黄帝曰∶阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始，神明之府也，治病必求于本。故
积阳为天，积阴为地。阴静阳躁，阳
生阴长，阳杀阴藏。阳化气，阴成形。寒极生热，热极生寒。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，病之逆从也。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。故清阳出上窍，浊阴出下窍；清阳发腠理，浊阴走五脏；清阳实四肢，浊阴归六腑。水为阴，
火为阳，阳为气，阴为味。味归
形，形归气，气归精，精归化，精食气，形食味，化生精，气生形。味伤形，气伤精，精化为气，气伤于味。
阴味出下窍，阳气出上窍。味浓者为阴，薄为阴之阳。气浓者为阳，薄为阳之阴。味浓则泄，薄则通。气薄则
发泄，浓则发热。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。气味，辛甘发散为
阳，酸苦涌泄为阴。阴胜则阳病，阳胜则阴病。阳胜则热，阴胜则寒。重寒则
热，重热则寒。寒伤形，热伤气。气伤痛，形伤肿。故先痛而后肿者，气伤形也；先肿而后痛者，形伤气也。
风胜则动，热胜则肿，燥胜则干，寒胜则浮，湿胜则濡泻。天有四时五行，以生长收藏，以生寒暑燥湿风。
人有五脏，化五气，以生喜怒悲忧恐。故喜怒伤气，寒暑伤形。暴怒伤阴，暴喜伤
阳。厥气上行，满脉去形。喜怒不节，寒暑过度，生乃不固。故重阴必阳，重阳必阴。故曰∶冬伤于寒，春必
温病；春伤于风，夏生飧泄；夏伤于暑，秋必 疟；秋伤于湿，冬生咳嗽。
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，其信然乎？岐伯对曰∶
东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心，肝主目。其在天为玄，在人为道，在地为化。化生
五味，道生智，玄生神，神在天为风，在地为木，在体为筋，在脏为肝，在色为
苍，在音为角，在声为呼，在变动为握，在窍为目，在味为酸，在志为怒。怒伤肝，悲胜怒，风伤筋，燥胜风；
酸伤筋，辛胜酸。
南方生热，热生火，火生苦，苦生心，心生血，血生脾，心主舌。其在天为热，在地为
火，在体为脉，在脏为心，在色为赤，在音为征，在声为笑，在变动为忧，在窍为舌，在味为苦，在志为喜。
喜伤心，恐胜喜；热伤气，寒胜热；苦伤气，咸胜苦。
中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺，脾主口。其在天为湿，在地为土，在体为肉，
在脏为脾，在色为黄，在音为宫，在声为歌，在变动为哕，在窍为口，在味为甘，在志为思。思伤脾，怒胜思；
湿伤肉，风胜湿；
甘伤肉，酸胜甘。
西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生肾，肺主鼻。其在天为燥，在地为金，在
体为皮毛，在脏为肺，在色为白，在音为商，在声为哭，在变动为咳，在窍为鼻，在味为
辛，在志为忧。忧伤肺，喜胜忧；热伤皮毛，寒胜热；辛伤皮毛，苦胜辛。
北方生寒，寒生水，水生咸，咸生肾，肾生骨髓，髓生肝，肾主耳。其在天为寒，在地为水，在体
为骨，在脏为肾，在色为黑，在音为
羽，在声为呻，在变动为栗，在窍为耳，在味为咸，在志为恐。恐伤肾，思胜恐；寒伤血，燥胜寒；咸
伤血，甘胜咸。
故曰∶天地者，万物之上下也；阴阳者，血气之男女也；左右者，阴阳之道路也；水火者，阴阳之征兆也；
阴阳者，万物之能始也。故曰∶阴在内，阳
之守也；阳在外，阴之使也。帝曰∶法阴阳奈何？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。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。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。年四十，而阴气自半也，起居衰矣。年五十，体重，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。故曰∶知之则强，不知则老，故同出而名异耳。智者察同，愚者
察异，愚者不足，智者有余，
有余则耳目聪明，身体轻强，老者复壮，壮者益治。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。
天不足西北，故西北方阴也，而人右耳目不如左明也。地不满东南，故东南方阳也，而人左手足不如右
强也。帝曰∶何以然？岐伯曰∶东方阳也，阳者其精并于上，并于上则上明而下虚，故使耳目聪明而手足不便
也。西方阴也，阴者其精并于下，并于下则下盛而上虚，故其耳目不聪明而手足便也。故俱感于邪，其在上则
右甚，在下则左甚，此天地阴阳所不能全也，故邪居之。故天有精，地有形，天有八纪，地有五里，故能为万
物之父母。清阳上天，浊阴归
地，是故天地之动静，神明为之纲纪，故能以生长收藏，终而复始。惟贤人上配天以养头，下象地以养足，中傍
人事以养五脏。天气通于肺，地气通于嗌。风气通于肝，雷气通于心，谷气通于脾，雨气通于肾。六经为川，
肠胃为海，九窍为水注之气。以天地为之阴阳，阳之汗，以天地之雨名之；阳之气，以天地之疾风名之。
暴气象雷，逆
气象阳。故治不法天之纪，不用地之理，则灾害至矣。
故邪风之至，疾如风雨，故善治者治皮毛，其次治肌肤，其次治筋脉，其次治六腑，其次治五脏。治五
脏者，半死半生也。故天之邪气，感则害人五脏；水谷之寒热，感则害于六腑；地之湿气，感则害皮肉筋
脉。故善用针者，从阴引阳，从阳引阴，以右治左，以左治右，以我知彼，以表知里，以观过与不及之理，
见微得过，用之不殆。善诊者，察色按脉，先别阴阳；审清浊，而知部分；视喘息，听音声，而
知所苦；观权衡规矩，而知病所主。按尺寸，观浮沉滑涩，而知病所生以治；无过以诊，则不失矣。
故曰∶病之始起也，可刺而已；其盛，可待衰而已。故因其轻而扬之，因其重而减之，因其衰而彰之。
形不足者，温之以气；精不足者，补之以味。其高者，因而越之；其下者，引而竭之；中满者，泻
之于内；其有邪者，渍形以为汗；其在皮者，汗而发之；其 悍者，按而收之；其实者，散而泻之。审
其阴阳，以别柔刚，阳病治阴，阴病治阳，定其血气，各守其乡，血实宜决之，气虚宜HT 引之。
黄帝说：阴阳，是天地运行的规律，是万物的纲纪，是变化的根源，是生杀的根本，是神明产生的所在。因此，治疗疾病必须探究其根本原因。所以，阳气积聚形成天，阴气积聚形成地。阴气主静，阳气主动；阳气主生长，阴气主成形；阳气主肃杀，阴气主闭藏。阳气能化生无形之气，阴气能形成有形之质。寒气极盛则产生热象，热势极盛则产生寒象。寒气生成浊阴，热气生成清阳。如果清阳之气反而在下部，就会发生完谷不化的泄泻（飧泄）；如果浊阴之气反而在上部，就会发生胸腹胀满（胀）。这就是阴阳逆乱，导致疾病的发生。所以，清阳上升为天，浊阴下降为地；地气上升化为云，天气下降化为雨；雨源于地气，云源于天气。因此，清阳出于上窍（眼、耳、口、鼻），浊阴出于下窍（前阴、后阴）；清阳发散于腠理（皮肤肌肉的纹理间隙），浊阴走注于五脏；清阳充实于四肢，浊阴归聚于六腑。水属于阴，火属于阳；阳表现为气，阴表现为味。味道滋养形体，形体依赖气化，气化产生精微，精微经过变化再生成精气；精气消耗气，形体消耗味道，变化过程产生精，气又能生成形体。味道过度会损伤形体，气机过度会损伤精气，精气转化为气，气也会因味道过度而受损。阴味从下窍排出，阳气从上窍散发。味道浓厚的属于纯阴，味道淡薄的属于阴中之阳。气味浓厚的属于纯阳，气味淡薄的属于阳中之阴。味道浓厚具有泄下的作用，味道淡薄具有通利的功效。气味淡薄能发泄汗液，气味浓厚能引起发热。壮火（亢盛的阳气）会使元气衰弱，少火（正常的阳气）能使元气壮盛。壮火会耗散元气，元气依赖少火来滋生。壮火会散失元气，少火能生成元气。辛味和甘味具有发散作用，属于阳；酸味和苦味具有涌吐和泄下的作用，属于阴。阴偏胜则阳受病，阳偏胜则阴受病。阳偏胜则出现热证，阴偏胜则出现寒证。寒极则转化为热，热极则转化为寒。寒邪损伤形体，热邪损伤气机。气机受伤会导致疼痛，形体受伤会导致肿胀。所以先痛后肿的，是气伤及形；先肿后痛的，是形伤及气。风邪偏胜则肢体动摇，热邪偏胜则局部红肿，燥邪偏胜则干燥，寒邪偏胜则浮肿，湿邪偏胜则濡润滑泄。天有四时和五行，用来生长收藏，从而产生寒、暑、燥、湿、风六种气候。人有五脏，化生五气，从而产生喜、怒、悲、忧、恐五种情志。所以喜怒等情志过激会损伤气机，寒暑等外邪会损伤形体。突然暴怒会损伤阴血，突然大喜会损伤阳气。厥逆之气向上冲逆，会使脉道充满而形体消瘦。喜怒没有节制，寒暑调节过度，生命根基就不稳固。所以重阴必转化为阳，重阳必转化为阴。所以说：冬天感受寒邪，春天必然发生温病；春天感受风邪，夏天必然发生完谷不化的泄泻；夏天感受暑邪，秋天必然发生疟疾；秋天感受湿邪，冬天必然发生咳嗽。
黄帝说：我听说上古的圣人，论述人体形态，分别脏腑功能，梳理经脉网络，汇通六合经脉，各自遵循经脉走向，气穴所发之处，各有名称，溪谷与骨骼相连之处，都有起始点，分部顺逆，各有条理，四时阴阳的变化，都有规律可循，内外相应，都有表里关系，这些是真的吗？岐伯回答说：东方生风，风生木，木生酸，酸入肝，肝生筋，筋养心，肝开窍于目。在天为玄妙之道，在人为大道，在地为生化之机。生化产生五味，大道产生智慧，玄妙产生神灵。神在天表现为风，在地表现为木，在人体表现为筋，在脏表现为肝，在面色表现为青色，在五音表现为角音，在五声表现为呼，在变动表现为握拳，在孔窍表现为目，在味道表现为酸，在情志表现为怒。怒伤肝，悲能胜怒；风伤筋，燥能胜风；酸伤筋，辛能胜酸。
南方生热，热生火，火生苦，苦入心，心生血，血养脾，心开窍于舌。在天为热，在地为火，在人体为脉，在脏为心，在面色为赤色，在五音为徵音，在五声为笑，在变动为忧（注：此处原文有争议，通常心之变动为忧或谵妄，依原文翻译），在孔窍为舌，在味道为苦，在情志为喜。喜伤心，恐能胜喜；热伤气，寒能胜热；苦伤气，咸能胜苦。
中央生湿，湿生土，土生甘，甘入脾，脾生肉，肉养肺，脾开窍于口。在天为湿，在地为土，在人体为肉，在脏为脾，在面色为黄色，在五音为宫音，在五声为歌，在变动为哕（干呕），在孔窍为口，在味道为甘，在情志为思。思伤脾，怒能胜思；湿伤肉，风能胜湿；甘伤肉，酸能胜甘。
西方生燥，燥生金，金生辛，辛入肺，肺生皮毛，皮毛养肾，肺开窍于鼻。在天为燥，在地为金，在人体为皮毛，在脏为肺，在面色为白色，在五音为商音，在五声为哭，在变动为咳，在孔窍为鼻，在味道为辛，在情志为忧。忧伤肺，喜能胜忧；热伤皮毛，寒能胜热；辛伤皮毛，苦能胜辛。
北方生寒，寒生水，水生咸，咸入肾，肾生骨髓，髓养肝，肾开窍于耳。在天为寒，在地为水，在人体为骨，在脏为肾，在面色为黑色，在五音为羽音，在五声为呻，在变动为战栗，在孔窍为耳，在味道为咸，在情志为恐。恐伤肾，思能胜恐；寒伤血，燥能胜寒；咸伤血，甘能胜咸。
所以说：天地是万物的上下方位；阴阳是血气的男女属性（阴血如女，阳气如男）；左右是阴阳运行的道路；水火是阴阳的外在征兆；阴阳是万物生成的初始。所以说：阴在内，是阳的守持者；阳在外，是阴的役使者。黄帝问：如何效法阴阳呢？岐伯说：阳偏胜则身体发热，腠理闭塞，呼吸喘促粗重，甚至不能俯仰，无汗而身热，牙齿干燥，心中烦闷，腹部胀满而死，这种病能耐受冬季而不能耐受夏季。阴偏胜则身体寒冷，出汗，身体经常清冷，频繁战栗发冷，冷极则四肢厥逆，厥逆则腹部胀满而死，这种病能耐受夏季而不能耐受冬季。这是阴阳交替偏胜的变化，也是疾病的形态表现。黄帝问：如何调治这两者呢？岐伯说：如果能懂得“七损八益”的道理，那么阴阳就可以调和；如果不了解运用这个道理，就是早衰的节律。人到四十岁，阴气自然减半，起居能力开始衰退。五十岁，身体沉重，耳目不够灵敏。六十岁，阳痿，气大衰，九窍不通利，下部虚上部实，鼻涕眼泪一起流出。所以说：懂得养生的人就强壮，不懂养生的人就衰老，虽然同源但结果不同。聪明人观察事物的共同本质，愚蠢人只看到差异；愚蠢人总是不足，聪明人总是有余；有余则耳目聪明，身体轻便强健，老年人恢复健壮，青壮年更加健康。因此，圣人从事无为的事业，乐于恬淡虚无的境界，顺应欲望，快意于心，坚守虚无之道，所以寿命无穷，与天地同寿，这是圣人的修身之道。
天的清气不足于西北方，所以西北方属阴，人的右耳目不如左耳聪明明亮。地的浊气不满于东南方，所以东南方属阳，人的左手足不如右手足强壮有力。黄帝问：为什么这样呢？岐伯说：东方属阳，阳气的主精并聚于上部，并聚于上部则上部清明而下部虚弱，所以使耳目聪明而手足不便。西方属阴，阴气的主精并聚于下部，并聚于下部则下部盛实而上部虚弱，所以耳目不聪明而手足便利。所以同样感受邪气，病在上部则右侧严重，在下部则左侧严重，这是天地阴阳不能完全周全的缘故，所以邪气占据这些部位。所以天有精气，地有形体，天有八纪（八方节气），地有五里（五方地理），所以能成为万物的父母。清阳上升为天，浊阴归聚为地，因此天地的动静，由神明作为纲纪，所以能完成生长收藏，循环往复。只有贤能之人，上配天以养护头部，下象地以养护足部，中借人事以养护五脏。天气通于肺，地气通于咽喉。风气通于肝，雷气通于心，谷气通于脾，雨气通于肾。六经如同河流，肠胃如同大海，九窍是水气灌注的地方。以天地来比喻人体的阴阳，阳气的汗，用天地的雨来命名；阳气的气，用天地的疾风来命名。暴烈的气象如同雷，逆乱的气象如同阳。所以治病如果不效法天的规律，不使用地的道理，灾害就会降临。
所以邪风的到来，快如风雨，因此善于治疗的医生在皮毛阶段就进行治疗，其次在肌肤阶段治疗，其次在筋脉阶段治疗，其次在六腑阶段治疗，其次在五脏阶段治疗。治疗五脏的疾病，往往是一半死一半生。所以天上的邪气，侵入则伤害五脏；水谷的寒热，侵入则伤害六腑；地上的湿气，侵入则伤害皮肉筋脉。所以善于使用针法的人，从阴引阳，从阳引阴，以右治左，以左治右，通过自身情况推知患者情况，通过表证推知里证，观察太过与不及的道理，见微知著发现过错，使用这种方法就不会有危险。善于诊断的医生，观察面色按压脉搏，首先辨别阴阳；审察颜色的清浊，从而知道病变的部位；视察呼吸喘息，听声音，从而知道痛苦的所在；观察权衡规矩（指脉象的轻重缓急），从而知道疾病的主要归属。按寸关尺，观察浮沉滑涩，从而知道疾病的成因并进行治疗；不犯诊断错误，就不会失误了。
所以说：疾病刚开始发生时，可以用针刺治愈；如果病势正盛，可以等待其衰退后再治疗。所以对于轻浅的病邪，用扬散的方法；对于沉重的病邪，用削减的方法；对于正气虚衰的病，用彰显正气的方法。形体不足的，用气来温补；精气不足的，用味道来滋补。病位高的，因势利导使其呕吐；病位低的，引导使其排泄干净；中焦痞满的，从内部泻下；体内有邪气的，浸泡身体使其发汗；邪气在皮表的，发汗解表；邪气猛烈悍急的，按摩收敛它；实证，用消散和泻下的方法。审察阴阳，以区分柔刚，阳病治阴，阴病治阳，确定血气的状态，各守其位，血实宜决破瘀滞，气虚宜引导补充。
Huangdi said: Yin and Yang are the Dao (Way/Law) of Heaven and Earth, the general principles of all things, the parents of change, the origin of life and death, and the residence of spiritual illumination. Therefore, in treating disease, one must seek the root. Thus, accumulated Yang forms Heaven, and accumulated Yin forms Earth. Yin is quiet, Yang is active; Yang generates, Yin grows; Yang kills (subdues), Yin stores. Yang transforms Qi (vital energy), Yin forms substance. Extreme cold generates heat, extreme heat generates cold. Cold Qi generates turbidity, Hot Qi generates clarity. If clear Yang descends to the lower part, it causes diarrhea with undigested food (Sun Xie); if turbid Yin ascends to the upper part, it causes abdominal distension. This is the reversal of Yin and Yang, leading to the deviation of disease. Thus, clear Yang becomes Heaven, turbid Yin becomes Earth; Earth Qi rises to form clouds, Heaven Qi descends to form rain; rain comes from Earth Qi, clouds come from Heaven Qi. Therefore, clear Yang exits through the upper orifices, turbid Yin exits through the lower orifices; clear Yang disperses into the Cou Li (interstices of skin and muscle), turbid Yin flows to the Zang organs; clear Yang fills the four limbs, turbid Yin returns to the Fu organs. Water is Yin, Fire is Yang; Yang manifests as Qi, Yin manifests as Flavor. Flavor nourishes Form, Form relies on Qi, Qi generates Essence, Essence undergoes transformation; Essence consumes Qi, Form consumes Flavor, transformation generates Essence, Qi generates Form. Excessive Flavor damages Form, excessive Qi damages Essence, Essence transforms into Qi, and Qi is damaged by Flavor. Yin Flavor exits through the lower orifices, Yang Qi exits through the upper orifices. Strong flavors are pure Yin, weak flavors are Yang within Yin. Strong aromas are pure Yang, weak aromas are Yin within Yang. Strong flavors cause purging, weak flavors promote circulation. Weak aromas induce sweating, strong aromas cause fever. Vigorous Fire (Zhuang Huo) weakens Qi, Mild Fire (Shao Huo) strengthens Qi. Vigorous Fire consumes Qi, Qi feeds on Mild Fire. Vigorous Fire scatters Qi, Mild Fire generates Qi. Pungent and Sweet flavors disperse and are Yang; Sour and Bitter flavors induce vomiting/purging and are Yin. Yin excess leads to Yang disease, Yang excess leads to Yin disease. Yang excess leads to Heat, Yin excess leads to Cold. Extreme cold transforms into heat, extreme heat transforms into cold. Cold damages Form, Heat damages Qi. Qi injury causes pain, Form injury causes swelling. Therefore, pain followed by swelling indicates Qi damaging Form; swelling followed by pain indicates Form damaging Qi. Wind excess causes movement, Heat excess causes swelling, Dryness excess causes dryness, Cold excess causes edema, Dampness excess causes loose stools. Heaven has Four Seasons and Five Elements, which govern growth, flourishing, harvesting, and storing, thereby generating Cold, Heat, Dryness, Dampness, and Wind. Humans have Five Zang organs that transform Five Qi, thereby generating Joy, Anger, Sorrow, Worry, and Fear. Thus, emotional excess damages Qi, climatic extremes damage Form. Sudden anger damages Yin Blood, sudden joy damages Yang Qi. Rebellious Qi rising upward fills the vessels and depletes Form. Unregulated emotions and excessive climatic exposure destabilize life. Thus, extreme Yin transforms to Yang, extreme Yang transforms to Yin. It is said: Winter injury by Cold leads to Warm diseases in Spring; Spring injury by Wind leads to Sun Xie in Summer; Summer injury by Summer Heat leads to Malaria in Autumn; Autumn injury by Dampness leads to Cough in Winter.
Huangdi said: I have heard that ancient sages discussed human morphology, distinguished Zang organs, traced meridians, integrated the Six Combinations, and followed meridian pathways. Acupoints have names, valleys connect to bones, and divisions follow order. The changes of Yin and Yang in four seasons have rules, and internal-external correspondences have interior-exterior relationships. Is this true? Qibo replied: The East generates Wind, Wind generates Wood, Wood generates Sour, Sour enters the Liver, Liver generates Tendons, Tendons nourish the Heart, and the Liver opens into the Eyes. In Heaven it is Mystery, in Humanity it is Dao, in Earth it is Transformation. Transformation generates Five Flavors, Dao generates Wisdom, Mystery generates Spirit. Spirit manifests as Wind in Heaven, Wood in Earth, Tendons in Body, Liver in Zang, Green in Color, Jue note in Music, Shout in Sound, Grasping in Movement, Eye in Orifice, Sour in Flavor, Anger in Emotion. Anger damages the Liver, Sorrow overcomes Anger; Wind damages Tendons, Dryness overcomes Wind; Sour damages Tendons, Pungent overcomes Sour.
The South generates Heat, Heat generates Fire, Fire generates Bitter, Bitter enters the Heart, Heart generates Blood, Blood nourishes the Spleen, and the Heart opens into the Tongue. In Heaven it is Heat, in Earth it is Fire, in Body it is Vessels, in Zang it is Heart, Red in Color, Zhi note in Music, Laughter in Sound, Grief in Movement, Tongue in Orifice, Bitter in Flavor, Joy in Emotion. Joy damages the Heart, Fear overcomes Joy; Heat damages Qi, Cold overcomes Heat; Bitter damages Qi, Salty overcomes Bitter.
The Center generates Dampness, Dampness generates Earth, Earth generates Sweet, Sweet enters the Spleen, Spleen generates Flesh, Flesh nourishes the Lungs, and the Spleen opens into the Mouth. In Heaven it is Dampness, in Earth it is Earth, in Body it is Flesh, in Zang it is Spleen, Yellow in Color, Gong note in Music, Singing in Sound, Hiccups in Movement, Mouth in Orifice, Sweet in Flavor, Pensiveness in Emotion. Pensiveness damages the Spleen, Anger overcomes Pensiveness; Dampness damages Flesh, Wind overcomes Dampness; Sweet damages Flesh, Sour overcomes Sweet.
The West generates Dryness, Dryness generates Metal, Metal generates Pungent, Pungent enters the Lungs, Lungs generate Skin and Hair, Skin and Hair nourish the Kidneys, and the Lungs open into the Nose. In Heaven it is Dryness, in Earth it is Metal, in Body it is Skin and Hair, in Zang it is Lung, White in Color, Shang note in Music, Crying in Sound, Cough in Movement, Nose in Orifice, Pungent in Flavor, Sorrow in Emotion. Sorrow damages the Lungs, Joy overcomes Sorrow; Heat damages Skin and Hair, Cold overcomes Heat; Pungent damages Skin and Hair, Bitter overcomes Pungent.
The North generates Cold, Cold generates Water, Water generates Salty, Salty enters the Kidneys, Kidneys generate Marrow, Marrow nourishes the Liver, and the Kidneys open into the Ears. In Heaven it is Cold, in Earth it is Water, in Body it is Bones, in Zang it is Kidney, Black in Color, Yu note in Music, Groaning in Sound, Trembling in Movement, Ear in Orifice, Salty in Flavor, Fear in Emotion. Fear damages the Kidneys, Pensiveness overcomes Fear; Cold damages Blood, Dryness overcomes Cold; Salty damages Blood, Sweet overcomes Salty.
Thus: Heaven and Earth are the upper and lower of all things; Yin and Yang are the male and female of Blood and Qi; Left and Right are the pathways of Yin and Yang; Water and Fire are the signs of Yin and Yang; Yin and Yang are the initial power of all things. It is said: Yin inside is the guardian of Yang; Yang outside is the servant of Yin. Huangdi asked: How to follow Yin and Yang? Qibo said: Yang excess causes body heat, closed Cou Li, rough breathing, inability to bend or stretch, no sweat but heat, dry teeth, vexation, abdominal fullness leading to death; tolerable in Winter, intolerable in Summer. Yin excess causes body cold, sweating, frequent chills, cold extremities, abdominal fullness leading to death; tolerable in Summer, intolerable in Winter. This is the variation of alternating Yin-Yang excess, the form of disease. Huangdi asked: How to regulate these two? Qibo said: Knowing the Seven Losses and Eight Benefits allows regulation; not knowing them leads to premature aging. At forty, Yin Qi halves, daily activities decline. At fifty, body heavy, ears and eyes dull. At sixty, impotence, Qi greatly declines, nine orifices obstructed, lower deficiency upper excess, tears and mucus flow. Thus, knowledge brings strength, ignorance brings old age. The wise observe unity, the foolish observe differences; the foolish lack, the wise have surplus. Surplus brings bright senses and strong body; the old become vigorous, the young become healthy. Thus, sages engage in non-action, enjoy tranquility, and align with emptiness, achieving infinite lifespan with Heaven and Earth.
Heaven is deficient in the Northwest, so the Northwest is Yin, and humans' right ear/eye are less acute than the left. Earth is incomplete in the Southeast, so the Southeast is Yang, and humans' left hand/foot are weaker than the right. Huangdi asked why. Qibo said: The East is Yang, Yang essence gathers above, making the upper bright and lower empty, hence acute senses but clumsy limbs. The West is Yin, Yin essence gathers below, making the lower full and upper empty, hence dull senses but agile limbs. Thus, same pathogen affects the right side more if above, and the left side more if below, due to incomplete Heaven-Earth Yin-Yang. Heaven has Essence, Earth has Form, Heaven has Eight Disciplines, Earth has Five Regions, thus becoming parents of all things. Clear Yang rises to Heaven, turbid Yin returns to Earth. Heaven-Earth movement is governed by Spirit, enabling cyclic growth and storage. Only worthy people emulate Heaven to nourish the head, Earth to nourish the feet, and Human affairs to nourish the Five Zang. Heaven Qi connects to the Lungs, Earth Qi connects to the throat. Wind Qi connects to the Liver, Thunder Qi connects to the Heart, Grain Qi connects to the Spleen, Rain Qi connects to the Kidneys. The Six Meridians are rivers, the intestines and stomach are seas, the nine orifices are water outlets. Sweat is named after Heaven's rain, Qi is named after Earth's wind. Violent Qi resembles thunder, rebellious Qi resembles Yang. Treating without following Heaven's discipline or Earth's principle brings disaster.
Pathogenic wind arrives swiftly like wind and rain. Good physicians treat at the hair/skin level, then muscle/skin, then tendons/vessels, then Fu organs, then Zang organs. Treating Zang organ disease results in half death, half survival. Heavenly pathogens damage Zang organs; dietary cold/heat damage Fu organs; earthly dampness damages skin/muscle/tendons/vessels. Skilled needle practitioners draw Yang from Yin, Yin from Yang, treat right with left, left with right, know the other through self, know the interior through exterior, observe excess/deficiency, detect errors early, and avoid danger. Skilled diagnosticians observe color and pulse to distinguish Yin/Yang, examine clarity/turbidity to locate disease, watch breathing and listen to voice to identify suffering, observe pulse qualities (weight, depth, slipperiness, roughness) to determine disease origin. Accurate diagnosis ensures no error.
Thus: Early stage disease can be cured by acupuncture; peak stage waits for decline. Light pathogens are dispersed, heavy pathogens are reduced, deficient states are strengthened. Form deficiency is warmed by Qi; Essence deficiency is tonified by Flavor. High pathology induces vomiting; low pathology promotes drainage; middle fullness is purged internally; external pathogens induce sweat via soaking; superficial pathogens are released by sweating; fierce pathogens are restrained by massage; excess patterns are scattered and purged. Examine Yin/Yang to distinguish soft/hard, treat Yin for Yang disease, Yang for Yin disease, stabilize Blood/Qi, keep them in place. Blood excess requires lancing/draining, Qi deficiency requires guiding/nourishing.