（素问生气通天论 全）
黄帝曰∶夫自古通天者，生之本，本于阴阳。天地之间，六合之内，其气九州九窍、五脏十二节，皆通于天气。（大
哉干元，万物资始，生生不息，天之德也。凡自古之有生者，皆通天元之气以为生也。天元者，阴阳而已，故阴阳为有
生之本。如至大为六合，则上下四方也。至广为九州，则冀兖青徐扬荆梁雍豫也。人之外有九窍，阳窍七、阴窍二也。
内有五脏，心肺肝脾肾也。天有四时十二节，气候之所行也。人有四肢十二经，营卫之所通也。凡物之形而外者，为仪
象之流行，藏而内者，为精神之升降，幽明动静，孰匪由天，故曰皆通于天气。）其生五，其数三，数犯此者，则邪气伤
人，此寿命之本也。（人生虽本乎阴阳，而禀分五行，其生五也。阴阳衰盛，少太有三，其气三也。有五有三，则生克强
弱，变出其间矣。得其和则为正气而生物，犯其变则为邪气而伤物，其生其死，皆此三五耳，故为寿命之本。上二节大
义与六节藏象论同，详运气类第一章，所当互考。）苍天之气，清净则志意治，顺之则阳气固，（天色深玄，故曰苍天。
天气者，阳气也。苍天之气，清净光明者也，藏德不止，故不下也。人能法天道之清净，则志意治而不乱，阳气固而不
衰，弗失天和、长有天命矣。按∶上文云生之本本于阴阳，而自此以下凡专言阳气者七何也？盖生气通天，以阳为本，
阳气既固，阴必从之，故圣人谆谆于此，其示人之深意可知矣。）虽有贼邪，弗能害也，此因时之序。（阳气固者，其天
全也，天全则神全，虽有贼风邪气，不能犯之，盖在乎因时之序，如四气调神之谓是也。）故圣人传精神，服天气，而通
神明。（传，受也。服，佩也。惟圣人者，能得天之精神，服天之元气，所以与天为一而神明可与天通矣。）失之则内闭
九窍，外壅肌肉，卫气散解。（九窍通于内，肌肉卫于外，其行其固，皆阳气为之主也；失之则失其清阳之化，故九窍肌
肉皆为闭壅矣。人之卫气，本于天之阳气，阳虚则卫虚，卫气散解则天真失守，故本篇所重者特在卫气，正所以重阳气
也。）此谓自伤，气之削也。（真阳受伤，元气如削，非由天降，自作之耳。）
阳气者，若天与日，失其所则折寿而不彰，（此发明阳气之本也。日不明则天为阴晦，阳不固则人为夭折，皆阳气
之
失所也。）故天运当以日光明。（天不自明，明在日月，月体本黑，得日乃明，此天运必以日光明也。日即阳也，阳即明
也，阳之所在，明必随之，明之所及，阳之至耳，阳明一体，本无二也。然阳在午则为昼，而日丽中天，着有象之神明，
离之阳在外也；阳在子则为夜，而火伏水中，化无形之元气，坎之阳在内也。如天元纪大论曰君火以明，正此明也；相
火以位，亦此位也。盖明而在上则为君火，伏明而在下则为相火，曰君曰相，无非阳气之所在耳。然则天之阳气，惟日
为本，天无此日，则昼夜无分，四时失序，万物不彰矣。其在于人，则自表自里，自上自下，亦惟此阳气而已。人而无
阳，犹天之无日，欲保天年，其可得乎？内经一百六十二篇，天人大义，此其最要者也，不可不详察之。君火以明详义，
见运气类三。）是故阳因而上，卫外者也。（清阳为天，包复万物，故因于上而卫于外；人之卫风，亦犹是也。苟不知重，
则邪从而入。故禁服篇曰∶审察卫气，为百病母。）因于寒，欲如运枢，起居如惊，神气乃浮。（此下言阳气不固者，四
时之邪，皆得以伤之也。运枢，如天枢之独运于中也。如惊，谓举动卒暴，不慎重也。凡因于寒者，得冬之气，冬宜闭
藏，当使精神常运于中而身无妄动。若起居不节，则神气外浮，无复中存，邪乃易入矣。脉要精微论曰∶冬日在骨，蛰
虫周密，君子居室。四气调神论曰∶冬三月此谓闭藏，水冰地坼，无扰乎阳。又曰∶去寒就温，无泄皮肤，使气亟夺。
皆此谓也。）因于暑，汗烦则喘喝，静则多言，（暑有阴阳二证，阳证因于中热，阴证因于中寒，但感在夏至之后者皆谓
之暑耳。按热论篇曰∶凡病伤寒而成温者，先夏至日者为病温，后夏至日者为病暑。义可知也。此节所言，言暑之阳者
也。故为汗出烦躁，为喘，为大声呼喝。若其静者，亦不免于多言。盖邪热伤阴，精神内乱，故言无伦次也。）体若燔炭，
汗出而散。（此言暑之阴者也，故体热若燔炭，必须汗出，邪乃得散。如热病篇曰∶暑当与汗皆出，勿止。此之谓也。但
感而即病，则伤寒也。若不即病，至秋而发，则如阴阳应象大论曰∶夏伤于暑，秋必 疟。金匮真言论曰∶夏暑汗不出
者，秋成风疟。皆由此耳。愚按∶洁古曰∶静而得之为中暑，动而得之为中热；中暑者阴证，中热者阳证。东垣曰∶避
暑热于深堂大厦得之者，名曰中暑，其病必头痛恶寒，身形拘急，肢节疼痛而烦心，肌肤火热无汗，此为房室之阴寒所
遏，使周身阳气不得伸越也。若行人或农夫于日中劳役得之者，名曰中热，其病必苦头痛发躁热恶热，扪之肌肤大热，
必大渴引饮，汗大泄，无气以动，乃为天热外伤肺气也。观此二证，一中于热，一中于寒，皆谓之暑；但治寒宜散，必
汗出而解，治热宜凉，必热清而愈。然夏月浮阳在外，伏阴在内，若人以饮食情欲伤其内，或冒暑贪凉劳役过度伤其外，
及元气素虚之辈，最易患此，如刺志论曰气虚身热，得之伤暑者是也。治此者，又当以调补元气为主，然后察其寒热而
佐以解暑之剂。若果为阴寒所中，则附子姜桂，先哲每多用之，不可因炎热在外，而忽舍时从证之良法也。）因于湿，首
如裹，湿热不攘，大筋 短，小筋弛长， 短为拘，弛长为痿。（湿土用事，虽属长夏之气，然土王四季，则感发无时。
但湿之中人，有内外上下之辨∶湿伤外者，雨雾阴湿之属也。湿伤内者，酒浆乳酪之属也。湿在上则首如裹，谓若以物
蒙裹然者，凡人行瘴雾之中及酒多之后，觉胀壅头面，即其状也。湿热，湿郁成热也。攘，退也。湿热不退而下及肢体，
大筋受之则血伤，故为 短。小筋受之则柔弱，故为弛长。 短故拘挛不伸，弛长故痿弱无力。攘，如羊切。 音软，
缩也。弛音矢，废弛也。）因于气，为肿，四维相代，阳气乃竭。（因于气者，凡卫气营气脏腑之气，皆气也，一有不调，
均能致疾。四维，四肢也。相代，更迭而病也。因气为肿，气道不行也。四肢为诸阳之本，胃气所在，病甚而至于四维
相代，即上文内闭九窍、外壅肌肉、卫气解散之谓，其为阳气之竭也可知。）
阳气者，烦劳则张，精绝则辟积于夏，使人煎厥。（此下言起居不节，致伤阳气也。辟、病也。人以阳气为生，惟恐
散失。若烦劳过度，则形气施张于外，精神竭绝于中，阳扰阴亏，不胜炎热，故病积至夏，日以益甚，令人五心烦热，
如煎如熬，孤阳外浮，真阴内夺，气逆而厥，故名煎厥。脉解篇曰∶阳气不得出，肝气当治而未得，故善怒，善怒者名
曰煎厥。详本类后十一。辟音壁。）目盲不可以视，耳闭不可以听，溃溃乎若坏都， 乎不可止。（目盲耳闭，九窍废
也。溃溃，坏貌。都，城郭之谓。 ，逝而不返也。阴以阳亏，精因气竭，精神日销，渐至衰败，真溃溃乎若都邑之
坏， 乎其去不可绾也。 音骨。）
阳气者，大怒则形气绝而血菀于上，使人薄厥。（此下言怒气伤肝及汗湿肥甘风寒之类，皆足以伤阳气也。人之阳气，
惟贵充和。若大怒伤肝，则气血皆逆，甚至形气俱绝，则经脉不通，故血逆妄行，菀积于上焦也。相迫曰薄，气逆曰厥，
气血俱乱，故为薄厥。举痛论曰∶怒则气逆，甚则呕血。邪气脏腑病形篇曰∶有所大怒，气上而不下，积于胁下则伤肝。
皆此谓也。菀音郁。）有伤于筋，纵其若不容。（怒伤形气，必及于筋，肝主筋也。筋伤则纵缓不收，手足无措，其若不
能容者。）汗出偏沮，使人偏枯。（沮，伤也，坏也。有病偏汗者，或左或右，浸润不止，气血有所偏沮，久之则卫气不
固于外，营气失守于中，故当为半身不随偏枯之患。沮，将鱼切。）汗出见湿，乃生痤 。（汗方出则玄府开，若见湿气，
必留肤腠，甚者为痤，微者为 。痤，小 也。 ，暑疹也。痤，才何切。 音沸。）高梁之变，足生大丁，受如持虚。
（高梁，即膏粱，肥甘也。足，多也。浓味太过，蓄为内热，其变多生大疔。热侵阳分，感发最易，如持空虚之器以受
物，故曰受如持虚。）劳汗当风，寒薄为 ，郁乃痤。（形劳汗出，坐卧当风，寒气薄之，液凝为 ，即粉刺也。若郁而
稍大，乃成小 ，是名曰痤。凡若此者，皆阳气不固之使然。 ，支加切，中原雅音云∶酒 鼻。）
阳气者，精则养神，柔则养筋。（此下言阳气之运用，若有不固，则为偻为 ，为畏为惊，为痈为疟为隔等证也。神
之灵通变化，阳气之精明也。筋之运动便利，阳气之柔和也。故精则养神，柔则养筋。阳气去则神明乱，筋骨废，为病
为危，如上文矣。）开阖不得，寒气从之，乃生大偻。（开谓皮腠发泄，阖谓玄府闭封，皆卫气为之主也。若卫气失所，
则当开不开，当闭不闭，不得其宜，为寒所袭，结于筋络之间， 急不伸，则形为偻俯矣。经筋篇曰∶阳急则反折，阴
急则俯不伸。即此之谓。偻音吕。）陷脉为 ，留连肉腠。（陷脉，寒气自筋络而陷入脉中也。 ，鼠 之属。邪结不散，
则留连肉腠，蔓延日甚矣。 音陋，又音闾， 也。）俞气化薄，传为善畏，及为惊骇。（寒气自脉渐深，流于经俞，
气化内薄，则侵及脏腑，故传为恐畏，为惊骇，以阳气受伤于内也。俞音庶。）营气不从，逆于肉理，乃生痈肿。（邪气
陷脉，则营气不从，营行脉中也。不从则不顺，故逆于肉理，聚为痈肿也。）魄汗未尽，形弱而气烁，穴俞以闭，发为风
疟。（魄，阴也。汗由阴液，故曰魄汗。汗出未止，卫气未固，其时形气正在消弱，而风寒薄之，俞穴随闭，邪气留止，
郁而为疟。以所病在风，故名风疟。金匮真言论曰∶夏暑汗不出者，秋成风疟。亦言俞穴之闭也，其义即此。）故风者，
百病之始也，清静则肉腠闭拒，虽有大风苛毒，弗之能害，此因时之序也。（凡邪伤卫气、如上文寒暑湿气风者，莫不缘
风气以入，故风为百病之始。然卫气者，阳气也，人惟清静，无过劳扰，则腠理闭而阳气固，虽有大风苛毒，弗之能害
也。所谓清静者无他，在因四时之气序耳。如四气调神论曰，应春气以养生，应夏气以养长，应秋气以养收，应冬气以
养藏。逆之则灾害生，从之则苛疾不起，顺其自然，是得四时清静之道。又风为百病之始，义详针刺类三十六。）故病久
则传化，上下不并，良医弗为。（并，阴阳交通也。病始因风，久必传化，及至上下不并，则阴阳相离，水火不相济矣，
虽有良医，弗可为也。）故阳蓄积病死，而阳气当隔，隔者当泻，不亟正治，粗乃败之。（若邪蓄阳分，积而不行，阳亢
无阴，其病当死，盖即上下不并之谓也。何以验之？隔塞不通，则其证耳。当泻不泻，正以粗工误之，故致败亡。阴阳
别论曰∶刚与刚，阳气破散，阴气乃消亡。淖则刚柔不和，经气乃绝。亦此之谓。）
故阳气者，一日而主外，平旦人气生，日中而阳气隆，日西而阳气已虚，气门乃闭。（此下言阳气之盛衰，由于日之
升降，正以明上文若天与日之义也。一日而主外，昼则阳气在外也。平旦人气生，以日初升也。日中阳气隆，以日当午
也。日西阳气虚，以日渐降也。人气应之，故昼则卫气行于阳分二十五度，至日暮则阳气之门闭，而行于阴分二十五度
矣。气门，玄府也，所以通行营卫之气，故曰气门。）是故暮而收拒，无扰筋骨，无见雾露，反此三时，形乃困薄。（此
所以顺阳气也。阳出而出，阳藏而藏，暮时阳气藏于阴分，故动宜收敛，以拒虚邪。无扰筋骨，则阳不耗于内；无见雾
露，则邪不侵于外。若劳扰不分朝暮，反此三时，则阳气失养，形体劳困衰薄矣。上二节言不但因时之序，虽以一日之
间，亦当知所调养如此也。）
岐伯曰∶阴者，藏精而起亟也；阳者，卫外而为固也。（此以下伯因帝专言阳气未及于阴，故特明阴气亦所当重。谓
人有阴阳，阳虽主外而为卫，所以固气也；阴则主内而藏精，所以起亟也。阴内阳外，气欲和平，不和则病如下文矣。
亟，即气也，观阴阳应象大论曰精化为气，即此藏精起气之谓。又本神篇曰阴虚则无气，亦其义也。故此当以气字为解，
以见阳能生阴，阴亦能生阳，庶为得理。若诸书释为数字，则全无意义。亟音气。）阴不胜其阳，则脉流薄疾，并乃狂。
（薄，气相迫也。疾，急数也。并者，阳邪入于阳分，谓重阳也。阴不胜阳则阳邪盛，故当为阳脉阳证之外见者如此。）
阳不胜其阴，则五脏气争，九窍不通。（邪在阴分则藏气不和，故有所争。上七窍，五官也。下二窍，二阴也。九窍之气，
《素问·生气通天论》（全文）
黄帝说：自古以来，人与天地相通，这是生命的根本，而生命之本源于阴阳。在天地之间，六合之内，人体的九州、九窍、五脏和十二关节，都与天气相通。（乾元伟大，万物依靠它开始生长，生生不息，这是天的德行。凡是自古有生命的事物，都依赖天元的阳气来生存。所谓天元，就是阴阳，所以阴阳是有生命的根本。如最大的空间称为六合，即上下四方；最广阔的区域称为九州，即冀、兖、青、徐、扬、荆、梁、雍、豫。人体外部有九窍，阳窍七个，阴窍两个。内部有五脏，即心、肺、肝、脾、肾。天有四时和十二节气，是气候运行的规律。人有四肢和十二经脉，是营卫之气通行的通道。凡是外形可见的物体，是仪象的流行；内在隐藏的，是精神的升降。幽暗与光明、运动与静止，无不源于天，所以说都与天气相通。）生命禀受五行而生，其数分为三，如果违背了这个规律，邪气就会伤人，这是寿命的根本。（人虽然本于阴阳，但禀赋分属五行，这就是“其生五”。阴阳的盛衰，分为少、太三种状态，这就是“其数三”。有五和三，那么生克制化、强弱变化就产生在其中了。得到和谐的就是正气，能生化万物；触犯变化的就是邪气，能伤害万物。人的生与死，都取决于这“五”和“三”，所以它是寿命的根本。以上两节的大义与《六节藏象论》相同，详见《运气类》第一章，应当互相参考。）苍天的阳气，清净则人的志意安定，顺应它则阳气固密，（天色深黑，所以叫苍天。天气就是阳气。苍天的阳气，是清净光明的，蕴藏着德行而不止息，所以下沉不泄。人能效法天道的清净，那么志意就能安定而不混乱，阳气就能固密而不衰退，不失天和，就能长久保有天命。按：上文说生命的根本在于阴阳，而从这里开始往下凡专言阳气的共有七处，为什么呢？因为生气通天，以阳为本，阳气既然固密，阴气必然顺从，所以圣人对此谆谆教导，其中示人的深意可知矣。）即使有贼邪，也不能伤害人，这是因为顺应了四时的次序。（阳气固密，是因为天德保全，天德保全则神气完整，虽然有贼风邪气，也不能侵犯，关键在于顺应四时的次序，如《四气调神大论》所说的那样。）所以圣人保养精神，顺应天气，从而与神明相通。（传，接受。服，佩带。只有圣人，能够承受天的精神，佩带天的元气，所以能与天合一，而神明可以与天相通。）如果失掉了这一点，就会内闭九窍，外壅肌肉，卫气散乱懈怠。（九窍通于内，肌肉护卫于外，它们的运行和固密，都由阳气主导；如果失掉了这一点，就失去了清阳的化育作用，所以九窍和肌肉都会闭塞壅滞。人的卫气，本源于天的阳气，阳虚则卫虚，卫气散乱懈怠则天真失守，所以本篇特别重视卫气，正是为了强调重阳气。）这叫做自我伤害，导致元气的削弱。（真阳受伤，元气如同被削减，并非由天降下，而是自作自受。）
阳气，就像天空和太阳，如果失去正常位置，就会折损寿命而不能显扬，（这里阐明了阳气的根本。太阳不明亮，天空就会阴暗；阳气不固密，人就会夭折，这都是阳气失去正常位置造成的。）所以天的运行应当依靠太阳的光明。（天本身不发光，光明在于日月，月亮本体是黑的，得到太阳才明亮，这是天的运行必须依靠太阳光明的道理。日就是阳，阳就是明，阳所在的地方，明必然随之而来；明所覆盖的地方，就是阳的极致。阳明是一体的，本来没有二致。然而阳在午时则为白天，太阳悬挂中天，显现出有形的精神光明，这是离卦之阳在外；阳在子时则为黑夜，火潜伏在水中，化为无形的元气，这是坎卦之阳在内。如《天元纪大论》所说：“君火以明”，正是这个明的意思；“相火以位”，也是这个位的意思。大概明在上则为君火，伏明在下则为相火，说是君、说是相，无非是阳气所在之处罢了。那么天的阳气，以日为根本，天如果没有这个日，那么昼夜就没有分别，四季就会失去秩序，万物就不能显扬了。对于人来说，从表到里，从上到下，也只有这个阳气而已。人如果没有阳，就像天没有太阳，想要保全天然寿命，怎么可能呢？《内经》一百六十二篇，天人大义，这是最重要的部分，不可不详加考察。关于“君火以明”的详细意义，见《运气类》第三部分。）因此阳气位于上部，护卫体表。（清阳为天，包裹复盖万物，所以位于上而护卫在外；人护卫风寒，也是如此。如果不重视这一点，邪气就会乘虚而入。所以《禁服篇》说：审察卫气，它是百病的根源。）
受到寒邪侵袭，阳气应当像门枢一样运转自如，如果起居惊扰躁动，神气就会浮越。（这里下面讲阳气不固密的情况，四时的邪气都能伤害它。运枢，像天枢那样独自运转于中。如惊，指举动突然暴烈，不慎重。凡是因于寒的，得的是冬气，冬季宜闭藏，应当使精神常运于中而身体不要妄动。如果起居没有节制，那么神气就会外浮，不再存留于中，邪气就容易入侵了。《脉要精微论》说：冬天阳气在骨，蛰虫周密，君子居室。《四气调神大论》说：冬三月这叫闭藏，水结冰地裂开，不要扰动阳气。又说：去寒就温，不要使皮肤开泄，使气频繁耗夺。都是说的这个意思。）
受到暑邪侵袭，出汗、烦躁则气喘喝叫，安静则多语，（暑有阴阳两种证候，阳证因于中热，阴证因于中寒，只要在夏至之后感受的都叫暑。按《热论篇》说：凡是病伤寒而成温的，先夏至日的叫病温，后夏至日的叫病暑。义理可以知道了。这一节所说的，是说暑的阳证。所以表现为汗出烦躁，气喘，大声呼喝。如果是安静的，也免不了多说话。因为邪热伤阴，精神内乱，所以说话没有条理。）身体像燃烧的炭火一样热，出汗后热邪才能消散。（这里说的是暑的阴证，所以身体热得像燃烧的炭，必须出汗，邪气才能消散。如《热病篇》说：中暑应当随着汗一起排出，不要止住。就是这个意思。但是感邪后立即发病，那就是伤寒。如果不立即发病，到了秋天发作，就像《阴阳应象大论》所说：夏伤于暑，秋必疟疾。《金匮真言论》说：夏天暑天不出汗的，秋天形成风疟。都是由此而来。我按：洁古说：安静中得的叫中暑，活动中得的叫中热；中暑者是阴证，中热者是阳证。东垣说：在深堂大厦躲避暑热而得的，名叫中暑，他的病一定是头痛恶寒，身体拘急，肢节疼痛而心烦，肌肤火热无汗，这是因为房室中的阴寒遏制了周身阳气，使其不能伸越。如果是行路的人或农夫在烈日下劳役而得的，名叫中热，他的病一定苦于头痛发躁热恶热，摸上去肌肤大热，一定大渴引饮，大汗淋漓，无力活动，这是天热外伤肺气。看这两种证候，一种中于热，一种中于寒，都叫暑；但是治寒宜发散，必须出汗才能解；治热宜清凉，必须热清才能愈。然而夏季浮阳在外，伏阴在内，如果人因为饮食情欲损伤内脏，或者冒暑贪凉、劳役过度损伤外表，以及元气素来虚弱的人，最容易患此病，如《刺志论》说：气虚身热，得之于伤暑。治疗这个，又应当以调补元气为主，然后观察其寒热而辅助以解暑的药物。如果果真是被阴寒所中，那么附子、姜、桂，前代哲人经常多用，不要因为外面炎热，就忽略舍弃顺应时令和证候的好方法。）
受到湿邪侵袭，头部像被包裹一样沉重，湿热不退，大筋收缩变短，小筋松弛变长，收缩变短导致拘挛，松弛变长导致痿弱。（湿土当令，虽然属于长夏之气，但土旺于四季，所以感受发病没有固定时间。只是湿邪中人，有内外上下的区别：湿伤外部的，是雨雾阴湿之类。湿伤内部的，是酒浆乳酪之类。湿在上部则头部像被包裹，谓若用东西蒙裹着一样，凡是人行走于瘴雾之中及饮酒过多之后，觉得头面胀壅，就是这种状态。湿热，是湿郁结而成热。攘，退却。湿热不退而下及肢体，大筋受之则血伤，所以收缩变短。小筋受之则柔弱，所以松弛变长。收缩变短故拘挛不伸，松弛变长故痿弱无力。攘，音羊切。 音软，缩也。弛音矢，废弛也。）
受到气邪侵袭，发生肿胀，四肢交替发病，阳气就会衰竭。（因于气，凡是卫气、营气、脏腑之气，都是气，一旦不调，都能致病。四维，指四肢。相代，更迭而病。因气为肿，是气道不行。四肢是诸阳之本，胃气所在，病重以至于四肢更迭生病，就是上文所说的内闭九窍、外壅肌肉、卫气解散的情况，它的阳气衰竭是可以知道的。）
阳气，烦劳过度就会亢张，精气枯竭则会积累至夏季，使人发生煎厥。（这里下面讲起居不节，导致损伤阳气。辟，病。人以阳气为生，惟恐散失。如果烦劳过度，则形气施张于外，精神竭绝于中，阳扰阴亏，不胜炎热，所以病积累至夏季，日益加重，令人五心烦热，如煎如熬，孤阳外浮，真阴内夺，气逆而厥，所以名叫煎厥。《脉解篇》说：阳气不得出，肝气当治而未得，所以易怒，易怒的名字叫煎厥。详见本类后十一。辟音壁。）眼睛失明不能视物，耳朵闭塞不能听声音，溃溃然像城郭崩坏，逝逝然不可挽回。（目盲耳闭，是九窍废用。溃溃，崩坏的样子。都，指城郭。 ，逝去而不返。阴因阳亏，精因气竭，精神日渐消耗，逐渐衰败，真像城邑崩坏一样，逝去不可挽回了。 音骨。）
阳气，大怒就会导致形体之气断绝，血液郁积于上部，使人发生薄厥。（这里下面讲怒气伤肝以及汗湿肥甘风寒之类，都足以损伤阳气。人的阳气，贵在充盛平和。如果大怒伤肝，则气血皆逆，甚至形体之气俱绝，则经脉不通，所以血逆妄行，郁积于上焦。相迫叫薄，气逆叫厥，气血俱乱，所以叫薄厥。《举痛论》说：怒则气逆，甚则呕血。《邪气脏腑病形篇》说：有所大怒，气上而不下，积于胁下则伤肝。都是说的这个意思。菀音郁。）
如果有损伤于筋，筋脉纵缓不收，手足无措，好像不能容纳自己一样。（怒伤形气，必波及于筋，肝主筋。筋伤则纵缓不收，手足无措，其状好像不能容身。）
汗出偏侧，使人发生偏枯。（沮，伤，坏。有病偏汗的，或左或右，浸润不止，气血有所偏沮，久而久之则卫气不固于外，营气失守于中，所以应当成为半身不遂偏枯的病患。沮，将鱼切。）
汗出见到湿气，就会生痤痱。（汗刚出则玄府开，如果见到湿气，必停留于肤腠，严重的为痤，轻微的为痱。痤，小疖子。痱，暑疹。痤，才何切。痱音沸。）
高梁（膏粱）的变化，足生大疔，受邪容易得像拿着空容器一样。（高梁，即膏粱，指肥甘厚味。足，多。浓味太过，蓄积为内热，其变化多生大疔。热侵阳分，感发最容易，像拿着空虚的容器来接受物品，所以叫受如持虚。）
劳作出汗当风，寒气逼迫为 ，郁结乃成痤。（形体劳累汗出，坐卧当风，寒气逼迫，津液凝结为 ，即粉刺。如果郁结而稍大，乃成小疖，名叫痤。凡是这样的，都是阳气不固造成的。 ，支加切，中原雅音云：酒 鼻。）
阳气，精明则养神，柔和则养筋。（这里下面讲阳气的运用，如果有不固密，就会变成偻背、 、畏寒、惊骇、痈疽、疟疾、隔塞等证候。神的灵通变化，是阳气之精明。筋的运动便利，是阳气之柔和。所以精明则养神，柔和则养筋。阳气离去则神明混乱，筋骨废用，成为病患甚至危险，像上文所说的那样。）
开阖失常，寒气从之侵入，就会发生大偻。（开指皮腠发泄，阖指玄府闭封，都由卫气主导。如果卫气失所，则当开不开，当闭不闭，不得其宜，被寒邪袭击，结于筋络之间，拘急不能伸展，则形体变为偻俯了。《经筋篇》说：阳急则反折，阴急则俯不伸。就是说的这个意思。偻音吕。）
寒气陷入脉中，成为鼠 ，留连于肉腠。（陷脉，寒气从筋络陷入脉中。 ，鼠 之类。邪结不散，则留连肉腠，蔓延日益严重。 音陋，又音闾， 也。）
俞穴气化薄弱，传变为善恐惧，以及惊骇。（寒气从脉渐深，流于经俞，气化内薄，则侵及脏腑，所以传变为恐畏、惊骇，因为阳气在内受伤。俞音庶。）
营气不顺，逆乱于肉理，就会发生痈肿。（邪气陷脉，则营气不顺，营行于脉中。不顺则逆乱于肉理，聚积为痈肿。）
魄汗未尽，形体虚弱而气被消烁，穴俞闭塞，发为风疟。（魄，阴。汗由阴液，所以叫魄汗。汗出未止，卫气未固，此时形气正在消弱，而风寒薄之，俞穴随即闭塞，邪气留止，郁结而为疟。因为病在风，所以名叫风疟。《金匮真言论》说：夏暑汗不出者，秋成风疟。也是说俞穴的闭塞，义理就在这里。）
所以风，是百病的开端，清净则肉腠闭拒，即使有大风苛毒，也不能伤害，这是顺应四时次序。（凡是邪气伤卫气，如上文寒暑湿气风等，无不缘风气而入，所以风为百病之始。然而卫气，就是阳气，人只要清净，不过度劳扰，则腠理闭合而阳气固密，即使有大风苛毒，也不能伤害。所谓清净，没有其他，在于顺应四时之气序。如《四气调神大论》说：应春气以养生，应夏气以养长，应秋气以养收，应冬气以养藏。逆之则灾害生，从之则苛疾不起，顺其自然，是得四时清静之道。另外风为百病之始，义理详见《针刺类》第三十六。）
所以病久了就会传变，上下不交通，良医也无法治疗。（并，阴阳交通。病始因风，久必传变，等到上下不交通，则阴阳相离，水火不相济了，虽然有良医，也无法治疗了。）
所以阳气蓄积致死，而阳气应当阻隔，阻隔者应当泻除，不紧急进行正确治疗，粗工就会搞坏它。（如果邪蓄积在阳分，积聚而不行，阳亢无阴，其病当死，大概就是上下不交通的意思。怎么验证呢？隔塞不通，就是它的证候。当泻不泻，正是因为粗工误治，所以导致败亡。《阴阳别论》说：刚与刚，阳气破散，阴气乃消亡。淖则刚柔不和，经气乃绝。也是说的这个意思。）
所以阳气，一天之中主要主司外部，平旦人气生发，日中阳气隆盛，日西阳气已虚，气门乃闭。（这里下面讲阳气的盛衰，由于太阳的升降，正是为了阐明上文“若天与日”的意义。一日而主外，昼则阳气在外。平旦人气生，因为太阳初升。日中阳气隆，因为太阳正当午。日西阳气虚，因为太阳日渐降落。人气响应它，所以昼则卫气行于阳分二十五度，至日暮则阳气之门闭，而行于阴分二十五度了。气门，就是玄府，用来通行营卫之气，所以叫气门。）
所以傍晚应当收敛拒邪，不要扰动筋骨，不要接触雾露，违反这三个时辰的规律，形体就会困顿衰薄。（这就是顺应阳气。阳出而出，阳藏而藏，暮时阳气藏于阴分，所以动作宜收敛，以拒绝虚邪。不扰动筋骨，则阳不耗于内；不接触雾露，则邪不侵于外。如果劳扰不分朝暮，违反这三个时辰，则阳气失养，形体劳困衰薄了。以上两节说不仅因四时次序，即使在一天之间，也应当知道如此调养。）
岐伯说：阴，是藏精而起亟（气）的；阳，是护卫体表而固密的。（这里以下是伯回答帝专言阳气未涉及阴，所以特别阐明阴气也应当重视。谓人有阴阳，阳虽主外而为卫，所以固气；阴则主内而藏精，所以起亟。阴内阳外，气欲和平，不和则病如下文。亟，即气，看《阴阳应象大论》说精化为气，就是此藏精起气之意。又《本神篇》说阴虚则无气，也是这个义理。所以当以气字解释，以见阳能生阴，阴亦能生阳，这才合理。如果诸书解释为数词，则全无意义。亟音气。）
阴不胜其阳，则脉流迫急速疾，阳邪并入则发狂。（薄，气相迫。疾，急数。并者，阳邪入于阳分，叫重阳。阴不胜阳则阳邪盛，所以出现阳脉阳证的外在表现如此。）
阳不胜其阴，则五脏气争，九窍不通。（邪在阴分则藏气不和，所以有所争。上七窍，五官也。下二窍，二阴也。九窍之气，
*Suwen: Treatise on the Life-Giving and Pathogenic Qi Communicating with Heaven* (Complete Text)
The Yellow Emperor said: Since ancient times, human beings have communicated with Heaven; this is the root of life, which originates from Yin and Yang. Within the universe and between the six directions, the nine regions, nine orifices, five zang organs, and twelve joints all communicate with the Qi of Heaven. (The Great Primal Power of Qian initiates all things, fostering endless generation; this is the virtue of Heaven. All living beings since antiquity rely on the primal Qi of Heaven for their existence. This primal Qi is nothing other than Yin and Yang; thus, Yin and Yang are the root of life. The term "six directions" refers to up, down, front, back, left, and right. The term "nine provinces" refers to Ji, Yan, Qing, Xu, Yang, Jing, Liang, Yong, and Yu. Humans have nine external orifices: seven yang orifices and two yin orifices. Internally, there are five zang organs: heart, lung, liver, spleen, and kidney. Heaven has four seasons and twelve solar terms, governing climate movement. Humans have four limbs and twelve meridians, through which Ying and Wei Qi circulate. External forms represent the flow of phenomena, while internal essence represents the ascent and descent of spirit. Darkness and light, motion and stillness—all derive from Heaven. Hence, it is said that they all communicate with the Qi of Heaven.) Life is generated according to the Five Phases, and its numerical structure involves three. If these principles are violated, pathogenic Qi will harm the person; this constitutes the foundation of longevity. (Although humans originate from Yin and Yang, they inherit the attributes of the Five Phases, hence "generated by five." The fluctuation of Yin and Yang manifests in three states: Shao (Lesser), Tai (Greater), etc., hence "numbered three." With five and three, generating and overcoming, strength and weakness, and transformations arise within. Harmony results in Zheng Qi (Upright Qi), which generates and nourishes; violation of harmony results in Xie Qi (Pathogenic Qi), which harms. Life and death depend on these "five" and "three," making them the root of longevity. The main meaning of the preceding two sections aligns with the *Treatise on Six Sections and Zang Image*; see Chapter 1 of the *Qi Yun Category* for detailed cross-reference.) The Qi of the Azure Heaven is pure and clear; when followed, one's will and intent remain orderly, and Yang Qi becomes secure. (The sky is deep black, hence called "Azure Heaven." Heavenly Qi is Yang Qi. The Qi of the Azure Heaven is pure, clear, and luminous, storing virtue without ceasing, thus not descending. If humans emulate the purity and clarity of Heaven, their will and intent remain orderly and unconfused, and Yang Qi remains secure and un-depleted, preserving Heavenly Harmony and prolonging life. Note: The text previously stated that the root of life lies in Yin and Yang, yet subsequently emphasizes Yang Qi seven times. Why? Because the Life-Giving Qi communicates with Heaven, relying fundamentally on Yang. Once Yang Qi is secure, Yin naturally follows. Thus, the Sage’s earnest emphasis reveals profound instructional intent.) Even if malicious pathogens exist, they cannot harm, provided one adheres to the sequence of seasons. (When Yang Qi is secure, Heavenly Virtue is preserved; when Heavenly Virtue is preserved, Spirit is complete. Although wind and pathogenic factors may be present, they cannot invade, as long as one follows the seasonal order, as described in the *Treatise on Regulating Spirit According to the Four Seasons*.) Therefore, the Sages preserve their spirit, assimilate the Qi of Heaven, and achieve communication with Divine Illumination. ("Chuan" means to receive; "Fu" means to wear/embrace. Only the Sages can receive the Spirit of Heaven and embrace the Primordial Qi of Heaven, thereby uniting with Heaven and allowing their Divine Illumination to communicate with Heaven.) Failure to do so results in the internal blockage of the nine orifices, external congestion of muscles, and the dispersion and dissolution of Wei Qi (Defensive Qi). (The nine orifices connect internally, and muscles protect externally; their function and security are governed by Yang Qi. Loss of this leads to the loss of Clear Yang transformation, causing blockage of orifices and muscles. Human Wei Qi originates from Heavenly Yang Qi; Yang deficiency leads to Wei deficiency. When Wei Qi disperses, Heavenly Truth is lost. Hence, this chapter specifically highlights Wei Qi to emphasize the importance of Yang Qi.) This is termed self-injury, leading to the depletion of Qi. (True Yang is injured, and Yuan Qi (Primal Qi) is diminished; this is not imposed by Heaven but is self-inflicted.)
Yang Qi is like the sky and the sun; if it loses its proper position, lifespan is shortened and brilliance is obscured. (This elucidates the fundamental nature of Yang Qi. If the sun is dim, the sky becomes dark; if Yang Qi is insecure, premature death occurs. Both result from Yang Qi losing its proper state.) Therefore, the movement of Heaven relies on the brightness of the sun. (Heaven does not shine on its own; illumination comes from the sun and moon. The moon is inherently dark and shines only by reflecting the sun. Thus, Heaven’s movement requires the sun’s brightness. The Sun is Yang, and Yang is Brightness. Wherever Yang resides, Brightness follows. Wherever Brightness reaches, Yang is supreme. Yang and Ming are one entity, originally undivided. However, when Yang is at Wu (noon), it is day, and the sun hangs in the mid-heaven, manifesting visible divine illumination; this is Li (Fire) Yang residing externally. When Yang is at Zi (midnight), it is night, and fire hides in water, transforming into invisible primordial Qi; this is Kan (Water) Yang residing internally. As stated in the *Treatise on the Great Principles of Heavenly Origins*: "Ruler Fire illuminates," referring to this brightness; "Minister Fire holds its position," referring to this positioning. Brightness above constitutes Ruler Fire; hidden brightness below constitutes Minister Fire. Whether called Ruler or Minister, both refer to the presence of Yang Qi. Thus, the Yang Qi of Heaven takes the Sun as its root. Without the Sun, there would be no distinction between day and night, disorder in the four seasons, and failure of all things to flourish. In humans, from exterior to interior, from top to bottom, only this Yang Qi exists. A person without Yang is like a heaven without the sun; how could one preserve their natural lifespan? Among the 162 chapters of the *Neijing*, the principle of Heaven and Humanity is most crucial here and must be examined in detail. For the detailed meaning of "Ruler Fire illuminates," see Part 3 of the *Qi Yun Category*.) Therefore, Yang Qi resides superiorly and protects the exterior. (Clear Yang constitutes Heaven, enveloping all things; thus, it resides superiorly and protects externally. Human protection against wind is similar. If this is neglected, pathogens enter easily. Hence, the *Jinfu Chapter* states: "Examine Wei Qi, for it is the mother of all diseases.")
If affected by Cold, Yang Qi should move freely like a door pivot; if daily activities are erratic or startling, Shen Qi (Spiritual Qi) will float outward. (This section discusses cases where Yang Qi is insecure, allowing seasonal pathogens to cause harm. "Moving pivot" implies central operation like Tianshu. "Startling" refers to sudden, rash movements lacking prudence. Cases involving Cold stem from Winter Qi. Winter favors storage; one should keep spirit centered and avoid reckless physical activity. Irregular lifestyle causes Shen Qi to float outward, leaving the center vulnerable to pathogens. The *Chapter on Essential subtleties of Pulse Diagnosis* states: "In winter, Yang resides in the bones... Gentlemen dwell indoors." The *Treatise on Regulating Spirit* states: "The three months of winter are called Storage... Do not disturb Yang. Avoid cold and seek warmth; do not allow skin pores to open, causing frequent Qi loss.")
If affected by Summer-Heat, sweating occurs; if agitated, panting and loud shouting follow; if quiet, excessive talking ensues. (Summer-Heat presents as either Yang or Yin syndromes. Yang syndrome stems from internal heat; Yin syndrome stems from internal cold. Any condition occurring after the Summer Solstice is termed Summer-Heat. The *Treatise on Heat Diseases* states: "Diseases transforming from Cold into Warmth occur before the Summer Solstice as Warm Disease, and after as Summer-Heat." This section describes Yang-type Summer-Heat. Symptoms include sweating, irritability, panting, and loud vocalization. Even in quiet states, excessive speech occurs due to pathogenic heat injuring Yin and disrupting internal spirit, leading incoherent speech.) The body feels hot as if burning charcoal; sweating dissipates the heat. (This describes Yin-type Summer-Heat. Body heat resembles burning charcoal; sweating is required to disperse the pathogen. The *Treatise on Heat Diseases* states: "Summer-Heat should exit with sweat; do not stop it." Immediate onset indicates Cold Damage; delayed onset until autumn manifests as Malaria, as stated in the *Treatise on Yin-Yang Correspondence*: "Summer injury by Summer-Heat leads to Autumn Malaria." Also, the *Golden Cabinet True Discourse* notes: "Failure to sweat in summer leads to Wind-Malaria in autumn." Jiegu stated: "Quiet acquisition is Zhongshu (Midsummer Stroke); active acquisition is Zhongre (Midsummer Heat). Zhongshu is Yin syndrome; Zhongre is Yang syndrome." Dongyuan added: "Acquired in cool halls is Zhongshu, presenting with headache, aversion to cold, stiffness, limb pain, vexation, hot skin without sweat, caused by indoor cold suppressing Yang. Acquired during outdoor labor is Zhongre, presenting with severe headache, restlessness, aversion to heat, high fever, extreme thirst, profuse sweating, and lethargy, caused by heavenly heat injuring Lung Qi." Treatment for Cold-induced Summer-Heat requires dispersal and sweating; treatment for Heat-induced Summer-Heat requires cooling and clearing heat. In summer, floating Yang is external and hidden Yin is internal. Internal injury from diet/desire or external injury from cold/labor in those with deficient Yuan Qi are prone to this. Treatment should primarily tonify Yuan Qi, then address cold/heat with resolving agents. If truly affected by Yin-Cold, herbs like Aconite, Ginger, and Cinnamon Twig are appropriate; do not ignore season-appropriate treatment due to external heat.)
If affected by Dampness, the head feels wrapped; if Damp-Heat is not resolved, large tendons shorten and small tendons relax. Shortening causes spasms; relaxation causes flaccidity. (Dampness belongs to Earth and Long Summer, but Earth governs all four seasons, so Dampness can strike anytime. External Dampness comes from rain/fog/mist; internal Dampness from alcohol/dairy. Dampness affecting the upper body causes a sensation of heaviness as if wrapped. Damp-Heat arises from Dampness stagnating into Heat. "Rang" means retreat/discharge. If Damp-Heat descends to limbs, damaging large tendons causes blood injury and shortening (spasms); damaging small tendons causes softness and relaxation (flaccidity).)
If affected by Qi disorders, swelling occurs; if the four limbs alternate in disease, Yang Qi is exhausted. (Qi disorders involve Wei Qi, Ying Qi, and Zang-Fu Qi. Imbalance causes disease. "Siwei" refers to the four limbs. "Xiangdai" means alternating affliction. Swelling due to Qi indicates obstruction of Qi pathways. The four limbs are the root of Yang and the seat of Stomach Qi. Severe disease affecting the limbs alternately reflects the earlier description of blocked orifices, congested muscles, and dispersed Wei Qi, indicating exhaustion of Yang Qi.)
Yang Qi, when subjected to excessive fatigue and strain, becomes hyperactive; if Essence is depleted, accumulation in summer leads to Jian Jue (Frying Syncope). (This section discusses lifestyle irregularities injuring Yang Qi. "Pi" means disease. Humans rely on Yang Qi for life. Excessive strain causes Form and Qi to expand outward while Spirit and Essence are exhausted inward. Yang disturbs and Yin亏损, unable to withstand heat. By summer, symptoms worsen, causing five-palm heat, feeling as if frying or boiling, with floating Yang and depleted True Yin, leading to Qi reversal and syncope, hence "Jian Jue." The *Pulse Resolution Chapter* states: "When Yang Qi cannot emerge... anger leads to Jian Jue.") Blindness prevents vision; deafness prevents hearing; the condition deteriorates rapidly like a collapsing city, irretrievably lost. (Blindness and deafness indicate failure of the nine orifices. "Kui kui" describes collapse. "Du" refers to city walls. "Gu" implies passing away without return. Yin declines due to Yang deficiency; Essence depletes due to Qi exhaustion. Spirit fades gradually until total collapse, like a ruined city, irrecoverable.)
Yang Qi, upon extreme anger, causes Form and Qi to sever, with Blood pooling upward, leading to Bo Jue (Thrusting Syncope). (Anger injures the Liver and damages Yang Qi. Anger causes Qi and Blood to reverse. Severe cases lead to meridian obstruction, with rebellious Blood pooling in the Upper Jiao. "Bo" means pressing/thrusting; "Jue" means reversal. Chaotic Qi and Blood cause Bo Jue. The *Treatise on Painful Conditions* states: "Anger causes Qi reversal, potentially leading to vomiting blood." The *Chapter on Pathogenic Factors and Zang-Fu Images* states: "Great anger causes Qi to rise and not descend, accumulating under the ribs and injuring the Liver.") Injury to tendons causes flaccidity and inability to control limbs. (Anger injures Form and Qi, affecting tendons, which are governed by the Liver. Tendon injury causes flaccidity and loss of motor control.)
Sweating on one side only leads to Piangu (Hemiplegia). ("Ju" means injury/destruction. Unilateral sweating indicates biased Qi and Blood. Over time, Wei Qi fails to protect externally, and Ying Qi fails to guard internally, resulting in hemiplegia.")
Sweating exposed to dampness generates Cuo (Miliaria/Pustules). (When pores open during sweating, dampness enters the skin. Severe cases cause Cuo (pustules); mild cases cause Fei (miliaria).)
Excessive consumption of rich food and drink produces large Ding (Carbuncles); susceptibility is like holding an empty vessel. ("Gaoliang" refers to rich, fatty foods. Excess creates internal heat, easily triggering Carbuncles. Heat invading Yang levels makes infection easy, like receiving objects in an empty container.")
Sweating while exposed to wind: Cold forces condensation into , which stagnates into Cuo. (Labor-induced sweating exposed to wind allows Cold to condense fluids into comedones. Stagnation enlarges them into pustules. These result from insecure Yang Qi.)
Yang Qi, when refined, nourishes Spirit; when soft, nourishes Tendons. (If Yang Qi is insecure, it leads to stooping, tremors, fear,惊骇 (startle), abscesses, malaria, and obstruction. Spiritual clarity derives from refined Yang Qi; tendon mobility derives from soft Yang Qi. Loss of Yang leads to mental confusion and tendon dysfunction.)
If opening and closing fail, Cold Qi invades, causing severe stooping. ("Kai" is pore opening; "He" is pore closing, governed by Wei Qi. Dysfunction allows Cold to bind tendons, causing flexion deformities. The *Meridian Sinew Chapter* states: "Yang tension causes backward arching; Yin tension causes forward flexion.")
Cold sinking into meridians causes Lu (Abscesses), lingering in flesh and fascia. (Cold penetrates from sinews into meridians, forming abscesses. Pathogens linger and spread.)
Weakened Qi transformation at Shu points transmits to fear and startle. (Cold moves deeper into meridians and Shu points, affecting internal organs via Qi transformation, causing fear and startle due to internal Yang injury.)
Blocked Ying Qi reverses in muscle tissue, generating abscesses and swelling. (Pathogens sinking into meridians block Ying Qi circulation. Reversal in muscle tissue causes abscesses.)
Incomplete expulsion of Po Han (Sweat associated with Po/Lung) leaves the form weak and Qi scorched; acupoints close, triggering Feng Nue (Wind Malaria). (Po relates to Yin; sweat is Yin fluid. Incomplete sweating leaves Wei Qi insecure. Wind-Cold closes acupoints, trapping pathogens as Malaria.)
Therefore, Wind is the beginning of all diseases. Purity and stillness close muscle fascia, repelling even severe pathogens, by following seasonal order. (All pathogens enter via Wind. Wei Qi is Yang Qi. Purity and stillness secure Yang Qi and close pores, preventing invasion. This follows the *Treatise on Regulating Spirit*: aligning with Spring, Summer, Autumn, and Winter preservation.)
Long-standing disease transforms and spreads; if Upper and Lower do not connect, even skilled physicians cannot treat. ("Bing" means connection/communication. Prolonged Wind pathology leads to separation of Yin and Yang, failing to balance Water and Fire. Treatment becomes impossible.)
Death from Yang accumulation occurs when Yang is obstructed; obstruction requires purging. Neglecting correct treatment leads to failure by incompetent practitioners. (Accumulated Yang without Yin leads to death, akin to Upper-Lower disconnection. Obstruction confirms this. Failure to purge leads to collapse. The *Treatise on Distinctions of Yin and Yang* warns: "Hardness meeting hardness breaks Yang Qi...")
Yang Qi governs the exterior throughout the day: at dawn, Ren Qi (Human Qi) rises; at noon, Yang Qi peaks; at dusk, Yang Qi wanes, and Gate Qi (acupoints/pores) close. (Daytime Yang resides externally. Dawn corresponds to sunrise; Noon to zenith; Dusk to sunset. Wei Qi circulates 25 degrees in Yang meridians by day and Yin meridians by night. "Gate Qi" refers to pores regulating Ying/Wei circulation.)
Therefore, evening requires conservation and rejection of pathogens; avoid disturbing sinews and bones, and avoid fog/dew. Violating these three times leads to physical decline. (Evening is for Yin storage. Conservation rejects vacuous pathogens. Protecting sinews/bones prevents internal Yang depletion; avoiding fog/dew prevents external invasion. Irregular timing depletes Yang and weakens the form.)
Qibo said: Yin stores Essence and generates Qi urgently; Yang protects the exterior and maintains security. (Yin stores Essence to generate Qi; Yang guards the exterior. Yin is internal, Yang is external. Harmony prevents disease. "Ji" means Qi. Essence transforms into Qi. Yin deficiency leads to Qi deficiency. Yin and Yang generate each other.)
If Yin cannot overcome Yang, pulses become rapid and forceful, leading to mania. (Yang excess overwhelms Yin, causing rapid pulses and Yang syndromes like mania.)
If Yang cannot overcome Yin, Zang Qi conflicts, and the nine orifices become blocked. (Pathogens in Yin disrupt Zang harmony. Nine orifices (seven upper, two lower) fail to function due to Yin dominance.)