谓三阴三阳之各有类聚。因以名篇。
孟春始至。黄帝燕坐。临观八极。正八风之气。而问雷公曰。阴阳之类。经脉之道。五中所主。何脏最贵。雷公对
曰。春甲乙。青。中主肝。治七十二日。是脉之主时。臣以其脏最贵。帝曰。却念上下经。阴阳从容。子所言贵。最其
下也。（此论经脉之道。五中所主。五脏之气。合于三阴三阳。三阴三阳之气。上通于天道也。夫天道者。昭昭为阳。冥
冥为阴。春夏为开。秋冬为阖。寒暑往来为枢。其合于人也。三阳为阳。三阴为阴。太阴太阳为开。阳明厥阴为阖。少
阴少阳为枢。肺主气而上合昭昭。肾主水而下合冥冥。盖在天四时之气。通于人之阴阳。阴阳之气。内合五脏。五脏之
气。外见于经脉。非经脉之主时也。故帝贵其最下。何脏最贵者。意谓肺主气。肾主水。以二脏合天道之最贵也。）雷公
致斋七日。旦复侍坐。（取七日来复。天道运转之义。）帝曰。三阳为经。二阳为维。一阳为游部。此知五脏终始。（三阳
者。天之道也。在天为至阳。应于四时。有春夏之开。秋冬之阖。寒暑往来之枢。合之于人。太阳主开而为经。阳明主
阖而为维。少阳主枢而为游部。以此而知五脏之终始。盖因天之四时。以应肝木之主岁首。肾水之主岁终也。夫经者。
径也。维者。络也。周天二十八宿。而一面七星。四七二十八星。房昴为纬。虚张为经。是故房至毕为阳。昴至星为阴。
是天之阳而又分阴阳也。太阳主开而为阳。故三阳为经。阳明主阖而为阴。故二阳为维。是人之阳而又分阴阳也。游部
者。游行于外内阴阳之间。外内皆有所居之部署。）三阳为表。二阴为里。一阴至绝。作朔晦。却具合以正其理。（此论
阳外而阴内。阳生于阴也。三阳者。太阳也。乃至阳之气而主表。二阴者。少阴也。乃至阴之气而主里。一阴者。厥阴
也。厥阴为阴中之少阳。乃阴尽而阳生。是以一阴至绝。作晦朔观之。却具合阳生于阴。阴阳消长之理。夫月始生。则
人之血气始精。卫气始行。月廓满。则血气实。肌肉坚。月廓空。则肌肉减。经络虚。卫气去。形独居。是人之肌肉卫
气。随月之消长。从阴而复生长于外也。是以一阴绝而复生。犹月之晦而始朔。上节论阴阳之经纬。以知五脏之始终。
此以月之晦朔。以应人之表里阴阳。生长虚实。盖月行一月而一周天也。闵士先曰。太阳少阴。乃阴阳水火之主。故上
章以三阳并于一阳。一阳、太阳也。以三阴并于一阴。一阴、少阴也。此节曰。三阳为表。二阴为里。即是阳为表而阴
为里。阳从里阴之所生也。）雷公曰。受业未能明。帝曰。所谓三阳者。太阳为经。三阳脉至手太阴。弦浮而不沉。决以
度察。以心合之。阴阳之论。（此言太阳之气。在表而合于天。在上而应于日。与手太阴少阴之相合也。手太阴者。肺也。
肺主表而主天。心乃君火之阳以应日。太阳之气。生于水中。肺主气而发原于肾。是以三阳脉至于手太阴。则阴阳相合。
皆从阴而枢出于阳也。弦者。枢脉也。浮而不沉者。太阳太阴之主开也。决、判断也。以此而察度之。以心合之。正合
于阴阳之类论。盖太阳主表。肺主皮毛。应天气之包乎地之外。是太阳与手太阴之同类也。太阳之气。坎中之满也。少
阴与太阳。标本相合。故心为阳中之太阳。犹日之随天气而绕地环转。是太阳与手少阴之同类也。故以此察其阴阳。断
其行度。正合于阴阳之论。阴阳类论。论天之道也。）所谓二阳者。阳明也。至手太阴。弦而沉急不鼓。炅至以病皆死。
（此言二阳与手太阴少阴之不相类也。二阳者。阳明也。阳明主阖。至手太阴。弦而沉急不鼓者。太阴之开。反从阳明
之合。不能鼓动而外出也。是以炅至而为阳明太阴之病者皆死。盖太阴之气主开而反沉。是天气之不营运矣。阳明主清
凉之金气。反为炅热所伤。是以二气皆死。乃阴阳类而不相合者也。炅者。日中之火气也。此言阳明之气。不与天气相
合。而亦不与太阳之相合也。）一阳者。少阳也。至手太阴。上连人迎。弦急悬不绝。此少阳之病也。专阴则死。（此言
一阳与手太阴之不相类也。一阳者。少阳也。少阳主枢。枢者。从阴而出于阳。从阳而入于阴。外内出入之无息者也。
如至手太阴。上连人迎。弦急不绝者。少阳惟从太阴之开。而不能枢转复入。此少阳为太阴之所病也。如专于阴而不能
枢出于阳。是少阳之气绝于内矣。闵士先曰。手太阴主气。而上属于天。故止与太阳相合。与肾脏膀胱之水相合。与足
太阴之地气相合。与余气则不相合矣。）三阴者。六经之所主也。交于太阴。伏鼓不浮。上空志心。（三阴者。五脏六经
之所主也。五脏内合五行。五行者。木火土金水。地之阴阳也。太阴者。脾土也。三阴之气。交于太阴。犹六气之归于
地中。燥胜则地干。暑胜则地热。风胜则地动。湿胜则地泥。寒胜则地裂。火胜则地固。故脉伏鼓而不浮。乃六气伏鼓
于地中。而不浮于外。是以上空志心。谓不及于心肾也。莫子瑜曰。先天之气。从水火而化生五行。是六气乃心肾之所
主。因伏鼓于地中。是以上空志心。）二阴至肺。其气归膀胱。外连脾胃。（此言二阴之气。上通于天。下归于泉。中连
于土也。二阴者。少阴也。少阴主水。二阴至肺者。肺肾之相合也。其气归膀胱者。阴阳雌雄之相应也。外连脾胃者。
水津通贯于地中也。上节言太阴之土气。不及于心肾。此言二阴之气。复通贯于地中。盖言少阴之气。与手足太阴。足
太阳阳明之相类也。）一阴独至。经绝气浮。不鼓钩而滑。（一阴者。厥阴也。厥阴为阴中之生阳。是以经绝者。阴脉
之伏于内也。气浮者。生阳之气。浮于外也。不鼓者。厥阴之主阖也。不钩者。厥阴主相火而非心火也。滑者。阴阳经
气。外内出入之相搏也。此承上文而言二阴之气。与肺脏脾胃膀胱相通。是少阴之有类聚也。厥阴乃阴中之少阳。为一
阴之独使。故曰一阴独至。谓一阴之无类聚也。倪仲玉曰。一阴与一阳相合。）此六脉者。乍阴乍阳。交属相并。缪通五
脏。合于阴阳。先至为主。后至为客。（六脉。手足三阴之六脉也。乍阴乍阳者。谓阴中有阳。或阴或阳之交至也。交属
相并。缪通五脏。合于阴阳者。谓六经之气。属阴属阳。交相合并。互通五脏。五脏之气。合于五行之阴阳也。然心肾
二脏。并主少阴。脾肺二脏。并主太阴。肝与包络。并主厥阴。原无手经足经之别。不过以先至为主。后至为客。如心
之阳脉先至。即以心为主而肾为客。肾之阴脉先至。即以肾为主而心为客。乍阴乍阳。或先或后。各有主客之类合也。
前三阳为经节。论阳中有阴。此论阴中有阳。）雷公曰。臣悉尽意。受传经脉。颂得从容之道。以合从容。不知阴阳。不
知雌雄。（言得从容之道。以合于天道。不复知有阴阳雌雄之类论也。）帝曰。三阳为父。二阳为卫。一阳为纪。三阴为
母。二阴为雌。一阴为独使。（此言三阴三阳之外内。而合有雌雄之相类也。三阳为父。太阳之为干也。三阴为母。太阴
之为坤也。二阳为卫。阳明之气。主卫于外也。二阴为雌。少阴之为里也。一阳为纪。少阳为出入游部之纪纲。一阴为
独使。谓厥阴为外内阴阳之独使。此盖言三与三类。二与二类。一与一类。各有内外雌雄之相合也。莫子瑜曰。少阴主
水。故为雌。）二阳一阴。阳明主病。不胜一阴。脉 而动。九窍皆沉。（此承上文而言二阳为卫而主外。又不同厥阴之
主阖也。二阳一阴者。阳明与厥阴之类聚也。二阳为卫。是阳明主病当在外。不胜一阴者。不能胜厥阴之阖也。脉 而
动者。阳欲外出而无力也。阳明主生津液。九窍为水注之气。阳明不能外出。是以九窍之气皆沉。闵士先曰。阴阳之有
开阖枢者。乃阴中有阳。阳中有阴。开者类开。阖者类阖也。三阳为父。三阴为母者。谓阳主外而阴主内。各有外内雌
雄之相类也。）三阳一阴。太阴脉胜。一阴不能止。内乱五脏。外为惊骇。（此阴阳类而开阖之不合也。三阳主开。一阴
主阖。二气类聚而太阴脉胜。是一阴不能止其开。则内乱五脏。外为惊骇。盖三阴之气。缪通五脏。阴不能内守。而从
阳外出。是以五脏内乱。经云。东方肝木。其病发惊骇。上节论阴阳类而阳不胜其阴。此论阴阳类而阴不胜其阳。）
二阴二阳。病在肺。少阴脉沉。胜肺伤脾。外伤四肢。（此二阴二阳相类而为病也。夫肾精之上通于肺者。从脾土而上升。
若鸿渐之冲于天也。二阴二阳相类而病在肺者。肾水从阳明而直乘于肺。是以肺反病也。少阴脉沉。是心肾不交矣。水
不济火。则火热炎上而胜肺。水不灌于土中。则土燥而脾气损伤。外伤四肢。盖土受水津之湿。而后能灌溉于四旁。）二
阴二阳皆交至。病在肾。骂詈妄行。巅疾为狂。（皆交至者。言二阴二阳之经气。交属相并。而上至于阳明也。病在肾者。
谓肾气病而精液少。其虚气反上奔也。病气传于阳明。是以骂詈妄行。巅疾为狂。上节论精水行于脉外。此论肾气上逆
于脉中。）二阴一阳。病出于肾。阴气客游于心脘下。空窍堤。闭塞不通。四肢别离。（此言水从中土而上交于肺。复随
天气而营运于上下四旁。二阴、谓少阴所主之两肾。一阳、乃肾脏所生之少阳。空窍、谓汗空。乃肺主之毛窍。如水不
随气而营运于肤表。则空窍闭塞不通矣。堤、所以防水者也。水不渗入于土中之理路。则堤闭塞不通。而四肢不能受气
于中土矣。此缘肾脏病而津液少。不能渗灌于脾肺。其虚气反从少阳。而客游于心下也。愚按随太阳之气。而营运于肤
表者。膀胱之水也。故表汗出于太阳。膀胱者。州都之官。津液藏焉。气化则出。是水液之营运于上。受天气而复降于
下也。又曰。津液当还入胃中。是津液生于胃腑水谷之精。复还入胃中。而上交于肺。是汗液皆由气化而出。非止溲也。
其渗于中土。而上交于肺者。肾脏之精水也。故曰肾者。至阴也。至阴者。盛水也。肺者。太阴也。少阴者。冬脉也。
故其本在肾。其末在肺。皆积水也。此少阴之水。上交于手足之太阴。而外通于皮腠也。至于肾脏膀胱。上与心交者。
乃标本相合。上下之互交者也。能明乎天地阴阳之道。斯为神智上工。若止求之脉证。帝所谓粗工耳。闵士先曰。今之
粗工。尚不可得。）一阴一阳代绝。此阴气至心。上下无常。出入不知。喉咽干燥。病在土脾。（此复申明肾水之上通脾
肺者。随阴中之生阳而出也。一阴、厥阴也。一阳、少阳也。乃阴中之生阳也。若一阴一阳之气代绝。则水不能随之上
升。止阴气自至于心下。上下无常者。或上或下也。古者以腹中和。小便利为知。出入不知。谓脾肺燥而不能出灌于四
肢。不利于小便也。是以水液不能上交于肺。则喉咽干燥矣。不能渗灌于中土。则土燥而脾病矣。上节论阴气随少阳而
客游于心下。此言少阳绝。而阴气自上至心。皆主肾液。不能通贯于脾肺。）二阳三阴。至阴皆在。阴不过阳。阳气不能
止阴。阴阳并绝。浮为血瘕。沉为脓 。（此复结阴阳类而各司开阖也。二阳者。阳明之主阖也。二阴者。太阴之主开也。
脾为阴中之至阴。至阴皆在者。言脾胃之气。皆在于中。而为开为阖者。乃二阳三阴之气也。阴欲开而不能过于阳之阖。
阳欲阖而不能止其阴之开。阴阳之气。不相和合。而阳与阴绝。阴与阳绝矣。如脉浮则病在脾而为血瘕。沉则病在胃而
为脓 。盖阴阳之气不从。而血为之病也。）阴阳皆壮。下至阴阳。上合昭昭。下合冥冥。诊决死生之期。遂合岁首。（此
总结人气之通于天道也。阴阳皆壮者。谓太阴之肺。少阴之心。太阳之阳。皆壮盛于上。而可上合昭昭之天。下至阴阳
者。下至少阴之精。太阳之水。皆壮盛于下。而可下合冥冥之泉。以天之道。诊决死生之期。遂合四时之岁首。盖言此
遂可以肝脉应春也。）雷公曰。请问短期。黄帝不应。（不应者。谓在经论中有之。贵其却念上下经。而不博览于群书也。）
雷公复问。黄帝曰。在经论中。雷公曰。请闻短期。（经论、乃上古所传之经。闻、谓愿闻经中所论之短期。）黄帝曰。
冬三月之病。病合于阳者。至春正月。脉有死征。皆归出春。（此以下。论上合昭昭。下合冥冥。遂合四时。以决死生之
期。冬三月之病。水之为病也。病合于阳者。合病太阳之气也。至春正月。有死征之脉见。皆归于所出之春气。盖春气
之本于冬。而阳气之生于水。阳气已病。复从春气外出。故死。）冬三月之病。在理已尽。草与柳叶皆杀。（理、谓土中
之理路。上文言水病之合于阳者。随太阳之气而外转者也。此言在理已尽者。谓水之从地理而上通于天也。冬三月之病。
水之病也。在理已尽者。水竭而不能通于地理也。故至草与柳叶所生之时。而天地阴阳之气皆杀。夫春取榆柳之火。柳
（这段文字解释了为什么将本篇命名为“阴阳类论”，是因为论述了三阴三阳各自归类聚拢的道理。）
孟春时节刚开始，黄帝闲坐宫中，观察八方极远之地，校正八风之气，于是问雷公说：“关于阴阳的分类，经脉的规律，以及五脏在四季中的主令，哪一脏最为尊贵？”雷公回答说：“春季对应天干甲乙，颜色属青，内脏主要归属于肝，主管七十二天，这是该经脉主时的时期，我认为这一脏最为尊贵。”黄帝说：“你再回想一下上下经书中关于阴阳从容之道的论述，你所说的‘最贵’，其实是在最下层的。”（这段注释论述了经脉之道、五脏所主及五脏之气与三阴三阳相合的关系。三阴三阳之气上通于天道。所谓天道，显明者为阳，幽暗者为阴；春夏为开，秋冬为阖；寒暑往来为枢。对应于人，三阳为阳，三阴为阴；太阴和太阳主开，阳明和厥阴主阖，少阴和少阳主枢。肺主气而上合于显明的天道，肾主水而下合于幽暗的地道。大概天上的四时之气，与人体的阴阳相通；阴阳之气内合于五脏，五脏之气外现于经脉，这并非经脉主时的道理。所以黄帝认为它是最下层的。雷公问“何脏最贵”，意思是肺主气、肾主水，这两脏合于天道中最尊贵的地位。）雷公斋戒七日后，清晨再次侍奉坐在旁边。（取“七日来复”的天道运转之意。）黄帝说：“三阳作为经，二阳作为维，一阳作为游部，由此可以知晓五脏的始终。”（三阳是天之道，在天为至阳，对应四时，有春夏之开、秋冬之阖、寒暑往来之枢。对应于人，太阳主开而为经，阳明主阖而为维，少阳主枢而为游部。由此可以知晓五脏的始终。大概是顺应天的四时，以应肝木之主岁首，肾水之主岁终。所谓“经”，就是径路；所谓“维”，就是网络。周天有二十八宿，每面七星，四七共二十八星，房宿和昴宿为纬，虚宿和张宿为经。因此从房宿到毕宿为阳，从昴宿到星宿为阴，这是天之阳又分阴阳。太阳主开而为阳，所以三阳为经；阳明主阖而为阴，所以二阳为维。这是人之阳又分阴阳。“游部”是指游行于内外阴阳之间，内外都有其所居的部署。）三阳为表，二阴为里，一阴发展到极致，如同月亮的晦朔交替。回顾其结合之处以端正其理。（这段注释论述阳在外而阴在内，阳生于阴。三阳指太阳，是至阳之气而主表；二阴指少阴，是至阴之气而主里；一阴指厥阴，厥阴是阴中之少阳，是阴尽而阳生之时。所以看一阴发展到极致，就像月亮的晦日与朔日交替。回顾其结合处可知阳生于阴，以及阴阳消长的道理。月亮初生时，人的血气开始精纯，卫气开始运行；月亮圆满时，血气充实，肌肉坚实；月亮亏空时，肌肉减损，经络空虚，卫气离去，形体独存。这说明人的肌肉和卫气随月亮的盈亏消长，从阴中恢复并生长于外。所以一阴绝而复生，就像月亮的晦日之后始为朔日。上一节论述阴阳的经纬，以知五脏的始终；这一节以月亮的晦朔，来对应人体的表里阴阳、生长虚实。月亮运行一个月绕天一周。闵士先说：太阳和少阴是阴阳水火的主宰，所以上一章将三阳合并于一阳（一阳即太阳），将三阴合并于一阴（一阴即少阴）。这一节说：三阳为表，二阴为里，即是阳为表而阴为里，阳是从里阴中生发出来的。）雷公说：“我受业学习尚不能明白。”黄帝说：“所谓的三阳，太阳为经。三阳脉到达手太阴脉位，表现为弦浮而不沉，用尺度决断来观察，用心意去契合，这就是阴阳的分类理论。”（这段注释说太阳之气在表而合于天，在上而应于日，与手太阴、手少阴相合。手太阴是肺，肺主表而主天；心乃君火之阳以应于日。太阳之气生于水中，肺主气而发源于肾。所以三阳脉至于手太阴，则阴阳相合，皆从阴中通过枢机出于阳。弦是枢脉；浮而不沉，是太阳和太阴主开的表现。决，即判断。以此观察度量，用心意契合，正符合阴阳类论。大概太阳主表，肺主皮毛，应天气包裹大地之外，所以太阳与手太阴是同类。太阳之气是坎水中的满盈部分。少阴与太阳，标本相合，所以心为阳中之太阳，犹如太阳随着天气环绕地球旋转，所以太阳与手少阴是同类。因此以此观察其阴阳，判断其行度，正符合阴阳之论。阴阳类论，论述的是天道。）所谓的二阳，是阳明。到达手太阴脉位，脉象弦而沉急且不鼓动，遇到热邪致病都会死亡。（这段注释说二阳与手太阴、手少阴不相类。二阳是阳明，阳明主阖。到达手太阴脉位，脉象弦而沉急不鼓动，说明太阴的开功能反而顺从了阳明的阖功能，不能鼓动而外出。所以遇到热邪成为阳明和太阴的病者都会死亡。大概太阴之气主开却反而沉伏，这是天气不营运的表现。阳明主清凉的金气，反而被热邪所伤，所以两气都致死，这是阴阳类而不相合的情况。炅，指日中的火气。这里说阳明之气，不与天气相合，也不与太阳相合。）一阳，是少阳。到达手太阴脉位，向上连及人迎穴，脉象弦急悬吊且不绝断，这是少阳的病。如果专归于阴就会死亡。（这段注释说一阳与手太阴不相类。一阳是少阳，少阳主枢。枢，是从阴而出于阳，从阳而入于阴，内外出入不停止的状态。如果到达手太阴脉位，向上连及人迎，脉象弦急不绝，说明少阳只顺从太阴的开，而不能枢转复入，这是少阳被太阴所病。如果专于阴而不能枢转出阳，说明少阳之气在内绝灭。闵士先说：手太阴主气，而上属于天，所以只与太阳相合，与肾脏膀胱之水相合，与足太阴之地气相合，与其他气则不相合。）三阴，是六经的主宰。交于太阴，脉象伏鼓而不浮，上部空虚影响志和心。（三阴是五脏六经的主宰。五脏内合五行，五行是木火土金水，是地的阴阳。太阴是脾土。三阴之气交于太阴，就像六气归于地中。燥胜则地干，暑胜则地热，风胜则地动，湿胜则地泥，寒胜则地裂，火胜则地固。所以脉象伏鼓而不浮，是六气伏鼓于地中而不浮于外，所以上部空虚，影响志和心，指不及于心肾。莫子瑜说：先天之气从水火化生五行，所以六气是心肾所主。因伏鼓于地中，所以上空志心。）二阴到达肺，其气归膀胱，外部连接脾胃。（这段注释说二阴之气，上通于天，下归于泉，中连于土。二阴是少阴，少阴主水。二阴至肺，是肺肾相合。其气归膀胱，是阴阳雌雄相应。外连脾胃，是水津通贯于地中。上一节说太阴的土气不及于心肾，这一节说二阴之气，又通贯于地中，大概是说少阴之气，与手足太阴、足太阳、阳明相类。）一阴单独到来，经脉之气绝而浮，不鼓动如钩而滑。（一阴是厥阴，厥阴是阴中之生阳。所以经绝，是阴脉伏于内；气浮，是生阳之气浮于外。不鼓，是厥阴主阖；不钩，是厥阴主相火而非心火；滑，是阴阳经气内外出入相互搏结。这里承接上文说二阴之气与肺脏、脾胃、膀胱相通，这是少阴有类聚。厥阴是阴中之少阳，是一阴的独使，所以说一阴独至，意思是一阴没有类聚。倪仲玉说：一阴与一阳相合。）这六条脉，忽阴忽阳，交错互相并合，缪通于五脏，合于阴阳。先到的为主，后到的为客。（六脉，指手足三阴的六条脉。乍阴乍阳，指阴中有阳，或阴或阳交错而至。交属相并，缪通五脏，合于阴阳，指六经之气，属阴属阳，交相合并，互通五脏，五脏之气合于五行之阴阳。然而心肾二脏并主少阴，脾肺二脏并主太阴，肝与心包络并主厥阴，原本没有手经足经的区别，不过是以先至为主，后至为客。如心的阳脉先到，就以心为主而肾为客；肾的阴脉先到，就以肾为主而心为客。乍阴乍阳，或先或后，各有主客之类合。前三阳为经一节，论述阳中有阴；此节论述阴中有阳。）雷公说：“臣已竭尽心意，接受传授的经脉知识，诵读得到从容之道，以合于从容，但不知阴阳，不知雌雄。”（意思是得到了从容之道，以合于天道，不再知道有阴阳雌雄之类的分类理论了。）黄帝说：“三阳为父，二阳为卫，一阳为纪，三阴为母，二阴为雌，一阴为独使。”（这段注释说三阴三阳的外内，合有雌雄的相类。三阳为父，太阳为乾；三阴为母，太阴为坤。二阳为卫，阳明之气主卫于外；二阴为雌，少阴为里。一阳为纪，少阳为出入游部的纲纪；一阴为独使，指厥阴为外内阴阳的独使。这大概是说三与三类，二与二类，一与一类，各有内外雌雄的相合。莫子瑜说：少阴主水，所以为雌。）二阳一阴，阳明主病，不胜一阴，脉微而动，九窍皆沉。（这段注释承接上文说二阳为卫而主外，又不同于厥阴之主阖。二阳一阴，是阳明与厥阴的类聚。二阳为卫，所以阳明主病当在外；不胜一阴，是不能胜厥阴之阖。脉微而动，是阳欲外出而无力。阳明主生津液，九窍为水注之气，阳明不能外出，所以九窍之气皆沉。闵士先说：阴阳有开阖枢，是阴中有阳，阳中有阴，开者类开，阖者类阖。三阳为父，三阴为母，是说阳主外而阴主内，各有外内雌雄的相合。）三阳一阴，太阴脉胜，一阴不能止，内乱五脏，外为惊骇。（这段注释说阴阳类而开阖不合。三阳主开，一阴主阖，二气类聚而太阴脉胜，是一阴不能止其开，则内乱五脏，外为惊骇。大概三阴之气，缪通五脏，阴不能内守，而从阳外出，所以五脏内乱。经文说：东方肝木，其病发惊骇。上一节论述阴阳类而阳不胜其阴，此节论述阴阳类而阴不胜其阳。）二阴二阳，病在肺，少阴脉沉，胜肺伤脾，外伤四肢。（这段注释说二阴二阳相类而为病。肾精上通于肺，是从脾土上升，像鸿雁渐飞冲天一样。二阴二阳相类而病在肺，是肾水从阳明直乘于肺，所以肺反病。少阴脉沉，是心肾不交。水不济火，则火热炎上而胜肺；水不灌于土中，则土燥而脾气损伤。外伤四肢，大概是因为土受水津之湿，而后能灌溉于四旁。）二阴二阳皆交至，病在肾，骂詈妄行，巅疾为狂。（皆交至，是说二阴二阳的经气，交属相并，而上至于阳明。病在肾，是说肾气病而精液少，其虚气反上奔。病气传于阳明，所以骂詈妄行，巅疾为狂。上一节论述精水行于脉外，此节论述肾气上逆于脉中。）二阴一阳，病出于肾，阴气客游于心脘下，空窍堤，闭塞不通，四肢别离。（这段注释说水从中土而上交于肺，复随天气而营运于上下四旁。二阴，指少阴所主的两肾；一阳，乃肾脏所生的少阳。空窍，指汗空，乃肺主的毛窍。如水不随气而营运于肤表，则空窍闭塞不通。堤，是用来防水的。水不渗入于土中的理路，则堤闭塞不通，而四肢不能受气于中土。这是因为肾脏病而津液少，不能渗灌于脾肺，其虚气反从少阳，而客游于心下。愚按：随太阳之气而营运于肤表的，是膀胱之水。所以表汗出于太阳。膀胱是州都之官，津液藏焉，气化则出，是水液营运于上，受天气而复降于下。又说：津液当还入胃中，是津液生于胃腑水谷之精，复还入胃中，而上交于肺，所以汗液皆由气化而出，不只是小便。其渗于中土，而上交于肺的，是肾脏的精水。所以说肾是至阴，至阴盛水；肺是太阴；少阴是冬脉。所以其本在肾，其末在肺，都是积水。此少阴之水，上交于手足之太阴，而外通于皮腠。至于肾脏膀胱，上与心交，是标本相合，上下互交。能明乎天地阴阳之道，才是神智上的良医。如果只求之于脉证，就是黄帝所说的粗工。闵士先说：现在的粗工，尚且不可得。）一阴一阳代绝，此阴气至心，上下无常，出入不知，喉咽干燥，病在土脾。（这段注释重申肾水上通脾肺，随阴中之生阳而出。一阴是厥阴，一阳是少阳，乃阴中之生阳。若一阴一阳之气代绝，则水不能随之上升，止阴气自至于心下。上下无常，指或上或下。古时候以腹中和、小便利为知。出入不知，指脾肺燥而不能出灌于四肢，不利于小便。所以水液不能上交于肺，则喉咽干燥。不能渗灌于中土，则土燥而脾病。上一节论述阴气随少阳而客游于心下，此言少阳绝，而阴气自上至心，皆主肾液，不能通贯于脾肺。）二阳三阴，至阴皆在，阴不过阳，阳气不能止阴，阴阳并绝，浮为血瘕，沉为脓疡。（这段注释总结阴阳类而各司开阖。二阳是阳明之主阖，二阴是太阴之主开。脾为阴中之至阴，至阴皆在，是说脾胃之气皆在于中，而为开为阖的是二阳三阴之气。阴欲开而不能过于阳之阖，阳欲阖而不能止其阴之开，阴阳之气不相和合，而阳与阴绝，阴与阳绝。如脉浮则病在脾而为血瘕，沉则病在胃而为脓疡。盖阴阳之气不从，而血为之病。）阴阳皆壮，下至阴阳，上合昭昭，下合冥冥，诊决死生之期，遂合岁首。（这段注释总结人气通于天道。阴阳皆壮，指太阴之肺、少阴之心、太阳之阳，皆壮盛于上，而可上合昭昭之天。下至阴阳，指下至少阴之精、太阳之水，皆壮盛于下，而可下合冥冥之泉。以天之道，诊决死生之期，遂合四时之岁首，大概是说这样可以以肝脉应春。）雷公说：“请问短期（死期）。”黄帝不应。（不应，是指在经论中有记载，但重视让他回想上下经书，而不博览群书。）雷公再问，黄帝说：“在经论中。”雷公说：“请闻短期。”（经论，是上古所传的经书。闻，谓愿闻经中所论之短期。）黄帝说：“冬三月之病，病合于阳者，至春正月，脉有死征，皆归出春。”（以下论述上合昭昭，下合冥冥，遂合四时，以决死生之期。冬三月之病，是水之为病。病合于阳者，是合病太阳之气。至春正月，有死征之脉见，皆归于所出之春气，大概因为春气之本于冬，而阳气之生于水，阳气已病，复从春气外出，故死。）冬三月之病，在理已尽，草与柳叶皆杀。（理，指土中的理路。上文说水病之合于阳者，随太阳之气而外转。此言在理已尽，是说水之从地理而上通于天。冬三月之病，是水之病。在理已尽，是水竭而不能通于地理。所以至草与柳叶所生之时，而天地阴阳之气皆杀。夫春取榆柳之火，柳……）
(This passage explains why this chapter is named "Treatise on the Classification of Yin and Yang," as it discusses the principle that the Three Yin and Three Yang meridians gather into their respective categories.)
At the beginning of the first month of spring, the Yellow Emperor sat in leisure, observing the eight extreme directions, correcting the qi of the Eight Winds, and asked Lei Gong: "Regarding the classification of Yin and Yang, the principles of the meridians, and the organs ruling over the five seasons, which zang organ is the most noble?" Lei Gong replied: "Spring corresponds to the Heavenly Stems Jia and Yi, the color is Green, and the internal organ primarily governed is the Liver. It rules for seventy-two days; this is when its meridian is dominant. I consider this organ the most noble." The Emperor said: "Reflect again on the teachings regarding the harmonious interaction of Yin and Yang found in the upper and lower classics. What you call 'most noble' is actually at the lowest level." (This commentary discusses the principles of meridians, the organs ruling the seasons, and how the qi of the Five Zang organs combines with the Three Yin and Three Yang. The qi of the Three Yin and Three Yang connects upward to the Heavenly Dao. The Heavenly Dao is manifest (Yang) and obscure (Yin); Spring and Summer are Opening, Autumn and Winter are Closing; the alternation of Cold and Heat is the Pivot. Corresponding to humans, the Three Yang are Yang, and the Three Yin are Yin; Taiyin and Taiyang govern Opening, Yangming and Jueyin govern Closing, Shaoyin and Shaoyang govern the Pivot. The Lung governs Qi and connects upward to the manifest Heaven; the Kidney governs Water and connects downward to the obscure Earth. Generally, the four-seasonal qi of Heaven communicates with human Yin and Yang; the qi of Yin and Yang internally combines with the Five Zang organs, and the qi of the Five Zang organs externally manifests in the meridians. This is not about the dominance of meridians by time. Therefore, the Emperor considers it the lowest. When Lei Gong asks "Which organ is most noble?", he implies that the Lung governing Qi and the Kidney governing Water combine with the most noble aspects of the Heavenly Dao.) After fasting for seven days, Lei Gong attended the Emperor's seat again at dawn. (Taking the meaning of "return after seven days" from the rotation of Heavenly Dao.) The Emperor said: "The Three Yang serve as the Meridian (Jing), the Two Yang serve as the Net Vessel (Wei), and the One Yang serves as the Wandering Department (You Bu). From this, one can know the beginning and end of the Five Zang organs." (The Three Yang represent the Way of Heaven, being the Ultimate Yang in Heaven, corresponding to the four seasons, having the Opening of Spring/Summer, Closing of Autumn/Winter, and the Pivot of Cold/Heat. Corresponding to humans, Taiyang governs Opening and serves as the Meridian; Yangming governs Closing and serves as the Net Vessel; Shaoyang governs the Pivot and serves as the Wandering Department. From this, one can know the beginning and end of the Five Zang organs. This likely aligns with the Heaven's four seasons, responding to Liver Wood ruling the start of the year and Kidney Water ruling the end of the year. "Jing" means path; "Wei" means network. There are twenty-eight mansions around the sky, seven per quadrant, totaling twenty-eight stars. Fang and Mao are the Latitudinal lines (Wei), Xu and Zhang are the Longitudinal lines (Jing). Thus, from Fang to Bi is Yang, and from Mao to Xing is Yin. This shows that Heaven's Yang is further divided into Yin and Yang. Taiyang governs Opening and is Yang, so the Three Yang are the Meridian; Yangming governs Closing and is Yin, so the Two Yang are the Net Vessel. This shows that Human Yang is also divided into Yin and Yang. "Wandering Department" refers to traveling between the interior/exterior and Yin/Yang, having specific stations in both.) The Three Yang are the Exterior, the Two Yin are the Interior, and the One Yang reaching its limit acts like the dark and bright phases of the moon. Reviewing their combination rectifies their principles. (This commentary discusses Yang being exterior and Yin being interior, and Yang arising from Yin. The Three Yang refer to Taiyang, the Ultimate Yang qi governing the exterior. The Two Yin refer to Shaoyin, the Ultimate Yin qi governing the interior. The One Yang refers to Jueyin, which is the Young Yang within Yin, representing the point where Yin ends and Yang begins. Thus, observing the One Yang reaching its limit is like the transition from the dark moon (Hui) to the new moon (Shuo). Reviewing their combination reveals that Yang arises from Yin and the principles of Yin-Yang waxing and waning. When the moon is born, human blood qi becomes refined, and Wei Qi begins to circulate. When the moon is full, blood qi is substantial, and muscles are firm. When the moon is empty, muscles diminish, meridians are deficient, Wei Qi departs, and only the form remains. This shows that human muscles and Wei Qi follow the moon's waxing and waning, recovering and growing outward from Yin. Thus, the extinction and rebirth of One Yang is like the moon transitioning from Hui to Shuo. The previous section discussed the longitudinal and latitudinal lines of Yin and Yang to know the beginning and end of the Five Zang organs; this section uses the moon's Hui and Shuo to correspond to human exterior/interior Yin/Yang, growth/emptiness, and deficiency/excess. The moon completes one circuit of the sky in a month. Min Shixian stated: Taiyang and Shaoyin are the masters of Yin/Yang and Water/Fire. Hence, in the previous chapter, the Three Yang were merged into One Yang (Taiyang), and the Three Yin into One Yin (Shaoyin). Here it says: The Three Yang are the exterior, the Two Yin are the interior, meaning Yang is exterior and Yin is interior, and Yang is generated from interior Yin.) Lei Gong said: "I have received my training but do not yet understand clearly." The Emperor said: "When we speak of the Three Yang, Taiyang is the Meridian. When the pulse of the Three Yang reaches the position of the Hand-Taiyin, it is wiry, floating, and not deep. By judging with measurement and observing, and harmonizing with the mind, one grasps the theory of Yin-Yang classification." (This commentary states that Taiyang qi is in the exterior and harmonizes with Heaven, above and responds to the Sun, combining with the Hand-Taiyin and Hand-Shaoyin. Hand-Taiyin is the Lung, which governs the exterior and Heaven. The Heart is the Yang of Ministerial Fire responding to the Sun. Taiyang qi is generated from Water; the Lung governs Qi and originates from the Kidney. Thus, when the Three Yang pulse reaches the Hand-Taiyin, Yin and Yang combine, emerging from Yin through the Pivot to Yang. "Wiry" is the Pivot pulse; "Floating and not deep" indicates the Opening function of Taiyang and Taiyin. "Judge" means to determine. Observing and measuring thus, and harmonizing with the mind, correctly aligns with the Treatise on Yin-Yang Classification. Generally, Taiyang governs the exterior, and the Lung governs skin and hair, responding to Heaven enveloping the Earth; thus Taiyang and Hand-Taiyin are of the same category. Taiyang qi is the fullness within Kan (Water). Shaoyin and Taiyang have matching Root and Mark, so the Heart is the Taiyang within Yang, just as the Sun rotates with the Heaven around the Earth; thus Taiyang and Hand-Shaoyin are of the same category. Therefore, by observing Yin and Yang this way and judging their movement, one aligns with the Theory of Yin and Yang. The Treatise on Yin-Yang Classification discusses the Way of Heaven.) When speaking of the Two Yang, it is Yangming. Reaching the Hand-Taiyin position, the pulse is wiry, deep, rapid, and does not surge. If heat arrives causing disease, death ensues. (This commentary states that the Two Yang do not match the Hand-Taiyin and Hand-Shaoyin. The Two Yang is Yangming, which governs Closing. At the Hand-Taiyin position, a wiry, deep, rapid, non-surging pulse indicates that the Opening function of Taiyin has subordinated to the Closing function of Yangming, failing to surge outward. Therefore, those suffering from Yangming and Taiyin diseases caused by heat will die. Generally, if Taiyin qi, which governs Opening, becomes deep, it signifies the failure of Heavenly Qi to circulate. Yangming governs the cool Metal qi but is damaged by heat, leading to the death of both qi types; this represents a mismatch in Yin-Yang categories. "Jiong" refers to the fire qi of the midday sun. This indicates that Yangming qi does not harmonize with Heavenly Qi nor with Taiyang.) The One Yang is Shaoyang. Reaching the Hand-Taiyin position, it connects upward to the Renying point, appearing wiry, tense, suspended, and unbroken. This is a disease of Shaoyang. If it specializes solely in Yin, death occurs. (This commentary states that the One Yang does not match the Hand-Taiyin. The One Yang is Shaoyang, which governs the Pivot. The Pivot moves from Yin to Yang and from Yang to Yin, an endless cycle of interior/exterior entry and exit. If reaching the Hand-Taiyin position and connecting to Renying, the pulse is wiry, tense, and unbroken, it means Shaoyang follows the Opening of Taiyin but cannot pivot back inward. This is Shaoyang diseased by Taiyin. If it specializes in Yin and cannot pivot out to Yang, the Shaoyang qi is exhausted internally. Min Shixian stated: Hand-Taiyin governs Qi and connects upward to Heaven, so it only combines with Taiyang, with the Water of the Kidney and Bladder, and with the Earthly Qi of Foot-Taiyin, but not with other qi.) The Three Yin are the masters of the Six Meridians. Intersecting with Taiyin, the pulse is deep and surging without floating, leaving the Upper Jiao empty affecting Zhi and Xin. (The Three Yin are the masters of the Five Zang and Six Meridians. The Five Zang internally combine with the Five Elements: Wood, Fire, Earth, Metal, Water, which are the Yin and Yang of Earth. Taiyin is Spleen Earth. The qi of the Three Yin intersects with Taiyin, similar to the Six Qi returning to the Earth. Excessive Dryness dries the earth, excessive Heat heats the earth, excessive Wind shakes the earth, excessive Dampness muddies the earth, excessive Cold cracks the earth, excessive Fire solidifies the earth. Thus, a pulse that is deep and surging without floating indicates the Six Qi surging within the Earth and not floating externally, leaving the Upper Jiao empty, affecting Zhi and Xin, meaning it fails to reach the Heart and Kidney. Mo Ziyu stated: Primal Qi transforms from Water and Fire into the Five Elements, so the Six Qi are governed by the Heart and Kidney. Because they surge within the Earth, the Upper Jiao is empty regarding Zhi and Xin.) The Two Yin reach the Lung; its qi returns to the Bladder and externally connects to the Spleen and Stomach. (This commentary states that the qi of the Two Yin connects upward to Heaven, downward to springs, and mediately to Earth. The Two Yin is Shaoyin, which governs Water. "Two Yin reaching the Lung" indicates the combination of Lung and Kidney. "Its qi returns to the Bladder" indicates the correspondence of Yin/Yang and Male/Female. "Externally connects to Spleen and Stomach" indicates water fluids penetrating through the Earth. The previous section stated that Taiyin Earth qi fails to reach the Heart and Kidney; this section states that the qi of the Two Yin penetrates through the Earth, suggesting that Shaoyin qi is similar to the Hand-Foot Taiyin, Foot-Taiyang, and Yangming.) The One Yin arrives alone; the meridian qi is exhausted and floating, not surging like a hook but slippery. (The One Yin is Jueyin, which is the Generating Yang within Yin. Thus, "meridian exhausted" refers to Yin pulses hidden within; "qi floating" refers to Generating Yang qi floating externally. "Not surging" indicates Jueyin governs Closing; "not hook-like" indicates Jueyin governs Ministerial Fire, not Heart Fire; "slippery" indicates the interplay of Yin-Yang meridian qi entering and exiting internally and externally. This continues the previous text stating that the qi of the Two Yin connects with the Lung, Spleen, Stomach, and Bladder, showing Shaoyin has categories. Jueyin is the Young Yang within Yin, the sole envoy of the One Yin, hence called "One Yin arriving alone," meaning the One Yin lacks categorization. Ni Zhongyu stated: The One Yin combines with the One Yang.) These six pulses are alternately Yin and Yang, intersecting and merging, intricately connecting the Five Zang organs, and harmonizing with Yin and Yang. The first to arrive is the Host (Zhu), the later to arrive is the Guest (Ke). (The six pulses refer to the six Yin meridians of the hands and feet. "Alternately Yin and Yang" means Yin contains Yang, or Yin and Yang arrive in intersection. "Intersecting and merging, intricately connecting the Five Zang, harmonizing with Yin and Yang" means the qi of the Six Meridians, whether Yin or Yang, intersect and merge, communicating with the Five Zang organs, whose qi harmonizes with the Yin and Yang of the Five Elements. However, the Heart and Kidney both govern Shaoyin; the Spleen and Lung both govern Taiyin; the Liver and Pericardium both govern Jueyin. Originally, there is no distinction between Hand and Foot meridians; it is simply determined by who arrives first as Host and who arrives second as Guest. If the Heart's Yang pulse arrives first, the Heart is Host and Kidney is Guest; if the Kidney's Yin pulse arrives first, the Kidney is Host and Heart is Guest. Alternately Yin and Yang, arriving early or late, each has its own Host-Guest categorization. The previous section on "Three Yang as Meridian" discussed Yang containing Yin; this section discusses Yin containing Yang.) Lei Gong said: "I have exerted my utmost effort, received the transmission of meridian knowledge, studied the Way of Congrong to harmonize with it, yet I do not understand Yin and Yang, nor Male and Female." (Meaning that having obtained the Way of Congrong to harmonize with Heavenly Dao, one no longer perceives the classifications of Yin/Yang and Male/Female.) The Emperor said: "The Three Yang are the Father, the Two Yang are the Guard, the One Yang is the Discipline; the Three Yin are the Mother, the Two Yin are the Female, the One Yin is the Sole Envoy." (This commentary discusses the interior/exterior of the Three Yin and Three Yang and their harmonization with Male/Female categories. The Three Yang are the Father, Taiyang is Qian (Heaven); the Three Yin are the Mother, Taiyin is Kun (Earth). The Two Yang are the Guard, Yangming qi guards the exterior. The Two Yin are the Female, Shaoyin is the interior. The One Yang is the Discipline, Shaoyang is the discipline of entry/exit and wandering. The One Yin is the Sole Envoy, referring to Jueyin as the sole envoy of interior/exterior Yin/Yang. This suggests that Three and its category, Two and its category, One and its category, each have harmonizations of interior/exterior and Male/Female. Mo Ziyu stated: Shaoyin governs Water, hence it is Female.) In the case of Two Yang and One Yin, Yangming is the primary site of disease. Unable to overcome the One Yin, the pulse is faint and moving, and all nine orifices become sunk. (This commentary continues from above, stating that the Two Yang guard and govern the exterior, differing from Jueyin's governance of Closing. "Two Yang and One Yin" refers to the categorization of Yangming and Jueyin. Since the Two Yang guard, Yangming's disease should be external; "unable to overcome the One Yin" means it cannot overcome the Closing of Jueyin. A "faint and moving" pulse indicates Yang desires to move outward but lacks strength. Yangming generates body fluids; the nine orifices are the passages for water influx. Since Yangming cannot move outward, the qi of the nine orifices becomes sunk. Min Shixian stated: The existence of Opening, Closing, and Pivot in Yin and Yang means Yin contains Yang and Yang contains Yin; Opening matches Opening, Closing matches Closing. "Three Yang are Father, Three Yin are Mother" means Yang governs the exterior and Yin governs the interior, each having harmonizations of interior/exterior and Male/Female.) In the case of Three Yang and One Yin, the Taiyin pulse prevails. The One Yin cannot restrain it, causing internal chaos in the Five Zang organs and external fright and terror. (This commentary discusses the mismatch of Opening/Closing despite Yin-Yang categorization. Three Yang govern Opening, One Yin governs Closing. With two qi categories gathering and the Taiyin pulse prevailing, the One Yin cannot restrain the Opening, leading to internal chaos in the Five Zang and external fright. Generally, the qi of the Three Yin intricately connects the Five Zang; if Yin cannot guard internally, it exits with Yang, causing internal chaos in the Five Zang. The Classic states: "Liver Wood of the East, its disease manifests as fright and terror." The previous section discussed Yin-Yang categorization where Yang could not overcome Yin; this section discusses Yin-Yang categorization where Yin could not overcome Yang.) In the case of Two Yin and Two Yang, the disease is in the Lung. The Shaoyin pulse is deep. Overcoming the Lung damages the Spleen, and externally injures the four limbs. (This commentary discusses disease caused by the similarity of Two Yin and Two Yang. Kidney essence ascending to the Lung rises via Spleen Earth, like a wild goose flying to the sky. Disease in the Lung due to the similarity of Two Yin and Two Yang occurs when Kidney Water directly attacks the Lung via Yangming, causing Lung disease. A deep Shaoyin pulse indicates Heart-Kidney non-interaction. Water failing to control Fire leads to Fire blazing upward and overcoming the Lung; water failing to irrigate the Earth leads to dry Earth and damaged Spleen qi. External injury to the four limbs occurs because Earth, receiving dampness from water fluids, is then able to irrigate the four sides.) When Two Yin and Two Yang both arrive together, the disease is in the Kidney. The patient curses, acts wildly, suffers from head diseases, and becomes manic. ("Both arrive together" means the meridian qi of Two Yin and Two Yang intersect and merge, ascending to Yangming. "Disease in the Kidney" means Kidney qi is diseased with scanty essence, and deficient qi rushes upward. As disease qi transmits to Yangming, the patient curses and acts wildly, suffering from head diseases and mania. The previous section discussed essence/water moving outside the vessels; this section discusses Kidney qi reversing upward within the vessels.) In the case of Two Yin and One Yang, the disease originates from the Kidney. Yin qi wanders as a guest below the heart and epigastrium. The pores and dams are blocked, preventing flow, and the four limbs become separated. (This commentary states that water ascends from Central Earth to communicate with the Lung, then circulates up/down and to the four sides via Heavenly Qi. "Two Yin" refers to the two Kidneys governed by Shaoyin; "One Yang" is the Shaoyang generated by the Kidney. "Pores" refer to sweat openings, governed by the Lung's skin/hair. If water does not circulate to the skin surface with Qi, the pores become blocked. "Dam" refers to structures preventing water overflow. If water does not seep into the Earth's pathways, the dam blocks, and the four limbs cannot receive Qi from Central Earth. This is because Kidney disease causes scanty fluids, unable to seep into Spleen/Lung, so deficient qi wanders from Shaoyang to below the heart. Note: Water circulating to the skin surface following Taiyang Qi is Bladder Water. Hence, exterior sweat comes from Taiyang. The Bladder is the Officer of the Capital, storing fluids; upon Qi transformation, they exit. This is water circulating upward, receiving Heavenly Qi and descending again. Also, fluids should return to the Stomach; fluids are generated from the essence of food/drink in the Stomach, return to the Stomach, ascend to the Lung, so sweat is produced by Qi transformation, not just urine. What seeps into Central Earth and ascends to the Lung is Kidney Essence Water. Thus, it is said the Kidney is Supreme Yin, holding abundant Water; the Lung is Grand Yin; Shaoyin is the Winter pulse. Therefore, the root is in the Kidney, the branch in the Lung, both involving fluid accumulation. This Shaoyin Water ascends to Hand-Foot Taiyin and externally connects to skin/fascia. Regarding Kidney/Bladder communicating upward with the Heart, this is the matching of Root/Mark and mutual communication of upper/lower. Understanding the Way of Heaven and Earth Yin/Yang makes one a divine, superior physician. Seeking only pulse/symptoms makes one a crude physician, as the Emperor described. Min Shixian stated: Crude physicians today are hard to find.) When the One Yin and One Yang alternate and cease, this Yin qi reaches the Heart. Movement up and down is irregular, entry and exit are unknown, the throat and pharynx are dry, and the disease is in the Earthly Spleen. (This commentary reiterates that Kidney Water ascends to Spleen/Lung via the Generating Yang within Yin. The One Yin is Jueyin, the One Yang is Shaoyang, which is the Generating Yang within Yin. If the qi of One Yin and One Yang alternates and ceases, Water cannot ascend with it, and only Yin qi reaches below the Heart. "Irregular up and down" means moving either up or down. In ancient times, harmony in the abdomen and smooth urination indicated health. "Unknown entry and exit" means Spleen/Lung dryness prevents irrigation to the four limbs and hinders urination. Thus, water fluids cannot ascend to the Lung, causing dry throat/pharynx. Failure to seep into Central Earth causes dry Earth and Spleen disease. The previous section discussed Yin qi wandering below the heart with Shaoyang; here, Shaoyang ceases, and Yin qi descends from above to the Heart, all governed by Kidney fluids, unable to penetrate Spleen/Lung.) In the case of Two Yang and Three Yin, the Supreme Yin is present throughout. Yin cannot exceed Yang, and Yang cannot stop Yin. Both Yin and Yang sever; floating indicates blood masses, sinking indicates abscesses. (This commentary summarizes Yin-Yang categorization where each governs Opening/Closing. Two Yang is Yangming governing Closing; Two Yin is Taiyin governing Opening. The Spleen is the Supreme Yin within Yin. "Supreme Yin present throughout" means Spleen/Stomach qi are in the Center, while Opening/Closing are governed by the qi of Two Yang and Three Yin. Yin desires to Open but cannot exceed Yang's Closing; Yang desires to Close but cannot stop Yin's Opening. Yin and Yang qi do not harmonize, leading to severance between Yang and Yin, and Yin and Yang. If the pulse floats, the disease is in the Spleen forming blood masses; if sinking, the disease is in the Stomach forming abscesses. This is because disharmony of Yin/Yang qi causes blood pathology.) When Yin and Yang are both strong, descending to Yin and Yang, they connect upward to the Manifest (Zhao Zhao) and downward to the Obscure (Ming Ming). Diagnosing and determining the period of life and death, one aligns with the beginning of the year. (This commentary summarizes human Qi connecting to Heavenly Dao. "Yin and Yang both strong" refers to the Lung of Taiyin, Heart of Shaoyin, and Yang of Taiyang being robust above, connecting upward to the Manifest Heaven. "Descending to Yin and Yang" refers to the Essence of Shaoyin and Water of Taiyang being robust below, connecting downward to the Obscure Springs. Using the Way of Heaven to diagnose and determine life/death periods, one aligns with the four seasons' beginning. This likely means using the Liver pulse to respond to Spring.) Lei Gong asked: "Please ask about the short term (period of death)." The Yellow Emperor did not respond. (Not responding means it is recorded in the Classics, but emphasizing recalling the upper and lower classics rather than browsing many books.) Lei Gong asked again. The Emperor said: "In the Classics." Lei Gong said: "Please hear about the short term." (Classics refer to the scriptures transmitted since antiquity. "Hear" means wishing to hear the short term discussed in the Classics.) The Emperor said: "For diseases in the three months of Winter, if the disease combines with Yang, by the first month of Spring, if the pulse shows signs of death, all will perish as Spring emerges." (Below discusses connecting upward to the Manifest, downward to the Obscure, and aligning with the four seasons to determine life/death. Diseases in the three months of Winter are Water diseases. "Disease combining with Yang" means combining with Taiyang Qi. By the first month of Spring, if death-sign pulses appear, all perish as Spring Qi emerges. This is because Spring Qi originates from Winter, and Yang Qi is generated from Water. If Yang Qi is diseased and attempts to exit outward with Spring Qi, death results.) For diseases in the three months of Winter, if the pathways in the Earth are exhausted, grass and willow leaves will perish. (Pathways refer to the veins/structures in the Earth. The previous text stated that Water diseases combining with Yang turn outward following Taiyang Qi. "Pathways exhausted" here means Water's connection from Earthly geography to Heaven. Diseases in the three months of Winter are Water diseases. "Pathways exhausted" means Water is depleted and cannot connect to Earthly geography. Thus, at the time when grass and willow leaves grow, the Yin and Yang qi of Heaven and Earth kill them. In Spring, one takes the fire of Elm and Willow...)