其脉有曲折也。今《发挥》谓足少阳脉，起目锐 ，作三折，从目锐 至完骨是一折，又自
完骨至睛明是一折，自睛明至风池是一折，则是《内经》以经脉之曲折朦胧者，为直行也。
又按经云∶水谷入于胃也，其气分为三隧，故宗气积胸中，出喉咙而行呼吸焉。荣气者，泌
其津液，注之于脉，化以为血，以荣四末，内注五脏六腑，以应刻数焉。卫气者，出其悍气
之疾，而皆行于四末分肉皮肤之间而不休者也。又云∶卫出于上焦，常与荣俱，昼行于阳
二十五周，夜行于阴二十五周，故至平旦五十周，复与荣气大会于手太阴矣。此言卫气与荣
气相会，未尝及宗气，今《发挥》谓气行一万三千五百息，脉行八百十丈，适当寅时，复会
于手太阴，则是将积于胸中呼吸与荣周相会之宗气牵合，作昼行阳夜行阴，与荣五十周方会
之卫气也。乖舛经义，罪孰甚焉。
阳者，天气也，主外；阴者，地气也，主内。故阳道实，阴道虚。
阴在内，阳之守也；阳在外，阴之使也。（《应象论》）
阴者，藏精而起亟也；阳者，卫外而为固也。（《通天论》）
〔《灵》〕内有阴阳，外亦有阴阳。在内者，五脏为阴，六腑为阳；在外者，筋骨为阴，
皮肤为阳。（《寿天刚柔篇》）
〔《素》〕足太阳与少阴为表里，少阳与厥阴为表里，阳明与太阴为表里，是为足之阴阳
也。手太阳与少阴为表里，少阳与心主为表里，阳明与太阴为表里，是为手之阴阳也。（《
血气形志篇》）
〔《灵》〕黄帝问于伯高曰∶脉度言经脉之长短，何以立之？伯高曰∶先度其节骨之大、
小、广、狭、长、短，而脉度定矣。黄帝曰∶愿闻众人之度，人长七尺五寸者，其骨节之大
、小、长、短各几何？伯高曰∶头之大骨围二尺六寸，胸围四尺五寸，腰围四尺二寸，发所
覆者，颅至项一尺二寸，发以下至颐长一尺。君子终折结喉以下至缺盆中长四寸，缺盆以下
至KT 长九寸，过，则肺大；不满，则肺小。 KT 以下至天枢长八寸，过
，则胃大；不及，则胃小。天枢以下至横骨长六寸半，过，则回肠广长；不满，则狭短。横
骨长六寸半，横骨上廉以下至内辅之上廉长一尺八寸，内辅之上廉以下至下廉长三寸半，内
辅下廉下至内踝长一尺三寸，内踝以下至地长三寸，膝 以下至跗属长一尺六寸，跗属
以下至地长三寸，故骨围大，则太过；小，则不及。角以下至柱骨长一尺，行腋中不见者长
四寸，腋以下至季胁长一尺二寸，季胁以下至髀枢长六寸，髀枢以下至膝中长一尺九寸，膝
以下至外踝长一尺六寸，外踝以下至京骨长三寸，京骨以下至地长一寸，耳后当完骨者广九
寸，耳前当耳门者广一尺三寸，两颧之间相去七寸，两乳之间广九寸半，两髀之间广六寸半
，足长一尺二寸，广四寸半。肩至肘长一尺七寸，肘至腕长一尺二寸半，腕至中指本节长四
寸，本节至其末长四寸半，项发以下至背骨长二寸半，膂骨以下至尾 二十一节长三尺，上
节长一寸四分分之一，奇分在下，故上七节至于膂骨九寸八分分之七。此众人骨之度也，所
以立经脉之长短也。（《骨度篇》。 ，许竭切。KT ，云居切）
唇至齿长九分，口广二寸半。齿以后至会厌深三寸半，大容五合。舌，重十两，长七寸
，广二寸半。咽门，重十两，广二寸半，至胃长一尺六寸。胃纡曲屈，伸之长二尺六寸，大
一尺五寸，径五寸，大容二斗五升。小肠后附脊，左环，回周叠积，其注于回肠者，外附于
脐，上回运环十六曲，大二寸半，径八分分之少半，长三丈三尺。回肠当脐左环，回周叶积
而下。回运环反十六曲，大四寸，径一寸寸之少半，长二丈一尺。广肠传脊，以受回肠，左
环叶脊上下辟，大八寸，径二寸寸之大半，长二尺八寸。肠胃所入至所出，长六丈四寸四分
。回曲环反，三十二曲也。（《肠胃论》）
〔《难》〕七冲门何在？然，唇，为飞门；齿，为户门；会厌，为吸门；胃，为贲门；太
仓下口，为幽门；大肠小肠会，为阑门；下极，为魄门；故曰七冲门也。（《四十四难》）
〔《素》〕腰以上，为天；腰以下，为地。
〔《难》〕上焦者，在心下下膈，在胃上口，主内而不出，其治在膻中，玉堂下一寸六分
，直两乳间陷者是。中焦者，在胃中脘，不上不下，主腐熟水谷，其治在脐傍。下焦者，在
脐下当膀胱上口，主分别清浊，主出而不内，以传导也，其治在脐下一寸。（《三十一难》）
〔《灵》〕黄帝曰∶愿闻荣卫之所行，皆何道从来？岐伯答曰∶荣，出于中焦；卫，出于
上焦。黄帝曰∶愿闻三焦之所出。岐伯答曰∶上焦出于胃上口，并咽以上，贯膈而布胸中，
走腋，循太阴之分而行，还至阳明，上至舌，下足阳明，常与荣俱，行于阳二十五度，行于
阴亦二十五度，一周也。故五十度而复大会于手太阴矣。黄帝曰∶愿闻中焦之所出？岐伯答
曰∶中焦亦并胃中，出上焦之后，此所受气者，泌糟粕，蒸津液，化其精微，上注于肺脉，
乃化而为血，以奉生身，莫贵于此，故独得行于经隧，命曰荣气。黄帝曰∶夫血之与气，异
名同类，何谓也？岐伯答曰∶荣卫者精气也，血者神气也，故血之与气，异名同类焉。故夺
血者，无汗；夺汗者，无血，故人生有两死而无两生。黄帝曰∶愿闻下焦之所出。岐伯答曰
∶下焦者，别回肠，注于膀胱而渗入焉。故水谷者常并居于胃中，成糟粕而俱下于大肠而成
下焦，渗而俱下，济泌别汁，循下焦而渗入膀胱焉。黄帝曰∶善。余闻上焦如雾，中焦如沤
，下焦如渎，此之谓也。（《荣卫生会篇》）
〔海藏〕头至心，为上焦；心至脐，为中焦；脐至足，为下焦。此三焦者，足太阳之别也
。又《灵枢经》云∶脐下膀胱至足为足三焦。右手尺脉为命门，与包络脉同诊，此包络亦有
三焦之称，为命门之火，游行于五脏之间，主持乎内。手三焦主持乎上，足三焦主持乎下，
上、中、下三焦通为一气，卫于一身为外护。既云头至心、心至脐、脐至足，是有状也。呼
为三焦，是有名也。以为无状，可乎？经曰∶三焦者，水谷之道路也。却是有形状，何以然？
上焦者，主内而不出；中焦者，主腐熟水谷；下焦者，主出而不内。故经曰上焦如雾，中焦
如沤，下焦如渎也。手经者，主持上也；足经者，主持下也；命门者，主持内也；为卫者，
主持外也。三焦真气为父，气散于包络，相从母也。并行而不相离，母之真气也，故俱会于
胸中。经云∶膻中之分，父母居之，气之海也，如天地之尊，不系五行也。清邪中于上焦，
名曰洁也，头项强，腰脊痛。浊邪中于下焦，名曰浑也，阴气为栗，便溺妄出。表虚里急，
上焦、下焦与中焦相混。上焦怫郁，脏气相熏。中焦不治，卫气上冲，荣气不通，血凝不流
。若卫气前通者，小便赤黄，与热相搏，因热作使，游于经络，出入脏腑，阴气前通，阳气
后微，阴无所使，客气内入，嚏而出之，声 咽塞，寒厥热壅，必下血。阴阳俱厥，脾弱液
下。下焦不固，清便下重，便数而难，腹筑湫痛，命将难全。此命门之脉，诊在右手尺也。
经曰∶五脏不和，五液不下，当阖不阖，便溺俱脱，生气绝矣，所以腹脐湫痛也，故曰命将
难全。前三焦自外而入，后三焦自内而出。雾不收则为喘满，此出而不内也。沤不利则为留
饮，留而不散，久为中满，上不能内，下不能出也。渎不利则为肿满，此因上内而下不出也
。此三焦之所不归也。三焦有脏而无腑，在内则游行，是血也，在外则固护，是气也。上焦
如雾者气也，中焦如沤者血也。中焦者，血气之分也。下焦在脐膀胱上口，主分别清浊，出
而不纳，即传道也治在脐下。名曰三焦，其腑在气街中，又云有脏无腑。成氏云∶血室者，
血之所居也，荣卫停止之所，经脉流会之处，冲脉是矣。夫冲者，奇经之一也，起于肾下，
出于气街，并足阳明经挟脐上行，至胸中而散焉，为诸经之海也。
启玄子云∶冲为血海，诸经朝会，男子则运而行之，女子则停而止之，是皆谓之血室。
《内经》云∶任脉通冲脉，男既营运，女既停止，故营运者无积而不满，动也；停止者有积
而能满，静也。不满者，阳也，气也。能满者，阴也，血也。故满者以时而溢，为之信有期
者动也。干道成男，坤道成女，故营运者，阳之象也；停止者，阴之象也。血气荣卫，男女
皆有，内外谐和，其脉同诊，脉者，血之府也，故为气血之室，为藏物之舍，亦为府也。三
焦之府，在气街中，为男、女血海之府。经又曰∶有脏而无腑，从无形而言之也。有脏而有
腑，从有形而言之也。清邪浊邪所伤，三焦齐病，亦同两感。经云∶心包络主之脉，出胸中
，下膈，历络三焦，此其所以与相火并行，与命门脉同诊于右尺中也。东垣云∶三焦有名无
形，主持诸气，以象三才之用，故呼吸升降，水谷往来，皆待此以通达。是以上焦在心下，
主内而不出；中焦在胃脘，主腐熟水谷；下焦在脐下，主分别清浊，出而不内。统而论之，
三才之用，本于中焦。中焦者，胃脘也，禀天五之冲气，阴阳清浊自此而分，十二经络自此
而始。或不得其平，则寒热偏胜，虚实不同，荣卫涩滞，清浊不分，而生诸病。故曰气会三
焦。手少阳脉通于膻中，膻中者，臣使之官，为气之海。审此则知三焦者冲和之本也。三焦
相火及包络之脉，人之元气也，周身何处无之，是名相火用事，主持阴阳之气，神明之府也
。
〔《素》〕夫自古通天者，生之本（此九字着意玩味。王太仆云∶论天谓元气，即天真也）
，本于阴阳。天地之间，六合之内，其气九州九窍，五脏十二节，皆通乎天气。其生五，其
气三，数犯此者，则邪气伤人，此寿夭之本也。苍天之气清净，则志意治，顺之则阳气固，
虽有贼邪，弗能害也，此因时之序。故圣人传精神，服天气而通神明。失之则内闭九窍，外
壅肌肉，卫气散解，此谓自伤，气之削也。阳气者，若天与日，失其所则折寿而不彰，故天
运当以日光明，是故阳因而上卫外者也（阳主动，凡人之知觉运动耳目视听言嗅，皆阳气熏
肤充身泽毛，若雾露之溉，而充之耳。若阳气一失其所，则散解不行，而熏充泽溉之道涩，
所以九窍闭塞于内，肌肉壅滞于外，而知觉运动视听言嗅之灵皆失也。故人之阳气犹天之日
光，人失阳气而知觉运动视听言嗅之灵明隳坏不彰，寿命易折，犹天之失光明则万物无以发
生也）。因于寒，欲如运枢，起居如惊，神气乃浮（丹溪云∶“欲如运枢”以下三句皆衍文也
。下文“体若燔炭，汗出而散”两句当移在此。夫寒邪初伤，客于肌表，邪郁而为热，有似
燔炭得汗则解，此仲景麻黄汤之类是也）。因于暑，汗，烦则喘喝，静则多言，体若燔炭，
汗出而散（丹溪云∶君火为病也，火主动而散，故自汗烦喘多言也）。因于湿，首如裹，湿热
不攘，大筋 短，小筋弛长， 短为拘，弛长为痿（丹溪云∶湿者，浊土之气，首
为诸阳之会，其位高而气清，其体虚故聪明得而系焉。浊气熏蒸，清道不通，沉重而不爽利
，似乎有物以蒙冒之。失而不治，湿郁为热，热留不去。大筋 短者，热伤血不能养筋
，故为拘挛。小筋弛张者，湿伤筋不能束骨，故为痿弱。“因于湿，首如裹”各三字为句，
“湿热不攘”以下各四字为句，文整而意明。王太仆谓反湿其首，若湿物裹之，以“因于湿
首”为句，“如裹”为句，则湿首之湿、如裹湿之湿皆是人为，文义舛乖也）。因于气为肿
，四维相代，阳气乃竭。阳气者，烦劳则张，精绝辟积，于夏使人煎厥，目盲不可以视，耳
闭不可以听，溃溃乎若坏都，汨汨乎不可止（辟，偏也，盖阳者，视听动作之体也。若烦劳而
不清静，则视听动作所张之精竭绝偏枯，至夏月而剧，故目盲耳闭而视听失，溃溃汨汨而动
作废。正仲景所谓春夏剧、秋冬瘥之病，俗人名曰注夏者是也。或曰郑康成云∶口鼻之呼吸
，为魂；耳目之聪明，为魄。夫魄者，阴血也，耳目之聪明乃阴血所为，今经言阳气烦劳则目盲
耳闭者何也？曰∶以耳目与口鼻对言则口鼻为阳，耳目为阴。以耳目口鼻与脏腑对言，则耳
目口鼻为阳，脏腑为阴。故阳气行阳二十五度，于身体之外，则耳目口鼻皆受阳气，所以能
知觉视听动作而寤，行阴二十五度于脏腑之内，则耳目口鼻无阳气运动，所以不能知觉而寐
，聪明者岂非阳气为之乎。夫人之耳目犹月之质也，月质必受日光所加始能明，耳目亦必受
阳气所加始能聪明，是故耳目之阴血虚，则阳气之加，无以受之，而视听之聪明失。耳目之
阳气虚，则阴血不能自施，而聪明亦失。是故耳目之聪明必阴血阳气相须始能视听也）。阳
气者，大怒则形气绝，而血菀于上，使人薄厥。有伤于筋，纵，其若不容，汗出偏沮，使人
其脉气运行是有曲折变化的。现今《发挥》一书认为足少阳胆经的脉气，从目外眦（锐眦）开始，共有三处转折：从目外眦到完骨穴是一折，从完骨穴到睛明穴是一折，从睛明穴到风池穴又是一折。这样解释，就是把《内经》中描述经脉曲折隐晦的部分，当成了直行的经脉。
另外查考经文说：水谷进入胃后，其精气分为三条通道运行。所以宗气积聚在胸中，通过喉咙进行呼吸运动。营气，是泌出津液，注入脉管之中，化生为血液，以营养四肢末端，向内灌注五脏六腑，以应合刻漏计时之度。卫气，是出于水谷悍疾之气，运行于四肢、分肉和皮肤之间，昼夜不停。又说：卫气出于上焦，常与营气相伴，白天行于阳分二十五周，夜晚行于阴分二十五周，所以到平旦时分共行五十周，重新与营气在手太阴肺经会合。这里说的是卫气与营气相会，并未提及宗气。而今《发挥》说气行一万三千五百息，脉行八百一十丈，正当寅时，重新会合于手太阴肺经。这是将积聚在胸中、随呼吸与营气周流相会的宗气，牵强附会地当作昼行阳、夜行阴，与营气五十周后方才相会的卫气。这违背了经典原意，罪过之大莫过于此。
阳气，是天之气，主司外部；阴气，是地之气，主司内部。所以阳道多实，阴道多虚。
阴在内，是阳的守持者；阳在外，是阴的役使者。（出自《素问·阴阳应象大论》）
阴，是藏精并能随时起而应对外邪的；阳，是护卫体表并使腠理固密的。（出自《素问·宝命全形论》或相关篇章，此处引文似杂糅，原文标注《通天论》，但“卫外而为固”通常关联《生气通天论》，依原文翻译）
〔《灵枢》〕体内有阴阳，体外也有阴阳。在体内的，五脏属阴，六腑属阳；在体外的，筋骨属阴，皮肤属阳。（出自《灵枢·寿夭刚柔》）
〔《素问》〕足太阳膀胱经与足少阴肾经互为表里，足少阳胆经与足厥阴肝经互为表里，足阳明胃经与足太阴脾经互为表里，这是足的阴阳配属。手太阳小肠经与手少阴心经互为表里，手少阳三焦经与手厥阴心包经互为表里，手阳明大肠经与手太阴肺经互为表里，这是手的阴阳配属。（出自《素问·血气形志篇》）
〔《灵枢》〕黄帝问伯高说：《脉度》篇讲经脉的长短，依据什么来确立？伯高说：先测量骨骼关节的大、小、广、狭、长、短，那么经脉的长度就确定了。黄帝说：我想听听普通人的度量标准，身高七尺五寸的人，其骨节的大、小、长、短各是多少？伯高说：头围大骨周长二尺六寸，胸围四尺五寸，腰围四尺二寸，头发覆盖部分，从颅顶到项部一尺二寸，发际以下到下巴长一尺。君子（指成年男子）结喉以下至缺盆穴长四寸，缺盆以下至胸剑联合（歧骨）长九寸，超过此数，则肺大；不足此数，则肺小。胸剑联合以下至天枢穴长八寸，超过此数，则胃大；不足此数，则胃小。天枢以下至横骨长六寸半，超过此数，则回肠宽大且长；不足此数，则回肠狭小且短。横骨长六寸半，横骨上廉以下至内侧辅骨上廉长一尺八寸，内侧辅骨上廉以下至下廉长三寸半，内侧辅骨下廉以下至内踝长一尺三寸，内踝以下至地面长三寸，膝窝以下至足背连接处长一尺六寸，足背连接处以下至地面长三寸，所以骨围过大，则为太过；过小，则为不及。腋下至柱骨长一尺，腋中不可见部分长四寸，腋下至季胁长一尺二寸，季胁以下至髀枢长六寸，髀枢以下至膝中长一尺九寸，膝以下至外踝长一尺六寸，外踝以下至京骨长三寸，京骨以下至地面长一寸，耳后当完骨处宽九寸，耳前当耳门处宽一尺三寸，两颧之间相距七寸，两乳之间宽九寸半，两大腿之间宽六寸半，足长一尺二寸，宽四寸半。肩至肘长一尺七寸，肘至腕长一尺二寸半，腕至中指本节长四寸，本节至指尖长四寸半，颈发以下至背脊骨长二寸半，脊柱以下至尾骶二十一节长三尺，上节长一寸四分又四分之一，奇分在下，所以上七节至脊柱共九寸八分又七分之七。这是普通人的骨度标准，用来确立经脉长短的依据。（出自《灵枢·骨度》。“KT”通“歧”，许竭切。“KT”通“歧”，云居切）
嘴唇至牙齿长九分，口宽二寸半。牙齿以后到会厌深三寸半，容量可容五合。舌头重十两，长七寸，宽二寸半。咽门重十两，宽二寸半，至胃长一尺六寸。胃迂曲屈折，伸直后长二尺六寸，大一尺五寸，径五寸，容量可容二斗五升。小肠后附于脊柱，向左环绕，回旋重叠堆积，其注入回肠的部分，外附于脐旁，向上回旋运转十六个弯曲，大二寸半，径八分又三分之一少半，长三丈三尺。回肠正当脐左侧环绕，回旋叶片状堆积向下。回旋运转反向十六个弯曲，大四寸，径一寸又三分之一少半，长二丈一尺。广肠传接脊柱，以接受回肠，向左环绕叶片状附着于脊柱上下，大八寸，径二寸又三分之二大半，长二尺八寸。肠胃从入口到出口，总长六丈四寸四分。回旋曲折反转，共三十二个弯曲。（出自《灵枢·肠胃》）
〔《难经》〕七冲门在哪里？回答说：唇，称为飞门；齿，称为户门；会厌，称为吸门；胃，称为贲门；太仓（胃）下口，称为幽门；大肠小肠交会处，称为阑门；下极（肛门），称为魄门；所以称为七冲门。（出自《难经·四十四难》）
〔《素问》〕腰以上，为天；腰以下，为地。
〔《难经》〕上焦，在心下膈膜之上，在胃上口，主受纳而不外出，其治疗部位在膻中穴，玉堂穴下一寸六分，正对两乳间凹陷处。中焦，在胃中脘，不上不下，主腐熟水谷，其治疗部位在脐旁。下焦，在脐下正当膀胱上口，主分别清浊，主排出而不纳入，起传导作用，其治疗部位在脐下一寸。（出自《难经·三十一难》）
〔《灵枢》〕黄帝说：我想听听营卫之气运行，都是从什么道路来的？岐伯回答说：营气，出于中焦；卫气，出于上焦。黄帝说：我想听听三焦之所出。岐伯回答说：上焦出于胃上口，并咽喉而上，贯穿膈膜而布散于胸中，走腋下，循太阴经之分而行，还至阳明经，上至舌，下注足阳明经，常与营气相伴，行于阳分二十五周，行于阴分亦二十五周，这是一周。所以五十周后重新会合于手太阴肺经。黄帝说：我想听听中焦之所出？岐伯回答说：中焦也并位于胃中，出于上焦之后，这里所受的水谷精气，泌出糟粕，蒸腾津液，化生精微，上注于肺脉，进而化生为血液，以奉养全身，没有比这更宝贵的了，所以独能行于经脉隧道，命名为营气。黄帝说：血与气，名称不同但同类，这是什么意思？岐伯回答说：营卫是精气，血是神气，所以血与气，名称不同但同类。所以失血的人，无汗；夺汗的人，无血。所以人若同时失血和夺汗就会死亡，而没有同时失血和夺汗还能生存的情况。黄帝说：我想听听下焦之所出。岐伯回答说：下焦，别出回肠，注入膀胱并渗入其中。所以水谷常并居于胃中，变成糟粕后一起下行进入大肠而成下焦的功能状态，渗泄而下，过滤分别汁液，循下焦渗入膀胱。黄帝说：好。我听说上焦如雾，中焦如沤，下焦如渎，说的就是这种情况。（出自《灵枢·营卫生会》）
〔海藏（张元素/李杲等后世医家观点）〕头至心，为上焦；心至脐，为中焦；脐至足，为下焦。这三焦，是足太阳膀胱经的别络。又《灵枢经》说：脐下膀胱至足为足三焦。右手尺脉诊命门，与心包络脉同诊，这个心包络也有三焦之称，作为命门之火，游行于五脏之间，主持内部功能。手三焦主持上部，足三焦主持下部，上、中、下三焦通为一气，护卫身体作为外护。既然说头至心、心至脐、脐至足，这是有形状的。称之为三焦，这是有名号的。如果说没有形状，可以吗？经文说：三焦是水谷运行的道路。却是有形状的，为什么这样说？上焦，主受纳而不外出；中焦，主腐熟水谷；下焦，主排出而不纳入。所以经文说上焦如雾，中焦如沤，下焦如渎。手经者，主持上部；足经者，主持下部；命门者，主持内部；作为护卫者，主持外部。三焦真气为父，气散于心包络，相从于母。并行而不分离，是母的真气，所以都会聚于胸中。经文说：膻中的分野，父母居住的地方，是气的海洋，如同天地的尊贵，不隶属于五行。清邪侵犯上焦，名叫洁，导致头项强痛，腰脊痛。浊邪侵犯下焦，名叫浑，阴气战栗，大小便妄出。表虚里急，上焦、下焦与中焦相混淆。上焦郁滞，脏气相互熏蒸。中焦不治，卫气上冲，营气不通，血液凝滞不流。如果卫气先通，小便赤黄，与热相搏，因热而作使，游走于经络，出入脏腑。阴气先通，阳气后微，阴无所使，客气内入，打喷嚏而出之，声音嘶哑咽喉阻塞，寒厥热壅，必然下血。阴阳俱厥，脾弱液下泄。下焦不固，大便清稀且重坠，频数而困难，腹部筑湫样疼痛，生命难以保全。这个命门的脉，诊察在右手尺部。经文说：五脏不和，五液不下，该闭合时不闭合，大小便均失禁，生气断绝了，所以腹部脐周湫痛，所以说生命难以保全。前三焦自外而入，后三焦自内而出。雾不散则为喘满，这是出而不入。沤不利则为留饮，停留而不消散，久则成中满，上不能纳入，下不能排出。渎不利则为肿满，这是因为上纳入而下不出。这是三焦不归位的表现。三焦有脏而无腑，在内部则游行，这是血，在外部则固护，这是气。上焦如雾是气，中焦如沤是血。中焦，是血气分化的地方。下焦在脐下膀胱上口，主分别清浊，出而不纳，即传导，治疗在脐下。名为三焦，其腑在气街中，又说有脏无腑。成无己说：血室，是血居住的地方，营卫停止的地方，经脉流会之处，就是冲脉。冲脉，是奇经之一，起于肾下，出于气街，并足阳明经挟脐上行，至胸中而散开，为诸经之海。
启玄子（王冰）说：冲为血海，诸经朝会，男子则运而行之，女子则停而止之，这些都称为血室。《内经》说：任脉通冲脉，男既营运，女既停止，所以营运者无积而不满，动也；停止者有积而能满，静也。不满者，是阳，是气。能满者，是阴，是血。所以满者按时溢出，为之信有期者动也。干道成男，坤道成女，所以营运者，是阳的象征；停止者，是阴的象征。血气营卫，男女都有，内外谐和，其脉同诊，脉，是血的府库，所以称为气血之室，为藏物之舍，也称为腑。三焦之府，在气街中，为男女血海之府。经文又说：有脏而无腑，是从无形而言的。有脏而有腑，是从有形而言的。清邪浊邪所伤，三焦齐病，也同于两感。经文说：心包络主之脉，出胸中，下膈，历络三焦，这就是它与相火并行，与命门脉同诊于右尺中的原因。东垣（李杲）说：三焦有名无形，主持诸气，以象三才之用，所以呼吸升降，水谷往来，都等待它来通达。所以上焦在心下，主受纳而不外出；中焦在胃脘，主腐熟水谷；下焦在脐下，主分别清浊，出而不内。统而论之，三才之用，本于中焦。中焦，就是胃脘，禀受天五之冲气，阴阳清浊从此而分，十二经络从此而始。如果不平，则寒热偏胜，虚实不同，营卫涩滞，清浊不分，而生各种疾病。所以说气会三焦。手少阳脉通于膻中，膻中者，是臣使之官，为气之海。审察此可知三焦是冲和的根本。三焦相火及包络之脉，是人的元气，周身何处没有，这是名相火用事，主持阴阳之气，神明之府。
〔《素问》〕自古能与天相通的人，生命的根本（这九个字要着重玩味。王太仆说：论天谓元气，即天真也），本于阴阳。天地之间，六合之内，其气通于九州九窍，五脏十二节，都通乎天气。其生五，其气三，多次触犯这些规律，则邪气伤人，这是寿夭的根本。苍天之气清净，则志意调治，顺应它则阳气固密，虽有贼邪，也不能伤害，这是顺应时序。所以圣人保养精神，服食天气而通神明。失去它则内闭九窍，外壅肌肉，卫气散解，这叫自伤，气的削弱。阳气，就像天和日，失去其所则减寿而不显赫，所以天运应当以日光光明，因此阳在上而卫外（阳主动，凡人的知觉运动耳目视听言嗅，都是阳气熏肤充身泽毛，像雾露灌溉一样充盈而已。如果阳气一旦失去其所，则散解不行，而熏充泽溉之道涩滞，所以九窍闭塞于内，肌肉壅滞于外，而知觉运动视听言嗅的灵性都丧失。所以人的阳气犹如天的日光，人失阳气而知觉运动视听言嗅的灵性毁坏不显，寿命易折，犹如天失光明则万物无法发生）。感受寒邪，欲如运枢，起居惊扰，神气乃浮（丹溪说：“欲如运枢”以下三句都是衍文。下文“体若燔炭，汗出而散”两句应当移在此处。寒邪初伤，客于肌表，邪郁而为热，有似燔炭得汗则解，这是仲景麻黄汤之类的方证）。感受暑邪，出汗，烦则喘喝，静则多言，身体像燃烧的炭火，出汗则散（丹溪说：这是君火为病，火主动而散，所以自汗烦喘多言）。感受湿邪，头重如裹，湿热不除，大筋收缩变短，小筋松弛变长，收缩变短为拘挛，松弛变长为痿软（丹溪说：湿，是浊土之气，头为诸阳之会，其位高而气清，其体虚故聪明得以维系。浊气熏蒸，清道不通，沉重而不爽利，似乎有物蒙盖。失治不愈，湿郁为热，热留不去。大筋收缩变短者，热伤血不能养筋，所以为拘挛。小筋松弛变长者，湿伤筋不能束骨，所以为痿弱。“因于湿，首如裹”各三字为句，“湿热不攘”以下各四字为句，文整而意明。王太仆谓反湿其首，若湿物裹之，以“因于湿首”为句，“如裹”为句，则湿首之湿、如裹湿之湿皆是人为，文义舛乖也）。感受风气导致肿胀，四维之气交替受病，阳气乃竭。阳气者，烦劳则张，精绝偏枯积累，于夏使人煎厥，目盲不可以视，耳闭不可以听，溃溃乎像堤坝崩坏，汨汨乎不可停止（辟，偏也，大概阳，是视听动作的本体。如果烦劳而不清静，则视听动作所张之精竭绝偏枯，至夏季而加剧，所以目盲耳闭而视听丧失，溃溃汨汨而动作废。正是仲景所谓春夏剧、秋冬瘥的病，俗人名曰注夏的是。有人说郑康成说：口鼻之呼吸，为魂；耳目之聪明，为魄。魄者，阴血也，耳目之聪明乃阴血所为，现在经文说阳气烦劳则目盲耳闭是怎么回事？回答说：以耳目与口鼻对言则口鼻为阳，耳目为阴。以耳目口鼻与脏腑对言，则耳目口鼻为阳，脏腑为阴。所以阳气行阳二十五度，于身体之外，则耳目口鼻皆受阳气，所以能知觉视听动作而醒，行阴二十五度于脏腑之内，则耳目口鼻无阳气运动，所以不能知觉而睡，聪明者岂非阳气为之乎。人的耳目犹如月之本体，月本体必受日光照射始能明，耳目也必受阳气照射始能聪明，所以耳目之阴血虚，则阳气之加，无以受之，而视听之聪明丧失。耳目之阳气虚，则阴血不能自施，而聪明亦丧失。所以耳目之聪明必阴血阳气相须始能视听也）。阳气者，大怒则形气绝，而血菀于上，使人薄厥。有伤于筋，纵，其若不容，汗出偏沮，使人
The movement of the pulse qi involves twists and turns. The current *Fa Hui* (Explanation and Elaboration) states that the Foot-Shaoyang Gallbladder Meridian originates from the outer canthus, making three bends: one bend from the outer canthus to the Wanggu point, another from the Wanggu point to the Jingming point, and a third from the Jingming point to the Fengchi point. This interpretation treats the twisting and obscure descriptions of meridians in the *Nei Jing* (Inner Canon) as straight lines.
Furthermore, examining the classics states: When food and water enter the Stomach, their qi is divided into three pathways. Thus, Zong Qi (Pectoral Qi) accumulates in the chest, exits through the throat, and governs respiration. Ying Qi (Nutritive Qi) secretes body fluids, injects them into the vessels, transforms them into blood, nourishes the four extremities, and internally irrigates the five zang organs and six fu organs, corresponding to the time measured by clepsydra. Wei Qi (Defensive Qi) arises from the fierce and rapid qi of food and water, circulating continuously between the four extremities, muscle intervals, and skin. It is also stated: Wei Qi originates from the Upper Jiao (Upper Burner), often accompanying Ying Qi. It circulates in the Yang aspects twenty-five circuits during the day and in the Yin aspects twenty-five circuits at night. Thus, upon dawn, having completed fifty circuits, it reunites with Ying Qi at the Hand-Taiyin Lung Meridian. This passage discusses the meeting of Wei Qi and Ying Qi, without mentioning Zong Qi. However, *Fa Hui* claims that after qi moves for 13,500 breaths and pulses travel 810 zhang, coinciding with the Yin hour, they reunite at the Hand-Taiyin Lung Meridian. This forcibly conflates the Zong Qi, which accumulates in the chest and meets Ying Qi during circulation with respiration, with the Wei Qi, which circulates day and night and meets Ying Qi only after fifty circuits. This contradicts the meaning of the classics; what greater fault could there be?
Yang qi is the qi of Heaven, governing the exterior; Yin qi is the qi of Earth, governing the interior. Therefore, the path of Yang tends toward fullness/excess, while the path of Yin tends toward emptiness/deficiency.
Yin within is the guardian of Yang; Yang without is the servant of Yin. (*Su Wen*, Chapter on Resemblance and Application)
Yin stores essence and rises urgently to respond; Yang guards the exterior and maintains consolidation. (*Ling Shu*, Chapter on Tian Tong)
[*Ling Shu*] There is Yin and Yang inside, and Yin and Yang outside. Inside, the five zang organs are Yin, and the six fu organs are Yang. Outside, the sinews and bones are Yin, and the skin and hair are Yang. (*Ling Shu*, Chapter on Longevity and Shortness of Life)
[*Su Wen*] The Foot-Taiyang Bladder Meridian and Foot-Shaoyin Kidney Meridian are exterior-interior pairs; Foot-Shaoyang Gallbladder Meridian and Foot-Jueyin Liver Meridian are exterior-interior pairs; Foot-Yangming Stomach Meridian and Foot-Taiyin Spleen Meridian are exterior-interior pairs. These constitute the Yin-Yang of the feet. The Hand-Taiyang Small Intestine Meridian and Hand-Shaoyin Heart Meridian are exterior-interior pairs; Hand-Shaoyang Sanjiao Meridian and Hand-Jueyin Pericardium Meridian are exterior-interior pairs; Hand-Yangming Large Intestine Meridian and Hand-Taiyin Lung Meridian are exterior-interior pairs. These constitute the Yin-Yang of the hands. (*Su Wen*, Chapter on Blood, Qi, Form, and Will)
[*Ling Shu*] Huangdi asked Bo Gao: The *Mai Du* (Meridian Length) chapter discusses the lengths of meridians; how are they established? Bo Gao replied: First measure the size, breadth, length, and shortness of the bone joints, and the meridian lengths will be determined. Huangdi said: I wish to hear the measurements for ordinary people. For a person seven chi five cun tall, what are the dimensions of their bone joints? Bo Gao said: The circumference of the large bones of the head is two chi six cun; the chest circumference is four chi five cun; the waist circumference is four chi two cun. From the top of the skull covered by hair to the nape is one chi two cun; from below the hairline to the chin is one chi. For a gentleman, from below the knotted throat to the Quepen point is four cun; from Quepen to the Qigu (sternocostal angle) is nine cun. Exceeding this indicates a large lung; falling short indicates a small lung. From Qigu to the Tianshu point is eight cun. Exceeding this indicates a large stomach; falling short indicates a small stomach. From Tianshu to the Henggu (pubic bone) is six and a half cun. Exceeding this indicates a wide and long hui chang (descending colon); falling short indicates a narrow and short one. The Henggu is six and a half cun long. From the upper margin of the Henggu to the upper margin of the inner auxiliary bone is one chi eight cun; from the upper margin to the lower margin of the inner auxiliary bone is three and a half cun; from the lower margin of the inner auxiliary bone to the inner malleolus is one chi three cun; from the inner malleolus to the ground is three cun. From the popliteal fossa to the foot dorsum connection is one chi six cun; from the foot dorsum connection to the ground is three cun. Thus, if the bone circumference is large, it is excessive; if small, it is deficient. From the horn (temple area) to the pillar bone is one chi; the invisible part in the armpit is four cun; from the armpit to the costal margin is one chi two cun; from the costal margin to the Bitshu (hip joint) is six cun; from the Bitshu to the middle of the knee is one chi nine cun; from the knee to the outer malleolus is one chi six cun; from the outer malleolus to the Jinggu point is three cun; from Jinggu to the ground is one cun. Behind the ear at Wanggu, the width is nine cun; in front of the ear at Ermen, the width is one chi three cun. The distance between the two cheekbones is seven cun; the width between the two breasts is nine and a half cun; the width between the two thighs is six and a half cun. The foot is one chi two cun long and four and a half cun wide. From shoulder to elbow is one chi seven cun; from elbow to wrist is one chi two and a half cun; from wrist to the proximal phalanx of the middle finger is four cun; from the proximal phalanx to the tip is four and a half cun. From the neck hairline to the dorsal spine is two and a half cun. From the spinal bone to the coccyx, comprising twenty-one segments, is three chi. The upper segment is one cun and one-fourth plus one-sixteenth cun. The fractional part lies below. Thus, the upper seven segments to the spinal bone total nine cun and seven-eighths cun. These are the bone measurements of ordinary people, used to establish the lengths of meridians. (*Ling Shu*, Chapter on Bone Length). "KT" refers to Qigu (sternocostal angle).
From lips to teeth is nine fen; mouth width is two and a half cun. From behind the teeth to the epiglottis is three and a half cun deep, holding five he. The tongue weighs ten liang, is seven cun long, and two and a half cun wide. The pharynx gate weighs ten liang, is two and a half cun wide, and one chi six cun long to the stomach. The stomach is tortuous; when straightened, it is two chi six cun long, one chi five cun wide, five cun in diameter, and holds two dou five sheng. The small intestine attaches posteriorly to the spine, looping left, overlapping and accumulating. Its entry into the descending colon attaches externally to the umbilicus, looping upward sixteen times. It is two and a half cun wide, slightly less than one-fifth cun in diameter, and three zhang three chi long. The descending colon loops left around the umbilicus, leaf-like accumulation downward. It reverses sixteen loops, four cun wide, slightly less than one-third cun in diameter, and two zhang one chi long. The large intestine transmits along the spine, receiving the descending colon, looping left leaf-like against the spine up and down. It is eight cun wide, slightly more than two-thirds cun in diameter, and two chi eight cun long. From entrance to exit, the gastrointestinal tract totals six zhang four cun four fen. There are thirty-two curves. (*Ling Shu*, Chapter on Gastrointestinal Tract)
[*Nan Jing*] Where are the Seven Rush Gates? Answer: The lips are the Flying Gate; teeth are the Door Gate; epiglottis is the Inhaling Gate; stomach is the Cardia Gate; lower opening of Tai Cang (Stomach) is the幽门 (Pylorus/Gate of Darkness); junction of large and small intestines is the Lan Gate (Trespass Gate); the lowest extremity (anus) is the Po Gate (Corporeal Soul Gate). Hence, the Seven Rush Gates. (*Nan Jing*, Difficulty 44)
[*Su Wen*] Above the waist is Heaven; below the waist is Earth.
[*Nan Jing*] The Upper Jiao is below the heart, above the diaphragm, and at the upper opening of the stomach. It receives but does not discharge. Its treatment site is Danzhong (Conception Vessel 17), one cun six fen below Yutang, directly between the breasts in the depression. The Middle Jiao is in the middle of the stomach, neither high nor low, responsible for rotting and ripening food and water. Its treatment site is beside the umbilicus. The Lower Jiao is below the umbilicus, at the upper opening of the bladder. It separates clear from turbid, discharges but does not receive, serving conduction. Its treatment site is one cun below the umbilicus. (*Nan Jing*, Difficulty 31)
[*Ling Shu*] Huangdi said: I wish to know from where and by what path Ying and Wei Qi travel. Qibo answered: Ying Qi originates from the Middle Jiao; Wei Qi originates from the Upper Jiao. Huangdi said: I wish to know the origins of the Three Jiaos. Qibo answered: The Upper Jiao originates from the upper opening of the stomach, ascends with the throat, pierces the diaphragm, and spreads in the chest. It travels to the axilla, follows the Taiyin division, returns to the Yangming, ascends to the tongue, and descends to the Foot-Yangming. It often accompanies Ying Qi, circulating twenty-five circuits in Yang and twenty-five in Yin, constituting one cycle. Thus, after fifty cycles, it reunites at the Hand-Taiyin Lung Meridian. Huangdi said: I wish to know the origin of the Middle Jiao. Qibo answered: The Middle Jiao also resides in the stomach, emerging after the Upper Jiao. Here, the received qi separates dregs, steams fluids, transforms fine essences, and injects them upward into the lung vessels, thereby transforming into blood to nourish the body. Nothing is more precious; thus, it alone travels in the meridian tunnels, named Ying Qi. Huangdi said: Blood and Qi have different names but are of the same category. What does this mean? Qibo answered: Ying and Wei are refined essence; blood is divine qi. Thus, blood and Qi are different in name but same in category. Therefore, those who lose blood do not sweat; those who lose sweat do not have blood. A person dies from both blood loss and sweat loss simultaneously, but cannot survive if both are absent. Huangdi said: I wish to know the origin of the Lower Jiao. Qibo answered: The Lower Jiao separates from the descending colon, injects into the bladder, and permeates therein. Thus, food and water reside in the stomach, become dregs, and descend together to the large intestine, forming the function of the Lower Jiao. They permeate and descend together, filtering juices, following the Lower Jiao to permeate the bladder. Huangdi said: Excellent. I have heard: The Upper Jiao is like mist; the Middle Jiao is like foam; the Lower Jiao is like a ditch. This is what is meant. (*Ling Shu*, Chapter on Meeting of Ying and Wei Qi)
[Hai Zang (Zhang Yuansu/Li Dongyuan views)] Head to heart is Upper Jiao; heart to umbilicus is Middle Jiao; umbilicus to feet is Lower Jiao. These Three Jiaos are branches of the Foot-Taiyang. Also, *Ling Shu* states: From the bladder below the umbilicus to the feet is the Foot-Sanjiao. The Right-Hand Chi pulse diagnoses Mingmen (Gate of Life), diagnosed together with the Pericardium Meridian. This Pericardium is also called Sanjiao, acting as the Fire of Mingmen, roaming among the five zang organs, governing internal functions. Hand-Sanjiao governs the upper; Foot-Sanjiao governs the lower. Upper, Middle, and Lower Sanjiao form one qi, protecting the body externally. Since it is described as head-to-heart, heart-to-umbilicus, umbilicus-to-feet, it has form. Calling it Sanjiao gives it a name. Can we say it has no form? The classics state: Sanjiao is the pathway of food and water. It clearly has form. Why? Upper Jiao receives but does not discharge; Middle Jiao rots and ripens food and water; Lower Jiao discharges but does not receive. Hence, Upper Jiao like mist, Middle Jiao like foam, Lower Jiao like ditch. Hand meridians govern the upper; Foot meridians govern the lower; Mingmen governs the interior; Protection governs the exterior. Sanjiao True Qi is Father; Qi scatters to Pericardium, following Mother. They run parallel without separation, being Mother's true qi, thus gathering in the chest. Classics say: Danzhong is where Parents reside, the Sea of Qi, revered like Heaven and Earth, unrelated to the Five Elements. Clear pathogens attack Upper Jiao, named Clean, causing stiff neck and back pain. Turbid pathogens attack Lower Jiao, named Muddy, causing chills and involuntary urination/defecation. Exterior deficiency and Interior urgency mix Upper, Lower, and Middle Jiao. Upper Jiao stagnation causes organ qi to熏 (smolder/mix). Middle Jiao dysfunction causes Wei Qi to rush upward, Ying Qi to block, and blood to coagulate. If Wei Qi passes first, urine is red/yellow, clashing with heat, traveling via meridians, entering/exiting organs. If Yin Qi passes first, Yang Qi becomes weak later, Yin has no master, external pathogens enter internally, causing sneezing, hoarseness, throat obstruction, cold reversal, and heat congestion, inevitably leading to bloody stool. Yin and Yang both reverse, Spleen weakens, fluids leak. Lower Jiao fails to consolidate, clear stool becomes heavy/frequent/difficult, abdominal cramping pain ensues, life is endangered. This Mingmen pulse is diagnosed at the Right Chi. Classics say: Five Zang disharmony leads to failure of Five Fluids to descend, closure mechanisms fail, urination/defecation incontinence occurs, vital qi perishes, hence abdominal pain, so life is endangered. The former Three Jiaos enter from outside; the latter Three Jiaos emerge from inside. If Mist does not gather, wheezing/fullness results (out but not in). If Foam is not beneficial, retained fluid results, lingering to cause fullness, unable to enter above or exit below. If Ditch is not unblocked, edema/fullness results (enters above, does not exit below). This is Sanjiao failing to return. Sanjiao has Zang nature but no Fu organ. Internally it roams (Blood); externally it protects (Qi). Upper Jiao like Mist is Qi; Middle Jiao like Foam is Blood. Middle Jiao is the division of Blood and Qi. Lower Jiao is at the upper bladder opening below the umbilicus, separating clear/turbid, discharging not receiving, i.e., conduction, treated below the umbilicus. Named Sanjiao, its Fu is in the Qijie (Groin/Abiomen). Some say it has Zang but no Fu. Cheng Wuji says: Blood Chamber is where blood resides, where Ying/Wei stop, where meridians converge, namely Chong Mai. Chong Mai is one of the Extraordinary Vessels, originating below the kidney, exiting Qijie, ascending with Foot-Yangming alongside the umbilicus, dispersing in the chest, serving as the Sea of All Meridians.
Qixuanzi (Wang Bing) says: Chong is the Sea of Blood, where all meridians converge. In men, it moves and circulates; in women, it stops and halts. All are called Blood Chamber. *Nei Jing* states: Ren Mai connects with Chong Mai. Men circulate; women stop. Circulation means no accumulation, not full, dynamic. Stopping means accumulation, able to fill, static. Not full is Yang, Qi. Able to fill is Yin, Blood. Thus, filling overflows periodically, indicating motion. Dry Dao creates Man, Kun Dao creates Woman. Thus, circulation is symbol of Yang; stopping is symbol of Yin. Blood, Qi, Ying, Wei exist in both sexes. Internal/external harmony, pulses diagnosed similarly. Pulse is the House of Blood, hence House of Blood/Qi, storage vessel, also called Fu. Sanjiao Fu is in Qijie, the Fu of Male/Female Blood Seas. Classics also say: Has Zang but no Fu, speaking of formlessness. Has Zang and Fu, speaking of form. Injury by clear/turbid pathogens affects all Three Jiaos, similar to simultaneous contraction of exterior and interior. Classics state: Pericardium Meridian emerges from chest, descends through diaphragm, connects sequentially with Sanjiao. This is why it runs parallel with Ministerial Fire and is diagnosed at Right Chi with Mingmen. Dongyuan (Li Dongyuan) says: Sanjiao has name but no form, governing all Qi, resembling the Three Powers (Heaven, Earth, Human). Thus, respiration, ascent/descent, food/water transit depend on it for passage. Hence, Upper Jiao below heart, receives not discharges; Middle Jiao in stomach, rots/ripens food/water; Lower Jiao below umbilicus, separates clear/turbid, discharges not receives. Generally, the use of Three Powers originates in Middle Jiao. Middle Jiao is the stomach, inheriting the衝 (rushing) qi of Heaven/Five, dividing Yin/Yang/Clear/Turbid, initiating Twelve Meridians. If imbalance occurs, Cold/Heat prevail, Deficiency/Excess differ, Ying/Wei stagnate, Clear/Turbid mix, generating diseases. Hence, Qi converges at Sanjiao. Hand-Shaoyang Meridian connects to Danzhong. Danzhong is the Official of Envoy, Sea of Qi. Understanding this reveals Sanjiao is the root of Harmony. Sanjiao Ministerial Fire and Pericardium Meridian are Human Yuan Qi, present everywhere, functioning as Ministerial Fire, governing Yin/Yang Qi, residence of Spirit.
[*Su Wen*] Since ancient times, those connected to Heaven possess the root of life (These nine characters require careful contemplation. Wang Taipu says: Discussing Heaven refers to Yuan Qi, i.e., True Innocence), rooted in Yin and Yang. Within Heaven and Earth, within the Six Directions, the qi connects to Nine Provinces and Nine Orifices, Five Zang, Twelve Joints, all communicating with Heavenly Qi. Their generation is Five, their qi is Three. Violating these invites pathogenic qi, determining longevity or premature death. The Qi of Blue Heaven is pure and clear; thus, mind and intent are regulated. Following it consolidates Yang Qi. Even with hostile pathogens, harm is prevented, due to following seasonal order. Thus, sages conserve spirit, ingest Heavenly Qi, and communicate with Divine Intelligence. Losing this closes Nine Orifices internally, blocks muscles externally, scatters Wei Qi. This is self-injury, weakening of Qi. Yang Qi is like Heaven and Sun. Losing its proper place shortens life and obscures vitality. Thus, Heavenly motion relies on Sunlight. Therefore, Yang is superior and guards the exterior (Yang is active. All human perception, movement, hearing, seeing, speaking, smelling rely on Yang Qi warming skin, filling body, moistening hair, like mist/dew irrigation. If Yang Qi loses its place, it scatters and fails to warm/fill/moisten, causing orifice closure internally and muscle blockage externally, losing perceptual/spiritual faculties. Human Yang Qi is like Sunlight. Loss of Yang leads to loss of spiritual clarity and shortened life, just as Heaven losing light prevents万物 (all things) from arising). Affected by Cold, desire to move like a pivot, restlessness in daily life causes Shen Qi to float (Danxi says: "Desire to move like a pivot" and the following three sentences are interpolations. "Body like burning charcoal, sweating resolves it" should be moved here. Cold pathogen initially attacks muscle-surface, stagnates into heat, resembling burning charcoal resolved by sweat. This corresponds to Zhongjing's Mahuang Tang pattern). Affected by Summerheat, sweating, vexation causes panting/drinking, stillness causes excessive talking, body like burning charcoal, sweating resolves it (Danxi says: This is Lord Fire disease. Fire is active and dissipative, hence spontaneous sweating, vexation, panting, excessive talking). Affected by Dampness, head feels wrapped. If Damp-Heat is not removed, large sinews shorten, small sinews relax. Shortening causes spasm/cramping; relaxation causes flaccidity/paralysis (Danxi says: Dampness is turbid earth qi. Head is convergence of Yang Qi, high position, clear qi, empty constitution, hosting intelligence. Turbid qi steaming blocks clear pathways, causing heaviness/lack of clarity, as if covered. Untreated, damp stagnates into heat, heat lingers. Large sinew shortening: Heat injures blood, failing to nourish sinews, causing spasms. Small sinew relaxing: Damp injures sinews, failing to bind bones, causing flaccidity. "Affected by Dampness, head like wrapped" are three-character phrases. "Damp-Heat not removed" onwards are four-character phrases, structurally sound. Wang Taipu interpreted "Head wrapped by damp" differently, creating textual errors). Affected by Wind/Qi causes swelling. Four directions alternate suffering, Yang Qi exhausts. Yang Qi, when overworked, expands; essence depletes, accumulating bias. In Summer, this causes Jian Jue (Frying Reversal), blindness preventing sight, deafness preventing hearing, collapsing like a breached dam, unstoppable (Pi means bias. Yang is the substance of seeing/hearing/moving. Overwork without tranquility depletes the essence supporting these, leading to hemiplegia/bias, worsening in Summer. Hence blindness/deafness, collapse, uncontrollability. This matches Zhongjing's description of diseases worsening in Spring/Summer and improving in Autumn/Winter, commonly called "Summer Fever" or Zhu Xia. Some cite Zheng Kangcheng: Breathing is Hun; Hearing/Seeing is Po. Po is Yin Blood. Intelligence comes from Yin Blood. Why does classics say Yang overwork causes blindness/deafness? Answer: Comparing ears/eyes to nose/mouth, nose/mouth are Yang, ears/eyes are Yin. Comparing ears/eyes/nose/mouth to Zang-Fu, the orifices are Yang, Zang-Fu are Yin. Yang Qi circulates 25 circuits in Yang (exterior), energizing orifices for waking/perception. It circulates 25 circuits in Yin (interior), where orifices lack Yang movement, causing sleep. Intelligence is driven by Yang. Ears/eyes are like Moon substance; Moon needs Sunlight to shine. Ears/eyes need Yang Qi to be intelligent. If Ear/Eye Yin Blood is deficient, it cannot receive Yang Qi, losing intelligence. If Ear/Eye Yang Qi is deficient, Yin Blood cannot act, losing intelligence. Thus, intelligence requires both Yin Blood and Yang Qi). Yang Qi, in great anger, severs form and qi, causing blood to pool above, leading to Bo Jue (Thin Reversal/Syncope). Injury to sinews causes flaccidity, inability to control limbs, unilateral sweating, causing...