经曰二阳之病发心脾。有不得隐曲。女子不月。释之者。谓男子则脾受之。而味不化。故少精
。
女子则心受之。而血不流。故不月。分心脾为男女各受立说。窃独谓不然。夫二阳阳明也。
胃与大肠之脉也。肠胃有病。心脾受之。发心脾。犹言延及于心脾也。虽然。脾胃为合。胃
病而及脾。理固宜矣。大肠与心。本非合也。今大肠而及心。何哉。盖胃为受纳之府。大肠
为传化之府。食入于胃。浊气归心。饮入于胃。输精于脾者。以胃之能纳。大肠之能化耳
。
肠胃既病。则不能受。不能化。心脾何所资乎。心脾既无所资。则无所运化。而生精血矣。
故肠胃有病。心脾受之。则男为少精。女为不月矣。心脾当总言。男女不当分说。至隐曲不
月。方可分说耳。者如释者之言。则男之精。独资于脾。而不资于心。女之血。独资于心。
而不资于脾。有是理耶。盖男女之精血。皆由五脏六腑之相养而后成。可谓之男精资于脾。
女
血资于心乎。经本曰男女皆有心脾之病。但在男子。则隐曲之不利。在女子。则月事之不来
耳。
内经曰。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。 乎不可止。王氏注曰。张筋脉 胀也。精绝。精气竭绝也。既伤肾气。又损
膀胱。故当夏时。使人煎厥。斯乃房之患也。既盲目视。又闭耳听。则志意。心神。筋骨。
肠胃。溃溃乎若坏。 乎烦闷。而不可止。愚窃味夫经其旨昭然。若无待于解者。何注释
之乖远如此乎。请重释之。夫阳气者。人身和平之气也。烦劳者。凡过于动作皆是也。张。
主也。谓亢极也。精。阴气也。辟积。犹积叠。谓怫郁也。衣褶谓之襞积者。亦取积叠之义也
。积水之奔散。曰溃都。犹堤防也。 。水流而不止也。夫充于身者。一气而已。本无异
类也。即其所用所病而言之。于是乎始有异名耳。故平则为正。亢则为邪。阳气则因其和
以养人而名之。及其过动而张。亦即阳气亢极而成火耳。阳盛则阴衰。故精绝。水不制火。
故亢。火郁积之甚。又当夏月火旺之时。故使人烦热之极。若煎迫然。而气逆上也。火炎气
逆。故目盲耳闭。而无所用。此阳极欲绝。故其精败神去。不可复生。若堤防之崩坏。
而所
储之水奔散滂流。莫能以遏之矣。夫病至于此。是坏之极矣。王氏乃因不晓都字之义。遂略
去此字。而谓之若坏。其可乎哉。又以此病纯为房患以张为筋脉 胀。以 为烦闷。皆非
是。
《内经》说：二阳经的病发于心脾。如果有难以启齿的隐情（指性生活或排泄方面的障碍），女子就会闭经。解释的人说，男子则是脾受病，导致水谷精微不能运化，所以精气少；女子则是心受病，导致血液不流通，所以闭经。他们将心、脾分别作为男女各自受病的依据来立论，我私下认为这种说法不对。所谓“二阳”，指的是阳明经，是胃和大肠的经脉。肠胃有了病，会延及于心脾。“发于心脾”就是延及于心脾的意思。虽然如此，脾胃互为表里，胃病波及脾，道理上是适宜的。但大肠与心，本来不是表里配合的关系，现在大肠的病为何会波及到心呢？大概因为胃是受纳食物的腑，大肠是传导变化食物的腑。食物进入胃中，其浊气上归于心；饮水进入胃中，其精微输布于脾，这都是依靠胃的受纳功能和大肠的传导功能。如果肠胃生病，就不能受纳，也不能传导变化，那么心和脾从哪里获取资养呢？心和脾既然没有资养，就无法运化，也就无法生成精血了。所以肠胃有病，延及于心脾，男子就会精气少，女子就会闭经。心和脾应当总括来说，不应将男女分开论述。至于“隐曲”和“不月”，才可以分开论述罢了。像那些解释者的话，就意味着男子的精气只依赖脾，而不依赖心；女子的血液只依赖心，而不依赖脾。有这样的道理吗？大概男女的精血，都是由五脏六腑相互滋养而后形成的。能说男子的精只依赖脾，女子的血只依赖心吗？《内经》原本是说男女都有心脾方面的病，只是在男子表现为生殖或排泄方面的不利，在女子表现为月经不来潮而已。
《内经》说：人体的阳气，如果因烦劳过度而亢盛，就会导致精气枯竭。这种病邪积累叠加，到了夏季就会使人发生煎厥证。症状表现为眼睛失明看不见，耳朵闭塞听不见，病情恶化起来就像堤坝崩溃一样，水流奔涌不止。王冰注解说：“张”是指筋脉胀满。“精绝”是指精气竭绝。这既损伤了肾气，又损害了膀胱，所以在夏季时节，使人发生煎厥。这是房事过度的祸患。既然眼睛看不见，耳朵听不见，那么意志、心神、筋骨、肠胃，就会溃乱不堪，像堤坝崩溃后水流不止一样烦闷，而且不可遏制。我私下体味经文的本意，显然很清楚，不需要过多的解释，为什么注释却偏离得这么远呢？请重新解释一下。所谓的“阳气”，是人体平和之气。“烦劳”，凡是动作过度都属于此类。“张”，意思是亢极，即极度亢盛。“精”，指阴气。“辟积”，如同堆积重叠，指郁结不通。衣服褶皱称为“襞积”，也是取堆积重叠的意思。“溃都”，指积水奔散，“都”犹如同堤防。“滂”，指水流不止。充满身体的，只是一股气罢了，本来没有不同的类别。只是从它的作用和病变来说，才开始有不同的名称。所以平和时称为正气，亢盛时称为邪气。阳气是因为它的平和来养育人体才叫作阳气，等到它过度运动而亢盛，也就是阳气亢极而变成火罢了。阳盛则阴衰，所以精气枯竭。水不能制约火，所以火势亢盛。火郁结积聚得很厉害，又正值夏季火旺的时候，所以使人极度烦热，好像被煎熬逼迫一样，并且气机上逆。火性炎上且气机逆乱，所以眼睛失明、耳朵闭塞，失去作用。这是阳极欲绝，所以精气败坏、神气离去，不能再恢复生机。就像堤坝崩溃，所储存的水奔流滂沱，无法遏止一样。疾病发展到这种地步，就是崩坏到了极点。王冰因为不了解“都”字的含义，于是略去了这个字，说成“若坏堤防”，这可以吗？他又认为此病纯粹是房事过度的祸患，把“张”解释为筋脉胀满，把“滂”解释为烦闷，都不正确。
The *Classic* states: Diseases of the Two Yang meridians originate in the Heart and Spleen. If there are difficulties with private matters (referring to sexual or excretory dysfunction), women will experience amenorrhea. Interpreters say that for men, the Spleen is affected, leading to the failure to transform flavors (nutrients), thus resulting in scanty essence. For women, the Heart is affected, leading to stagnant blood flow, thus causing amenorrhea. They established this theory by assigning the Heart and Spleen as organs affected separately in men and women. I privately disagree with this view. "Two Yang" refers to the Yangming meridians, which belong to the Stomach and Large Intestine. When the intestines and stomach are diseased, the condition extends to the Heart and Spleen. "Originating in the Heart and Spleen" means extending to them. Although it is true that the Spleen and Stomach are interior-exterior paired organs, so a Stomach disease affecting the Spleen is logical, the Large Intestine and Heart are not naturally paired. Why does a Large Intestine disease affect the Heart? This is because the Stomach is the fu organ responsible for receiving and storing, while the Large Intestine is the fu organ responsible for transmission and transformation. When food enters the Stomach, its turbid qi returns to the Heart; when water enters the Stomach, its refined essence is transported to the Spleen. This relies on the Stomach's ability to receive and the Large Intestine's ability to transform. If the intestines and stomach are diseased, they cannot receive or transform, so from where do the Heart and Spleen derive their nourishment? Since the Heart and Spleen lack nourishment, they cannot transport and transform, nor can they generate essence and blood. Therefore, when the intestines and stomach are diseased and extend to the Heart and Spleen, men suffer from scanty essence, and women from amenorrhea. The Heart and Spleen should be discussed collectively, not separated by gender. Only regarding "private matters" and "amenorrhea" should they be distinguished. If we follow the interpreters' words, it would imply that men's essence relies solely on the Spleen and not the Heart, and women's blood relies solely on the Heart and not the Spleen. Is this reasonable? In fact, the essence and blood of both men and women are formed through the mutual nourishment of the five zang and six fu organs. Can one say that men's essence relies only on the Spleen and women's blood only on the Heart? The original text states that both men and women have diseases involving the Heart and Spleen; however, in men, it manifests as dysfunction in private matters, while in women, it manifests as the absence of menstruation.
The *Inner Classic* states: The yang qi of the human body, if subjected to excessive fatigue and exertion, becomes hyperactive (Zhang). Essence is exhausted. As these pathogenic factors accumulate over time, during summer they cause Jian Jue syndrome (Frying Collapse). Symptoms include blindness (inability to see) and deafness (inability to hear). The deterioration is like the collapse of a dike, with water rushing out uncontrollably. Wang Bing commented: "Zhang" refers to distension of the sinews and vessels. "Jing jue" means exhaustion of essence and qi. Having injured Kidney qi and damaged the Bladder, this occurs in summer, causing Jian Jue. This is a harm caused by excessive sexual activity. With blindness and deafness, the will, spirit, sinews, bones, intestines, and stomach become chaotic, like a collapsed dike with unceasing water flow, causing unbearable restlessness. I ponder the intent of the classic, which is clear and requires no interpretation, yet why are the commentaries so far off? Let me re-interpret. "Yang qi" refers to the harmonious qi of the body. "Fan lao" (excessive fatigue/exertion) refers to any action that is excessive. "Zhang" means hyperactivity or extreme excess. "Jing" refers to yin qi. "Pi ji" is like accumulation or stacking, referring to stagnation and depression. Just as folds in clothing are called "bi ji," taking the meaning of accumulation. "Kui du" refers to the bursting forth of accumulated water; "du" is like a dike. "Pang" refers to water flowing without stopping. What fills the body is but one qi, originally having no different categories. Differences in name arise only when discussing its function or pathology. Thus, in balance it is called righteous qi; when hyperactive, it becomes evil qi. Yang qi is named so because its harmony nourishes the person; when it moves excessively and becomes hyperactive, it is simply yang qi becoming extreme and transforming into fire. When yang is excess, yin declines, hence essence is exhausted. When water fails to control fire, fire becomes hyperactive. Fire stagnates and accumulates severely, and since it occurs during summer when fire is prosperous, it causes extreme irritability and heat, as if being fried or pressed, with qi rebelling upward. Due to fire flaming upward and qi rebelling, eyes go blind and ears close, losing function. This is extreme yang approaching extinction, so essence deteriorates and spirit departs, unable to regenerate. It is like a dike collapsing, with stored water rushing out torrentially, impossible to stop. Disease reaching this stage is the ultimate collapse. Wang Bing, not understanding the meaning of the character "du," omitted it, saying "like a collapsed dike," which is acceptable? Furthermore, he considered this disease purely a result of sexual excess, interpreted "Zhang" as distension of sinews and vessels, and "Pang" as restlessness, all of which are incorrect.