阴阳者造化之权与物各有阴阳人云乎哉具阴阳钞
帝曰阴阳者天地之道也（续谓变化生成之道易曰一阴一阳之谓道是也）万物之纲纪（续谓生长化成收藏之纲纪也又
云阳与之正气以生阴为之主持以立故为万物之纲纪也）变化之父母（愚按化施化也变散易也气之施化故曰生气之散易故
曰极经云物之生从乎化物之极由乎变是知万物无能逃乎阴阳故曰父母王注异类之用也如鹰化为鸠腐草化莹之类皆异类因
变化而成者也）生杀之本始（续寒暑之用也万物感阳气温而生因阴气寒而死故知生杀本始是阴阳之所运为也）神明之府
也（续府官府言所以生杀变化之多端者何哉以神明居其中也易曰阴阳不测之谓神亦谓居其中也又云合散不测生化无穷非
神明运为无能尔也○详此与天元纪论同注颇异）治病必求其本（愚谓本指阴阳）故积阳为天积阴为地（续言阴阳为天地
之道者以此）阴静阳躁（续言应物类运用之标格也）阴生阴长阳杀阴藏（续明前天地生杀之殊用也或疑阴长阳杀之义按
周易八卦布四方坤者阴也位西南隅时在六七月之交万物所盛长也安谓阴无长之理干者位戌亥之分时在九月十月之交万物
所收杀也孰谓阳无杀之理此语又见天元纪论其说自异矣）阳化气阴成形天地者万物之上下也（续观其覆载而万物之上下
可知○雪斋云上下指覆载）阴阳者血气之男女也（续阴主血阳主气阴生女阳生男）左右者阴阳之道路也（续阴阳间气左
右循环故左右为阴阳之道路杨上善云阴气右行阳气左行谓此也○间气之说具六微旨论中）水火者阴阳之征兆也（续征信
也验也兆先也以水火之寒热彰信阴阳之先兆也又云观水火之气则阴阳征兆可明之也）阴阳者万物之能始也（续谓能为变
化生成之原始也○详天地至能始与天元纪论相出入但注颇异）故曰阴在内阳之守也阳在外阴之使也（续阴静故为阳之镇
守之动故为阴之役使阴阳应象论）清阳为天浊阴为地地气上为云天气下为雨雨出地气云出天气（阴凝上结则合而成云阳
散下流则注而为雨雨从云而施化故言雨出地云凭气以交合故言云出天此天地之阴阳也人身清浊亦如之）故清阳出上窍浊
阴出下窍（本乎天者亲上本乎地者亲下各从其类也上窍谓耳目口鼻下窍谓前阴后阴）清阳发腠理（此无形者）浊阴走五
脏（此有质者也○腠理谓渗泄之门故清阳于是而发施五脏为包藏之所故浊阴于是而走集）清阳实四肢浊阴归六腑（四肢
外动故清阳实之六腑内化故浊阴归之）水为阴火为阳（水寒而静故为阴火热而躁故为阳）阳为气阴为味（气散布故阳为
之味从形故阴为之今按阳为气阴为味此气味字以天地阴阳之化而言也阳在天成象气之谓也阴在地成形味之谓也）味归形
形归气（雪斋云地之气）气归精精归化（形食味故味归形气养形故形归气精食气故气归精化生精归化○雪斋云天之化）
精食气形食味（气化则精生味和则形长故云食之也）化生精气生形（即气养也王注精微之气惟血化而成形质之有资气行
营立故斯二者各奉生乎○雪斋云化天化气地气）味归形气伤精（过其节也今按形食味味过则伤形精食气气郁气耗则伤精
也）精化为气气伤于味（精承化养则食气精若化生则不食气精血内结郁为秽腐攻胃则五味倨然不得入也女人重身精化百
日皆伤于味也今按五味入口藏于胃以养五脏气通则伤之气伤于味也○雪斋云上文精与气为一类形与味为一类是分别言之
此二句乃交互言之精化为气见其交相益气伤于味见其互相损也）阴味出下窍阳气出上窍（味有质故下流于便泄之窍气无
形故上出于呼吸之门）味浓者为阴薄为阴之阳气浓者为阳薄为阳之阴（阳为气气浓者为纯阳阴为味味浓者为纯阴故味薄
者为阴中之阳气薄者为阳中之阴）味浓则泻薄则通气薄则发泄浓则发热（阴气润故下味浓则泄利阳气炎上故气浓则发热
味薄为少阴故通泄气薄为阳少故汗出发泄谓汗出也）壮火之气衰少火之气壮壮火食气气食少火壮火散气少火生气（气生
壮火故云壮火食气少火滋气故云气食少火以壮火食气故气得壮火则耗散以少火益气故气得少火则生长人之阳气壮少亦然
今按少而壮壮而衰理则然也）气味辛甘发散为阳酸苦涌泄为阴（续阴阳应象大论）阳气者若天与日失其所则折寿而不彰
（续谕人之有阳若天之有日天失其所则日不明人失其所则阳不固日不明则天暗昧阳不固则人夭折）故天运当以日光明（续
言火之生固宜借以阳气也）是故阳因而上卫外者也（续此明阳气营运之部分辅卫人身之正用也愚谓人之有阳如天之有日
天无日则暗人无阳则夭故天得以营运不息者以日之阳气盛也是以人身有阳得以上卫干外也）阳气者一日而主外（续昼则
阳气在外周身行二十五度）平旦人气生日中而阳气隆日西而阳气已虚气门乃闭（续夫气之有者皆自少而之壮积暖以成炎
炎极又凉物之理也故阳气平晓生日中盛日西而减虚也气门玄府也所以发泄经脉营卫之气故曰气门）是故暮而收拒无扰筋
骨无见雾露反此三时形乃困薄（续皆所以顺阳气也阳出则出阳藏则藏暮阳气衰内行阴分故宜收敛以拒虚邪扰筋骨则逆阳
精耗见雾露则寒湿具侵故顺此三时乃天真久远并生气通天论）阴中有阴阳中有阳平旦至日中天之阳阳中之阳也日中至黄
昏天之阳阳中之阴也（续日中阳盛故曰阳中之阳黄昏阴盛故曰阳中之阴阳气主昼故平旦至黄昏皆为天之阳而中复有阴阳
之殊）合夜至鸡鸣天之阴阴中之阴也鸡鸣至平旦天之阴阴中之阳也（续鸡鸣阳气未出故曰天之阴平旦阳气已升故曰阴中
之阳）故人亦应之夫言人之阴阳则外为阳内为阴言人身之阴阳则背为阳腹为阴言人身脏腑中之阴阳则脏者为阴腑者为阳
肝心脾肺肾五脏皆为阴胆胃大肠小肠膀胱三焦六腑皆为阳（续正理论曰三焦者有名无形上合于手心主下合右肾主谒道诸
气名为使者又曰足三焦者太阳之别名）所以欲知阴中之阴阳中之阳者何也为冬病在阴夏病在阳春病在阴秋病在阳皆视其
所在为施针石也故背为阳阳中之阳心也（续心为阳脏位处上焦以阳居阳故为阳中之阳又曰心为牡脏牡阳也）背为阳阳中
之阴肺也（续肺为阴脏位处上焦以阴居阳故为阳中之阴又曰肺为牝脏牝阴也）腹为阴阴中之阴肾也（续肾为阴脏位处下
焦以阴居阴故谓阴中之阴又曰肾为牝脏牝阴也）腹为阴阴中之阳肝也（续肝为阳脏位处中焦以阳居阴故谓阴中之阳又曰
肝为牝脏牝阳也）腹为阴阴中之至阴脾也（续脾为阴脏位处中焦以太阴居阴故谓阴中之至阴又曰脾为牝脏牝阴也）此皆
阴阳表里内外雌雄相输应也故以应天之阴阳也（续以其气象参合故能上应于天金匮真言论）天气通于肺（续居高故）地
气通于嗌（续以下故）风气通于肝（续风生木故）雷气通于心（续雷象火之有声故）谷气通于脾（续谷空虚脾受纳故）
雨气通于肾（续肾主水故）六经为川（续流注不息故）肠胃为海（续以皆受纳也经曰胃为水谷之海是曰）九窍为水注之
气（九窍之气流通不滞犹水之流注也）以天地为之阴阳（续以人事配象则近指天地以为阴阳即下文所云是也）阳之汗以
天地之雨名之（续汗泄于皮肤是阳气之发泄尔与天地间云腾雨降而相似也故此云然）阳之气以天地之疾风名之（续阳气
发散疾风飞扬故以应之）暴风象雷（续暴风鼓击鸣转有声与雷相似愚谓风雷阳也人之暴逆之气奔迫喘喝亦象风雷之象也）
逆气象阳（续逆气凌上阳气亦然）寒极生热热极生寒寒生气浊热气生清（续言正气也）清阳在下则生飧泄（火性急速不
得传化以阳躁也）浊气在上则生 胀（寒气痞塞不能和畅以阴静也 昌真切肉胀起也）此阴阳反作病之逆从也（续反谓
反复作谓作务反复作务则病如是）天不足西北故西北方阴也而人右耳目不如左明也（续在上故法天也）地不满东南故东
南方阳也而人左手足不如右强也（续在下故法地）曰何以然曰东方阳也阳者其精并于上精并于上则上明而下虚故使耳目
聪明而手足不便也西方阴也阴者其精并于下并于下则下盛而上虚故其耳目不聪明而手足便也故俱感于邪其在上则右甚在
下则左甚此天地阴阳所不能全也故邪居之（续夫阴阳之应天地犹水之在器也器圆则水圆器曲则水曲人之血气亦如是故随
不足则邪气留居之阴阳应象也）阴者藏精而起亟也阳者卫外而为固也（续言在人之用也亟数也起亟义未详愚谓起者起而
应也外有所召则内数起以应也如○以顺召则心以喜起而应之外以逆召则肝以怒起而应之之类也）阴不胜其阳则脉流薄疾
并乃狂（薄疾谓极虚而亟数也并谓盛实也狂谓狂走阳并于四肢则狂经曰四肢者谓阳之本阳盛则四肢实实则能登高而歌热
盛于身故弃衣欲走夫如是者皆为阴不胜其阳也）阳不胜其阴则五脏气争九窍不通（续九窍者内属于脏外设为官故五脏气
争则九窍不通目为肝之官鼻为肺之官口为脾之官耳为肾之官舌为心之官舌非通窍也金匮真言曰南方赤地入通于心开窍于
耳北方黑色入通于肾开窍于二阴故也）凡阴阳之要阳密乃固（续阴阳交会之要正在于阳气闭密而不妄泄耳密不妄泄乃生
气强固而能久长愚谓交会恐指男女言）两者不和若春无秋若冬无夏（续两谓阴阳和和合即交会也言绝阳阳和合之道者如
天四时有春无秋有冬无夏也所以然者绝废于生成也故圣人不绝和合之道但贵闭密以守固天真法也）固而和之是谓圣度（续
固阳气盛发中外相应贾勇有余乃相交合则圣人交会之制度也）故阳强不能密阴气乃绝（续阳强而不能闭密则阴泄泻而精
气竭绝矣）阴平阳闭精神乃治（续阴气和平阳气闭密则精神之用日益治也）阴阳离决精气乃绝（续在阴不和平阳不闭密
强用施泻耗损天真二气分离经络决惫则精气不化乃绝流通也生气通天论）
黄帝问道：阴阳，是天地运行的规律（即变化生成的道理，《易经》说“一阴一阳之谓道”就是这个意思），也是万物的总纲（即生长、化育、成熟、收藏的纲领。又说阳气赋予正气以生成，阴气主持确立形体，所以成为万物的总纲）。它是变化的根源（我按：化是施加变化，变是消散转化。气的施加变化称为“生气”，气的消散转化称为“极”。《内经》说：“物的生长源于物（阴）的变化，物的终结源于变（阳）。”由此可知万物无法逃脱阴阳的影响，所以说它是父母。王冰注解说这是不同类事物的作用，如鹰化为鸠、腐草化为萤火虫等，都是因变化而成异类之物）。它是生与死的根本（即寒暑的作用。万物感受阳气温煦而生存，感受阴气寒冷而死亡，所以知道生死的根本在于阴阳的运化）。它也是神明的居所（即官府。意思是为什么生杀变化如此多端呢？因为神明居于其中。《易经》说“阴阳不测之谓神”，也说神明居于其中。又说合散不可预测，生化无穷无尽，如果不是神明运作，谁能做到呢？○详细看这段内容与《天元纪大论》相同，但注释颇有差异）。治病必须探求根本（我认为这个“本”指的就是阴阳）。所以，积聚的阳气上升形成天，积聚的阴气下沉形成地（说明阴阳作为天地之道的原因就在这里）。阴主静，阳主动（说明应物运用中的标格）。阴主生养，阴主长育，阳主肃杀，阴主闭藏（说明前述天地生杀的不同作用。有人怀疑“阴长阳杀”的含义，按《周易》八卦分布四方，坤卦属阴，位于西南角，时间在六七月之交，正是万物茂盛生长的时节，怎能说阴没有长的道理呢？乾卦位于戌亥之分，时间在九月十月之交，正是万物收敛肃杀的时节，谁说阳没有杀的道理呢？这句话也见于《天元纪大论》，其说法自然有所不同）。阳能化气，阴能成形。天在上，地在下，是万物的上下方位（观察它们的覆盖承载，就可以知道万物的上下位置。○雪斋说：上下指覆盖和承载）。阴阳就像血气中的男女（阴主血，阳主气；阴生女，阳生男）。左右是阴阳运行的道路（阴阳之气在左右循环，所以左右是阴阳的道路。杨上善说：阴气右行，阳气左行，说的就是这种情况。○关于间气的说法详见《六微旨大论》）。水和火是阴阳的征兆（征是信验，兆是先兆。用水火的寒热来彰显验证阴阳的先兆。又说观察水火之气，就可以明白阴阳的征兆了）。阴阳是万物变化的原始动力（谓阴阳是变化生成的原始。○详细看从“天地者”到“能始也”这一段与《天元纪大论》内容相近，但注释颇有差异）。所以说，阴在内，是阳的守持者；阳在外，是阴的役使者（阴主静，所以作为阳的镇守；阳主动，所以作为阴的役使。见《阴阳应象大论》）。清阳上升为天，浊阴下降为地。地气上升变成云，天气下降变成雨。雨出于地气，云出于天气（阴气凝结向上结合而成云，阳气散发向下流动而注为雨。雨从云施化，所以说雨出地；云凭气交合，所以说云出天。这是天地的阴阳。人身上的清浊也是如此）。所以，清阳出于上窍（耳目口鼻），浊阴出于下窍（前阴后阴）。这遵循“本乎天者亲上，本乎地者亲下，各从其类”的道理。清阳发散于腠理（这是无形的气），浊阴走注于五脏（这是有质的形。○腠理是渗泄之门，所以清阳在此发散施布；五脏是包藏之所，所以浊阴在此走集聚结）。清阳充实四肢，浊阴归入六腑（四肢外动，所以清阳充实它们；六腑内化，所以浊阴归入它们）。水属阴，火属阳（水冷而静，故为阴；火热而躁，故为阳）。阳代表气，阴代表味（气散布，故阳为之；味从形，故阴为之。现在按：这里说“阳为气，阴为味”，是从天地阴阳化化的角度而言。阳在天成象，称为气；阴在地成形，称为味）。味滋养形，形依赖气（雪斋说：地之气）。气滋养精，精依赖化（形食用味，所以味归形；气养育形，所以形归气；精食用气，所以气归精；化生精，所以精归化。○雪斋说：天之化）。精食用气，形食用味（气化则精生，味和则形长，所以说“食”）。化产生精气，气产生形（即气养育形。王冰注：精微之气，只有血才能化成有形质的物质，气运行营立，所以这两者各自奉养生命。○雪斋说：化是天化，气是地气）。味滋养形，气损伤精（超过节制就会这样。现在按：形食用味，味过量则伤形；精食用气，气郁滞或耗损则伤精）。精转化为气，气被味所伤（精依靠化养则食用气，精若化生则不食用气。精血内结，郁积为秽腐，攻冲胃腑，则五味剧烈不适，不能入口。女人怀孕，精化百日，都受味的伤害。现在按：五味入口，藏于胃以滋养五脏之气，气通则伤，气伤于味。○雪斋说：上文精与气为一类，形与味为一类，是分别言之；此二句乃交互言之。“精化为气”见其交相益气，“气伤于味”见其互相损也）。阴味出于下窍，阳气出于上窍（味有质，所以下流于便泄之窍；气无形，所以上出于呼吸之门）。味浓者为纯阴，味薄者为阴中之阳；气浓者为纯阳，气薄者为阳中之阴（阳为气，气浓者为纯阳；阴为味，味浓者为纯阴。所以味薄者为阴中之阳，气薄者为阳中之阴）。味浓则泻下，味薄则通气；气薄则发泄，气浓则发热（阴气润下，所以味浓则泄利；阳气炎上，所以气浓则发热。味薄属少阴，故通泄；气薄属阳少，故汗出发泄，谓汗出也）。壮火之气衰退，少火之气旺盛。壮火食气，气食少火。壮火散气，少火生气（气生壮火，所以说壮火食气；少火滋气，所以说气食少火。因为壮火食气，所以气得壮火则耗散；因为少火益气，所以气得少火则生长。人的阳气壮少亦然。现在按：少而壮，壮而衰，道理确实如此）。气味中，辛甘发散属阳，酸苦涌泄属阴（见《阴阳应象大论》）。人体的阳气就像天上的太阳，如果失去它的位置，就会折寿而不显赫（比喻人有阳气如同天有日。天失其所则日不明，人失其所则阳不固。日不明则天暗昧，阳不固则人夭折）。所以天的运转应当依靠太阳的光明（说明火的生成固然应该借助阳气）。因此，阳气位于上部，护卫体表（说明阳气营运的部位及辅卫人身正用的功能。我认为人有阳气如同天有太阳。天无日则暗，人无阳则夭。所以天得以营运不息，是因为日的阳气盛。因此人身有阳气得以向上护卫体表）。阳气在一天之中主要主管外部活动（白天阳气在外部，周身运行二十五度）。清晨人气初生，中午阳气最盛，傍晚阳气已虚，气门关闭（气有生有灭，都是从少到壮，积累温暖而成炎热，炎热至极又转凉，这是物的道理。所以阳气平旦时生，中午盛，傍晚减虚。气门即玄府，是发泄经脉营卫之气的门户，所以说气门）。所以到了晚上就要收敛拒邪，不要扰动筋骨，不要暴露于雾露之中。违背这三个时辰的规律，身形就会困乏薄弱（这些都是为了顺应阳气。阳出则出，阳藏则藏。傍晚阳气衰，内行阴分，所以宜收敛以拒虚邪。扰筋骨则逆阳，精耗；见雾露则寒湿侵袭。顺应这三时的规律，才能保持天真长久，并见《生气通天论》）。阴中有阳，阳中有阴。从平旦到日中，是天的阳，属于阳中之阳；从日中到黄昏，是天的阳，属于阳中之阴（日中阳盛，故曰阳中之阳；黄昏阴盛，故曰阳中之阴。阴阳主昼，所以平旦至黄昏皆为天之阳，但其中又有阴阳的区别）。合夜到鸡鸣，是天的阴，属于阴中之阴；从鸡鸣到平旦，是天的阴，属于阴中之阳（鸡鸣时阳气未出，故曰天之阴；平旦时阳气已升，故曰阴中之阳）。所以人也对应这种规律。如果说人的阴阳，则外为阳，内为阴；如果说人身部的阴阳，则背为阳，腹为阴；如果说人身脏腑中的阴阳，则脏者为阴，腑者为阳。肝、心、脾、肺、肾五脏皆为阴；胆、胃、大肠、小肠、膀胱、三焦六腑皆为阳（《正理论》说：三焦者有名无形，上合于心主，下合右肾，主谒道诸气，名为使者。又说足三焦者是太阳的别名）。为什么要知道阴中之阳、阴中之阳呢？因为冬病在阴，夏病在阳，春病在阴，秋病在阳，都要视其所在部位来施针石。所以背为阳，阳中之阳是心（心为阳脏，位处上焦，以阳居阳，故为阳中之阳。又说心为牡脏，牡即阳）。背为阳，阳中之阴是肺（肺为阴脏，位处上焦，以阴居阳，故为阳中之阴。又说肺为牝脏，牝即阴）。腹为阴，阴中之阴是肾（肾为阴脏，位处下焦，以阴居阴，故谓阴中之阴。又说肾为牝脏，牝即阴）。腹为阴，阴中之阳是肝（肝为阳脏，位处中焦，以阳居阴，故谓阴中之阳。又说肝为牝脏，牝即阳）。腹为阴，阴中之至阴是脾（脾为阴脏，位处中焦，以太阴居阴，故谓阴中之至阴。又说脾为牝脏，牝即阴）。这些都是阴阳表里内外雌雄相互输注对应的关系，所以能够对应天的阴阳（以其气象参合，故能上应于天。见《金匮真言论》）。天气通于肺（居高故）。地气通于咽嗌（以下故）。风气通于肝（风生木故）。雷气通于心（雷象火之有声故）。谷气通于脾（谷空虚，脾受纳故）。雨气通于肾（肾主水故）。六经如同河流（流注不息故）。肠胃如同大海（皆受纳也。经曰：胃为水谷之海，是曰）。九窍如同水流注入的气（九窍之气流通不滞，犹水之流注也）。以天地作为阴阳的象征（以人事配象，则近指天地以为阴阳，即下文所说的那样）。阳的汗，用天地的雨来命名（汗泄于皮肤，是阳气之发泄，与天地间云腾雨降相似，故此云然）。阳的气，用天地的疾风来命名（阳气发散，疾风飞扬，故以应之）。暴风像雷（暴风鼓击鸣转有声，与雷相似。我认为风雷属阳，人的暴逆之气奔迫喘喝，也象风雷之象）。逆气像阳（逆气凌上，阳气亦然）。寒极生热，热极生寒。寒生气，浊热气生清（言正气也）。清阳在下则生飧泄（火性急速，不得传化，以阳躁也）。浊气在上则生胀（寒气痞塞，不能和畅，以阴静也。昌真切，肉胀起也）。这是阴阳反作，病之逆从（反谓反复，作谓作务。反复作务则病如是）。天不足于西北，所以西北方属阴，而人的右耳目不如左明（在上故法天）。地不满于东南，所以东南方属阳，而人的左手足不如右强（在下故法地）。问：为什么这样？答：东方属阳，阳者的精气并于上。精并于上，则上明而下虚，所以使耳目聪明而手足不便。西方属阴，阴者的精气并于下。并于下，则下盛而上虚，所以其耳目不聪明而手足便。所以都感于邪，在上则右侧严重，在下则左侧严重。这是天地阴阳所不能全备的地方，所以邪气居之（夫阴阳之应天地，犹水之在器也。器圆则水圆，器曲则水曲。人之血气亦如是，故随不足则邪气留居之。见《阴阳应象大论》）。阴的作用是藏精而起亟，阳的作用是卫外而为固（言在人之用也。亟，数也。起亟义未详。我认为起者，起而应也。外有所召，则内数起以应也。如顺召则心以喜起而应之，外以逆召则肝以怒起而应之类也）。阴不胜其阳，则脉流薄疾，并乃狂（薄疾谓极虚而亟数也。并谓盛实也。狂谓狂走。阳并于四肢则狂。经曰：四肢者，阳之本也。阳盛则四肢实，实则能登高而歌。热盛于身，故弃衣欲走。夫如是者，皆为阴不胜其阳也）。阳不胜其阴，则五脏气争，九窍不通（九窍者内属于脏，外设为官。故五脏气争则九窍不通。目为肝之官，鼻为肺之官，口为脾之官，耳为肾之官，舌为心之官。舌非通窍也。《金匮真言》曰：南方赤色，入通于心，开窍于耳；北方黑色，入通于肾，开窍于二阴，故也）。凡阴阳的要领，在于阳气密固乃能坚固（阴阳交会之要，正在于阳气闭密而不妄泄耳。密不妄泄，乃生气强固而能久长。愚谓交会恐指男女言）。两者不和，就像春天没有秋天，冬天没有夏天（两谓阴阳。和合即交会也。言绝阳阳和合之道者，如天四时有春无秋、有冬无夏也。所以然者，绝废于生成也。故圣人不绝和合之道，但贵闭密以守固天真之法也）。固而和之，是谓圣度（续固阳气盛发，中外相应，贾勇有余，乃相交合，则圣人交会之制度也）。所以阳强不能密，阴气乃绝（阳强而不能闭密，则阴泄泻而精气竭绝矣）。阴平阳秘，精神乃治（阴气和平，阳气闭密，则精神之用日益治也）。阴阳离决，精气乃绝（在阴不和平，阳不闭密，强用施泻，耗损天真。二气分离，经络决惫，则精气不化，乃绝流通也。见《生气通天论》）
Yellow Emperor asked: Yin and Yang are the principles of Heaven and Earth (i.e., the Dao of change and generation; as stated in the *Yijing*, "One Yin and one Yang is called the Dao"). They are the general guidelines of all things (i.e., the guidelines for growth, transformation, maturation, and storage. It is also said that Yang endows righteous Qi to generate, while Yin acts as the host to establish form, thus becoming the guideline of all things). They are the parents of change (My note: 'Hua' refers to the application of change, and 'Bian' refers to dispersion and transformation. The application of Qi is called "Sheng Qi" (generating Qi), and the dispersion and transformation of Qi is called "Ji" (extremity). The *Neijing* states: "The generation of things comes from Wu (Yin/Transformation), and the extremity of things comes from Bian (Yang/Change)." From this, we know that all things cannot escape Yin and Yang, hence they are called parents. Wang Bing's commentary explains this as the function of different species, such as eagles transforming into turtledoves or rotten grass transforming into fireflies, all becoming different species through change). They are the origin of life and death (i.e., the function of cold and heat. All things feel the warmth of Yang Qi to live and feel the cold of Yin Qi to die; thus, it is known that the origin of life and death lies in the operation of Yin and Yang). They are the mansion of divine spirit (i.e., government office. Why are there so many variations in life, death, and change? Because the Divine Spirit resides within. The *Yijing* says, "Unfathomable Yin and Yang is called Shen (Spirit)," also implying it resides within. It is also said that union and dispersion are unfathomable, and biological generation is infinite; without the operation of the Divine Spirit, who could achieve this? ○ Detailed comparison with the *Tianyuanji Dalun* shows similarities, but the commentary differs significantly). In treating disease, one must seek the root (I believe this "root" refers to Yin and Yang). Therefore, accumulated Yang Qi forms Heaven, and accumulated Yin Qi forms Earth (explaining why Yin and Yang are the principles of Heaven and Earth here). Yin is quiet, Yang is active (describing the standards of responding to things). Yin generates and grows, Yang kills and stores (clarifying the distinct functions of Heaven and Earth in life and death. Some doubt the meaning of "Yin grows, Yang kills." According to the *Yijing*, the Eight Trigrams are distributed in four directions. Kun belongs to Yin, located in the southwest corner, during the transition of June and July, when all things flourish. How can one say Yin does not grow? Qian is located in the Xu-Hai division, during the transition of September and October, when all things are harvested and killed. Who says Yang does not kill? This phrase also appears in the *Tianyuanji Dalun*, with its own explanation). Yang transforms into Qi, Yin forms into substance. Heaven is above, Earth is below, representing the upper and lower positions of all things (Observing their covering and bearing, one can know the upper and lower positions of all things. ○ Xuezhai says: Upper and lower refer to covering and bearing). Yin and Yang are like male and female in Blood and Qi (Yin governs Blood, Yang governs Qi; Yin gives birth to females, Yang gives birth to males). Left and Right are the pathways of Yin and Yang (Qi of Yin and Yang circulates left and right, so Left and Right are the pathways of Yin and Yang. Yang Shangshan said: Yin Qi moves right, Yang Qi moves left, referring to this. ○ The theory of Interstitial Qi is detailed in the *Liuzhi Da Lun*). Water and Fire are the omens of Yin and Yang (Zheng means trust/test, Zhao means omen/presage. Using the coldness of water and heat of fire to manifest and verify the presage of Yin and Yang. It is also said that observing the Qi of Water and Fire makes the omens of Yin and Yang clear). Yin and Yang are the initial cause of change in all things (Referring to Yin and Yang as the original source of change and generation. ○ Comparing from "Heaven and Earth..." to "...initial cause," this section is similar to the *Tianyuanji Dalun*, but the commentary differs). Thus it is said: Yin inside is the guardian of Yang; Yang outside is the servant of Yin (Yin is quiet, thus acting as the guard of Yang; Yang is active, thus acting as the servant of Yin. See *Yinying Xiang Dalun*). Clear Yang rises to form Heaven, Turbid Yin descends to form Earth. Earth Qi rises to become Cloud, Heaven Qi descends to become Rain. Rain comes from Earth Qi, Cloud comes from Heaven Qi (Yin Qi condenses upward to combine into Cloud; Yang Qi disperses downward to flow into Rain. Rain is disseminated from Cloud, hence "Rain comes from Earth"; Cloud relies on Qi interaction, hence "Cloud comes from Heaven." This is the Yin and Yang of Heaven and Earth. The Clear and Turbid in the human body are similar). Therefore, Clear Yang exits through the upper orifices (eyes, ears, mouth, nose), and Turbid Yin exits through the lower orifices (urethra and anus). This follows the principle: "Those originating from Heaven tend upward; those originating from Earth tend downward; each follows its kind." Clear Yang disperses into the Couli (interstices/skin pores) (this is formless Qi), and Turbid Yin travels to the Five Zang Organs (this is substantial form. ○ Couli are the gates of渗泄 (seepage and excretion), so Clear Yang disperses there; the Five Zang Organs are repositories, so Turbid Yin gathers there). Clear Yang fills the Four Limbs, and Turbid Yin returns to the Six Fu Organs (The Four Limbs move externally, so Clear Yang fills them; the Six Fu Organs transform internally, so Turbid Yin returns to them). Water is Yin, Fire is Yang (Water is cold and quiet, thus Yin; Fire is hot and active, thus Yang). Yang represents Qi, Yin represents Taste (Qi scatters, thus Yang; Taste follows form, thus Yin. Note: Here, "Yang is Qi, Yin is Taste" refers to the transformation of Heaven and Earth Yin and Yang. Yang manifests in Heaven as Qi; Yin takes form on Earth as Taste). Taste nourishes Form, Form relies on Qi (Xuezhai says: Earth Qi). Qi nourishes Essence, Essence relies on Transformation (Form eats Taste, so Taste returns to Form; Qi nourishes Form, so Form returns to Qi; Essence eats Qi, so Qi returns to Essence; Transformation generates Essence, so Essence returns to Transformation. ○ Xuezhai says: Heavenly Transformation). Essence eats Qi, Form eats Taste (Qi transformation generates Essence, Taste harmony grows Form, hence "eats"). Transformation generates Clear and Turbid Qi, Qi generates Form (i.e., Qi nourishes Form. Wang Bing's note: Subtle Qi, only Blood can transform into substantial form; Qi operates and establishes Ying, so these two each sustain life. ○ Xuezhai says: Transformation is Heavenly, Qi is Earthly). Taste nourishes Form, Qi injures Essence (Exceeding moderation causes this. Note: Form eats Taste; excessive Taste injures Form; Essence eats Qi; stagnant or depleted Qi injures Essence). Essence transforms into Qi, Qi is injured by Taste (If Essence relies on Transformation for nourishment, it eats Qi; if Essence transforms, it does not eat Qi. If Essence and Blood accumulate internally, stagnate into filth, and attack the Stomach, the five tastes become harsh and cannot enter. For pregnant women, Essence transforms for a hundred days, all affected by Taste. Note: Five Tastes enter the mouth, store in the Stomach to nourish the Qi of the Five Zang Organs; if Qi flows smoothly, it injures; Qi is injured by Taste. ○ Xuezhai says: Previously, Essence and Qi were one category, Form and Taste another, discussed separately; these two sentences discuss them interactively. "Essence transforms into Qi" shows mutual benefit; "Qi is injured by Taste" shows mutual harm). Yin Taste exits through the lower orifices, Yang Qi exits through the upper orifices (Taste has substance, so it flows down to the excretory orifices; Qi is formless, so it exits up through the respiratory gate). Strong Taste is Pure Yin, Weak Taste is Yin containing Yang; Strong Qi is Pure Yang, Weak Qi is Yang containing Yin (Yang is Qi, strong Qi is Pure Yang; Yin is Taste, strong Taste is Pure Yin. Thus, weak Taste is Yin containing Yang, weak Qi is Yang containing Yin). Strong Taste purges downward, weak Taste promotes circulation; Weak Qi disperses outward, Strong Qi generates heat (Yin Qi moistens downward, so strong Taste purges; Yang Qi flares upward, so strong Qi generates heat. Weak Taste belongs to Shaoyin, thus promoting purgation; weak Qi belongs to lesser Yang, thus sweating and dispersing, meaning sweat output). Vigorous Fire diminishes Qi, Mild Fire strengthens Qi. Vigorous Fire consumes Qi, Qi nourishes Mild Fire. Vigorous Fire dissipates Qi, Mild Fire generates Qi (Qi generates Vigorous Fire, hence "Vigorous Fire consumes Qi"; Mild Fire nourishes Qi, hence "Qi nourishes Mild Fire." Because Vigorous Fire consumes Qi, Qi dissipated by Vigorous Fire is exhausted; because Mild Fire benefits Qi, Qi generated by Mild Fire grows. Human Yang Qi is similarly affected. Note: Less becomes strong, strong becomes weak; this is indeed the principle). Among flavors and aromas, Pungent and Sweet disperse and belong to Yang; Sour and Bitter induce vomiting and purging and belong to Yin (See *Yinying Xiang Dalun*). The Yang Qi of the human body is like the Sun in the sky; if it loses its proper position, lifespan is shortened and brilliance is obscured (Metaphor: Human Yang Qi is like the Heavenly Sun. If Heaven loses its position, the Sun is unclear; if humans lose their position, Yang is insecure. If the Sun is unclear, Heaven is dim; if Yang is insecure, humans suffer premature death). Therefore, the movement of Heaven relies on the brightness of the Sun (Explaining that the generation of Fire should indeed borrow Yang Qi). Thus, Yang Qi is located superiorly and guards the exterior (Explaining the location of Yang Qi operation and its auxiliary role in protecting the body's upright Qi. I believe having Yang Qi in humans is like having the Sun in Heaven. Without the Sun, Heaven is dark; without Yang, humans perish. Thus, Heaven operates endlessly due to the abundance of Solar Yang Qi. Similarly, humans have Yang Qi to guard the exterior superiorly). Yang Qi mainly governs the exterior in a day (During the day, Yang Qi is external, circulating throughout the body twenty-five times). At dawn, Human Qi arises; at noon, Yang Qi is peak; at sunset, Yang Qi is deficient, and the Gate of Qi closes (Qi has existence and extinction, growing from little to strong, accumulating warmth to become hot, and cooling when extreme. This is the nature of things. Thus, Yang Qi arises at dawn, peaks at noon, and declines at sunset. The Gate of Qi is the Xuanfu, the portal for expelling Jingmai, Ying, and Wei Qi, hence called the Gate of Qi). Therefore, at night, one should gather and reject evil, not disturb sinews and bones, and avoid mist and dew. Violating these three time periods leads to physical exhaustion and weakness (All these are to follow Yang Qi. When Yang emerges, one goes out; when Yang hides, one hides. At dusk, Yang Qi declines and enters the Yin aspect, so one should gather to reject empty evil. Disturbing sinews and bones opposes Yang, consuming essence; seeing mist and dew invites cold-dampness. Following these three time periods preserves Tianzhen longevity and is seen in the *Shengqi Tongtian Lun*). There is Yin within Yang, and Yang within Yin. From dawn to noon is Heavenly Yang, specifically Yang within Yang; from noon to dusk is Heavenly Yang, specifically Yin within Yang (Noon is peak Yang, hence Yang within Yang; dusk is peak Yin, hence Yin within Yang. Yin and Yang govern the day, so dawn to dusk is Heavenly Yang, but with internal Yin-Yang distinctions). From nightfall to rooster crow is Heavenly Yin, specifically Yin within Yin; from rooster crow to dawn is Heavenly Yin, specifically Yang within Yin (At rooster crow, Yang Qi has not yet emerged, hence Heavenly Yin; at dawn, Yang Qi has risen, hence Yang within Yin). Thus, humans correspond to this pattern. Regarding human Yin and Yang: Exterior is Yang, Interior is Yin. Regarding body parts: Back is Yang, Abdomen is Yin. Regarding Zang-Fu organs: Zang are Yin, Fu are Yang. The Liver, Heart, Spleen, Lung, and Kidney (Five Zang) are all Yin; the Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, and Sanjiao (Six Fu) are all Yang (The *Zheng Lilun* states: Sanjiao has name but no form, connects superiorly with Xinzhui and inferiorly with the right Kidney, governs the pathways of various Qi, named Messenger. Also, Foot Sanjiao is an alias of Taiyang). Why know Yin within Yang and Yang within Yin? Because winter diseases are in Yin, summer diseases in Yang, spring diseases in Yin, autumn diseases in Yang; treatment with needles and stones depends on the location. Thus, the Back is Yang, and the Yang within Yang is the Heart (Heart is a Yang Zang, located in the Upper Jiao, residing in Yang with Yang, hence Yang within Yang. Also, Heart is a Male Zang, Male being Yang). The Back is Yang, and the Yin within Yang is the Lung (Lung is a Yin Zang, located in the Upper Jiao, residing in Yang with Yin, hence Yin within Yang. Also, Lung is a Female Zang, Female being Yin). The Abdomen is Yin, and the Yin within Yin is the Kidney (Kidney is a Yin Zang, located in the Lower Jiao, residing in Yin with Yin, hence Yin within Yin. Also, Kidney is a Female Zang, Female being Yin). The Abdomen is Yin, and the Yang within Yin is the Liver (Liver is a Yang Zang, located in the Middle Jiao, residing in Yin with Yang, hence Yang within Yin. Also, Liver is a Female Zang, Female being Yang). The Abdomen is Yin, and the Supreme Yin within Yin is the Spleen (Spleen is a Yin Zang, located in the Middle Jiao, residing in Yin with Taiyin, hence Supreme Yin within Yin. Also, Spleen is a Female Zang, Female being Yin). These are the mutual transmission and correspondence of Yin-Yang, Interior-Exterior, Male-Female, thus corresponding to Heavenly Yin and Yang (Matching celestial phenomena, thus corresponding to Heaven. See *Jinkui Zhenyan Lun*). Heavenly Qi connects with the Lung (High position). Earthly Qi connects with the throat (Low position). Wind Qi connects with the Liver (Wind generates Wood). Thunder Qi connects with the Heart (Thunder resembles Fire with sound). Grain Qi connects with the Spleen (Grain is hollow, Spleen receives). Rain Qi connects with the Kidney (Kidney governs Water). The Six Meridians are like rivers (Flowing incessantly). The Intestines and Stomach are like seas (Receiving all. Scripture says: Stomach is the Sea of Water and Grain). The Nine Orifices are like water flowing gas (Qi of the nine orifices flows without stagnation, like water flow). Using Heaven and Earth as symbols of Yin and Yang (Matching human affairs to images, pointing to Heaven and Earth as Yin and Yang, as stated below). Sweat of Yang is named after Rain of Heaven and Earth (Sweat exudes from skin, a release of Yang Qi, similar to clouds rising and rain falling in nature, hence this name). Qi of Yang is named after Gales of Heaven and Earth (Yang Qi disperses, gales fly, thus corresponding). Violent wind resembles thunder (Violent wind beats and sounds, resembling thunder. I believe Wind and Thunder are Yang; violent rebellious Qi in humans rushing and panting also resembles Wind and Thunder). Rebellious Qi resembles Yang (Rebellious Qi surges upward, so does Yang). Extreme Cold generates Heat, Extreme Heat generates Cold. Cold generates Qi, Turbid Heat generates Clear (Speaking of Righteous Qi). If Clear Yang is below, it causes undigested food diarrhea (Fire nature is rapid, cannot transmit and transform, due to Yang activity). If Turbid Qi is above, it causes distension (Cold Qi blocks, cannot harmonize, due to Yin quietness. Chang zhen qie, flesh swelling). This is reversal of Yin and Yang, the reverse and direct nature of disease (Fan means reversal, Zuo means action. Repeated action leads to such disease). Heaven is insufficient in the Northwest, so the Northwest direction is Yin, and human right ear and eye are less bright than the left (Superior, modeling Heaven). Earth is incomplete in the Southeast, so the Southeast direction is Yang, and human left hand and foot are weaker than the right (Inferior, modeling Earth). Question: Why? Answer: East is Yang, Yang essence gathers upward. Essence gathering upward makes the upper bright and lower deficient, making eyes and ears sharp but hands and feet inconvenient. West is Yin, Yin essence gathers downward. Essence gathering downward makes the lower full and upper deficient, making eyes and ears dull but hands and feet agile. Thus, when both are affected by evil, if above, the right is worse; if below, the left is worse. This is where Heaven and Earth Yin and Yang are incomplete, so evil resides there (Yin-Yang response to Heaven and Earth is like water in vessels. Round vessel holds round water, curved vessel holds curved water. Human blood and Qi are similar, so evil stays where there is deficiency. See *Yinying Xiang Dalun*). The function of Yin is storing Essence and responding frequently; the function of Yang is guarding the exterior and maintaining solidity (Function in humans. Ji means frequent. Meaning of Qi Ji is unclear. I believe Qi means responding. External summons cause internal frequent responses. E.g., harmonious summons make Heart respond with joy; adverse external summons make Liver respond with anger). If Yin cannot overcome Yang, pulse flows rapidly and forcefully, leading to mania (Bo Ji means extremely deficient and rapid. Bing means excess/full. Kuang means running wildly. Yang merging with Four Limbs causes mania. Scripture says: Four Limbs are the root of Yang. Yang excess makes Four Limbs solid, allowing climbing and singing. Heat excess in body causes discarding clothes and running. Such cases are all Yin failing to overcome Yang). If Yang cannot overcome Yin, Five Zang Qi conflict, Nine Orifices block (Nine Orifices connect internally to Zang and externally to organs. Thus, Zang Qi conflict blocks Nine Orifices. Eyes are Liver organ, Nose is Lung organ, Mouth is Spleen organ, Ears are Kidney organ, Tongue is Heart organ. Tongue is not a clear orifice. *Jinkui Zhenyan Lun* says: South Red color enters Heart, opens to Ears; North Black color enters Kidney, opens to Two Yins, hence). The key of Yin and Yang is that Yang must be dense to be solid (The key of Yin-Yang intersection lies in Yang Qi being closed and dense, not leaking randomly. Density prevents random leakage, strengthening Sheng Qi for longevity. I believe intersection may refer to male-female union). If the two do not harmonize, it is like Spring without Autumn, Winter without Summer (Two refers to Yin and Yang. Harmony is intersection. Saying the Dao of Yang-Yang harmony is cut off is like Heaven having seasons with Spring but no Autumn, Winter but no Summer. This is because generation is abandoned. Thus, sages do not cut the Dao of harmony but value closing and density to preserve Tianzhen method). Solid and harmonious is called Sage's Measure (Continuing: Solid Yang Qi flourishes, interior and exterior correspond, bravery overflows, then intersects, which is the Sage's measure of intersection). Thus, if Yang is strong but not dense, Yin Qi perishes (If Yang is strong but not closed/dense, Yin leaks and Essence/Qi exhausts). When Yin is peaceful and Yang is dense, Spirit is governed (When Yin Qi is peaceful and Yang Qi is dense, the use of Spirit improves daily). If Yin and Yang separate and decide, Essence and Qi perish (If Yin is not peaceful and Yang is not dense, forcing use and leaking damages Tianzhen. Two Qi separate, meridians collapse, Essence/Qi do not transform, circulation ceases. See *Shengqi Tongtian Lun*)