物死，所以阴邪之进退，皆由乎阳气之盛衰耳。观《周易》三百八十四爻，皆卷卷于扶阳抑阴者，盖恐其自消
而剥，自剥而尽，生道不几乎息矣。圣贤虑始之心，相符若此。）年四十而阴气自半也，（阴，真阴也。四十
之后，精气日衰，阴减其半矣。然此言常人之大较，至若彭殇椿菌，禀赋不齐，而太极国中，则又各有其局象。夫真气
为阳，真水为阴，阳藏水中，
阴藏气中。气主于升，气中有真水，水主于降，水中有真气。真水乃真阴也，真气乃真阳也。可见真阴者，
即真阳之本也。后世有以苦寒为补阴者，伐阴者也，）起居衰矣。（真阴已半，所以衰也。）年五十体重，耳
目不聪明矣。（肝受血而能视，足受血而能步。今精血渐衰，故体重而耳目不聪明矣。）年六十阴痿，气
大衰，九窍不利，下虚上实，涕泣俱出矣。（阴痿，阳不举也，阴气内亏，故九窍不利。阴虚则阳无
所归而气浮于上，故上实下虚而涕泣俱出。）知之则强，不知则老。（知谓知损益之道。）故同出而名异耳。
（同出者，阴阳也。名异者，盛衰也。）智者察同，愚者察异。（智者能于同处体察，愚者止能察其异也。
不特自察如此，所察皆然。）愚者不足，智者有余。（愚者失之，智者得之也。）有余则耳目聪明，身体轻
强，老者复壮，壮者益治。（此智者有余之征验。）天不足西北，西北方阴也，而人右耳目不如左明也；地不
满东南，东南方阳也，而人左手足不如右强也。（天为阳，西北阴方，故天不足西北；地为阴，东南阳方，
故地不满东南。日月星辰，天之四象，犹人之有耳目口鼻，故耳目之左明于右，以阳胜于东南也。水火土石，
地之四体，犹人之有皮肉筋骨，故手足之右强于左，以阴强于西北也。）阳者其精并于上，并于上则上明而
下虚，故耳目聪明而手足不便也；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。（并，
聚也。天地之道，东升西降。升者为阳，降者为阴。阳气生于子中，极于午中，从左升而并于上，
故耳目之明亦在左，而左之手足不便也。阴气生于午中，极于子中，从右降而并于下，故手足之强亦在右，
而右之耳目不聪也。）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。（俱，兼上下而言也。夫邪之所凑，必因其虚，故在上则右者甚，在下则左者甚，盖以天之阳不全于
上之右，地之阴不全于下之左，故邪得居之而病独甚也。）天有精，地有形，天有八纪，地有五里，五行
精气，成象于天则为七政二十八宿，以定天之度；布位于地则为山川河海，以成地之形。惟天有精，故八节之
纪正；惟地有形，故五方之里分。纪，考记也。里，道里也。故能为万物之父母。（干知大始，坤作成物。
阳以化气，阴以成形。阴阳合德，变化见矣。故天地为万物之父母。）清阳上天，浊阴归地。（阳升阴降也。）
天地之动静，神明之纲纪。（神明者，阴阳之情状也。阴阳往来，然后能变化。）生长收藏，终而复
始。（一阴一阳，互为进退，故消长无穷，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。（清阳在上，故头配天以养其清；浊阴在下，故足象地以养其静；五气营运于中，故五脏傍人
事以养其和，此虽以头、足、五脏为言，而实谓上、中、下无非法于天、地、人也。）天气通于喉，地气通
于嗌，（天气，清气也，谓呼吸之气；地气，浊气也，谓饮食之气。清气通于五脏，由喉而先入肺；浊气通
于六腑，由嗌而先入胃。嗌，咽也。天食人以五气，地食人以五味，五气入鼻，藏于心肺，五味入口，藏于
肠胃。喉主天气，咽主地气。其义皆同。嗌，音益。）风气通于肝，（风为木气，肝为木脏，同气相求，故通
于肝。上文二句总言天地阴阳通于人，此下四句分言五行气候通于人，详明天气通喉以及于五脏者也。）
雷气通于心，（雷为火气，心为火脏。）谷气通于脾，（山谷土气，脾为土脏。）雨气通于肾。（雨为水气，
肾为水脏，故相通也。）六经为川，肠胃为海，（六经者，三阴三阳也，周流气血，故为之川。肠胃者，盛
受水谷，故为之海。此详言地气通于嗌也。）九窍为水注之气。（上七窍，下二窍，是为九窍。水注之气，言
水气之注也。如目之泪，鼻之涕，口之津，二阴之尿秽皆是也，虽耳若无水，而耳中津气湿而成垢，是即水
气所致，气至水必至，水至气必至，故言水注之气。）以天地为之阴阳，（此重申上文，言贤人之养身皆法乎
天地之阴阳也。）阴中有阴，阳中有阳。（既言阴矣，而阴中又有阴，既言阳矣，而阳中又有阳，此阴阳之道
所以无穷。）平旦至日中，天之阳，阳中之阳也。日中至黄昏，天之阳，阳中之阴也。合夜至鸡鸣，
天之阴，阴中之阴也。鸡鸣至平旦，天之阴，阴中之阳也。
（午前为阳中之阳，午后则阳中之阴也。子前为阴中之阴，子后为阴中之阳
也，故以一日分为四时，则子，午当二至之中，卯、酉当二分之合，日出为春，日中为夏，日入为秋，夜半
为冬也。）夫人亦应之，言人之阴阳，则外为阳，内为阴；（以表里言。）言人身之阴阳，则背为
阳，腹为阴；（以前后言。）言人身之脏腑中阴阳，则脏者为阴，腑者为阳。肝、心、脾、肺、肾五脏皆
为阴，胆、胃、大肠、小肠、膀胱、三焦六腑皆为阳。（五脏属里，藏精气而不泻，故为阴。六腑属表，传
化物而不藏，故为阳。）所以欲知阴中之阴、阳中之阳者何也？为冬病在阴，夏病在阳，春病在阴，秋病在
阳，皆视其所在为施治也。（此举一岁之候，以明病治之阴阳也。冬气伏藏，故在阴，夏气发越，故在阳。春
病在阴者，以春阳尚微而余阴尚盛也；秋病在阳者，以秋阴尚微而余阳尚盛也。必当体察气宜，庶无误治。）
故背为阳，阳中之阳心也；背为阳，阳中之阴肺也。腹为阴，阴中之阴肾也；腹为阴，阴中之阳肝也；腹为
阴，阴中之至阴脾也。（心、肺居于膈上，连近于背，故为背之二阳脏。肝、脾、肾居于膈下，连近于腹，
故为腹之三阴脏。然阳中又分阴阳，则心象人之日，故曰“牡脏”，为阳中之阳；肺象人之天，天象玄而不
自明，故天体虽阳而实包藏阴德，较乎日之纯阳者似为有间，故肺曰“牝脏”，为阳中之阴。
若阴中又分阴阳，则肾属人之水，故曰“牝脏”，阴中之阴也；肝属人之木，木火同气，故曰“牡脏”，阴中
之阳也；脾属人之土，其体象地，故曰“牝藏”，为阴中之至阴也。）此皆阴阳、表里、内外、雌雄相输应
也。故以应天之阴阳也。（雌雄，即牝牡之谓。输应，转输相应也。此总结上文以人应天之义。）
事物的死亡，说明阴邪的进退，完全取决于阳气的盛衰。观察《周易》三百八十四爻，都致力于扶持阳气、抑制阴气，大概是担心阴气自消而剥落，自剥落而耗尽，生机几乎要熄灭了。圣贤忧虑起始的心意，与此相符。（人到了四十岁，阴气自然减半。）（阴，指真阴。四十岁之后，精气日渐衰退，阴气减少了一半。然而这是说常人的大概情况，至于像彭祖和短命者、大椿树和朝菌那样，禀赋各不相同，而在太极之中，则又各有其格局象数。真气为阳，真水为阴，阳藏于水中，阴藏于气中。气主升发，气中有真水；水主沉降，水中有真气。真水就是真阴，真气就是真阳。可见真阴，就是真阳的根本。后世有人用苦寒药来补阴，这其实是伐伤阴气，）起居功能就衰败了。（真阴已经减半，所以身体衰败。）五十岁时身体沉重，耳目不聪明了。（肝受血滋养才能视物，足受血滋养才能行走。如今精血逐渐衰退，所以身体沉重且耳目不聪明。）六十岁时阳痿，气机大大衰退，九窍不通利，下虚上实，鼻涕眼泪一起流出。（阴痿，指阳气不能举发，阴气内亏，所以九窍不利。阴虚则阳无所依附而气浮于上，所以上实下虚而涕泪俱出。）懂得这个道理就能强健，不懂就会衰老。（知，指懂得损益的道理。）所以同出一源而名称不同罢了。（同出，指阴阳同源。名异，指盛衰不同。）智者体察其共同点，愚者只体察其差异。（智者能在相同处体察，愚者只能体察其差异。不仅自我观察如此，观察其他事物也是如此。）愚者不足，智者有余。（愚者失去它，智者得到它。）有余则耳目聪明，身体轻健强壮，老年人恢复壮实，壮年人更加调理得当。（这是智者有余的征验验证。）天在西北方有缺陷，西北方属阴，所以人的右耳目不如左耳目光明；地在东南方不满溢，东南方属阳，所以人的左手足不如右手足强壮。（天为阳，西北是阴方，所以天不足于西北；地为阴，东南是阳方，所以地不满于东南。日月星辰是天的四象，就像人有耳目口鼻，所以耳目的左边比右边明亮，因为阳胜于东南。水火土石是地的四体，就像人有皮肉筋骨，所以手足的右边比左边强壮，因为阴强于西北。）阳气汇聚于上部，汇聚于上部则上部明亮而下部虚弱，所以耳目聪明而手足不便；阴气汇聚于下部，汇聚于下部则下部盛满而上部虚弱，所以耳目不聪明而手足便利。（并，聚集的意思。天地的规律，东升西降。上升的是阳，下降的是阴。阳气生于子时正中，极盛于午时正中，从左上升而汇聚于上，所以耳目的明亮也在左边，而左边的手足不便。阴气生于午时正中，极盛于子时正中，从右下降而汇聚于下，所以手足的强壮也在右边，而右边的耳目不聪明。）如果同时感受邪气，在上部则右侧严重，在下部则左侧严重，这是天地阴阳不能周全的地方，所以邪气占据那里。（俱，兼指上下而言。邪气聚集之处，必定是因为正气虚弱，所以在上部右侧严重，在下部左侧严重，大概是因为天之阳不全于上之右，地之阴不全于下之左，所以邪气得居于此而病情特别严重。）天有精气，地有形质，天有八节纪历，地有五方里域，五行精气，在天形成象则为七政二十八宿，用来确定天的度数；在地分布位置则为山川河海，用来成就地的形质。只有天有精气，所以八节的纪历端正；只有地有形质，所以五方的里域分明。纪，是考记的意思。里，是道里的意思。所以能成为万物的父母。（乾知大始，坤作成物。阳以化生气，阴以成形质。阴阳合德，变化显现。所以天地是万物的父母。）清阳上升天，浊阴下沉归地。（阳升阴降。）天地的动静，是神明的纲纪。（神明，指阴阳的情状。阴阳往来，然后能变化。）生长收藏，终结又重新开始。（一阴一阳，互为进退，所以消长无穷，终而复始。）只有贤人上配天以养护头部，下象地以养护足部，中傍人事以养护五脏。（清阳在上，所以头配天以养护其清；浊阴在下，所以足象地以养护其静；五气营运于中，所以五脏傍人事以养护其和，这虽然是以头、足、五脏来说，但实际上是说上、中、下没有不效法天、地、人的。）天气通于喉，地气通于咽，（天气，指清气，即呼吸之气；地气，指浊气，即饮食之气。清气通于五脏，由喉进入先入肺；浊气通于六腑，由咽进入先入胃。咽，即咽喉。天食人以五气，地食人以五味，五气入鼻，藏于心肺，五味入口，藏于肠胃。喉主天气，咽主地气。它们的意义都相同。嗌，音益。）风气通于肝，（风为木气，肝为木脏，同气相求，所以通于肝。上文两句总言天地阴阳通于人，此下四句分言五行气候通于人，详细阐明天气通喉以及于五脏。）雷气通于心，（雷为火气，心为火脏。）谷气通于脾，（山谷土气，脾为土脏。）雨气通于肾。（雨为水气，肾为水脏，所以相通。）六经为河流，肠胃为大海，（六经，指三阴三阳，周流气血，所以称为川。肠胃，承受水谷，所以称为海。这详细说明了地气通于咽。）九窍是水注之气。（上七窍，下二窍，合为九窍。水注之气，指水气灌注。如眼的泪，鼻的涕，口的津液，前后二阴的尿秽都是，虽然耳朵似乎无水，但耳中津气湿而成垢，这就是水气所致，气至水必至，水至气必至，所以说水注之气。）以天地作为阴阳，（这是重申上文，说贤人的养生都效法天地的阴阳。）阴中有阴，阳中有阳。（既说了阴，而阴中又有阴，既说了阳，而阳中又有阳，这就是阴阳之道所以无穷的原因。）平旦到日中，是天的阳，阳中之阳。日中到黄昏，是天的阳，阳中之阴。合夜到鸡鸣，是天的阴，阴中之阴。鸡鸣到平旦，是天的阴，阴中之阳。（午前为阳中之阳，午后则为阳中之阴。子前为阴中之阴，子后为阴中之阳，所以把一天分为四时，则子、午相当于冬至夏至之中，卯、酉相当于春分秋分之合，日出为春，日中为夏，日落为秋，夜半为冬。）人也响应它，说到人的阴阳，则外为阳，内为阴；（从表里来说。）说到人身体的阴阳，则背为阳，腹为阴；（以前后来说。）说到人身脏腑中的阴阳，则脏者为阴，腑者为阳。肝、心、脾、肺、肾五脏都为阴，胆、胃、大肠、小肠、膀胱、三焦六腑都为阳。（五脏属里，藏精气而不泻，所以为阴。六腑属表，传化物而不藏，所以为阳。）所以要想知道阴中之阴、阳中之阳是什么？因为冬病在阴，夏病在阳，春病在阴，秋病在阳，都要视其所在部位来施治。（此举一岁之候，以明病治之阴阳也。冬气伏藏，故在阴，夏气发越，故在阳。春病在阴者，以春阳尚微而余阴尚盛也；秋病在阳者，以秋阴尚微而余阳尚盛也。必当体察气宜，庶无误治。）所以背为阳，阳中之阳是心；背为阳，阳中之阴是肺。腹为阴，阴中之阴是肾；腹为阴，阴中之阳是肝；腹为阴，阴中之至阴是脾。（心、肺居于膈上，连近于背，所以为背之二阳脏。肝、脾、肾居于膈下，连近于腹，所以为腹之三阴脏。然阳中又分阴阳，则心象人之日，故曰“牡脏”，为阳中之阳；肺象人之天，天象玄而不自明，故天体虽阳而实包藏阴德，较乎日之纯阳者似为有间，故肺曰“牝脏”，为阳中之阴。若阴中又分阴阳，则肾属人之水，故曰“牝脏”，阴中之阴也；肝属人之木，木火同气，故曰“牡脏”，阴中之阳也；脾属人之土，其体象地，故曰“牝藏”，为阴中之至阴也。）这些都是阴阳、表里、内外、雌雄相互对应。所以应合天的阴阳。（雌雄，即牝牡之称。输应，转输相应。这是总结上文以人应天的意义。）
The death of things indicates that the advance and retreat of Yin pathogens depend entirely on the prosperity and decline of Yang Qi (Yang Energy). Observing the three hundred and eighty-four lines in the *I Ching* (*Book of Changes*), all are devoted to supporting Yang and suppressing Yin, presumably out of fear that Yin will self-consume and peel away, eventually leading to exhaustion, causing the Way of Life to almost cease. The sages' concern for the beginning aligns with this. (At forty years old, Yin Qi naturally halves.) (Yin refers to True Yin. After forty, Jing-Essence declines daily, and Yin reduces by half. However, this describes the general rule for ordinary people; regarding those like Peng Zu versus short-lived individuals, or the great tree Chun versus morning mushrooms, endowments vary, and within Taiji, each has its own configuration. True Qi is Yang, True Water is Yin; Yang hides in Water, Yin hides in Qi. Qi governs ascending, containing True Water within it; Water governs descending, containing True Qi within it. True Water is True Yin, True Qi is True Yang. Thus, True Yin is the root of True Yang. Later generations who use bitter-cold herbs to tonify Yin are actually damaging Yin,) and daily activities decline. (True Yin has halved, hence the decline.) At fifty, the body feels heavy, and hearing and vision become impaired. (The Liver receives blood to enable sight, and the feet receive blood to enable walking. Now that Jing-Blood gradually declines, the body feels heavy and hearing and vision are not sharp.) At sixty, impotence occurs, Qi greatly declines, the nine orifices become obstructed, deficiency below and excess above lead to simultaneous discharge of mucus and tears. (Impotence refers to the inability of Yang to erect; internal deficiency of Yin Qi causes obstruction of the nine orifices. Yin deficiency leaves Yang without a foundation, causing Qi to float upward, resulting in excess above and deficiency below, leading to tearing and runny nose.) Knowing this leads to strength; ignorance leads to aging. (Knowing refers to understanding the principles of benefit and loss.) Thus, they originate from the same source but have different names. (Same origin refers to the unity of Yin and Yang. Different names refer to their states of prosperity and decline.) The wise observe the commonality; the foolish observe the differences. (The wise can perceive the underlying unity; the foolish only perceive distinctions. This applies not just to self-observation but to all observations.) The foolish lack; the wise have surplus. (The foolish lose it; the wise gain it.) Surplus results in clear hearing and vision, a light and strong body; the elderly regain vigor, and the vigorous improve further. (This is the verification of the wise having surplus.) Heaven is deficient in the northwest; the northwest belongs to Yin, so human right ear and eye are less acute than the left; Earth is incomplete in the southeast; the southeast belongs to Yang, so human left hand and foot are weaker than the right. (Heaven is Yang, northwest is Yin, hence Heaven is deficient in the northwest; Earth is Yin, southeast is Yang, hence Earth is incomplete in the southeast. Sun, moon, stars, and constellations are the four images of Heaven, analogous to human ears, eyes, mouth, and nose; thus, the left side of hearing and vision is brighter because Yang prevails in the southeast. Water, fire, earth, and stone are the four bodies of Earth, analogous to human skin, flesh, sinews, and bones; thus, the right side of hands and feet is stronger because Yin prevails in the northwest.) Yang Qi gathers in the upper part; gathering there makes the upper part bright and the lower part weak, so hearing and vision are clear but hands and feet are inconvenient. Yin Qi gathers in the lower part; gathering there makes the lower part abundant and the upper part weak, so hearing and vision are unclear but hands and feet are agile. (Gathering means accumulation. The way of Heaven and Earth is rising in the east and descending in the west. Rising is Yang, descending is Yin. Yang Qi is born at midnight (Zi hour), peaks at noon (Wu hour), rises from the left and gathers above, so clarity of hearing and vision is on the left, while left limbs are inconvenient. Yin Qi is born at noon, peaks at midnight, descends from the right and gathers below, so strength of limbs is on the right, while right hearing and vision are dull.) If simultaneously affected by pathogens, if in the upper part, the right side is worse; if in the lower part, the left side is worse. This is where Heaven and Earth's Yin and Yang are incomplete, so pathogens reside there. (Simultaneously refers to both upper and lower. Where pathogens gather, there must be deficiency; thus, right-side severity in the upper part and left-side severity in the lower part occur because Heaven's Yang is incomplete on the upper right, and Earth's Yin is incomplete on the lower left, allowing pathogens to reside and cause severe illness.) Heaven has Essence, Earth has Form. Heaven has eight seasonal markers, Earth has five directional regions. The essence of the Five Elements manifests in Heaven as the Seven Governors and Twenty-Eight Mansions, determining celestial degrees; distributed on Earth as mountains, rivers, seas, and lakes, forming terrestrial shapes. Only Heaven has Essence, so the eight seasonal markers are correct; only Earth has Form, so the five regional divisions are distinct. Marker refers to recording; region refers to distance. Thus, they become parents of all things. (Qian initiates, Kun completes. Yang transforms Qi, Yin forms Shape. Yin and Yang unite in virtue, changes appear. Thus, Heaven and Earth are parents of all things.) Clear Yang ascends to Heaven, turbid Yin returns to Earth. (Yang rises, Yin descends.) The movement and stillness of Heaven and Earth are the guidelines of Divine Spirit. (Divine Spirit refers to the states of Yin and Yang. Through the interaction of Yin and Yang, transformation occurs.) Growth, flourishing, harvesting, and storing cycle endlessly. (Yin and Yang alternate, advancing and retreating, so waxing and waning are infinite, ending and restarting.) Only the sage matches Heaven above to nourish the head, imitates Earth below to nourish the feet, and aligns with human affairs in the middle to nourish the Zang-Fu organs. (Clear Yang is above, so the head matches Heaven to nourish its clarity; turbid Yin is below, so the feet imitate Earth to nourish their stillness; the Five Qi circulate in the middle, so the Zang-Fu organs align with human affairs to nourish harmony. Although stated in terms of head, feet, and Zang-Fu, it essentially means the upper, middle, and lower parts follow Heaven, Earth, and Humanity.) Heavenly Qi connects through the throat, Earthly Qi connects through the pharynx. (Heavenly Qi refers to clear Qi, i.e., respiratory air; Earthly Qi refers to turbid Qi, i.e., dietary air. Clear Qi connects to the Zang organs, entering the Lungs first via the throat; turbid Qi connects to the Fu organs, entering the Stomach first via the pharynx. Pharynx refers to the throat. Heaven feeds humans with Five Qi, Earth feeds humans with Five Flavors. Five Qi enter the nose and store in Heart and Lungs; Five Flavors enter the mouth and store in intestines and stomach. Throat governs Heavenly Qi, pharynx governs Earthly Qi. Their meanings are identical. Yi [pharynx] sounds like 'yi'.) Wind Qi connects to the Liver. (Wind is Wood Qi, Liver is Wood Zang, same Qi seeks same, thus connecting to Liver. The previous two sentences generally state Heaven and Earth Yin-Yang connect to humans; these next four sentences detail how Five Elements climates connect to humans, clarifying Heavenly Qi connection to throat and Zang organs.) Thunder Qi connects to the Heart. (Thunder is Fire Qi, Heart is Fire Zang.) Valley Qi connects to the Spleen. (Valley Earth Qi, Spleen is Earth Zang.) Rain Qi connects to the Kidney. (Rain is Water Qi, Kidney is Water Zang, thus connected.) The Six Channels are rivers, the intestines and stomach are seas. (Six Channels refer to Three Yin and Three Yang, circulating Qi and Blood, hence called rivers. Intestines and stomach hold water and grain, hence called seas. This details Earthly Qi connection to the pharynx.) The nine orifices are the Qi of water influx. (Seven upper orifices, two lower orifices make nine. Qi of water influx refers to the infusion of water Qi. Such as tears from eyes, mucus from nose, saliva from mouth, urine/feces from yin/yang orifices. Even though ears seem dry, earwax is formed by moistened Qi and fluid in the ear, caused by Water Qi. Where Qi arrives, Water follows; where Water arrives, Qi follows. Hence, Qi of water influx.) Using Heaven and Earth as Yin and Yang. (This reiterates the previous text, stating that the sage's health preservation follows the Yin and Yang of Heaven and Earth.) Within Yin is Yin, within Yang is Yang. (Having spoken of Yin, there is Yin within Yin; having spoken of Yang, there is Yang within Yang. This is why the Way of Yin and Yang is infinite.) From dawn to noon is Heaven's Yang, Yang within Yang. From noon to dusk is Heaven's Yang, Yin within Yang. From nightfall to rooster crow is Heaven's Yin, Yin within Yin. From rooster crow to dawn is Heaven's Yin, Yang within Yin. (Before noon is Yang within Yang; after noon is Yin within Yang. Before Zi hour is Yin within Yin; after Zi hour is Yang within Yin. Thus, dividing one day into four seasons, Zi and Wu correspond to Winter and Summer Solstices, Mao and You to Spring and Autumn Equinoxes. Sunrise is Spring, Noon is Summer, Sunset is Autumn, Midnight is Winter.) Humans also respond to this. Speaking of human Yin and Yang, exterior is Yang, interior is Yin. (From the perspective of surface and interior.) Speaking of the body's Yin and Yang, back is Yang, abdomen is Yin. (From the perspective of front and back.) Speaking of Yin and Yang within the Zang-Fu organs, Zang are Yin, Fu are Yang. Liver, Heart, Spleen, Lung, Kidney—five Zang—are all Yin. Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, Sanjiao—six Fu—are all Yang. (Five Zang belong to interior, storing Essence-Qi without draining, hence Yin. Six Fu belong to exterior, transforming and transmitting without storing, hence Yang.) So, how do we know what Yin within Yin and Yang within Yang are? Because winter diseases are in Yin, summer diseases in Yang, spring diseases in Yin, autumn diseases in Yang; treatment is applied based on their location. (This uses annual patterns to clarify the Yin-Yang of disease treatment. Winter Qi hides, hence in Yin; Summer Qi expands, hence in Yang. Spring disease in Yin is because Spring Yang is slight and residual Yin is strong; Autumn disease in Yang is because Autumn Yin is slight and residual Yang is strong. One must observe the Qi appropriateness to avoid misdiagnosis.) Thus, the back is Yang; Yang within Yang is the Heart. Back is Yang; Yin within Yang is the Lung. Abdomen is Yin; Yin within Yin is the Kidney. Abdomen is Yin; Yang within Yin is the Liver. Abdomen is Yin; Ultimate Yin within Yin is the Spleen. (Heart and Lung reside above the diaphragm, near the back, hence the two Yang Zang of the back. Liver, Spleen, Kidney reside below the diaphragm, near the abdomen, hence the three Yin Zang of the abdomen. However, Yin and Yang divide again: Heart resembles the Sun, hence "Male Zang," Yang within Yang; Lung resembles Heaven, which is profound and not self-illuminating, so although Heaven's body is Yang, it actually contains Yin Virtue, differing from the pure Yang of the Sun, hence Lung is "Female Zang," Yin within Yang. If Yin divides again: Kidney belongs to Water, hence "Female Zang," Yin within Yin; Liver belongs to Wood, Wood and Fire share Qi, hence "Male Zang," Yang within Yin; Spleen belongs to Earth, its form resembles Earth, hence "Female Zang," Ultimate Yin within Yin.) These are all corresponding interactions of Yin-Yang, exterior-interior, inside-outside, and male-female. Thus, they correspond to the Yin and Yang of Heaven. (Male/Female refers to Male/Female Zang. Interaction refers to transmission and correspondence. This summarizes the meaning of humans responding to Heaven.)