（素问阴阳别论）
岐伯曰∶二阳之病发心脾，有不得隐曲，女子不月；（二阳，阳明也，为胃与大肠二经。然大肠小肠皆属于胃，故此
节所言则独重在胃耳。盖胃与心，母子也，人之情欲本以伤心，母伤则害及其子。胃与脾，表里也，人之劳倦本以伤脾，
脏伤则病连于腑。故凡内而伤精，外而伤形，皆能病及于胃，此二阳之病，所以发于心脾也。不得隐曲，阳道病也。夫
胃为水谷气血之海，主化营卫而润宗筋。如厥论曰∶前阴者，宗筋之所聚，太阴阳明之所合也。痿论曰∶阴阳总宗筋之
会，会于气街而阳明为之长。然则精血下行，生化之本，惟阳明为最。今化原既病，则阳道外衰，故为不得隐曲。其在
女子，当为不月，亦其候也。胃为水谷血气之海，义详经络类三十二。按王氏注曰∶夫肠胃发病，心脾受之，心受之则
血不流，脾受之则味不化。然心脾何以受肠胃之病？未免牵强，不可不察。隐曲二字，本经见者凡五，皆指阳道为言，
以类察之，可得其义。详会通奇恒类。）其传为风消，其传为息贲者，死不治。（风，木气也。消，枯瘦也。贲。急迫也。
阳明受病，久而传变，则木邪胜土，故肌体风消。胃病则肺失所养，故气息奔急。气竭于上，由精亏于下，败及五脏，
故死不治。）曰∶三阳为病发寒热，下为痈肿，及为痿厥 ；（三阳，太阳也，为膀胱小肠二经。三阳为表，故病发寒
热及为痈肿。足太阳之脉，从头下背，贯臀入 ，循 抵足，故其为病，则足膝无力曰痿，逆冷曰厥，足肚酸疼曰
也。 音篆。 音渊。）其传为索泽，其传为颓疝。（阳邪在表为热，则皮肤润泽之气必皆消散，是为索泽也。颓疝者，
小腹控睾而痛也。按邪气脏腑病形篇曰∶膀胱病者，小便偏肿而痛。小肠病者，小腹痛，腰脊控睾而痛。是太阳之传为
颓疝也。颓， 同。）曰∶一阳发病，少气善咳善泄；（一阳，少阳也，为胆与三焦二经。胆属风木，三焦属相火。其为
病也，壮火则食气伤肺，故为少气为咳。木强则侮土，故善泄也。）其传为心掣，其传为隔。（心为君火，而相火上炎，
则同气相求，邪归于心。心动不宁，若有所引，名曰心掣。又其传者，以木乘土，脾胃受伤，乃为隔证。如邪气脏腑病
形篇曰∶脾脉微急为隔中。风论曰∶胃风之状，食饮不下，膈塞不通。上膈篇曰食饮入而还出者，皆隔之谓。掣，撤、
翅二音。）二阳一阴发病，主惊骇背痛，善噫善欠，名曰风厥。（二阳，胃与大肠也。一阴，肝与心主也。肝胃二经，皆
主惊骇。如金匮真言论曰∶东方通于肝，其病发惊骇。经脉篇曰足阳明病，闻木声则惕然而惊者是也。背痛者，手足阳
明之筋，皆夹脊也。噫，嗳气也，其主在心。然邪客篇曰∶诸邪之在于心者，皆在于心之包络也。又脉解篇曰∶所谓上
走心为噫者，阴盛而上走于阳明，阳明络属心，故曰上走心为噫也。欠，呵欠也，欠虽主于肾，而经脉篇曰足阳明病为
数欠，此又噫欠之在心包胃经也。肝主风，心包主火，风热为邪而阳明受之，故病名风厥。又风厥义，详评热病论，见
后三十。）二阴一阳发病，善胀心满善气。（二阴，心与肾也。一阳，胆与三焦也。胆经邪胜则侮脾，故善胀。肾经邪胜
则乘心，故心满。三焦病则上下不行，故善气也。）三阳三阴发病，为偏枯痿易，四肢不举。（三阳，膀胱小肠也。三阴，
脾肺也。膀胱之脉，自头背下行两足。小肠之脉，自两手上行肩胛。且脾主四肢，肺主诸气，四经俱病，故当为偏枯，
为痿易，为四肢不举。痿易者，痿弱不支，左右相掉易也。）
鼓一阳曰钩，鼓一阴曰毛，鼓阳胜急曰弦，鼓阳至而绝曰石，阴阳相过曰溜。（此举五脉之体，以微盛分阴阳，非若
上文言经次之阴阳也。鼓，有力也。一阳一阴，言阴阳之微也。脉于微阳而见鼓者为钩，其气来盛去衰，应心脉也。脉
于微阴而见鼓者曰毛，其气来轻虚以浮，应肺脉也。鼓动阳脉胜而急者曰弦，其气来端直以长而不至甚急，应肝脉也。
鼓阳至而绝者，阳之伏也，脉名曰石，其气来沉以搏，应肾脉也。阴阳相过，谓流通平顺也，脉名曰溜，其气来柔缓而
和，应脾脉也。）
阴争于内，阳扰于外，魄汗未藏，四逆而起，起则熏肺，使人喘鸣。（此兼表里以言阴阳之害也。表里不和，则或为
藏病，阴争于内也。或为经病，阳扰于外也。然或表或里，皆干于肺。盖肺主气，外合于皮毛，内为五脏六腑之长。魄
汗未藏者，表不固也。四逆而起者，阳内竭也。甚至正不胜邪，则上熏及肺，令人气喘声鸣。此以营卫下竭，孤阳独浮，
其不能免矣。）阴之所生，和本曰和。（阴者，五脏之真阴也。阴之所以生者，以藏气和；藏气之和，以阴阳之和也。不
和则为争为扰，为刚为淖，而病由兴矣。）是故刚与刚，阳气破散，阴气乃消亡。（此言偏阳之为害也。刚与刚，阳之极
也。以火济火，盛极必衰，故阳气反为之破散。阳气散则阴气不能独存，亦必从而消亡，而阴阳俱绝矣。）淖则刚柔不和，
经气乃绝。（此言偏阴之害也。淖谓寒湿妄行，阴气胜也。若阳刚阴柔，皆失其和，经气从而败绝矣。）
死阴之属，不过三日而死；生阳之属，不过四日而死。（此言藏气相传，死生有异也。死阴生阳，义如下文。四日而
死，按全元起作四日而已者是，盖既属生阳，不当死矣，死字疑误。）所谓生阳死阴者，肝之心谓之生阳，（肝之心，自
肝传心也。以木生火，得其生气，是谓生阳，不过四日而愈已。）心之肺谓之死阴，（心之肺，自心传肺也。以火克金，
阴气散亡，故曰死阴，不过三日而死。）肺之肾谓之重阴，（肺，金也。肾，水也。虽曰母子，而金水俱病，故曰重阴，
无阳之候也。）肾之脾谓之辟阴，死不治。（辟，放辟也。土本制水，而水反侮脾，水无所畏，是谓辟阴，故死不治。辟
音劈。）
结阳者肿四肢。（此下言邪聚诸经之为病也。阳，六阳也。结阳者肿四肢，四肢为诸阳之本也。）结阴者便血一升，
再结二升，三结三升。（阴，六阴也。阴主血，邪结阴分则血受病，故当便血。其浅者便血一升，则结邪当解。若不解而
再结，以邪盛也，故便血二升。若又不解，邪为尤甚，故曰三结三升也。）阴阳结斜，多阴少阳曰石水，少腹肿。（斜，
邪同。阴经阳经皆能结聚水邪，若多在阴少在阳者，名曰石水。石水者，沉坚在下，其证则少腹肿也。）二阳结谓之消，
胃与大肠经也。阳邪留结肠胃，则消渴善饥，其病曰消。三消义见后六十。）三阳结谓之隔，（膀胱小肠二经也。小肠属
火，膀胱属水，邪结小肠则阳气不化，邪结膀胱则津液不行，下不通则上不运，故为隔塞之病。）三阴结谓之水，（脾肺
二经也。脾土所以制水，土病则水反侮之，肺金所以生水，气病则水为不行，故寒结三阴，则气化为水。）一阴一阳结谓
之喉痹。（一阴，肝与心主也。一阳，胆与三焦也。肝胆属木，心主三焦属火，四经皆从热化，其脉并络于喉，热邪内结，
故为喉痹。痹者，闭也。痹音秘。）
《素问·阴阳别论》
岐伯说：二阳经的病变发源于心脾，出现难以启齿的性功能障碍，女子月经闭止。（二阳，指阳明经，包括胃与大肠两条经脉。然而大肠、小肠皆隶属于胃的功能范畴，所以本节所述重点在于胃。因为胃与心是母子关系，人的情欲过度会首先伤心，母脏受损就会波及子脏。胃与脾互为表里，人的劳倦过度会首先伤脾，脏病就会牵连腑病。所以凡是内伤精气、外损形体的因素，都能导致胃病，这就是二阳之病发于心脾的原因。“不得隐曲”，是指阳道（性功能）发生病变。胃是水谷精微和气血汇聚的大海，主要化生营卫之气并滋润宗筋。如《厥论》所说：“前阴部位，是宗筋汇聚之处，太阴经与阳明经在此相合。”《痿论》也说：“阴阳总汇于宗筋，汇聚于气街穴，而由阳明经统领。”既然精血下行，其生化之本源，以阳明经最为重要。如今化源既已生病，则阳道在外表现衰弱，所以出现性功能减退。对于女子来说，应当表现为月经不来，这也是相应的征候。胃作为水谷血气的海洋，其义理在经络类第三十二节中已有详细说明。按王冰注解说：“肠胃发病，心脾受累，心受累则血液运行不畅，脾受累则饮食不能消化。”然而心脾为何会受肠胃疾病的影响？未免有些牵强，不可不仔细考察。“隐曲”二字，在本经中出现五次，都是指阳道而言，通过类比推求，可以明白其含义。详见《会通奇恒类》。）如果病情传变发展为肌肉枯瘦的风消证，或气息急促的息贲证，属于死证，无法治疗。（风，指木气。消，指身体枯瘦。贲，指急迫。阳明经受病，日久发生传变，则木邪克制土气，所以肌肉消瘦。胃病导致肺失去滋养，所以呼吸急促。元气衰竭于上，是由于下焦精气亏损，败坏波及五脏，所以死亡且无法治疗。）
又说：三阳经的病变，发作时恶寒发热，下部出现痈肿，以及痿证、厥证；（三阳，指太阳经，包括膀胱与小肠两条经脉。三阳主表，所以发病时出现寒热及痈肿。足太阳经脉，从头向下经过背部，贯穿臀部进入腘窝，沿小腿后侧到达足部，所以它发生的病症，表现为足膝无力称为“痿”，手足逆冷称为“厥”，小腿肚酸痛称为“挛”。挛音篆，挛音渊。）如果病情传变发展为皮肤干枯失泽的索泽证，或睾丸萎缩疼痛的颓疝证。（阳邪在体表化为热，那么皮肤润泽之气必然消散，这叫做索泽。颓疝，是小腹牵引睾丸疼痛。按《邪气脏腑病形篇》所说：“膀胱有病，小便偏侧肿胀且疼痛。小肠有病，小腹痛，腰脊牵引睾丸疼痛。”这是太阳经传变为颓疝的缘故。颓，同“坠”。）
又说：一阳经发病，少气、容易咳嗽、容易腹泻；（一阳，指少阳经，包括胆与三焦两条经脉。胆属风木，三焦属相火。它们发病时，壮火消耗正气并损伤肺，所以表现为少气和咳嗽。木气过盛会克制土气，所以容易腹泻。）如果病情传变发展为心掣证，或膈塞证。（心为君火，相火上炎，则同气相求，邪气归于心。心神动荡不安，好像被牵引一样，名叫心掣。另一种传变情况，是因为木气乘袭土气，脾胃受伤，从而形成膈证。如《邪气脏腑病形篇》说：“脾脉微急则为隔中。”《风论》说：“胃风的症状，饮食不下，膈塞不通。”《上膈篇》说：“饮食入胃又反吐出来”，都叫作隔证。掣，读撤、翅二音。）
二阳经和一阴经同时发病，主要表现为惊骇、背痛，容易嗳气、呵欠，名叫风厥。（二阳，指胃与大肠。一阴，指肝与心包络。肝、胃两条经脉，都主司惊骇。如《金匮真言论》说：“东方通于肝，其病发作惊骇。”《经脉篇》说足阳明经有病，听到木声就惊恐的样子，就是这种情况。背痛，是因为手、足阳明经的筋脉，都夹行于脊柱两侧。噫，即嗳气，其主宰在心。但《邪客篇》说：“各种邪气在心者，都在于心包络。”另外《脉解篇》说：“所谓气上走于心而为嗳气的”，是阴盛而上行于阳明，阳明络脉属于心，所以说气上走于心而为嗳气。欠，即呵欠，呵欠虽由肾主，但《经脉篇》说足阳明经有病会频繁呵欠，这又是嗳气和呵欠与心包络、胃经有关。肝主风，心包络主火，风热成为邪气而侵犯阳明，所以病名叫风厥。另外关于风厥的含义，详见《评热病论》，见后文第三十条。）
二阴经和一阳经同时发病，容易腹胀、心胸满闷、喜欢叹气。（二阴，指心与肾。一阳，指胆与三焦。胆经邪气旺盛则克制脾土，所以容易腹胀。肾经邪气旺盛则乘袭心火，所以心胸满闷。三焦有病则上下气机不通畅，所以喜欢叹气。）
三阳经和三阴经同时发病，表现为半身不遂的偏枯证、肢体萎弱的痿易证，四肢不能抬举。（三阳，指膀胱和小肠。三阴，指脾和肺。膀胱的经脉，从头背下行至双足。小肠的经脉，从双手上行至肩胛。而且脾主四肢，肺主一身之气，这四条经脉都发病，所以应当出现偏枯、痿易、四肢不能抬举的症状。痿易，指肢体萎弱不能支撑，左右互相交替摆动。）
脉搏跳动有力像钩子一样的叫钩脉，脉搏跳动轻虚像羽毛一样的叫毛脉，脉搏跳动阳气胜而急促的叫弦脉，脉搏跳动阳气至极而沉伏的叫石脉，阴阳平和流通的叫溜脉。（这里列举五种脉象的本体，根据微盛来区分阴阳，不像上文所说的经脉次序的阴阳。鼓，指脉搏有力。一阳一阴，指阴阳之气微弱。脉象在微阳状态下搏动有力呈现钩象，其气来时盛去时衰，对应心脉。脉象在微阴状态下搏动有力呈现毛象，其气来时轻虚浮浅，对应肺脉。搏动阳脉胜而急促的叫弦脉，其气来时端直而长且不至于太急，对应肝脉。阳气至极而沉伏的，是阳气的潜伏状态，脉名叫石脉，其气来时沉而搏指，对应肾脉。阴阳相互调和，指流通平顺，脉名叫溜脉，其气来时柔和缓慢而和谐，对应脾脉。）
阴气在内争斗，阳气在外扰乱，魄汗不能固藏，四肢厥冷而起，四肢厥冷起来后热气熏蒸肺部，使人气喘有声。（这是兼谈表里对阴阳的危害。表里不和，有的成为脏病，是阴气在内争斗；有的成为经病，是阳气在外扰乱。然而无论是表证还是里证，都会干扰肺脏。因为肺主气，外合皮毛，内为五脏六腑之长。魄汗不能固藏，说明表卫不固。四肢厥冷而起，说明阳气在内枯竭。甚至正气不胜邪气，热气上熏及肺，令人气喘声音嘶鸣。这是因为营卫在下枯竭，孤阳独自上浮，这种情况不可避免。）
阴气所生成的根本，在于和谐。（阴，指五脏的真阴。阴之所以能生成，是因为脏气调和；脏气的调和，是因为阴阳调和。如果不和谐，就会产生争斗和扰乱，变得刚强或湿腻，疾病由此产生。）
所以刚与刚相遇，阳气破散，阴气也就消亡。（这是讲偏阳的危害。刚与刚，是阳的极端。以火济火，极盛必衰，所以阳气反而破散。阳气散则阴气不能独存，也必然随之消亡，导致阴阳俱绝。）
湿腻则刚柔不和，经气也就断绝。（这是讲偏阴的危害。淖指寒湿妄行，阴气胜。如果阳刚阴柔都失去和谐，经气随之败绝。）
属于死阴类的病，不超过三天就会死亡；属于生阳类的病，不超过四天就会死亡。（这是讲脏气相传，生死有所不同。死阴生阳的含义如下文。四天死亡，按全元起本说是“四日而已”，既然是生阳类，不应当死亡，“死”字可能是误写。）
所谓生阳和死阴，肝传心叫做生阳，（肝传心，是从肝传到心。以木生火，得到生气，这叫生阳，不超过四天就能痊愈。）心传肺叫做死阴，（心传肺，是从心传到肺。以火克金，阴气散亡，所以叫死阴，不超过三天就会死亡。）肺传肾叫做重阴，（肺属金，肾属水。虽然是母子关系，但金水两脏都病，所以叫重阴，是无阳的征候。）肾传脾叫做辟阴，死证无法治疗。（辟，放纵之意。土本来克制水，而水反过来侮犯脾土，水无所畏惧，这叫辟阴，所以死证无法治疗。辟音劈。）
阳气结聚在阳经，会导致四肢肿胀。（下文讲邪气聚集在各经产生的病症。阳，指六阳经。阳气结聚在阳经导致四肢肿胀，因为四肢是诸阳经的根本。）
阴气结聚在阴经，会导致便血，第一次结聚便血一升，第二次结聚便血二升，第三次结聚便血三升。（阴，指六阴经。阴主血，邪气结聚在阴分则血受病，所以应当便血。病邪浅的便血一升，则结聚的邪气应当解除。如果不解除而再次结聚，是因为邪气盛，所以便血二升。如果又不解除，邪气更甚，所以说第三次结聚便血三升。）
阴阳邪气结聚且偏斜，阴多阳少叫做石水，小腹部肿胀。（斜，同邪。阴经阳经都能结聚水邪，如果多在阴经少在阳经，名叫石水。石水，沉坚在下，症状是小腹部肿胀。）
二阳经结聚叫做消渴病，指胃与大肠经。阳邪留结在肠胃，则消渴善饥，病名叫消。三消的含义见后文第六十条。）
三阳经结聚叫做膈证，（指膀胱和小肠二经。小肠属火，膀胱属水，邪结小肠则阳气不化，邪结膀胱则津液不行，下不通则上不运，所以形成膈塞的病。）
三阴经结聚叫做水胀病，（指脾肺二经。脾土用来制水，土病则水反侮之，肺金用来生水，气病则水不行，所以寒邪结聚在三阴，气化功能失常变成水饮。）
一阴经和一阳经结聚叫做喉痹。（一阴，指肝与心包络。一阳，指胆与三焦。肝胆属木，心包络和三焦属火，四条经脉都从热化，其脉都联络于咽喉，热邪内结，所以形成喉痹。痹，就是闭塞的意思。痹音秘。）
(Su Wen: Yin Yang Bie Lun)
Qibo stated: Diseases of the Er Yang (Two Yangs) originate in the Heart and Spleen, manifesting as sexual dysfunction ("bu de yin qu") and amenorrhea in women. (Er Yang refers to the Yangming channel, comprising the Stomach and Large Intestine meridians. However, since the Large and Small Intestines are functionally subordinate to the Stomach, this section focuses primarily on the Stomach. The Stomach and Heart share a mother-son relationship; excessive emotional desires first injure the Heart, and injury to the mother organ affects the son. The Stomach and Spleen are exterior-interior partners; physical fatigue first injures the Spleen, and zang disease extends to the fu organs. Thus, internal injury to essence and external injury to form can both lead to stomach pathology, which is why Er Yang diseases originate from the Heart and Spleen. "Bu de yin qu" refers to pathology of the yang pathway (sexual function). The Stomach is the sea of water and grain and the source of qi and blood, responsible for transforming Ying and Wei qi and moistening the Zong Jin (major tendons). As stated in the Jue Lun chapter: "The anterior orifice is where the Zong Jin gather, combining the Taiyin and Yangming channels." The Wei Lun chapter also states: "Yin and Yang converge at the Zong Jin, meeting at the Qichuan acupoint, with the Yangming channel acting as their leader." Since the descending of essence and blood relies on the Yangming channel as its primary source, if this source becomes diseased, the yang pathway weakens externally, leading to sexual dysfunction. In women, this manifests as amenorrhea, which is also a corresponding sign. The concept of the Stomach as the sea of water, grain, blood, and qi is detailed in Class 32 of the Meridians section. According to Wang Bing's commentary: "When the intestines and stomach are diseased, the Heart and Spleen are affected; heart affection leads to stagnant blood, and spleen affection leads to undigested food." However, one must carefully examine why the Heart and Spleen would be affected by gastrointestinal diseases, as this connection may seem forced. The term "yin qu" appears five times in this classic, always referring to the yang pathway; through analogy, its meaning can be understood. See the Huitong Qiheng Class for details.) If the disease transmits and develops into Feng Xiao (wind-induced emaciation) or Xi Ben (labored breathing), it is a fatal condition that cannot be treated. (Feng refers to Wood qi; Xiao means emaciation; Ben means urgency. When the Yangming channel is diseased and transmits over time, Wood pathogen overcomes Earth, causing muscle wasting. Stomach disease deprives the Lung of nourishment, causing rapid breathing. Qi exhaustion above results from essence deficiency below, damaging the Five Zang organs, leading to death.)
It is said: Diseases of the San Yang (Three Yangs) present with chills and fever, abscesses/swellings below, and Wei Jue (flaccidity and cold limbs). (San Yang refers to the Taiyang channel, comprising the Bladder and Small Intestine meridians. As the exterior, San Yang diseases present with chills, fever, and abscesses. The Foot Taiyang meridian descends from the head, passes down the back, enters the buttocks, goes through the popliteal fossa, follows the calf to the foot. Therefore, its diseases manifest as weakness in the feet and knees called Wei, cold limbs called Jue, and soreness/pain in the calf muscles called Luan. Luan sounds like 'zhuan' and 'yuan'.) If the disease transmits and develops into Su Ze (loss of skin luster) or Tui Shan (scrotal/testicular hernia pain). (Yang pathogen in the exterior transforms into heat, dissipating the moisture/luster of the skin, known as Su Ze. Tui Shan involves pain radiating from the lower abdomen to the testicles. According to the Xieqi Zangfu Bingxing Pian chapter: "Bladder disease causes unilateral swelling and pain in urination. Small Intestine disease causes lower abdominal pain and pain radiating from the lumbar spine to the testicles." This indicates the Taiyang transmission to Tui Shan. Tui is synonymous with 'zhui'.)
It is said: Disease of the Yi Yang (One Yang) presents with shortness of breath, frequent coughing, and frequent diarrhea. (Yi Yang refers to the Shaoyang channel, comprising the Gallbladder and Sanjiao meridians. The Gallbladder belongs to Wind-Wood, and the Sanjiao to Ministerial Fire. Their pathology involves Strong Fire consuming Qi and injuring the Lung, causing shortness of breath and cough. Excessive Wood overacts on Earth, causing frequent diarrhea.) If the disease transmits and develops into Xin Che (heart palpitations/tugging sensation) or Ge (obstruction/dysphagia). (The Heart is Sovereign Fire; when Ministerial Fire flares upward, they seek each other via similar qi, and pathogen returns to the Heart. The Heart spirit becomes restless, feeling as if pulled, named Xin Che. Another transmission occurs because Wood attacks Earth, injuring the Spleen and Stomach, forming Ge syndrome. As the Xieqi Zangfu Bingxing Pian states: "Slightly urgent Spleen pulse indicates Ge Zhong." The Feng Lun states: "Stomach Wind symptoms include inability to swallow food and drink, and obstruction." The Shang Ge Pian states: "Food and drink entering and then regurgitating" all refer to Ge. Che has pronunciations 'che' and 'chi'.)
Disease of Er Yang and Yi Yin simultaneously manifests mainly as fright, back pain, frequent belching, and yawning, named Feng Jue. (Er Yang refers to the Stomach and Large Intestine. Yi Yin refers to the Liver and Pericardium. Both Liver and Stomach meridians govern fright. As the Jin Gui Zhen Yan Lun states: "East connects to the Liver, its disease manifests as fright." The Jingmai Pian states: "Foot Yangming disease causes sudden fright upon hearing wood sounds." Back pain occurs because the sinews of Hand and Foot Yangming meridians flank the spine. Yi refers to belching, governed by the Heart. However, the Xieke Pian states: "All pathogens in the Heart are actually in the Pericardium." Additionally, the Maijie Pian states: "Qi moving upward to the Heart causing belching" occurs when Yin excess moves upward to Yangming; the Yangming collateral connects to the Heart, hence the description. Qian refers to yawning. Although governed by the Kidney, the Jingmai Pian notes frequent yawning in Foot Yangming disease, linking belching and yawning to the Pericardium and Stomach meridians. The Liver governs Wind, the Pericardium governs Fire; Wind-Heat pathogen affecting Yangming results in the name Feng Jue. For the meaning of Feng Jue, see Ping Re Bing Lun, later in Chapter 30.)
Disease of Er Yin and Yi Yang simultaneously manifests as distension, chest fullness, and frequent sighing. (Er Yin refers to the Heart and Kidney. Yi Yang refers to the Gallbladder and Sanjiao. Excess pathogen in the Gallbladder channel overacts on the Spleen, causing distension. Excess pathogen in the Kidney channel overacts on the Heart, causing chest fullness. Sanjiao disease blocks upper and lower movement, causing frequent sighing.)
Disease of San Yang and San Yin simultaneously manifests as Pi Ku (hemiplegia), Wei Yi (limb flaccidity/instability), and inability to lift the four limbs. (San Yang refers to the Bladder and Small Intestine. San Yin refers to the Spleen and Lung. The Bladder meridian descends from the head/back to the legs. The Small Intestine meridian ascends from the hands to the scapula. The Spleen governs the four limbs, and the Lung governs all Qi. With these four meridians diseased, Pi Ku, Wei Yi, and inability to move the limbs occur. Wei Yi refers to limb flaccidity unable to support weight, with left and right alternating instability.)
A pulse beating strongly like a hook is called Gou (Hook); beating lightly like a feather is called Mao (Feather); Yang excess beating urgently is called Xian (Bowstring); Yang reaching extremity and sinking is called Shi (Stone); Yin and Yang passing smoothly is called Liu (Slippery). (This lists the five pulse bodies, distinguishing Yin/Yang by slight excess/deficiency, not the meridian sequence mentioned earlier. Gu means strong. Yi Yang Yi Yin refers to slight Yin/Yang. A pulse showing slight Yang with strong beating presents as Gou; its qi comes strong and departs weak, corresponding to the Heart pulse. A pulse showing slight Yin with strong beating presents as Mao; its qi comes light, empty, and floating, corresponding to the Lung pulse. Beating Yang pulse with excess and urgency is Xian; its qi comes straight and long without being too urgent, corresponding to the Liver pulse. Yang reaching extremity and sinking indicates latent Yang, named Shi pulse; its qi comes deep and pounding, corresponding to the Kidney pulse. Yin and Yang passing smoothly implies unimpeded flow, named Liu pulse; its qi comes soft, slow, and harmonious, corresponding to the Spleen pulse.)
Yin contending internally, Yang disturbing externally, Po Han (sweat) fails to store, Si Ni (cold limbs) arises; arising Si Ni steams the Lung, causing wheezing and stridor. (This discusses the harm of Yin/Yang involving both interior and exterior. Exterior-interior disharmony leads either to Zang disease (Yin contending internally) or Jing disease (Yang disturbing externally). Regardless, both interfere with the Lung. The Lung governs Qi, connects externally to skin/hair, and serves as the chief of the Six Fu and Five Zang internally. Failure to store Po Han indicates insecure exterior. Arising Si Ni indicates depletion of internal Yang. Eventually, righteous Qi fails against pathogen, heat steams upward to the Lung, causing wheezing and stridor. This results from depletion of Ying and Wei below and lone Yang floating above, an inevitable state.)
What generates Yin, its root is Harmony. (Yin refers to the true Yin of the Five Zang. Yin is generated because Zang Qi is harmonious; Zang Qi harmony depends on Yin-Yang harmony. Disharmony leads to contention and disturbance, rigidity or dampness, and disease arises.)
Therefore, Rigidity meets Rigidity, Yang Qi breaks and scatters, and Yin Qi perishes. (This describes the harm of Yang bias. Rigidity meeting Rigidity is extreme Yang. Adding fire to fire leads to decline after peak, so Yang Qi scatters. Once Yang scatters, Yin cannot exist alone and also perishes, leading to total Yin-Yang extinction.)
Dampness leads to Rigidity-Disharmony, and Jing Qi perishes. (This describes the harm of Yin bias. Nao refers to rampant Cold-Dampness and Yin excess. If Yang-Rigidity and Yin-Softness lose harmony, Jing Qi perishes.)
Belonging to Death Yin category, death occurs within three days; belonging to Life Yang category, death occurs within four days. (This discusses Zang transmission, noting differences in life and death. The meanings of Death Yin and Life Yang follow. Regarding "death within four days," Quan Yuanqi's version reads "four days only"; since it is Life Yang, it should not die, so "death" is likely an error.)
Regarding Life Yang and Death Yin: Liver transmitting to Heart is called Life Yang, (Liver to Heart is transmission from Liver to Heart. Wood generating Fire obtains Sheng Qi, called Life Yang, recovering within four days.) Heart transmitting to Lung is called Death Yin, (Heart to Lung is transmission from Heart to Lung. Fire overcoming Metal causes Yin Qi to scatter and perish, called Death Yin, dying within three days.) Lung transmitting to Kidney is called Chong Yin, (Lung is Metal, Kidney is Water. Though mother-son, both Metal and Water are diseased, called Chong Yin, a sign of no Yang.) Kidney transmitting to Spleen is called Pi Yin, fatal and untreatable. (Pi means unrestrained. Earth normally controls Water, but Water insults Spleen; Water fears nothing, called Pi Yin, thus fatal and untreatable. Pi sounds like 'pi'.)
Jie Yang (Yang Qi knotting) causes swelling of the four limbs. (Below discusses diseases caused by pathogen gathering in various meridians. Yang refers to the Six Yang meridians. Yang Qi knotting causes limb swelling because limbs are the root of all Yang meridians.)
Jie Yin (Yin Qi knotting) causes hematochezia: first knotting one sheng, second knotting two sheng, third knotting three sheng. (Yin refers to the Six Yin meridians. Yin governs Blood; pathogen knotting in Yin division injures Blood, causing hematochezia. Superficial cases cause one sheng bleeding, implying pathogen should resolve. If unresolved and re-knotting due to excess pathogen, bleeding increases to two sheng. If still unresolved, pathogen is worse, hence three sheng.)
Yin-Yang pathogen knotting obliquely, with much Yin and little Yang, is called Shi Shui (Stone Water), presenting with lower abdominal swelling. (Xie is synonymous with Pathogen. Both Yin and Yang meridians can knot Water pathogen; if mostly in Yin and little in Yang, it is Shi Shui. Shi Shui is heavy and firm below, presenting with lower abdominal swelling.)
Er Yang knotting is called Xiao (Consumption), referring to Stomach and Large Intestine meridians. Yang pathogen lingering and knotting in the intestines/stomach causes thirst and hunger, named Xiao. Meaning of Three Xiaos is in Chapter 60.)
San Yang knotting is called Ge (Obstruction), (referring to Bladder and Small Intestine meridians. Small Intestine is Fire, Bladder is Water. Pathogen knotting in Small Intestine prevents Yang transformation; knotting in Bladder prevents fluid circulation. Lower blockage prevents Upper transport, causing Obstruction syndrome.)
San Yin knotting is called Shui (Water retention), (referring to Spleen and Lung meridians. Spleen Earth controls Water; Earth disease allows Water to insult. Lung Metal generates Water; Qi disease stops Water flow. Thus, Cold knotting in San Yin causes Qi transformation failure turning into Water.)
Yi Yin and Yi Yang knotting is called Hou Bi (Throat Bi). (Yi Yin refers to Liver and Pericardium. Yi Yang refers to Gallbladder and Sanjiao. Liver/Gallbladder are Wood, Pericardium/Sanjiao are Fire. All four meridians transform into Heat; their vessels connect to the throat. Internal knotting of Heat pathogen causes Hou Bi. Bi means obstruction. Bi sounds like 'mi'.)