（素问阴阳别论）
黄帝问曰∶人有四经十二从，何谓？岐伯对曰∶四经应四时，十二从应十二月，十二月应十二脉。（四经应四时，肝
木应春，心火应夏，肺金应秋，肾水应冬；不言脾者，脾主四经，而土王四季也。十二从应十二月，手有三阴三阳，足
有三阴三阳，以应十二月之气，而在人则应十二经之脉也。所谓从者，即手之三阴从脏走手等义。）脉有阴阳，知阳者知
阴，知阴者知阳。（脉有阴阳，最当详辨。必知阳脉之体，而后能察阴脉；必知阴脉之体，而后能察阳脉。阳中有阴，似
阳非阳也；阴中有阳，似阴非阴也。辨阴阳未必难，辨真假为难耳。误认者杀人反掌。）凡阳有五，五五二十五阳。（阳
者，如下文所谓胃脘之阳，即胃气也。五者，即五脏之脉，如肝弦、心钩、脾 、肺毛、肾石也。以一脏而兼五脉、则
五脏互见，是为五五二十五脉也。然五脏之脉，皆不可以无胃气，故曰凡阳有五；而二十五脉亦皆不可无胃气，故又曰
五五二十五阳也。）所谓阴者真脏也，见则为败，败必死也。（阴者，无阳之谓。无阳者，即无阳明之胃气，而本脏之阴
脉独见，如但弦但钩之类，是为真脏，胃气败也，故必死。）所谓阳者，胃脘之阳也。（胃属阳明。胃脘之阳，言胃中阳
和之气，即胃气也，五脏赖之以为根本者也。故人无胃气曰逆，逆者死。脉无胃气亦死，即此之谓。脘音管。）别于阳者，
知病处也；别于阴者，知死生之期。（能别阳和之胃气，则一有不和，便可知疾病之所。能别纯阴之真脏，则凡遇生克，
便可知死生之期也。按∶玉机真脏论曰∶别于阳者，知病从来；别于阴者，知死生之期。其义与此互有发明，所当并考，
见藏象类二十四。别音鳖。）三阳在头，三阴在手，所谓一也。（三阳在头，指人迎也。三阴在手，指气口也。太阴阳明
论曰∶阳明者表也，为之行气于三阳。盖三阳之气，以阳明胃气为本，而阳明动脉曰人迎，在结喉两旁一寸五分，故曰
三阳在头。又曰∶足太阴者三阴也，为之行气于三阴。盖三阴之气，以太阴脾气为本，然脾脉本非气口，何云在手？如
五脏别论曰∶五味入口，藏于胃以养五脏气，而变见于气口，气口亦太阴也。故曰三阴在手。上文以真脏胃气言阴阳，
此节以人迎气口言阴阳。盖彼言脉体，此言脉位，二者相根据，所谓一也。气口义见藏象类十一。）别于阳者，知病忌时；
别于阴者，知死生之期。（此与前节稍同而复言之者，盖前以真脏胃气言，而此以阴阳表里言，是正与玉机真藏论者同，
二义相关，皆不可缺，观者当会通其意可也。忌时，言气有衰王，病有时忌也。）谨熟阴阳，无与众谋。（阴阳之理，不
可不熟，故曰谨。独闻独见，非众所知，故无与谋。）所谓阴阳者，去者为阴，至者为阳；静者为阴，动者为阳；迟者为
阴，数者为阳。（脉之阴阳，其概如此。得阳者生，得阴者死，此其要也。）
《素问·阴阳别论》
黄帝问道：人体有“四经”和“十二从”，这是什么意思？岐伯回答说：“四经”对应四季，“十二从”对应十二个月，十二个月又对应十二条经脉。（所谓“四经”对应四季，即肝木对应春季，心火对应夏季，肺金对应秋季，肾水对应冬季；之所以不提脾脏，是因为脾土主司四季之气，旺于四季之末。所谓“十二从”对应十二个月，是指手有三阴三阳经，足有三阴三阳经，以此对应十二月的气候变化，而在人体则对应十二条经脉的脉气运行。所谓的“从”，就是指手之三阴经从内脏走向手部等含义。）脉象有阴有阳，懂得阳脉就能懂得阴脉，懂得阴脉就能懂得阳脉。（脉象的阴阳，最应当详细辨别。必须了解阳脉的本质，然后才能观察阴脉；必须了解阴脉的本质，然后才能观察阳脉。阳中有阴，看似阳而非真阳；阴中有阳，看似阴而非真阴。辨别阴阳未必困难，难的是辨别真假。误认者往往在顷刻间导致死亡。）凡是阳脉有五种，五五相乘得二十五种阳脉。（这里的“阳”，如下文所说的“胃脘之阳”，即胃气。这“五”种，指的是五脏的脉象，如肝脉弦、心脉钩、脾脉代、肺脉毛、肾脉石。以每一脏兼见其他四脏的脉象，则五脏互见，这就构成了五五二十五种脉象。然而五脏的脉象，都不能没有胃气，所以说“凡阳有五”；而二十五种脉象也都不可没有胃气，所以又说“五五二十五阳”。）所谓的“阴”，就是真脏脉，出现这种脉象就说明脏腑精气败坏，败坏必然导致死亡。（所谓的“阴”，是没有阳气的表现。没有阳气，就是没有阳明胃气，而本脏的阴脉单独显现，如只有弦脉或只有钩脉等，这就是真脏脉，意味着胃气败绝，所以必然死亡。）所谓的“阳”，是指胃脘之阳。（胃属阳明经。胃脘之阳，指的是胃中阳和之气，也就是胃气，它是五脏赖以生存的根本。所以人如果没有胃气就叫作“逆”，逆者死。脉象如果没有胃气也必死，说的就是这个道理。“脘”音同“管”。）能够辨别阳脉（胃气），就能知道病变的部位；能够辨别阴脉（真脏脉），就能知道死亡的期限。（能够辨别阳和的胃气，一旦有不和谐之处，就能知道疾病所在。能够辨别纯阴的真脏脉，那么凡是遇到五行生克关系，就能推断出死亡的期限。按：《玉机真脏论》说：“别于阳者，知病从来；别于阴者，知死生之期。”其含义与此处互相发明，应当一并考察，详见藏象类二十四。别音同“鳖”。）三阳脉在头部（人迎穴），三阴脉在手部（气口穴），这是统一的。（三阳脉在头，指人迎穴。三阴脉在手，指气口穴。《太阴阳明论》说：阳明经是表经，为它向三阳经输送气机。大概三阳经的气，以阳明胃气为本源，而阳明经的动脉叫作人迎，位于结喉两旁一寸五分处，所以说“三阳在头”。又说：足太阴脾经是三阴经之本，为它向三阴经输送气机。大概三阴经的气，以太阴脾气为本源。然而脾脉本身并非气口，为什么说在三阴脉的手部呢？如《五脏别论》说：五味入口，贮藏于胃以滋养五脏之气，并反映在气口，气口也属于太阴。所以说“三阴在手”。上文是从真脏脉和胃气的角度谈论阴阳，本节是从人迎和气口的部位谈论阴阳。前者讲的是脉体，后者讲的是脉位，两者相互依据，这就是所谓的“一”。气口的含义详见藏象类十一。）能够辨别阳脉（表里），就知道疾病的禁忌时间；能够辨别阴脉（真脏），就知道死亡的期限。（这一节与前一节稍相同但再次陈述，是因为前一段是从真脏和胃气的角度论述，而这一段是从阴阳表里的角度论述，这与《玉机真脏论》的意思相同，两种含义相关联，都不可缺失，读者应当融会贯通其意。忌时，指气有盛衰，病有禁忌之时。）谨慎熟习阴阳的道理，不要与众人商议。（阴阳的道理，不能不熟练，所以说“谨”。独自听闻独自看见，不是众人所能知道的，所以不与众人商议。）所谓的阴阳，是指：离去者为阴，到来者为阳；静止者为阴，运动者为阳；迟缓者为阴，快速者为阳。（脉象的阴阳，大体就是这样。得到阳脉者生，得到阴脉者死，这是关键要点。）
(Suwen: Yin Yang Bie Lun)
The Yellow Emperor asked, "Humans have the 'Four Meridians' and the 'Twelve Conformities'. What does this mean?" Qibo replied, "The Four Meridians correspond to the Four Seasons; the Twelve Conformities correspond to the Twelve Months; and the Twelve Months correspond to the Twelve Meridians." (The Four Meridians correspond to the Four Seasons: Liver Wood corresponds to Spring, Heart Fire corresponds to Summer, Lung Metal corresponds to Autumn, Kidney Water corresponds to Winter. Spleen is not mentioned because Spleen Earth governs the Four Seasons and prospers at the end of each season. The Twelve Conformities correspond to the Twelve Months: there are three Yin and three Yang meridians in the hands, and three Yin and three Yang meridians in the feet, corresponding to the Qi of the twelve months. In humans, these correspond to the pulses of the twelve meridians. The term 'Conformity' refers to the principle that the three Yin meridians of the hand travel from the Zang organs to the hands, etc.) Pulses have Yin and Yang. To know Yang is to know Yin; to know Yin is to know Yang. (Yin and Yang in pulses must be distinguished in detail. One must understand the nature of Yang pulses before being able to observe Yin pulses; one must understand the nature of Yin pulses before being able to observe Yang pulses. There is Yin within Yang, appearing as Yang but not truly Yang; there is Yang within Yin, appearing as Yin but not truly Yin. Distinguishing Yin and Yang is not necessarily difficult; distinguishing true from false is difficult. Misidentification can lead to death in an instant.) Generally, there are five types of Yang pulses, and five times five makes twenty-five Yang pulses. (Here, 'Yang' refers to what is mentioned below as the 'Yang of the Stomach House', which is Stomach Qi. The 'five' refers to the pulses of the Five Zang organs: Liver [Xian/String-like], Heart [Gou/Hook-like], Spleen [Dai/Intermittent], Lung [Mao/Feather-like], and Kidney [Shi/Stone-like]. Each Zang organ combines with the pulses of the other four, resulting in mutual visibility among the five Zang organs, forming twenty-five pulse variations. However, the pulses of the five Zang organs cannot exist without Stomach Qi; therefore, it is said that 'generally there are five Yang'; and since all twenty-five pulses must possess Stomach Qi, it is also said that 'twenty-five Yang'.) The so-called 'Yin' refers to the True Zang pulse. Its appearance indicates failure, and failure inevitably leads to death. ('Yin' means the absence of Yang. Absence of Yang means the absence of Yangming Stomach Qi, leaving only the Yin pulse of the specific Zang organ visible, such as a purely String-like or Hook-like pulse. This is the True Zang pulse, indicating the collapse of Stomach Qi, hence inevitable death.) The so-called 'Yang' refers to the Yang of the Stomach House. (The Stomach belongs to the Yangming channel. The 'Yang of the Stomach House' refers to the warm and harmonious Qi within the Stomach, i.e., Stomach Qi, which serves as the foundation for the Five Zang organs. Thus, if a person lacks Stomach Qi, it is called 'Ni' (Rebellion), and Ni leads to death. If the pulse lacks Stomach Qi, it also leads to death; this is what is meant. 'Wan' is pronounced 'guan'.) Those who distinguish Yang know the location of the disease; those who distinguish Yin know the time of death. (By distinguishing the harmonious Stomach Qi, any disharmony reveals the site of the disease. By distinguishing the pure Yin True Zang pulse, one can determine the time of death based on the interactions of generation and restriction. Note: *Yuji Zhenzang Lun* states: 'Those who distinguish Yang know the origin of the disease; those who distinguish Yin know the time of death.' The meaning here complements that statement and should be studied together; see Category 24 of Zang-Xiang. 'Bie' is pronounced 'bie'.) The Three Yang meridians are located at the head, and the Three Yin meridians are located at the hand; this is referred to as 'One'. (The Three Yang at the head refers to the Renying acupoint. The Three Yin at the hand refers to the Qikou acupoint. *Taiyin Yangming Lun* states: 'Yangming is the exterior, conducting Qi to the Three Yang.' Essentially, the Qi of the Three Yang originates from Yangming Stomach Qi. The arterial pulse of Yangming is called Renying, located 1.5 cun lateral to the Adam's apple, hence 'Three Yang at the head'. It also states: 'Foot Taiyin is the root of the Three Yin, conducting Qi to the Three Yin.' Essentially, the Qi of the Three Yin originates from Taiyin Spleen Qi. However, the Spleen pulse itself is not the Qikou; why is it said to be 'at the hand'? As stated in *Wuzang Bie Lun*: 'Flavors enter the mouth, are stored in the Stomach to nourish the Qi of the Five Zang organs, and manifest at the Qikou. Qikou also belongs to Taiyin.' Hence, 'Three Yin at the hand'. The previous section discussed Yin and Yang in terms of True Zang and Stomach Qi; this section discusses Yin and Yang in terms of the Renying and Qikou locations. The former refers to pulse quality, the latter to pulse position; they support each other, constituting 'One'. See Category 11 of Zang-Xiang for the meaning of Qikou.) Those who distinguish Yang know the contraindicated times for the disease; those who distinguish Yin know the time of death. (This section is slightly similar to the previous one but restated. The previous section discussed from the perspective of True Zang and Stomach Qi, while this section discusses from the perspective of Yin-Yang and Interior-Exterior. This aligns with *Yuji Zhenzang Lun*. The two meanings are related and neither can be omitted; readers should integrate their understanding. 'Contraindicated times' refer to the waxing and waning of Qi and the specific times when diseases are aggravated.) Be diligent and familiar with Yin and Yang; do not consult with the masses. (The principles of Yin and Yang must be mastered thoroughly, hence 'be diligent'. Unique insight and perception are not known to the masses, hence 'do not consult'.) The so-called Yin and Yang refer to: departing is Yin, arriving is Yang; stillness is Yin, movement is Yang; slowness is Yin, rapidity is Yang. (This is the general overview of Yin and Yang in pulses. Obtaining Yang pulses indicates life; obtaining Yin pulses indicates death. This is the key point.)