天地以养人也。
如天气通于肺。地气通于嗌。风气通于肝。雷气通于心。是天地之气而应象于人。如暴气象雷。逆气象阳。是人之气而
应象于天地也。如善用针者。从阴引阳。从阳引阴。是取法阴阳之道。而为用针之法。如善诊者。察色以脉。先别阴阳。
是取法阴阳之理。而为诊视之法也。其高者因而越之。其下者引而竭之。阳病治阴。阴病治阳。是审别阴阳而为救治之
法也。此篇论天地阴阳。五方五行之气。以应人之形身脏腑。至于延医调养。亦皆取法乎阴阳。故曰阴阳应象大论。）岐
伯曰。阳胜则身热。腠理闭。喘粗。为之俯仰。汗不出而热。齿干以烦冤。腹满死。能冬不能夏。（阳胜乃火热用事。故
身热。热在表则腠理闭。热在里则喘粗。阴胜在腹。则为之俯。阳胜在背。则为之仰。阳胜于周身。则汗不出而热也。
肾主精液。齿干、精液竭矣。心主血液。烦冤、血液枯矣。腹满、中焦之生气绝矣。此阳热偏胜之死证。然能苟延于冬。
则不能幸免于夏。盖言人之阴阳。又配合天地四时之阴阳。而为生死也。）阴胜则身寒。汗出。身常清。数栗而寒。寒则
厥。厥则腹满死。能夏不能冬。此阴阳更胜之变。病之形能也。（阴胜则阳虚。故汗出。阴寒在表则身常清。在里则数栗
而寒也。四肢为诸阳之本。表里俱寒则四肢厥冷。四肢厥逆则腹虚满矣。乃阴寒偏胜之死证。得夏月之阳热。尚可救其
阴寒。此阴阳之变。能为形身作病也。）帝曰。调此二者奈何。岐伯曰。能知七损八益。则二者可调。不知用此。则早衰
之节也。（女子以七为纪。男子以八为纪。七损八益者。言阳常有余。而阴常不足也。然阳气生于阴精。知阴精之不足。
而无使其亏损。则二者可调。不知阴阳相生之道。而用此调养之法。则年未半百而早衰矣。）年四十而阴气自半也。起居
衰矣。（男子以八为期。故四十而居半。阴气、肾气精气也。阴气渐虚。则起居自倦矣。）年五十。体重。耳目不聪明矣。
（经曰。肾虚肝虚脾虚。皆令人体重烦冤。又曰。液脱者。骨肉屈伸不利。年五十而精液血液皆虚。是以体重而不轻便
也。精气虚而不能并于上。则耳目不聪明矣。）年六十。阴痿。气大衰。九窍不利。下虚上实。涕泣俱出矣。（人年六十。
已逾七八之期。天癸竭。肾气大衰。而阴事痿矣。九窍为水注之气。精水竭而精气衰。则九窍为之不利也。精竭于下。
水泛于上。而涕泣俱出矣。解精微论曰。精神去。目涕泣出。王子方曰。调此二者。重在七损。故曰阴气自半。曰体重。
曰阴痿。夫起居动作为阳。耳目九窍为阳。曰起居衰矣。曰耳目不聪明。九窍不利。自阴虚而衰及于阳也。）故曰。知之
则强。不知则老。（知七损八益。而能固守其精。则阴阳俱盛。而筋骨壮强。不知阴阳所生之原。以欲竭其精。以耗散其
真。至半百而衰老矣。）故同出而名异耳。（神气生于阴精。故同出于天乙之真。而有精气神三者之异名耳。）智者察同。
愚者察异。愚者不足。智者有余。（察、知也。省也。智者省察其阴阳。同出于天真。不妄作劳。则阳完而阴亦固矣。精
神内守。则阴盛而气亦外强。知阴阳之交相生固。则精气常为有余。愚者止知名之有异。如烦劳则阳气外张。而不知精
亦内绝。如逆之伤肾。则春阳之气。亦无所资生。不知阳为阴之固。阴为阳之根。而精气恒不足矣。）有余则耳目聪明。
身体轻强。老者复壮。壮者益治。（有余则阳气充而耳目聪明。精血足而身体强健。精神完固。能却老而全角。壮者益充
满而平治也。王子方曰。上文曰体重。耳目不聪明。此节曰耳目聪明。身体强健。又见其阴阳互相资益之妙。）是以圣人
为无为之事。乐恬 之能。从欲快志于虚无之守。故寿命无穷。与天地终。此圣人之治身也。（此言治世之圣人。与逸世
之真人至人不同。寿仅可以百数。然亦有修身之道。而寿命无穷。与天地终始。行所无事。则外不劳形。内无思想。恬
（这是指阴阳之间互相资生。）肝主管眼睛。（肝气与眼睛相通。肝气调和，眼睛就能分辨五色。所以眼睛由肝所主管。）它在自然界表现为幽深玄妙。在人类表现为道。在大地上表现为化育。化育产生五味。道产生智慧。玄妙产生神机。（承接上文来说。在天之五方五气、在人之五脏五体、在地之五味五行，都是阴阳变化的作用。阴阳变化的道理，在天称为玄。玄，就是幽远的意思。玄生神。神，就是阴阳变化不可测度的意思。所以在天表现为六气，在地表现为五行。它在人身上表现为道。道，就是阴阳五行不变的道理。道生智。智，就是五脏的神志魂魄，因为思虑而处理事物。所以人的五脏，产生五神，化生五志。它在大地上表现为化。万物生长叫做化。化生万物，而五味的美味，多得无法穷尽。）神在天表现为风。在地表现为木。在形体表现为筋。在脏腑表现为肝。（按《天元纪大论》说：阴阳变化不可测度叫做神。神在天表现为风，在地表现为木；在天表现为热，在地表现为火；在天表现为湿，在地表现为土；在天表现为燥，在地表现为金；在天表现为寒，在地表现为水。所以在天是气，在地是形，形与气相互感应从而化生万物。这就是阴阳不可测度的变化。所以在天则是风、热、湿、燥、寒；在地则是木、火、土、金、水；在形体则是筋、脉、肉、皮毛、骨；在脏腑则是肝、心、脾、肺、肾；在声音则是呼、笑、歌、哭、呻；在变动则是握、忧、哕、咳、栗；在孔窍则是目、舌、口、鼻、耳；在面色则是苍、黄、赤、白、黑；在味道则是酸、苦、甘、辛、咸；在五音则是宫、商、角、徵、羽；在五志则是喜、怒、忧、思、恐。这些都是阴阳应象的神妙变化。）在面色表现为青色。（薄青色，是东方木的颜色。）在五音表现为角。（角是木音，和谐而长。）在声音表现为呼。（呼，就是呼叫。在五志为怒，所以发声为呼。）在变动表现为握。（变动，是脏气在经络腧穴上的变动。握，是拘急的征象，属于筋的病证。）在孔窍表现为目。（眼睛，是肝的外候器官。）在味道表现为酸。（是木的味道。）在五志表现为怒。（肝，是将军之官，所以它的志意在于怒。）怒会损伤肝。（意志使用过度，就会反过来伤害肝体。）悲能胜怒。（悲是肺的志意，以情志相胜的原理来克制。）风能损伤筋。（能生我的，也能伤害我。）燥能胜风。（燥属于西方的金气，四时五行之气，既有相生也有相制。）酸会损伤筋。（能滋养我的，也能伤害我。）辛能胜酸。（辛是金的味道，所以能胜酸，即金克木。）南方产生热。（南方主夏令，所以产生热。）热产生火。（火生热，现在说天上的热产生火，正是阴阳不可测度的变化。）火产生苦味。（炎上作苦，火产生苦味。）苦味产生心。（苦，是心的味道。味属阴，脏也属阴，所以味生脏。）心产生血。（血是中焦的水汁，奉心神的作用而化为红色，所以血就是神气。）血产生脾。（由本脏所生，进而产生相生之脏。）心主管舌头。（心气与舌头相通，心和调则能知晓五味，所以舌头是心的外候器官。）它在自然界表现为热。在地表现为火。在形体表现为脉。在脏腑表现为心。（风寒暑湿燥火，是天之阴阳；木火土金水火，是地之阴阳；人有五脏，化生五气以产生喜怒悲忧恐，是人之阴阳。在天形成形象，在地形成形体，人则参配天地。先说形体后说脏腑，是因为人秉承天地的生气，由外向内发展。）在面色表现为红色。（是南方火的色彩。）在五音表现为徵。（徵是火音，和谐而美好。）在声音表现为笑。（心志为喜，所以发声为笑。）在变动表现为忧。（心独无腧穴，所以变动表现在志意上。心气合并于肺则产生忧。）在孔窍表现为舌。（舌头，是心的外候器官。）在味道表现为苦。（是火的味道。）在五志表现为喜。（心中和乐则喜。）喜会损伤心。（过于喜悦，则心志自伤。）恐能胜喜。（恐是肾的志意，水克火。）热会损伤气。（热则气泄，所以热损伤气。）寒能胜热。（有亢盛危害就有承袭制约，这是阴阳五行的自然规律。）苦会损伤气。（苦是火的味道，所以也损伤气。）咸能胜苦。（咸是水的味道，所以能胜苦。）中央产生湿。（中央主土，灌溉四方，所以产生湿。）湿产生土。（在天是气，在地是形，以气而生形。）土产生甘味。（土主稼穑，稼穑产生甘味。）甘味产生脾。（大地用五味供养人，甘味先入脾，所以主要生养脾。）脾产生肌肉。（脾的精气，主要生养肌肉。）肌肉产生肺。（五行相生，是以所生之气而相生。）脾主管口。（脾气与口相通，脾调和则能知晓谷物的味道，所以脾主管口。）它在自然界表现为湿。在地表现为土。在形体表现为肉。在脏腑表现为脾。（人的身形脏腑，由五行五气而生，五气五行又归于神化。）在面色表现为黄色。（是中央土的色彩。）在五音表现为宫。（宫是土音，宏大而和谐。）在声音表现为歌。（脾志为思，思而有所得，则发声为歌。）在变动表现为哕。（气逆于肺胃之间，就发生哕。胃之上，肺之下，是脾的分野。所以脾气变动就发生哕。）在孔窍表现为口。（脾，主要作为卫使之迎粮，所以脾的孔窍在口。）在味道表现为甘。（是土的味道。）在五志表现为思。（因志意而任变叫做思。脾主运用，所以它的志意在思。）思会损伤脾。（五脏化生五气，以产生五志。使用志意就会损伤气，气损伤则脏受损。）怒能胜思。（怒是肝的志意，所以能胜思。）湿会损伤肌肉。（脾主肌肉而厌恶湿，所以湿胜则损伤肌肉。）风能胜湿。（风是木气，所以能胜土湿。）甘会损伤肌肉。（味道损伤形体。）酸能胜甘。（酸是木味，所以能胜土之甘。）西方产生燥。（西方主秋金之令，所以其气产生燥。）燥产生金。（因气而生形。）金产生辛味。（因形而成味。）辛味产生肺。（因味而生脏。）肺产生皮毛。（因脏而生形。）皮毛产生肾。（肺气主于皮毛，因金气而生肾。肺主管鼻子。（肺气与鼻子相通，肺调和则鼻子能知晓香臭，所以肺的主窍在鼻子。）它在自然界表现为燥。在地表现为金。在形体表现为皮毛。在脏腑表现为肺。（在天是气，在地是形，形气相互感应从而化生万物。人是万物之灵，在形体是皮毛，在脏腑是肺，是感应天地的形气而化生的。）在面色表现为白色。（是肺金的色彩。）在五音表现为商。（是西方的音，轻劲有力。）在声音表现为哭。（肺志在悲，所以发声为哭。）在变动表现为咳。（脏气变动，则波及喉咙而发生咳。）在孔窍表现为鼻。（鼻子，是肺的孔窍。）在味道表现为辛。（是金的味道。）在五志表现为忧。（精气合并于肺则忧。）忧会损伤肺。（过度则损耗。）喜能胜忧。（喜则气散，所以能胜忧郁。）热会损伤皮毛。（秋令燥热，反而损伤皮毛。）寒能胜热。（严肃的时令恢复，则炎热销蚀之气消亡。）辛会损伤皮毛。（气主皮毛，辛散气，所以损伤皮毛。）苦能胜辛。（火味胜金。）北方产生寒。（北方主水，所以产生寒。）寒产生水。（形生气而气生形。）水产生咸味。（水味咸，所以咸生于水。）咸味产生肾。（味之咸者，主要生养肾。）肾产生骨髓。（肾的精气，生长骨髓。）骨髓产生肝。（肾的精髓，再生肝木，说的是五脏的相生，源于天之五气、地之五味所生。）肾主管耳朵。（肾气与耳朵相通，肾调和则耳朵能听闻五音，所以肾气所主在耳朵。）它在自然界表现为寒。在地表现为水。在形体表现为骨。在脏腑表现为肾。（五方产生五气，五气产生五行，五行产生五味，五味产生五体。五脏，是说人本于天地的形气而生成。它在自然界表现为寒，在地表现为水，在形体表现为骨，在脏腑表现为肾，是说天地人的成象成形，都本于阴阳不可测度的变化。）在面色表现为黑色。（色有阴阳之分。）在五音表现为羽。（声有阴阳之分。）在声音表现为呻。（呻，就是伸。肾气在下，所以声音想要叹息而伸出它。）在变动表现为战栗。（战栗，是颤抖的样子，是寒水之气的变化。）在孔窍表现为耳朵。（肾开窍于耳。）在味道表现为咸。（是水的味道。）在五志表现为恐。（肾藏志，并且是作强之官，所以考虑事情时常怀警惕之心。）恐会损伤肾。（《灵枢经》说：恐惧而不解除，就会损伤精明感伤肾。）思能胜恐。（思虑深远，则处事精详，所以能胜恐。）寒会损伤血。（寒甚则血液凝滞，所以损伤血。王子方问道：风伤筋，湿伤肉，是以本气伤害本体。在心则说热伤气，在肾则说寒伤血，为什么呢？回答说：气为阳，血为阴；火为阳，水为阴。心主火而为热，肾主水而为寒。所以热伤气而寒伤血，是同气相感。下文说：阴阳，是血气的男女；水火，是阴阳的征兆。心肾是水火阴阳的主宰，所以虽然论述与其他脏不同，但也是本气自伤的意思。）燥能胜寒。（燥主秋热之令，所以能胜寒。）咸会损伤血。（咸走血，所以吃咸会损伤血。）甘能胜咸。（甘是土味，所以能胜咸。莫子晋问道：五方的注释，为何多有不同？回答说：阴阳之道，变化无穷。所以五方的经文，也稍有差别。我故引经注经，各尽其义。学习者引申它，总不外乎阴阳的大道。）所以说：天地，是万物的上下。（天覆盖在上，地承载在下，天地定位而万物化生于其间。）阴阳，是血气的男女。（阴阳之道，在人则为男为女，在形体则为气为血。）左右，是阴阳的道路。（在天地六合，东南为左，西北为右。阴阳二气，在上下四旁，昼夜环转，而人的阴阳，也同天地之气，昼夜循环，所以左右是阴阳的道路。）水火，是阴阳的征兆。（天一生水，地二生火。火为阳，水为阴。水火有形，所以是阴阳的征兆。）阴阳，是万物的始基。（乾知大始，坤以简能，而生万物。）所以说：阴在内，是阳的守持；阳在外，是阴的役使。（阴静于内，阳动于外，阴阳动静而万物化生。上文论述天地阴阳之气，运用于上下四旁，这里又说阴阳之气，又有内外之主。在天地则天包乎地之外，在人则阳为阴的卫护。）黄帝说：效法阴阳怎么做？（黄帝问如何取法天地阴阳之气，作为调治的方法。高士宗说：以下岐伯的回答，如阳胜则身热，阴胜则身寒，是阴阳偏胜的危害。如能知道七损八益，是能调养自身中的阴阳损益，而不被邪气所伤。如人的右耳目不如左明，左手足不如右强，是效法天地四方的盛虚。如贤人上配天以养头，下象地以养足，中旁人事以养五脏，是取法天地以养人。如天气通于肺，地气通于咽，风气通于肝，雷气通于心，是天地之气应象于人。如暴气象雷，逆气象阳，是人之气应象于天地。如善用针者，从阴引阳，从阳引阴，是取法阴阳之道，作为用针的方法。如善诊者，察色按脉，先别阴阳，是取法阴阳之理，作为诊视的方法。其高者因而越之，其下者引而竭之，阳病治阴，阴病治阳，是审别阴阳而作为救治的方法。本篇论述天地阴阳、五方五行之气，以应人的身形脏腑，至于延医调养，也都取法于阴阳。所以说阴阳应象大论。）岐伯说：阳胜则身体发热，腠理闭塞，呼吸粗重，为此俯仰不安，汗不出而热，牙齿干燥且心烦冤屈，腹部胀满而死，能耐受冬天而不能耐受夏天。（阳胜乃火热当令，所以身体发热。热在表则腠理闭塞，热在里则呼吸粗重。阴胜在腹，则为之俯；阳胜在背，则为之仰。阳胜于周身，则汗不出而热。肾主精液，牙齿干燥，说明精液枯竭。心主血液，心烦冤屈，说明血液枯涸。腹部胀满，说明中焦的生气断绝了。这是阳热偏胜的死证。然而能在冬天苟延残喘，却不能侥幸免于夏天。这是说人的阴阳，又配合天地四时的阴阳，来决定生死。）阴胜则身体寒冷，出汗，身体常觉清冷，频繁战栗发冷，冷则四肢厥逆，厥逆则腹部胀满而死，能耐受夏天而不能耐受冬天。这是阴阳更替胜复的变化，是疾病的形态表现。（阴胜则阳虚，所以出汗。阴寒在表则身体常觉清冷，在里则频繁战栗发冷。四肢是诸阳之本，表里俱寒则四肢厥冷。四肢厥逆则腹部虚满。这是阴寒偏胜的死证。得到夏月的阳热，还可以挽救阴寒。这是阴阳的变化，能为身形带来疾病。）黄帝说：调治这两者怎么做？岐伯说：能知道七损八益，这两者就可以调治。不知道运用这个原则，就是早衰的节律。（女子以七岁为周期，男子以八岁为周期。七损八益，是说阳气常有余，而阴精常不足。然而阳气生于阴精，知道阴精的不足，而不使其亏损，那么这两者就可以调治。不知道阴阳相生的道理，而运用这个调养方法，那么不到半百就会早衰。）人到四十岁，阴气自己减半，起居功能衰退了。（男子以八岁为期，所以四十岁是一半。阴气，是肾气精气。阴气渐虚，则起居自然疲倦。）人到五十岁，身体沉重，耳目不聪明了。（经书说：肾虚、肝虚、脾虚，都会让人身体沉重烦冤。又说：液脱者，骨肉屈伸不利。五十岁时精液血液皆虚，所以身体沉重而不轻便。精气虚而不能上并于头面，则耳目不聪明了。）人到六十岁，阳痿，气大大衰退，九窍不通利，下虚上实，鼻涕眼泪一起流出。（人年六十，已超过七八的周期，天癸竭尽，肾气大衰，而性功能痿废了。九窍是水注之气，精水枯竭而精气衰，则九窍为之不通利。精竭于下，水泛于上，而鼻涕眼泪一起流出。《解精微论》说：精神离去，眼睛流涕泪。王子方说：调治这两者，重在七损。所以说阴气自半，说身体沉重，说阳痿。夫起居动作为阳，耳目九窍为阳。说起居衰退，说耳目不聪明，九窍不通利，是从阴虚而衰及于阳。）所以说：知道了就强壮，不知道就衰老。（知道七损八益，并能固守其精，则阴阳俱盛，筋骨壮强。不知道阴阳产生的本源，以欲望耗尽精气，以耗散真元，到半百就衰老了。）所以同出而名称不同。（神气生于阴精，所以同出于天乙的真元，而有精气神三者的异名罢了。）智者观察共同点，愚者观察差异点。愚者不足，智者有余。（察，是知道、省察的意思。智者省察其阴阳，同出于天真，不妄作劳，则阳完而阴亦固。精神内守，则阴盛而气亦外强。知道阴阳交互相生坚固，则精气常为有余。愚者只知名称的差异，如烦劳则阳气外张，而不知精亦内绝。如逆之伤肾，则春阳之气，也无从资生。不知道阳是阴的固护，阴是阳的根本，而精气恒不足。）有余则耳目聪明，身体轻强，老者恢复健壮，壮者更加治理良好。（有余则阳气充而耳目聪明，精血足而身体强健。精神完固，能抵御衰老而保全角力。壮者更加充满而平治。王子方说：上文说身体沉重，耳目不聪明，这一节说耳目聪明，身体强健，又见到其阴阳互相资益的妙处。）所以圣人从事无为的事业，乐于恬淡的能力，在虚无的守持中顺从欲望快意，所以寿命无穷，与天地同终。这是圣人的修身之道。（此言治世的圣人，与逸世的真人至人不同。寿命仅可以百岁计算。然而也有修身之道，而寿命无穷，与天地始终。行所无事，则外不劳形，内无思想，恬淡）
(Refers to the mutual nourishment of Yin and Yang.) The Liver governs the eyes. (Liver Qi connects with the eyes. When Liver Qi is harmonious, the eyes can distinguish five colors. Thus, the eyes are governed by the Liver.) In Heaven it manifests as Mystery (Xuan). In Humans it manifests as Dao. On Earth it manifests as Transformation (Hua). Transformation generates the Five Flavors. Dao generates Wisdom. Mystery generates Spirit (Shen). (Continuing from the above: The Five Directions and Five Qi in Heaven, the Five Zang Organs and Five Tissues in Humans, and the Five Flavors and Five Elements on Earth, are all functions of Yin-Yang transformation. The Way of Yin-Yang transformation, in Heaven, is called Mystery. Mystery means profound and distant. Mystery generates Spirit. Spirit refers to the unmeasurable changes of Yin and Yang. Therefore, in Heaven it manifests as Six Qi, and on Earth as Five Elements. In Humans, it manifests as Dao. Dao refers to the unchanging principles of Yin-Yang and Five Elements. Dao generates Wisdom. Wisdom refers to the Shen, Zhi, Hun, Po, and Yi of the Five Zang Organs, which handle matters through thought. Thus, the human Five Zang Organs generate Five Spirits and transform Five Emotions. On Earth, it manifests as Transformation. The growth of things is called Transformation. Transformation generates all things, and the deliciousness of the Five Flavors is inexhaustible.) Spirit manifests as Wind in Heaven. As Wood on Earth. As Tendons (Jin) in the Body. As the Liver in the Zang Organs. (According to the *Tianyuanji Dalun*: "Unmeasurable changes of Yin and Yang are called Spirit. Spirit manifests as Wind in Heaven, as Wood on Earth; as Heat in Heaven, as Fire on Earth; as Dampness in Heaven, as Earth on Earth; as Dryness in Heaven, as Metal on Earth; as Cold in Heaven, as Water on Earth. Thus, in Heaven it is Qi, on Earth it is Form. Form and Qi interact to transform and generate all things." These are the unmeasurable changes of Yin and Yang. Thus, in Heaven: Wind, Heat, Dampness, Dryness, Cold; on Earth: Wood, Fire, Earth, Metal, Water; in the Body: Tendons, Vessels, Flesh, Skin/Hair, Bones; in the Zang Organs: Liver, Heart, Spleen, Lung, Kidney; in Sounds: Shout, Laugh, Sing, Cry, Groan; in Movements: Clenching, Worry, Hiccups, Cough, Trembling; in Orifices: Eyes, Tongue, Mouth, Nose, Ears; in Complexions: Greenish, Yellow, Red, White, Black; in Flavors: Sour, Bitter, Sweet, Pungent, Salty; in Musical Notes: Gong, Shang, Jue, Zhi, Yu; in Emotions: Joy, Anger, Worry, Thought, Fear. These are all the divine transformations of Yin-Yang correspondence.) In complexion it manifests as Greenish/Cyan (Qing). (A pale cyan color, the color of Wood in the East.) In musical notes it manifests as Jue. (Jue is the note of Wood, harmonious and long.) In sounds it manifests as Shouting (Hu). (Shouting is calling out. In emotions it is Anger, so vocalization is shouting.) In movements it manifests as Clenching (Wo). (Movement refers to the fluctuation of Zang Qi at the meridians and acupoints. Clenching is a sign of spasm, a symptom of the Tendons.) In orifices it manifests as the Eyes. (The eyes are the external organs of the Liver.) In flavor it manifests as Sour. (The flavor of Wood.) In emotions it manifests as Anger. (The Liver is the General Officer, so its emotion is Anger.) Anger injures the Liver. (Excessive use of willpower damages the physical body of the Liver.) Grief overcomes Anger. (Grief is the emotion of the Lung; emotions overcome each other.) Wind injures the Tendons. (That which generates me can also harm me.) Dryness overcomes Wind. (Dryness belongs to the Metal Qi of the West. The Qi of the Four Seasons and Five Elements has both generation and restriction.) Sour injures the Tendons. (That which nourishes me can also harm me.) Pungent overcomes Sour. (Pungent is the flavor of Metal, thus overcoming Sour; Metal overcomes Wood.) The South generates Heat. (The South governs the Summer season, thus generating Heat.) Heat generates Fire. (Fire generates Heat; now saying that Heavenly Heat generates Fire is precisely the unmeasurable change of Yin and Yang.) Fire generates Bitterness. (Flames rise and become bitter; Fire generates the Bitter flavor.) Bitterness generates the Heart. (Bitter is the flavor of the Heart. Flavor is Yin, Zang is Yin, thus Flavor generates Zang.) The Heart generates Blood. (Blood is the fluid of the Middle Jiao, transformed into red by the Shen of the Heart; thus Blood is the Spirit Qi.) Blood generates the Spleen. (Generated by the home organ, it extends to the organ generated by it.) The Heart governs the Tongue. (Heart Qi connects with the tongue. When Heart Qi is harmonious, one can know the five flavors; thus the tongue is the external organ of the Heart.) It manifests as Heat in Heaven. As Fire on Earth. As Vessels (Mai) in the Body. As the Heart in the Zang Organs. (Wind, Cold, Summer-Heat, Dampness, Dryness, Fire are the Yin and Yang of Heaven. Wood, Fire, Earth, Metal, Water, Fire are the Yin and Yang of Earth. Humans have Five Zang Organs that transform Five Qi to generate Joy, Anger, Grief, Worry, Fear; this is the Yin and Yang of Humans. In Heaven forms appear, on Earth forms take shape; humans participate in Heaven and Earth. Speaking of the Body before the Zang Organs is because humans inherit the vital Qi of Heaven and Earth, moving from outside to inside.) In complexion it manifests as Red. (The color of Fire in the South.) In musical notes it manifests as Zhi. (Zhi is the note of Fire, harmonious and beautiful.) In sounds it manifests as Laughing. (The emotion of the Heart is Joy, so vocalization is laughing.) In movements it manifests as Worry. (The Heart alone has no acupoints for movement, so the movement manifests in emotion. When Heart Qi merges with the Lung, Worry arises.) In orifices it manifests as the Tongue. (The tongue is the external organ of the Heart.) In flavor it manifests as Bitter. (The flavor of Fire.) In emotions it manifests as Joy. (When the Heart is harmonious and happy, there is Joy.) Joy injures the Heart. (Excessive joy damages the Heart's spirit.) Fear overcomes Joy. (Fear is the emotion of the Kidney; Water overcomes Fire.) Heat injures Qi. (Heat causes Qi to leak, thus Heat injures Qi.) Cold overcomes Heat. (Where there is excessive harm, there is control; this is the nature of Yin-Yang and Five Elements.) Bitterness injures Qi. (Bitter is the flavor of Fire, thus it also injures Qi.) Salty overcomes Bitter. (Salty is the flavor of Water, thus overcoming Bitter.) The Center generates Dampness. (The Center governs Earth, irrigating the four directions, thus generating Dampness.) Dampness generates Earth. (In Heaven it is Qi, on Earth it is Form; Form is generated by Qi.) Earth generates Sweetness. (Earth governs sowing and reaping; sowing and reaping produce Sweetness.) Sweetness generates the Spleen. (The earth nourishes humans with the Five Flavors; Sweetness enters the Spleen first, thus primarily generating the Spleen.) The Spleen generates Flesh. (The essence and Qi of the Spleen primarily generate muscle tissue.) Flesh generates the Lung. (The generation of the Five Elements occurs through the Qi generated by them.) The Spleen governs the Mouth. (Spleen Qi connects with the mouth. When Spleen Qi is harmonious, one can know the taste of grains; thus the Spleen governs the mouth.) It manifests as Dampness in Heaven. As Earth on Earth. As Flesh in the Body. As the Spleen in the Zang Organs. (Human form and Zang Organs are born from the Five Elements and Five Qi; Five Qi and Five Elements return to Divine Transformation.) In complexion it manifests as Yellow. (The color of Earth in the Center.) In musical notes it manifests as Gong. (Gong is the note of Earth, grand and harmonious.) In sounds it manifests as Singing. (The emotion of the Spleen is Thought; when Thought finds an answer, vocalization is singing.) In movements it manifests as Hiccups (Yue). (Qi rebels between the Lung and Stomach, causing hiccups. Above the Stomach, below the Lung, is the domain of the Spleen. Thus, Spleen Qi movement causes hiccups.) In orifices it manifests as the Mouth. (The Spleen acts as the guard welcoming food, so the orifice of the Spleen is the mouth.) In flavor it manifests as Sweet. (The flavor of Earth.) In emotions it manifests as Thought. (Thinking involves adaptability based on will. The Spleen governs transformation, so its emotion is Thought.) Thought injures the Spleen. (The Five Zang Organs transform Five Qi to generate Five Emotions. Using emotion injures Qi; injured Qi damages the Zang.) Anger overcomes Thought. (Anger is the emotion of the Liver, thus it overcomes Thought.) Dampness injures Flesh. (The Spleen governs flesh and dislikes Dampness; thus excess Dampness injures flesh.) Wind overcomes Dampness. (Wind is the Qi of Wood, thus it overcomes Earth Dampness.) Sweetness injures Flesh. (Flavor damages form.) Sour overcomes Sweet. (Sour is the flavor of Wood, thus it overcomes Earth Sweetness.) The West generates Dryness. (The West governs the Autumn Metal command, thus its Qi generates Dryness.) Dryness generates Metal. (Form is generated by Qi.) Metal generates Pungency. (Flavor is formed by Form.) Pungency generates the Lung. (The Zang is generated by Flavor.) The Lung generates Skin and Hair. (Form is generated by the Zang.) Skin and Hair generate the Kidney. (Lung Qi governs skin and hair; due to Metal Qi, the Kidney is generated. The Lung governs the Nose. (Lung Qi connects with the nose. When Lung Qi is harmonious, the nose can distinguish odors; thus the Lung's orifice is the nose.) It manifests as Dryness in Heaven. As Metal on Earth. As Skin and Hair in the Body. As the Lung in the Zang Organs. (In Heaven it is Qi, on Earth it is Form; Form and Qi interact to generate all things. Humans are the spirit of all things. Manifesting as Skin/Hair in the Body and Lung in the Zang Organs is due to sensing the Form and Qi of Heaven and Earth to be transformed.) In complexion it manifests as White. (The color of Lung Metal.) In musical notes it manifests as Shang. (The note of the West, light and vigorous.) In sounds it manifests as Crying. (The emotion of the Lung is Grief, so vocalization is crying.) In movements it manifests as Coughing. (Zang Qi movement affects the throat, causing cough.) In orifices it manifests as the Nose. (The nose is the orifice of the Lung.) In flavor it manifests as Pungent. (The flavor of Metal.) In emotions it manifests as Worry/Grief. (When Essence and Qi merge in the Lung, Worry arises.) Worry/Grief injures the Lung. (Excess causes damage.) Joy overcomes Worry/Grief. (Joy disperses Qi, thus it overcomes depression.) Heat injures Skin and Hair. (Autumn Dryness-Heat damages skin and hair.) Cold overcomes Heat. (When the solemn command returns, the scorching heat dissipates.) Pungency injures Skin and Hair. (Qi governs skin and hair; Pungency disperses Qi, thus damaging it.) Bitterness overcomes Pungency. (Fire flavor overcomes Metal.) The North generates Cold. (The North governs Water, thus generating Cold.) Cold generates Water. (Form generates Qi, and Qi generates Form.) Water generates Salinity. (Water tastes salty, thus Salinity is generated by Water.) Salinity generates the Kidney. (Salty flavors primarily nourish the Kidney.) The Kidney generates Marrow. (The essence and Qi of the Kidney grow Marrow.) Marrow generates the Liver. (The essence and marrow of the Kidney regenerate Liver Wood. This speaks of the mutual generation of the Five Zang Organs, originating from the Five Qi of Heaven and Five Flavors of Earth.) The Kidney governs the Ears. (Kidney Qi connects with the ears. When Kidney Qi is harmonious, the ears can hear the five tones; thus Kidney Qi governs the ears.) It manifests as Cold in Heaven. As Water on Earth. As Bones in the Body. As the Kidney in the Zang Organs. (Five Directions generate Five Qi; Five Qi generate Five Elements; Five Elements generate Five Flavors; Five Flavors generate Five Bodies. The Five Zang Organs mean that humans are formed from the Form and Qi of Heaven and Earth. Manifesting as Cold in Heaven, Water on Earth, Bones in the Body, and Kidney in the Zang Organs means that the images and forms of Heaven, Earth, and Humans all originate from the unmeasurable changes of Yin and Yang.) In complexion it manifests as Black. (Complexion has Yin and Yang aspects.) In musical notes it manifests as Yu. (Sound has Yin and Yang aspects.) In sounds it manifests as Groaning/Shen. (Shen means extending. Kidney Qi is lower, so the voice desires to sigh and extend it.) In movements it manifests as Trembling/Shivering. (Trembling is the appearance of shivering, a change of Cold-Water Qi.) In orifices it manifests as the Ears. (The Kidney opens into the ears.) In flavor it manifests as Salty. (The flavor of Water.) In emotions it manifests as Fear. (The Kidney stores Zhi and is the Official of Strength, so when considering matters, one often feels vigilant.) Fear injures the Kidney. (The *Ling Shu* says: "Fear without resolution injures Jing Ming and affects the Kidney.") Thought overcomes Fear. (Deep thought leads to detailed handling of affairs, thus overcoming Fear.) Cold injures Blood. (Extreme Cold causes blood stagnation, thus injuring Blood. Wang Zifang asked: Wind injures Tendons, Dampness injures Flesh; this is the native Qi injuring the native form. But for the Heart it says Heat injures Qi, and for the Kidney it says Cold injures Blood. Why? I replied: Qi is Yang, Blood is Yin; Fire is Yang, Water is Yin. The Heart governs Fire and manifests as Heat; the Kidney governs Water and manifests as Cold. Thus Heat injures Qi and Cold injures Blood due to the resonance of similar Qi. The following text says: Yin and Yang are the male and female of Blood and Qi; Water and Fire are the omens of Yin and Yang. The Heart and Kidney are the masters of Water-Fire and Yin-Yang. Thus, although the discussion differs from other Zang Organs, it is still the meaning of native Qi self-injury.) Dryness overcomes Cold. (Dryness governs the Autumn Heat command, thus it overcomes Cold.) Salinity injures Blood. (Salinity travels to Blood; thus eating salty foods injures Blood.) Sweetness overcomes Salinity. (Sweetness is the flavor of Earth, thus it overcomes Salinity. Mo Zijin asked: Why do the annotations for the Five Directions differ so much? I replied: The Way of Yin and Yang is infinitely changing. Thus, the scriptures of the Five Directions also have slight differences. I cite classics to annotate classics, exhausting their meanings. Students should extend these, but it all ultimately pertains to the Great Way of Yin and Yang.) Therefore it is said: Heaven and Earth are the upper and lower of all things. (Heaven covers above, Earth carries below. When Heaven and Earth are positioned, all things transform and generate within them.) Yin and Yang are the male and female of Blood and Qi. (The Way of Yin and Yang, in humans, is Male and Female; in the body, is Qi and Blood.) Left and Right are the pathways of Yin and Yang. (In the six directions of Heaven and Earth, Southeast is Left, Northwest is Right. Yin and Yang Qi circulate day and night around the upper, lower, and four sides. Human Yin and Yang also circulate day and night like the Qi of Heaven and Earth; thus Left and Right are the pathways of Yin and Yang.) Water and Fire are the omens of Yin and Yang. (Heaven generates One with Water, Earth generates Two with Fire. Fire is Yang, Water is Yin. Water and Fire have form, thus they are the omens of Yin and Yang.) Yin and Yang are the capable beginnings of all things. (Qian knows the great beginning, Kun provides simple capability, and together they generate all things.) Therefore it is said: Yin within is the guardian of Yang; Yang without is the servant of Yin. (Yin is static within, Yang is active without. Yin-Yang static/dynamic states transform and generate all things. The previous text discussed Heavenly and Earthly Yin-Yang Qi operating in the upper, lower, and four sides; this reiterates that Yin-Yang Qi has internal and external governance. In Heaven and Earth, Heaven wraps around the outside of Earth; in humans, Yang guards Yin.) The Emperor said: How to model oneself after Yin and Yang? (The Emperor asks how to emulate the Yin-Yang Qi of Heaven and Earth as methods for regulation and treatment. Gao Shizong said: Regarding Qibo's answer below: "Yang excess leads to body heat, Yin excess leads to body cold" describes the harm of Yin-Yang excess. "Knowing the Seven Losses and Eight Benefits" allows one to regulate the Yin-Yang gain and loss within oneself, avoiding pathogenic invasion. "Right eyes/ears are less bright than left, right limbs are stronger than left" models the fullness and emptiness of the four directions of Heaven and Earth. "The wise person matches Heaven above to nourish the head, mirrors Earth below to nourish the feet, and uses human affairs in the middle/sides to nourish the Five Zang Organs" takes Heaven and Earth as models to nourish humans. "Heavenly Qi connects with the Lung, Earthly Qi connects with the throat, Wind Qi connects with the Liver, Thunder Qi connects with the Heart" shows Heavenly/Earthly Qi corresponding to humans. "Violent Qi resembles Thunder, Rebellious Qi resembles Yang" shows Human Qi corresponding to Heaven and Earth. "Those skilled in acupuncture draw from Yin to guide Yang, from Yang to guide Yin" takes the Way of Yin-Yang as the method for acupuncture. "Those skilled in diagnosis observe complexion and pulse, first distinguishing Yin and Yang" takes the Principle of Yin-Yang as the method for diagnosis. "For those high up, induce vomiting; for those low down, drain thoroughly; treat Yin diseases by addressing Yang, treat Yang diseases by addressing Yin" distinguishes Yin and Yang to determine rescue methods. This chapter discusses Heavenly/Earthly Yin-Yang and the Qi of Five Directions/Five Elements corresponding to human form and Zang Organs. Even medical care and regulation take models from Yin and Yang. Hence, "Da Lun on Yin-Yang Correspondence"." Qibo said: Yang excess leads to body heat, closure of cou-li (pores), coarse breathing, difficulty lying flat or sitting upright, no sweat but heat, dry teeth, and vexation/oppression. Abdominal fullness leads to death. One can endure Winter but not Summer. (Yang excess means Fire-Heat is dominant, hence body heat. Heat on the exterior closes cou-li; Heat in the interior causes coarse breathing. Yin excess in the abdomen causes bending forward; Yang excess on the back causes leaning backward. Yang excess throughout the body prevents sweating and causes heat. The Kidney governs fluids; dry teeth indicate fluid exhaustion. The Heart governs blood; vexation indicates blood depletion. Abdominal fullness indicates the extinction of vital Qi in the Middle Jiao. This is a fatal syndrome of Yang-Heat excess. However, one may linger through Winter but cannot escape Summer. This means human Yin-Yang corresponds to the Yin-Yang of the Four Seasons of Heaven and Earth to determine life and death.) Yin excess leads to body cold, sweating, constant feeling of chill, frequent shivering/cold, cold leading to cold extremities (Jue), Jue leading to abdominal fullness and death. One can endure Summer but not Winter. This is the variation of Yin-Yang alternating excess, the form and capacity of disease. (Yin excess leads to Yang deficiency, hence sweating. Yin-Cold on the exterior causes constant chill; Yin-Cold in the interior causes frequent shivering. The four limbs are the root of all Yang; exterior and interior cold lead to cold extremities. Cold extremities lead to abdominal vacuous fullness. This is a fatal syndrome of Yin-Cold excess. Obtaining the Yang-Heat of Summer can still save the Yin-Cold. This is the variation of Yin-Yang, creating disease in the form and body.) The Emperor said: How to regulate these two? Qibo said: If one knows the Seven Losses and Eight Benefits, these two can be regulated. If one does not use this, it is the stage of premature aging. (Women follow the cycle of seven, men follow the cycle of eight. "Seven Losses and Eight Benefits" means Yang is often in excess, while Yin-Essence is often insufficient. However, Yang Qi is born from Yin-Essence. Knowing the insufficiency of Yin-Essence and preventing its loss allows these two to be regulated. Not knowing the way of Yin-Yang mutual generation and using this regulation method leads to premature aging before half a century.) At forty years old, Yin Qi naturally halves, and daily activities decline. (Men follow the cycle of eight, so forty is half. Yin Qi refers to Kidney Qi and Essence. As Yin Qi gradually deficiences, daily activities naturally become fatigued.) At fifty years old, the body becomes heavy, and the ears and eyes lose clarity. (The Classics say: Kidney deficiency, Liver deficiency, and Spleen deficiency all cause heavy body and vexation. It also says: When fluids are depleted, bones and muscles become stiff. At fifty, essence and blood are both deficient, hence heaviness and lack of agility. Deficient essence and Qi cannot ascend to the head, hence ears and eyes lose clarity.) At sixty years old, impotence occurs, Qi greatly declines, the nine orifices become obstructed, deficiency below and excess above occur, and tears and mucus flow. (At sixty, one has passed the cycles of seven and eight. Tian Gui is exhausted, Kidney Qi greatly declines, and sexual function becomes impotent. The nine orifices are the channels for water Qi. When essence and water are depleted and Qi declines, the nine orifices become obstructed. Essence depletes below, water floods above, causing tears and mucus to flow. The *Jie Jing Wei Lun* says: When Spirit departs, tears and mucus flow from the eyes. Wang Zifang said: Regulating these two focuses on the Seven Losses. Hence it says Yin Qi halves, body becomes heavy, impotence occurs. Daily activities and movement are Yang; ears, eyes, and nine orifices are Yang. Saying activities decline, ears/eyes lose clarity, and nine orifices are obstructed shows decline from Yin deficiency affecting Yang.) Therefore it is said: Knowing makes one strong, not knowing makes one old. (Knowing the Seven Losses and Eight Benefits and guarding one's essence leads to abundance of both Yin and Yang, strengthening bones and tendons. Not knowing the origin of Yin-Yang, exhausting essence through desire, and dissipating true Yuan leads to aging by half a century.) They emerge from the same source but have different names. (Spirit-Qi is born from Yin-Essence, thus emerging from the True Yuan of Tianyi, yet having different names: Essence, Qi, and Spirit.) The wise observe the commonality; the foolish observe the differences. The foolish are deficient; the wise are abundant. ("Observe" means to know and reflect. The wise reflect on Yin and Yang, knowing they share the same True Nature. Without reckless exertion, Yang remains intact and Yin is solid. With spirit guarded internally, Yin abounds and Qi is strong externally. Knowing the firm mutual generation of Yin and Yang ensures Essence and Qi are always abundant. The foolish only notice name differences: e.g., fatigue causes Yang Qi to expand outward, not knowing Essence is internally severed. Or, harming the Kidney means Spring Yang Qi has no source. Not knowing Yang is the guardian of Yin and Yin is the root of Yang, resulting in constant deficiency of Essence and Qi.) Abundance leads to clear ears and eyes, light and strong body; the old regain strength, the strong become more balanced. (Abundance means Yang Qi is充盈, ears/eyes are clear; Essence/Blood is sufficient, body is strong. Spirit is complete and solid, resisting aging and preserving vitality. The strong become more filled and balanced. Wang Zifang said: The previous text mentioned heavy body and unclear ears/eyes; this section mentions clear ears/eyes and strong body, showing the wonderful mutual nourishment of Yin and Yang.) Thus, the Sage engages in non-action (Wu-wei), delights in tranquility, and finds satisfaction in the void. Thus, lifespan is infinite, ending with Heaven and Earth. This is the Sage's method of cultivating the body. (This speaks of the Sage governing the world, differing from the True Person or Perfect Person who retreats from the world. Lifespan may only reach a hundred years. Yet there is a way of cultivation, making lifespan infinite, ending with Heaven and Earth. Acting without effort means external body is not labored, internal mind has no thoughts, tranquility...)