《素问·评热病论》帝曰∶有病温者，汗出辄复热，而脉躁疾，不为汗衰，狂言不能食，病名为何？岐
伯曰∶病名阴阳交，交者死也。
人身阴阳之气，本来相交而相生者，今因邪势弥漫，外受阳分之邪，与内发阴分之邪，交合为一，而本元
正气即绝，故病名阴阳交而死，非阴阳正气之相交者。下衣冠文物其所以然之理。
人所以汗出者，皆生于谷，谷生于精，今邪气交争于骨肉而得汗者，是邪却而精胜也，精胜则当能食而不
复热。复热者，邪气也，汗出者，精气也，今汗出而辄复热者，是邪胜也。不能食者，精无俾也。病而留者，
其寿可立而倾也。且夫《热论》曰∶汗出而脉尚躁盛者死。今脉不与汗相应，此不胜其病也，其死明矣。狂言
者，是失志，失志者死。今见三死，不见一生，虽愈必死也。
汗生于谷，谷生于精者，谓由本元精气，化水谷以生津液，
发而为汗。邪随汗泄，则邪却而精气胜也。精气胜则当能食以化水谷，其邪已泄而不复热矣。乃复热者，邪气
未去也，其所出之汗，精气徒泄也。故汗出而辄复热，是精却而邪气胜也。所以不能食，精无俾也，俾者，
倚藉之谓。其病虽留连，其寿可立待而倾也。古论曰∶汗出脉躁盛者死。若邪去而精气存，脉必静矣，今脉与汗
不相应，则邪未去而精气不胜病气也，其死明矣。且狂言是失志，失志者死，一也；汗出复热，精却邪胜，二
也；脉与汗不相应，三也。今现三死证，不见一生证，虽似愈，必死也。
黄帝问道：患温热病的人，出汗后随即又发热，脉搏躁动疾速，不因出汗而减弱，出现胡言乱语且不能进食，这种病叫什么名字？
岐伯回答说：这种病名叫“阴阳交”，所谓“交”，是指病情危重，预后不良，多导致死亡。
人身上的阴气与阳气，本应是相互交通、相互资生的关系。如今因为邪气弥漫，外受阳分之邪，与内发阴分之邪，交结融合为一，导致本元正气断绝，所以这种病名为“阴阳交”并导致死亡，这并非指正常的阴阳正气相互交通。下面详细阐述其背后的道理。
人之所以能出汗，是因为汗液源于水谷精微，而水谷精微又化生于先天之精。如今邪气在骨肉之间交争，此时若能出汗，说明邪气退却而精气占胜；精气占胜则应当能够进食且不再发热。现在再次发热，说明是邪气作祟；出汗，本是精气外泄的表现。如今出汗后随即又发热，这是邪气胜过正气的表现。不能进食，说明精气得不到补充（俾：资助、补给）。疾病这样滞留下去，生命随时可能倾覆。况且《热论》中说：出汗后脉搏仍然躁动旺盛的，主死。如今脉搏不与出汗后的状态相应（即汗出脉不静），这说明正气不能战胜疾病，死亡的结局已经很明确了。胡言乱语，是神志丧失的表现，神志丧失者主死。如今见到这三种死证，却看不到一种生机，即使表面看似好转，最终也必定死亡。
所谓“汗生于谷，谷生于精”，是指由本元精气，化生水谷以生成津液，进而发散为汗液。如果邪气随着汗液排出，那么邪气退却而精气占胜。精气占胜则应当能够进食以转化水谷，既然邪气已经排出，就不会再发热了。现在再次发热，说明邪气尚未去除，所出的汗只是白白耗泄了精气。因此，出汗后随即又发热，这是精气退却而邪气占胜的表现。之所以不能进食，是因为精气得不到补给。“俾”的意思是倚仗、借助。虽然疾病缠绵不去，但生命可以立等而亡。古医论说：出汗后脉搏躁动旺盛的，主死。如果邪气已去而精气尚存，脉搏必然平静。如今脉搏与出汗的情况不相适应，说明邪气未去而精气不能战胜病气，死亡是显而易见的。况且胡言乱语是失志，失志者死，这是一死；出汗后再次发热，是精气退却邪气占胜，这是二死；脉搏与出汗情况不相适应，这是三死。如今显现三种死证，不见一种生证，虽然看似痊愈，必定死亡。
The Yellow Emperor asked: In cases of warm diseases, the patient sweats and then immediately fever returns, with a rapid and restless pulse that does not diminish after sweating. The patient also exhibits delirious speech and inability to eat. What is the name of this disease?
Qibo replied: This disease is named "Yin-Yang Jiao" (Crossing of Yin and Yang). "Jiao" indicates a critical condition where death is inevitable.
In the human body, Qi of Yin and Qi of Yang should originally interact and generate each other. However, due to the rampant pathogenic factors, external pathogenic factors affecting the Yang aspect combine with internal pathogenic factors arising from the Yin aspect, merging into one. This leads to the exhaustion of the primordial righteous Qi. Therefore, it is named "Yin-Yang Jiao" resulting in death, which is distinct from the normal interaction of righteous Yin and Yang Qi. The following text elucidates the rationale behind this.
Sweat in humans originates from grain (food), and grain essence is generated from Jing (Essence). When pathogenic factors contend between the muscles and bones, if sweat occurs, it indicates that the pathogen is retreating and the Jing is prevailing. If Jing prevails, the patient should be able to eat and the fever should not return. The recurrence of fever indicates the presence of pathogenic factors; the sweat represents the leakage of Jing. Now, since sweating is followed immediately by fever, it signifies that the pathogen is prevailing. The inability to eat means that Jing lacks support (Bi: assistance/supplement). With the disease lingering in this state, life can collapse at any moment. Furthermore, the *Neijing·Re Lun* (Treatise on Cold Heat) states: "If there is sweating but the pulse remains rapid and vigorous, death ensues." Since the pulse does not correspond to the state after sweating, it shows that the righteous Qi cannot overcome the disease; thus, death is evident. Delirious speech indicates the loss of Zhi (Will/Shen), and loss of Zhi leads to death. Currently, three signs of death are present, while no sign of life is visible. Even if recovery seems apparent, death is certain.
The phrase "sweat is born from grain, grain is born from Jing" refers to the transformation of food and water into Jin-Ye (Body Fluids) by the primordial Jing-Qi, which then disperses as sweat. If pathogens are expelled with the sweat, the pathogen retreats and Jing prevails. When Jing prevails, the patient can eat to transform food and water; since the pathogen has been expelled, fever will not return. The current recurrence of fever indicates that the pathogen has not left, and the sweat merely represents a futile leakage of Jing. Therefore, sweating followed immediately by fever indicates that Jing is retreating and the pathogen is prevailing. The inability to eat is because Jing lacks support ("Bi" means reliance or supplementation). Although the disease lingers, life can end instantly. Ancient texts state: "Sweating with a rapid and vigorous pulse indicates death." If the pathogen were gone and Jing preserved, the pulse would necessarily be calm. Since the pulse does not correspond to the sweating, it proves that the pathogen remains and Jing cannot overcome the pathogenic Qi; death is clear. Additionally, delirious speech is loss of Zhi, and loss of Zhi leads to death—this is the first sign of death; sweating followed by fever, indicating Jing's retreat and pathogen's victory—is the second sign; the mismatch between pulse and sweating is the third sign. With three signs of death present and no sign of life, even if it appears to recover, death is inevitable.