皆属于藏，阳不胜阴则阴邪盛，故当为阴病之内见者如此。）是以圣人陈阴阳，筋脉和同，骨髓坚固，气血皆从。（陈阴
阳，犹言铺设得所，不使偏胜也，故于筋脉骨髓，无不和调，气血皆从，从则顺矣。）如是则内外调和，邪不能害，耳目
聪明，气立如故。（耳目聪明，以九窍之要者言，神气之全可知也。人受天地之气以立命，故曰气立。然必阴阳调和而后
气立如故。首节所谓生之本本于阴阳者，正此两节之谓。）风客淫气，精乃亡，邪伤肝也。（此下四节皆失调和之道，所
以为筋骨气血之病也。淫气者，阴阳之乱气也。表不和则风邪客之，风木生火，淫气化热，热则伤阴，精乃消亡。风邪
通于肝，故必先伤肝也。然风为百病之始，故凡病因于外而内连五脏者，皆由乎风也。）因而饱食，筋脉横解，肠 为痔。
（此下三节，皆兼上文风客淫气而言也。风气既淫于外，因而饱食，则随客阳明，必肠胃横满，横满则有损伤，故筋脉
弛解，病为肠 为痔而下痢脓血也。痹论曰∶饮食自倍，肠胃乃伤。此即其类。 音劈。痔音雉。）因而大饮，则气逆。
（酒挟风邪，则因辛走肺，故肺布叶举而气逆上奔也。）因而强力，肾气乃伤，高骨乃坏。（高骨，腰之高骨也。凡因风
强力者，其伤在骨，骨伤则肾气亦伤，肾主骨也。若强力入房，尤伤精髓，髓者骨之充，骨者髓之府，精髓耗伤，故高
骨坏而不为用。）凡阴阳之要，阳密乃固。（阳为阴之卫，阴为阳之宅，必阳气闭密于外，无所妄耗，则邪不能害，而阴
气完固于内，此培养阴阳之要，即生气通天之道也。）两者不和，若春无秋，若冬无夏，因而和之，是为圣度。（两，阴
阳也。不和，偏病也。若春无秋，若冬无夏，犹言岁气乖则生道废也。故圣人之法天者，在乎和阴阳而已。）故阳强不能
密，阴气乃绝，（强，亢也。孤阳独用，不能固密，则阴气耗而竭绝矣。痹论曰∶阴气者，静则神藏，躁则消亡。躁即阳
强不密之谓。）阴平阳秘，精神乃治，（平，即静也。秘，即固也。人生所赖，惟精与神，精以阴生，神从阳化，故阴平
阳秘，则精神治矣。）阴阳离决，精气乃绝，（决，绝也。有阳无阴则精绝，有阴无阳则气绝，两相离决，非病则亡，正
以见阴阳不可偏废也。）因于露风，乃生寒热。（上文言风疟、风客淫气，皆未悉风之为义，故此复言之，而并及四时之
邪也。因于露风者，寒邪外侵，阳气内拒，阴阳相薄，故生寒热。）是以春伤于风，邪气留连，乃为洞泄。（春伤于风，
木邪胜也。留连既久，则克制脾土，故为洞泄。）夏伤于暑，秋为 疟。（暑义见前。夏伤暑邪，若不即病而留延至秋，
寒郁为熟，故寒热交争而为 虐。 音皆，义见后四十八。）秋伤于湿，上逆而咳，发为痿厥。（湿土用事于长夏之末，
故秋伤于湿也。秋气通于肺，湿郁成热，则上乘肺金，故气逆而为咳嗽。然太阴阳明论曰∶伤于湿者，下先受之。上文
言因于湿者，大筋 短，小筋弛长， 短为拘，弛长为痿。所以湿气在下，则为痿为厥，痿多属热，厥则因寒也。）冬伤
于寒，春必温病。（冬伤寒邪，则寒毒藏于阴分，至春夏阳气上升，新邪外应，乃变而为温病。上四节与阴阳应象大论同，
详义见阴阳类一。）四时之气，更伤五脏。（风暑寒湿迭相胜负，故四时之气更伤五脏。然时气外伤，阳邪也。五脏内应，
阴气也。惟内不守而后外邪得以犯之。上文五节，即所以明阴气不守之为病。）
阴之所生，本在五味，阴之五宫，伤在五味。（此下言阴之所以生者在五味，而所以伤者亦在五味也。五宫，五脏也。
六节藏象论曰∶地食人以五味。夫味得地气，故能生五脏之阴，若五味不节，则各有所克，反伤其阴矣。义如下文。）是
故味过于酸，肝气以津，脾气乃绝。（津，溢也。酸入肝，过于酸则肝气溢。酸从木化，木实则克土，故脾气乃绝。）味
过于咸，大骨气劳，短肌，心气抑。（咸入肾，肾主骨，过于咸则伤肾，故大骨气劳。劳，困剧也。咸走血，血伤故肌肉
短缩。咸从水化，水胜则克火，故心气抑。）味过于甘，心气喘满，色黑，肾气不衡。（甘入脾，过于甘则滞缓上焦，故
心气喘满。甘从土化，土胜则水病，故黑色见于外而肾气不衡于内。衡，平也。）味过于苦，脾气不濡，胃气乃浓。（苦
入心，过于苦则心阳受伤，而脾失所养，气乃不濡。濡者，润也。脾气不濡则胃气留滞，故曰乃浓。浓者，胀满之谓。
五味论曰，苦入于胃，五谷之气皆不能胜苦，苦入下脘，三焦之道皆闭而不通，故变呕者，其义亦此。濡音儒。）味过于
辛，筋脉沮弛，精神乃央。（沮，坏也。弛，纵也。央，殃同。辛入肺，过于辛则肺气乘肝，肝主筋，故筋脉沮弛。辛散
气则精神耗伤，故曰乃央。沮音苴，将鱼、将御二切。弛，施、始二音。）是故谨和五味，骨正筋柔，气血以流，凑理以
密，如是则气骨以精，谨道如法，长有天命。（五味入口，藏于胃以养五脏气，故当谨和五味，则骨正筋柔，气血以流。
盖凡在内者，皆阴气为之主也。然阴气在里，凑理在外，若不相及，而此曰凑理以密者，缘阴阳表里，原自相根据，不惟
阳密足以固阴，而阴强乃能壮阳也。故如上文之邪因于外，而为喘喝，为痿厥，为精亡，为洞泄咳嗽等证，此阳病之及
于阴也。又如烦劳大怒，饮食起居之不节，而为煎厥，为形气绝，为筋脉肠痔气逆骨坏等证，是伤于阴者亦能病及外体
阳分，此阴之所以不可忽也。大都本篇之意，在帝则首言阳气，以发通天之大本；在伯则续言阴气，以备阴阳之全义。
故在前则言气，气本于天以养阳也；在后则言味，味本于地以养阴也。其所以详言阴阳者，盖欲分表里，明精气，辨邪
正之本末耳。然本篇首曰通天，中曰服天气，末曰长有天命，所重在天，则其重在阳气可知矣，故言地者无非天也，言
阴者无非阳也。通篇大义，在阳气者若天与日，失其所则折寿而不彰，一言可以蔽之矣。）
（这些症状都归属于内脏病变。如果阳气不能胜阴，就会导致阴邪亢盛，因此会出现上述属于阴病的内部表现。）所以圣人调理阴阳，使筋脉调和一致，骨髓坚固，气血运行顺畅。（所谓“陈阴阳”，意思是妥善安排阴阳，使其不偏盛偏衰，因此对于筋、脉、骨髓没有不调和的，气血都能顺从，顺从就是正常。）像这样内外调和，邪气就不能侵害，耳目聪明，生命之气维持常态。（耳目聪明，是从九窍功能正常的角度说的，由此可知神气的完整。人禀受天地之气以确立生命，所以叫作“气立”。但必须阴阳调和之后，气立才能维持常态。第一节所说的“生之本，本于阴阳”，正是指这两节的内容。）风邪客居体内扰乱气机，精气就会消亡，这是因为邪气伤害了肝脏。（以下四节都是讲述失调和之道，因而导致筋骨气血的病变。“淫气”是指阴阳紊乱之气。表气不和则风邪客留，风木生火，淫气化热，热则伤阴，精气于是消亡。风邪通应于肝，所以必定先伤害肝脏。然而风是百病之始，所以凡是病因在于外感而内连五脏的，都是由风引起的。）如果接着饱食，筋脉松弛解散，大肠发生痔疮。（以下三节，都是兼承上文“风客淫气”而言。风气既然在体表肆虐，接着又饱食，邪气就会随胃经传入阳明，必然导致肠胃胀满横逆，胀满横逆就会造成损伤，所以筋脉弛缓解散，病症表现为大肠痔疮以及下痢脓血。《痹论》说：饮食加倍，肠胃就会受伤。这就是同类情况。“肠”音劈，“痔”音雉。）如果接着大量饮水，气机就会上逆。（酒挟带风邪，因为辛味走肺，所以肺叶布散张开，气机上逆奔冲。）如果强行用力，肾气就会受伤，腰部的骨骼就会损坏。（高骨，指腰部的高骨。凡是因风邪而强力用事的人，其损伤在骨，骨受伤则肾气也受伤，因为肾主骨。如果是强力行房，尤其会伤害精髓，髓是骨的填充物，骨是髓的府库，精髓耗伤，所以高骨损坏而不能发挥作用。）大凡阴阳的关键，在于阳气致密然后阴气才能固守。（阳是阴的卫护，阴是阳的宅舍，必须阳气在外闭密，没有妄耗，邪气就不能侵害，而阴气在内完固，这是培养阴阳的关键，也就是顺应天道的道理。）阴阳两者如果不和谐，就像只有春天没有秋天，只有冬天没有夏天，因此要调和它们，这才是圣人的法度。（“两”，指阴阳。“不和”，指偏颇致病。说像只有春天没有秋天，只有冬天没有夏天，是说岁气乖违则生存之道废弃。所以圣人效法天道，关键在于调和阴阳罢了。）所以阳气过强而不能致密，阴气就会枯竭，（强，指亢盛。孤阳独用，不能固密，则阴气消耗而竭绝。《痹论》说：阴气，静则神藏，躁则消亡。躁就是指阳强不密。）阴平秘，精神才能正常，（平，即静。秘，即固。人生所依赖的，只有精与神，精由阴生，神随阳化，所以阴平秘，则精神就治好了。）阴阳分离决裂，精气就会断绝，（决，即绝。有阳无阴则精绝，有阴无阳则气绝，两者相互离决，不是生病就是死亡，正说明阴阳不可偏废。）由于遭受风寒侵袭，就会产生寒热病。（上文讲风疟、风客淫气，都没有完全阐明风的含义，所以这里再次论述，并涉及四季的邪气。所谓“因于露风”，是寒邪外侵，阳气在内抗拒，阴阳相搏，所以产生寒热。）所以春天伤于风邪，邪气留滞不去，就会变成洞泄（严重腹泻）。（春天伤于风，是木邪亢盛。留滞久了，就会克制脾土，所以发生洞泄。）夏天伤于暑邪，秋天就会发生疟疾。（暑的含义见前文。夏天伤于暑邪，如果不立即发病而拖延到秋天，寒气郁结化热，所以寒热交争而发生疟疾。“疟”音皆，含义见后第四十八节。）秋天伤于湿邪，气机上逆而咳嗽，发为痿厥。（湿气在长夏末起作用，所以秋天伤于湿。秋气通于肺，湿气郁结成热，上乘肺金，所以气逆而咳嗽。然而《太阴阳明论》说：伤于湿的，下部先受之。上文讲因于湿，大筋收缩变短，小筋松弛变长，收缩变短导致拘挛，松弛变长导致痿软。所以湿气在下，就会形成痿证和厥证，痿多属热，厥则因寒。）冬天伤于寒邪，春天必定发生温病。（冬天伤于寒邪，寒毒藏在阴分，到了春夏阳气上升，新邪外应，于是转变为温病。以上四节与《阴阳应象大论》相同，详细含义见《阴阳类一》。）四季的气候，交替伤害五脏。（风、暑、寒、湿互相胜负，所以四季之气交替伤害五脏。然而时气外伤，属于阳邪；五脏内应，属于阴气。只有内部不固守，而后外邪才能侵犯。上文五节，就是用来阐明阴气不守导致的疾病。）
阴气的生成，根本在于五味，阴的五脏，损伤也在于五味。（以下讲述阴之所以生成在于五味，而之所以受损也在于五味。“五宫”指五脏。《六节藏象论》说：地以五味滋养人。味道得地气，所以能生养五脏之阴，如果五味不节制，就会各自相克，反而伤害阴气。含义如下文。）所以味道过于酸，肝气就会溢满，脾气就会衰竭。（津，指溢出。酸入肝，过于酸则肝气溢出。酸从木化，木实则克土，所以脾气衰竭。）味道过于咸，大骨气力劳损，肌肉短缩，心气受到抑制。（咸入肾，肾主骨，过于咸则伤肾，所以大骨气力劳损。劳，指困剧。咸走血，血伤故肌肉短缩。咸从水化，水胜则克火，所以心气受抑。）味道过于甘，心气喘闷胀满，面色发黑，肾气失去平衡。（甘入脾，过于甘则滞缓上焦，所以心气喘闷胀满。甘从土化，土胜则水病，所以黑色见于外而肾气在内失去平衡。衡，即平。）味道过于苦，脾气不湿润，胃气就会壅滞。（苦入心，过于苦则心阳受伤，而脾失所养，气就不湿润。濡，指润。脾气不湿润则胃气留滞，所以说“乃浓”。浓，指胀满。《五味论》说，苦入于胃，五谷之气都不能胜过苦，苦入下脘，三焦之道都闭塞不通，所以发生呕吐，其义也是如此。“濡”音儒。）味道过于辛，筋脉败坏松弛，精神就会遭殃。（沮，指败坏。弛，指纵缓。央，同殃。辛入肺，过于辛则肺气乘肝，肝主筋，所以筋脉败坏松弛。辛散气则精神耗伤，所以说“乃央”。“沮”音苴，将鱼、将御二切。“弛”，施、始二音。）所以谨慎地调和五味，骨骼端正，筋脉柔和，气血流通，腠理致密，像这样精气充足，遵循大道如法行事，就能享有长久的天命。（五味入口，藏于胃以滋养五脏之气，所以应当谨慎调和五味，则骨骼端正，筋脉柔和，气血流通。盖凡在体内的，都由阴气为主。然而阴气在里，腠理在外，似乎不相及，但这里说腠理致密，是因为阴阳表里原本相互依据，不仅阳气致密足以固阴，而且阴强也能壮阳。所以如上文所述，邪气因于外，而出现喘喝、痿厥、精亡、洞泄咳嗽等证候，这是阳病波及于阴。又如烦劳大怒，饮食起居不节制，而出现煎厥、形气绝、筋脉肠痔、气逆骨坏等证候，这是伤于阴也能病及外表阳分，这就是阴不可忽视的原因。大抵本篇的意思，在黄帝问则首先讲阳气，以揭示通天的大本；在岐伯答则继续讲阴气，以完备阴阳的全义。所以在前则言气，气本于天以养阳；在后则言味，味本于地以养阴。之所以详细论述阴阳，大概是想分清表里，明了精气，辨别邪正的本末。然而本篇开头说“通天”，中间说“服天气”，结尾说“长有天命”，所重视的是天，那么其重在阳气也就知道了，所以言地无非是天，言阴无非是阳。全篇大义，在于“阳气者若天与日，失其所则折寿而不彰”，一句话可以概括它了。）
(These symptoms all belong to Zang-organ diseases. If Yang fails to overcome Yin, Yin pathogens will flourish; thus, such manifestations are seen internally as Yin diseases.) Therefore, the sages arrange Yin and Yang properly, ensuring that sinews and vessels are harmonious, marrow is solid, and Qi and Blood flow smoothly. (To "arrange Yin and Yang" means to distribute them appropriately so as to prevent excess or deficiency; consequently, there is no disharmony in sinews, vessels, or marrow, and Qi and Blood follow their proper courses—following implies compliance with normalcy.) In this way, the interior and exterior are harmonized, pathogens cannot harm the body, hearing and vision are acute, and the vital Qi remains as it should be. (Acute hearing and vision refer to the proper function of the nine orifices, from which the integrity of Shen-Qi can be inferred. Humans receive the Qi of Heaven and Earth to establish life, hence it is called "Qi establishment." However, only when Yin and Yang are harmonized can Qi establishment remain stable. The statement in the first section, "The root of life lies in Yin and Yang," precisely refers to these two sections.) When Wind pathogens lodge and disrupt Qi, Essence will perish, because the pathogen injures the Liver. (The following four sections all discuss the loss of harmony, leading to diseases of sinews, bones, Qi, and Blood. "Yin Qi" refers to chaotic Qi resulting from Yin-Yang disorder. If the exterior is not harmonious, Wind pathogens lodge; Wind-Wood generates Fire, transforming chaotic Qi into Heat; Heat injures Yin, causing Essence to waste away. Wind pathogens correspond to the Liver, so they inevitably injure the Liver first. However, since Wind is the beginning of a hundred diseases, any disease originating externally and connecting internally to the Five Zang organs arises from Wind.) If one eats to fullness subsequently, sinews and vessels become lax and relaxed, and the intestines develop hemorrhoids. (The following three sections are connected to the preceding "Wind pathogens lodging and disrupting Qi." Once Wind pathogens肆虐 externally, if followed by overeating, the pathogen follows the Stomach channel to Yangming, causing excessive fullness and distension in the intestines and stomach. This distension causes damage, leading to laxity and relaxation of sinews and vessels, manifesting as intestinal hemorrhoids and dysentery with pus and blood. The *Bi Lun* states: "If food intake doubles, the intestines and stomach are injured." This is of the same category. "Chang" is pronounced pi. "Zhi" is pronounced zhi.) If one drinks excessively subsequently, Qi will rebel upward. (Wine carries Wind pathogens; since pungent flavors travel to the Lung, the Lung lobes spread and elevate, causing Qi to rebel and rush upward.) If one exerts excessive physical force, Kidney Qi will be injured, and the high bones will deteriorate. ("High bones" refer to the prominent bones of the lower back. For those who exert force under the influence of Wind, the injury is in the bones; bone injury leads to Kidney Qi injury, as the Kidney governs bones. If one engages in strenuous sexual activity, Essence and Marrow are particularly injured. Marrow fills the bones, and bones are the residence of Marrow; when Essence and Marrow are depleted, the high bones deteriorate and lose function.) The key to Yin and Yang lies in Yang being dense and secure. (Yang guards Yin, and Yin houses Yang. Only when Yang is closed and dense on the outside, without wasteful consumption, can pathogens fail to harm, allowing Yin Qi to remain complete and secure inside. This is the essence of nourishing Yin and Yang, which is the Way of conforming to Heaven.) If the two [Yin and Yang] are not in harmony, it is like having Spring without Autumn, or Winter without Summer. To harmonize them is the standard of the sages. ("Two" refers to Yin and Yang. "Not in harmony" refers to pathological deviation. Saying "like having Spring without Autumn, or Winter without Summer" means that if seasonal Qi is discordant, the Dao of life is abandoned. Thus, the sage's method of emulating Heaven lies solely in harmonizing Yin and Yang.) Therefore, if Yang is excessive and cannot be dense, Yin Qi will exhaust. (Excessive means hyperactive. If solitary Yang acts alone without securing density, Yin Qi will be consumed and exhausted. The *Bi Lun* states: "Yin Qi, when still, stores the Spirit; when restless, it perishes." Restlessness here refers to Yang being excessive and not dense.) When Yin is peaceful and Yang is secret/secure, Jing-Shen will be regulated. (Peaceful means still; secret/secure means solid. What human life relies upon is only Jing and Shen. Jing is generated by Yin, and Shen transforms through Yang. Thus, when Yin is peaceful and Yang is secure, Jing-Shen is regulated.) If Yin and Yang separate and决裂 (break apart), Jing-Qi will cease. (Break apart means cut off. Having Yang without Yin leads to cessation of Jing; having Yin without Yang leads to cessation of Qi. Mutual separation and breakage mean either severe illness or death, demonstrating that Yin and Yang cannot be neglected.) Exposure to wind leads to cold and heat disorders. (The previous text discussed Feng Nue and Wind pathogens disrupting Qi but did not fully explain the nature of Wind; thus, it is reiterated here, extending to pathogens of the four seasons. "Exposure to wind" refers to Cold pathogens invading externally while Yang Qi resists internally; the struggle between Yin and Yang generates cold and heat.) Therefore, if injured by Wind in Spring, the pathogen lingers, leading to severe diarrhea. (Injury by Wind in Spring indicates Wood pathogen excess. If lingering for a long time, it overacts on Spleen-Earth, causing severe diarrhea.) If injured by Summerheat in Summer, Nue (malaria) will occur in Autumn. (The meaning of Summerheat is seen previously. If Summerheat pathogen is contracted in Summer but does not manifest immediately, lingering until Autumn, Cold stagnation transforms into Heat, causing alternating cold and heat to produce Nue. "Nue" is pronounced jie; its meaning is seen in Section 48 below.) If injured by Dampness in Autumn, Qi rebels upward causing cough, developing into Wei-Jue (flaccidity and cold limbs). (Dampness dominates at the end of Late Summer, hence Autumn injury by Dampness. Autumn Qi corresponds to the Lung; Dampness stagnates and transforms into Heat, attacking Lung-Metal, causing Qi rebellion and cough. However, the *Taiyin Yangming Lun* states: "Those injured by Dampness are affected first in the lower part." The previous text mentioned that due to Dampness, large sinews shorten and small sinews lengthen; shortening causes spasm, lengthening causes flaccidity. Thus, Dampness in the lower part leads to Wei and Jue syndromes. Wei is mostly due to Heat, while Jue is due to Cold.) If injured by Cold in Winter, Warm diseases will definitely occur in Spring. (Winter injury by Cold pathogens causes Cold toxicity to hide in the Yin compartments. When Spring and Summer arrive and Yang Qi rises, new pathogens respond externally, transforming into Warm diseases. These four sections are identical to the *Yinyang Yingxiang Dalun*; detailed meanings are seen in *Yinyang Lei Yi*.) The Qi of the four seasons alternately injures the Five Zang organs. (Wind, Summerheat, Cold, and Dampness alternate in victory and defeat, so the Qi of the four seasons alternately injures the Five Zang organs. However, seasonal pathogens invade from the exterior and are Yang pathogens; the Five Zang correspond internally and are Yin Qi. Only when the interior is not guarded can external pathogens invade. The five sections above illustrate diseases caused by the failure of Yin Qi to guard.)
The generation of Yin originates from the Five Flavors; the Five Palaces of Yin are injured by the Five Flavors. (The following discusses that while Yin is generated by the Five Flavors, it is also injured by them. "Five Palaces" refers to the Five Zang organs. The *Liujie Zangxiang Lun* states: "Earth nourishes humans with the Five Flavors." Flavors receive Earth Qi, thus they can generate Yin of the Five Zang. If the Five Flavors are not moderated, they mutually overcome each other,反而 injuring Yin. The meaning is as follows.) Therefore, if flavor is overly sour, Liver Qi will overflow, and Spleen Qi will cease. (Overflow means spilling. Sour enters the Liver; overly sour causes Liver Qi to spill. Sour transforms via Wood; when Wood is excessive, it overacts on Earth, so Spleen Qi ceases.) If flavor is overly salty, the Qi of the large bones will be fatigued, muscles will shorten, and Heart Qi will be suppressed. (Salty enters the Kidney, and the Kidney governs bones; overly salty injures the Kidney, causing fatigue of the large bones. Fatigue means severe exhaustion. Salty travels to Blood; blood injury causes muscle shortening. Salty transforms via Water; when Water is excessive, it overacts on Fire, so Heart Qi is suppressed.) If flavor is overly sweet, the Heart will experience panting and fullness, the complexion will turn black, and Kidney Qi will be unbalanced. (Sweet enters the Spleen; overly sweet causes stagnation and slowness in the Upper Jiao, leading to Heart panting and fullness. Sweet transforms via Earth; when Earth is excessive, Water pathology occurs, so black color appears externally and Kidney Qi is unbalanced internally. Balance means equilibrium.) If flavor is overly bitter, Spleen Qi will not be moistened, and Stomach Qi will become congested. (Bitter enters the Heart; overly bitter injures Heart Yang, causing the Spleen to lose nourishment, so Qi is not moistened. Moistened means lubricated. If Spleen Qi is not moistened, Stomach Qi stagnates, hence "becomes congested." Congested means distension and fullness. The *Wuwei Lun* states: "Bitter enters the stomach; the Qi of the five grains cannot overcome bitter. Bitter entering the lower epigastrium closes the pathways of the Three Jiao, causing vomiting." The meaning is similar. "Ru" is pronounced ru.) If flavor is overly pungent, sinews and vessels will deteriorate and relax, and Jing-Shen will suffer disaster. (Deteriorate means damaged. Relax means loose. Yang is synonymous with yāng (disaster). Pungent enters the Lung; overly pungent allows Lung Qi to oppress the Liver. The Liver governs sinews, so sinews and vessels deteriorate and relax. Pungent disperses Qi, consuming Jing-Shen, hence "suffers disaster." "Ju" is pronounced ju (jiangyu, jiangyu). "Chi" is pronounced shi, shi.) Therefore, carefully harmonizing the Five Flavors ensures straight bones, flexible sinews, flowing Qi and Blood, and dense couli (pores/skin texture). In this way, Qi and bones remain refined; adhering to the Dao and methods ensures a long lifespan. (The Five Flavors enter the mouth, store in the Stomach, and nourish the Qi of the Five Zang. Thus, one must carefully harmonize the Five Flavors to ensure straight bones, flexible sinews, and flowing Qi and Blood. Generally, what is internal is primarily governed by Yin Qi. However, Yin Qi is within, while couli is external; though seemingly unrelated, the text mentions dense couli because Yin and Yang, interior and exterior, originally rely on each other. Not only does dense Yang secure Yin, but strong Yin also strengthens Yang. Thus, as mentioned above, pathogens invading externally cause wheezing, Wei-Jue, Essence depletion, and diarrhea/cough—these are Yang diseases affecting Yin. Conversely, such as mental strain, great anger, and irregular diet/lifestyle causing Jian Jue, form-Qi severance, sinew/intestine hemorrhoids, Qi rebellion, and bone deterioration—these show that injury to Yin can also affect the exterior Yang aspect. This is why Yin cannot be ignored. Broadly, the intent of this chapter is: when the Emperor asks, he first speaks of Yang Qi to reveal the great root of Heaven-conformity; when Bo Le answers, he continues with Yin Qi to complete the full meaning of Yin and Yang. Previously, he spoke of Qi, which originates from Heaven to nourish Yang; later, he spoke of Flavor, which originates from Earth to nourish Yin. The reason for detailing Yin and Yang is likely to distinguish interior/exterior, clarify Jing-Shen, and differentiate the roots of pathogenic vs. righteous factors. However, the chapter begins with "Conforming to Heaven," middle with "Receiving Heaven's Qi," and ends with "Long enjoying Heavenly Mandate." Since emphasis is on Heaven, the focus on Yang is clear. Thus, speaking of Earth is none other than speaking of Heaven; speaking of Yin is none other than speaking of Yang. The main theme of the entire text is summarized in the phrase: "Yang Qi is like Heaven and the Sun; if it loses its place, longevity is shortened and brilliance obscured." One sentence suffices to cover it all.)