平按∶此篇自篇首至末，见《素问》卷十二第四十五《厥论》篇，又见《甲乙经》
卷七第三，又见《巢氏病源》卷十二《冷热病诸候·寒热厥候》篇，惟编次前后略异。
黄帝问于岐伯曰∶厥之寒热者何也？（夫厥者，气动逆也。气之失逆，有寒有热，
故曰厥寒热也。九月反，逆气。平按∶注气之失逆，袁刻之作动。）岐伯曰∶阳气衰于
下，则为寒厥；阴气衰于下，则为热厥。（下，谓足也。足之阳气虚也，阴气乘之足冷，
名曰寒厥。足之阴气虚也，阳气乘之足热。名曰热厥也。）黄帝曰∶热厥之为热也，必
起足下何也？（寒热逆之气，生于足下，令足下热，不生足上何也？）岐伯曰∶阳起于
五趾之表，集于足下而热于足心，故阳胜则足下热。（五趾表者，阳也。足心者，阴也。
阳生于表，以温足下。今足下阴虚阳胜，故足下热，名曰热厥也。平按∶阳起于五趾
之表《素问》作阳气起于足五趾之表，新校正云∶“《甲乙》阳气起于足作走于足，起
当作走。”今本《甲乙》仍作起。按足之三阳，从头走足，自以走字为允。又《素问》、
《甲乙》表下有阴脉者三字；而热，热字作聚，巢氏亦作聚。注表者，者字袁刻脱。今
足下，今字袁刻作令。）黄
帝曰∶寒厥之为寒也，必从五趾始，上于膝下何也？岐伯曰∶阴气起于五趾之里，集于
膝下而聚于膝上，故阴气胜，则从五趾至膝上寒，其寒也，不从外，皆从内寒。黄帝曰∶
善。（五趾里，阴也。膝下至于膝上，阳也。今阳虚阴胜之，故膝上下冷也。膝上下冷，
不从外来，皆从五指之里，寒气上乘冷也。平按∶必从，必字袁刻脱。始上于膝下《素
问》、《甲乙》作而上于膝者。又《素问》皆从内寒，寒作也，《甲乙》无寒字，巢氏
作皆从内寒，与本书同。）
黄帝曰∶寒厥何失而然？（厥，失也。寒失之气，何所失逆，致令手足冷也？）
岐伯曰∶前阴者，宗筋之所聚也，太阴阳明之所合也。春夏则阳气多而阴气衰，秋冬则
阴气盛而阳气衰。（大便处为后阴，阴器为前阴也。宗，总也。人身大筋总聚以为前
阴也。手太阴脉络大肠，循胃口，足太阴脉络胃，手阳明脉属大肠，足阳明脉属胃，手
足阴阳之脉，皆主水谷，共以水谷之气，资于诸筋，故令足太阴、足少阴、足厥阴、足
阳明等诸脉聚于阴器，以为宗筋，故宗筋太阴阳明之所合也。春夏为阳，故人足阳明春夏
气盛；秋冬为阴，故人足太阴秋冬气盛也。平按∶前阴者宗筋之所聚《甲乙》作厥阴者
众筋之所聚，《素问》新校正云∶“《甲乙》作厥阴者众筋之所聚。全元起云∶前阴者，
厥阴也。与王注异，亦自一说。”巢氏阴上无前字。阳气多，多字原抄不全，《素问》、
《甲乙》、巢氏均作多，袁刻作盛。阴气衰，衰字《素问》、《甲乙》均作少。）此人
者质壮，以秋冬夺于所用，下气上争，未能复，精气溢下，邪气且从之而上，气居于中，
阳气衰，不能渗营其经络，故阳气日损，阴气独在，故手足为之寒。（此人，谓是寒厥
手足冷人也。其人形体壮盛，从其所欲，于秋冬阳气衰时，入房太甚
有伤，故曰夺于所用。因夺所用，则阳气上虚，阴气上争，未能和复，精气溢泄益虚，
寒邪之气因虚上乘，以居其中，以寒居中，阳气衰虚。夫阳气者，卫气也。卫气行于脉
外，渗灌经络以营于身，以寒邪居上，卫气日损，阴气独用，故手足冷，名曰寒厥也。
平按∶未能复《素问》作不能复。且从之而上，《素问》、巢氏且作因，《甲乙》作从
而上之。气居于中《甲乙》作所中二字。）黄帝曰∶热厥何如？岐伯曰∶酒入于胃，则
络脉满而经脉虚，脾主为胃行其津液者也，阴气虚则阳气入，阳气入则胃不和，胃不和
则精气竭，精气竭则不营其四肢。（酒为热液，故人之醉，酒先入并络脉之中，故经脉
虚也。脾本为胃行于津液，以灌四脏。今酒及食先满络中则脾脏阴虚，脾脏阴虚则脾经
虚，脾经既虚则阳气乘之，阳气聚脾中则谷精气竭，谷精气竭则不营四肢，阳邪独用，
故手足热也。）此人必数醉若饱已入房，气聚于脾中未得散，酒气与谷气相搏，热于中，
故热遍于身，故内热溺赤。夫酒气盛而 悍，肾气有衰，阳气独胜，故手足为之热。（此
具言得病所由。此人，谓手足热厥之人，数经醉酒及饱食，酒谷未消入房，气聚于脾脏，
二气相搏，内热于中，外遍于身，内外皆热，肾阴内衰，阳气外胜，手足皆热，名曰热
厥也。平按∶此人必数醉，袁刻脱必字。《素问》、《甲乙》饱已作饱以，未得散作不
得散，相搏作相薄，巢氏作相并。热于中《素问》作热盛于中，《甲乙》无此三字，巢
氏作热起于内。故内热溺赤《素问》、《甲乙》作内热而溺赤，巢氏溺作尿。有衰《甲
乙》作日衰，《素问》、巢氏并作有衰，袁刻作日。）黄帝问曰∶厥，或令人腹满，或
令人暴不知人，或至半日远至一日乃知人者，何也？（令人腹满及不知人，以为失逆称
为厥者，请闻所以。）岐伯曰∶阴气盛于上则下虚，下虚则腹胀满；（上，谓心腹也。
下，谓足下也。
上阳非无有阴，下阴非无有阳，气之常也。今阴气并盛于上，下虚故腹满也。平按∶
《甲乙》无胀字。巢氏阴气上有此由二字，无则下虚至下节阳气盛于上十四字。）阳气
盛于上，则下气重上而邪气逆，逆则阳气乱，乱则不知人。黄帝曰∶善。（心腹为阳，
下之阳气重上心腹，是为邪气逆乱，故不知人也。平按∶阳气盛于上《甲乙》作腹满二
字，注云∶”《素问》作阳气盛于上。”《素问》新校正云∶“当从《甲乙》之说。何
以言之？别按《甲乙》云∶阳脉下坠，阴脉上争，发尸厥。焉有阴气盛于上而又言阳气
盛于上。又按张仲景云∶少阴脉不至，肾气微，少精血，奔气促迫，上入胸膈，宗气反
聚，血结心下，阳气退下，热归阴股，与阴相动，令身不仁，此为尸厥。仲景言阳气退
下，则是阳气不得盛于上，故知当从《甲乙》也。”本书与《素问》同，与《甲乙》、
巢氏异，姑存以俟考。）
【平按】：本篇从开头到结尾，见于《素问》卷十二第四十五《厥论》篇，又见于《甲乙经》卷七第三，又见于《巢氏病源》卷十二《冷热病诸候·寒热厥候》篇，只是编排顺序前后略有不同。
黄帝问岐伯说：厥证出现寒象和热象的原因是什么呢？（所谓厥，是指气机逆乱。气机逆乱，有的表现为寒，有的表现为热，所以称为厥寒热。九月为阴气始生之时，若气机逆乱则致病。平按：杨上善注中“气之失逆”，袁刻本作“动”。）岐伯回答说：阳气在下部（足部）衰弱，就会发生寒厥；阴气在下部（足部）衰弱，就会发生热厥。（下部，指足部。足部阳气虚弱，阴气乘虚侵袭，导致足冷，称为寒厥。足部阴气虚弱，阳气乘虚侵袭，导致足热，称为热厥。）
黄帝说：热厥的热感，为什么一定从脚底开始呢？（寒热逆乱之气，产生于足下，使足下发热，而不是从足上产生，这是为什么呢？）岐伯回答说：阳经之气起始于足五趾的外侧，汇聚于足下并在足心发热，所以阳胜则足下发热。（足五趾外侧属阳。足心属阴。阳气生于体表，以温煦足下。如今足下阴虚而阳胜，所以足下发热，称为热厥。平按：《素问》原文作“阳气起于足五趾之表”，新校正云：“《甲乙经》作‘阳气起于足’，‘走于足’，‘起’当作‘走’。”今本《甲乙经》仍作“起”。按足之三阳经，从头走向足，以“走”字为妥。另外，《素问》、《甲乙经》在“表”字下有“阴脉者”三字；而“热”字，《甲乙经》作“聚”，《巢氏病源》也作“聚”。注文中“表者”的“者”字，袁刻本脱漏。今本“足下”的“今”字，袁刻本作“令”。）
黄帝说：寒厥的寒冷，为什么一定从足五趾开始，向上蔓延至膝下呢？岐伯回答说：阴经之气起始于足五趾的内侧，汇聚于膝下并聚集于膝上，所以阴气胜，则从足五趾至膝上都感到寒冷。这种寒冷，不是从外部侵入，都是由内部产生的寒邪所致。黄帝说：讲得好。（足五趾内侧属阴。膝下至膝上属阳。如今阳气虚而阴气胜，所以膝上下发冷。膝上下发冷，并非从外而来，都是从足五趾内侧，寒气上乘导致的寒冷。平按：“必从”的“必”字，袁刻本脱漏。“始上于膝下”，《素问》、《甲乙经》作“而上于膝者”。另外，《素问》作“皆从内寒”，“寒”作“也”，《甲乙经》无“寒”字，《巢氏病源》作“皆从内寒”，与本书相同。）
黄帝说：寒厥是因为什么失误才这样的？（厥，就是失的意思。寒性失逆之气，是在哪里失逆，导致手足寒冷呢？）岐伯回答说：前阴，是宗筋汇聚的地方，也是太阴经和阳明经交汇之处。春夏季节，人体阳气多而阴气少；秋冬季节，人体阴气盛而阳气衰。（肛门为后阴，生殖器为前阴。宗，即总括之意。人体的大筋总聚形成前阴。手太阴肺经脉络大肠，循行胃口；足太阴脾经脉络胃；手阳明大肠经属大肠；足阳明胃经属胃。手足阴阳经脉，都主管水谷精微，共同以水谷之气滋养各种筋脉，所以足太阴、足少阴、足厥阴、足阳明等经脉都汇聚于阴器，形成宗筋，所以说宗筋是太阴、阳明经所合之处。春夏为阳，所以人的足阳明经在春夏气盛；秋冬为阴，所以人的足太阴经在秋冬气盛。平按：“前阴者宗筋之所聚”，《甲乙经》作“厥阴者众筋之所聚”，《素问》新校正云：“《甲乙经》作‘厥阴者众筋之所聚’。全元起云：‘前阴者，厥阴也。’与王冰注不同，也是一种说法。”《巢氏病源》在“阴”字前无“前”字。“阳气多”的“多”字，原抄本不全，《素问》、《甲乙经》、《巢氏病源》均作“多”，袁刻本作“盛”。“阴气衰”的“衰”字，《素问》、《甲乙经》均作“少”。）
这种人体质壮实，却在秋冬季节因过度使用肾精（如房事过度），导致下焦之气上争，却无法恢复，精气溢泄于下，邪气便随之上行，气滞居于中焦，阳气衰弱，不能渗透濡养经络，所以阳气日渐损耗，阴气独存，因此手足寒冷。（这种人，指患寒厥手足冷的人。他形体壮盛，顺从其欲望，在秋冬阳气衰弱的时节，房事太过造成伤害，所以叫“夺于所用”。因为过度耗损，导致上部阳气空虚，阴气上争，无法调和恢复，精气溢泄更加虚弱，寒邪之气趁虚上乘，居于其中。寒气居中，阳气衰虚。阳气，即卫气。卫气行于脉外，渗透灌溉经络以营养全身。现在寒邪居上，卫气日渐损耗，阴气独用，所以手足冷，称为寒厥。平按：“未能复”，《素问》作“不能复”。“且从之而上”，《素问》、《巢氏病源》“且”作“因”，《甲乙经》作“从之上之”。“气居于中”，《甲乙经》作“所中”二字。）
黄帝说：热厥是怎样的？岐伯回答说：酒进入胃中，络脉充满而经脉空虚。脾主为胃运行津液，如果阴气虚，阳气就会内入，阳气内入则胃不和，胃不和则精气竭绝，精气竭绝就不能濡养四肢。（酒是热性的液体，人醉酒后，酒先进入并充满络脉，所以经脉空虚。脾本来是为胃运行津液以灌溉四脏的。现在酒和食物先充满络脉，导致脾脏阴虚，脾脏阴虚则脾经虚，脾经既虚，阳气就乘虚而入，阳气聚积在脾中，导致谷气精气竭绝，谷气精气竭绝就不能濡养四肢，阳邪独用，所以手足发热。）
这种人一定是经常醉酒或者饱食后立即行房，气聚积在脾中未能消散，酒气与谷气相互搏结，产生内热，所以热气遍满全身，导致内热和小便赤黄。酒的性质盛大而剽悍，如果肾气有衰退，阳气独胜，所以手足发热。（这里具体说明了发病的原因。这种人，指患热厥手足热的人，多次醉酒及饱食后，酒谷未消化就进行房事，气聚积在脾脏，两种气相搏结，内热在中，外遍于身，内外皆热，肾阴在内衰退，阳气在外亢盛，手足都发热，称为热厥。平按：“此人必数醉”，袁刻本脱漏“必”字。《素问》、《甲乙经》“饱已”作“饱以”，“未得散”作“不得散”，“相搏”作“相薄”，《巢氏病源》作“相并”。“热于中”，《素问》作“热盛于中”，《甲乙经》无此三字，《巢氏病源》作“热起于内”。“故内热溺赤”，《素问》、《甲乙经》作“内热而溺赤”，《巢氏病源》“溺”作“尿”。“有衰”，《甲乙经》作“日衰”，《素问》、《巢氏病源》并作“有衰”，袁刻本作“日”。）
黄帝问：厥证，有的让人腹部胀满，有的让人突然昏倒不省人事，有的半天甚至一天后才醒过来，这是为什么呢？（让人腹满和不省人事，都是因为气机失逆而称为厥，请问其中的道理。）岐伯回答说：阴气在上部旺盛，下部就会虚弱，下部虚弱就会腹胀满；（上部，指心腹部。下部，指足部。上部阳中非无阴，下部阴中非无阳，这是气的常态。如今阴气并盛于上部，下部虚，所以腹满。平按：《甲乙经》无“胀”字。《巢氏病源》在“阴气”上有“此由”二字，无“则下虚”至下节“阳气盛于上”十四字。）阳气在上部旺盛，下部的阳气重复上逆，邪气也就逆乱，逆乱则阳气紊乱，紊乱就会使人不省人事。黄帝说：讲得好。（心腹部为阳，下部的阳气重心上冲心腹部，这就是邪气逆乱，所以不省人事。平按：“阳气盛于上”，《甲乙经》作“腹满”二字，注云：“《素问》作‘阳气盛于上’。”《素问》新校正云：“应当遵从《甲乙经》的说法。为什么呢？另查《甲乙经》云：‘阳脉下坠，阴脉上争，发尸厥。’哪有阴气盛于上又说阳气盛于上的道理？另外查张仲景云：‘少阴脉不至，肾气微，少精血，奔气促迫，上入胸膈，宗气反聚，血结心下，阳气退下，热归阴股，与阴相动，令身不仁，此为尸厥。’仲景说阳气退下，说明阳气不得盛于上，所以知道应当遵从《甲乙经》。”本书与《素问》相同，与《甲乙经》、《巢氏病源》不同，暂且保留以等待考证。）
[Ping An]: This chapter, from beginning to end, is found in *Su Wen* (Basic Questions), Volume 12, Chapter 45 "Jue Lun" (Treatise on Jue), also in *Jia Yi Jing* (The Classic of A-Bio Points), Volume 7, Chapter 3, and in *Chao Shi Bing Yuan* (Source of Diseases by Master Chao), Volume 12, "Cold-Heat Disorders · Cold-Heat Jue Disorder". The only difference is the slight variation in the order of arrangement.
Huang Di asked Qi Bo: What is the cause of cold and heat manifestations in Jue syndrome? (Jue refers to the rebellion of Qi movement. When Qi moves rebelliously, it can manifest as cold or heat; thus, it is called Cold-Heat Jue. In the ninth month, Yin Qi begins to rise; if Qi rebels, disease occurs. Ping An: In Yang Shangshan's note, "Qi loses its normal direction" is written as "movement" in the Yuan edition.) Qi Bo replied: When Yang Qi is deficient in the lower part (the feet), Cold Jue occurs; when Yin Qi is deficient in the lower part (the feet), Heat Jue occurs. (The "lower part" refers to the feet. If Yang Qi in the feet is deficient, Yin Qi takes advantage of this deficiency to invade, causing coldness in the feet, which is named Cold Jue. If Yin Qi in the feet is deficient, Yang Qi takes advantage of this deficiency to invade, causing heat in the feet, which is named Heat Jue.)
Huang Di said: Why does the heat sensation in Heat Jue always start from the sole of the foot? (Does the rebellious Qi of cold and heat originate in the feet, causing heat there, rather than originating from the top of the foot? Why?) Qi Bo replied: The Qi of the Yang meridians originates at the lateral aspect of the five toes, gathers at the sole, and generates heat at the center of the foot; therefore, when Yang is predominant, the sole becomes hot. (The lateral aspect of the five toes belongs to Yang. The center of the foot belongs to Yin. Yang Qi originates from the exterior to warm the sole. Now, due to Yin deficiency and Yang excess in the sole, heat is generated, named Heat Jue. Ping An: *Su Wen* reads "Yang Qi originates from the lateral aspect of the five toes of the foot." The New Correction states: "*Jia Yi Jing* reads 'Yang Qi originates from the foot' and 'walks to the foot'; 'originate' should be 'walk'. The current version of *Jia Yi Jing* still uses 'originate'. According to the three Yang meridities of the foot, they walk from the head to the foot, so 'walk' is more appropriate. Also, *Su Wen* and *Jia Yi Jing* have the characters 'Yin Mai Zhe' (meridians of Yin) after 'biao' (surface/lateral); and the character 'Re' (heat) is written as 'Ju' (gather) in *Jia Yi Jing*, and also in *Chao Shi Bing Yuan*. In the note, the character 'Zhe' in 'Biao Zhe' is missing in the Yuan edition. In the current text, the character 'Jin' (now) in 'Jin Zu Xia' is written as 'Ling' (make/cause) in the Yuan edition.)
Huang Di said: Why does the coldness in Cold Jue always start from the five toes and extend upward to below the knee? Qi Bo replied: The Qi of the Yin meridians originates at the medial aspect of the five toes, gathers below the knee, and accumulates above the knee; therefore, when Yin is predominant, coldness extends from the five toes to above the knee. This coldness does not come from the exterior but is generated internally from within. Huang Di said: Well said. (The medial aspect of the five toes belongs to Yin. From below the knee to above the knee belongs to Yang. Now, due to Yang deficiency and Yin excess, coldness occurs above and below the knee. This coldness does not come from outside but arises from the medial aspect of the five toes, where cold Qi ascends to cause coldness. Ping An: The character 'Bi' (must) in 'Bi Cong' is missing in the Yuan edition. "Starts and goes up below the knee" in *Su Wen* and *Jia Yi Jing* is written as "and goes up to the knee". Also, *Su Wen* writes "all from internal cold", with "Han" (cold) as "Ye" (particle); *Jia Yi Jing* has no "Han"; *Chao Shi Bing Yuan* writes "all from internal cold", same as this book.)
Huang Di said: What loss or error leads to Cold Jue? (Jue means loss. Where does the rebellious Qi of cold lose its proper course, causing coldness in the hands and feet?) Qi Bo replied: The anterior yin (genitals) is the gathering place of the Zong Jin (major sinews/tendons) and the convergence point of the Tai Yin and Yang Ming meridians. In spring and summer, Yang Qi is abundant and Yin Qi is scarce; in autumn and winter, Yin Qi is abundant and Yang Qi is scarce. (The anus is the posterior yin, and the genitals are the anterior yin. "Zong" means total/gathering. The major sinews of the body gather to form the anterior yin. The Hand Taiyin Lung meridian connects with the Large Intestine and follows the stomach opening; the Foot Taiyin Spleen meridian connects with the Stomach; the Hand Yangming Large Intestine meridian belongs to the Large Intestine; the Foot Yangming Stomach meridian belongs to the Stomach. The meridities of the hand and foot, both Yin and Yang, all govern water and grain essence, jointly using the Qi of water and grain to nourish various sinews. Therefore, the Foot Taiyin, Foot Shaoyin, Foot Jueyin, and Foot Yangming meridities all converge at the genitalia to form the Zong Jin. Thus, the Zong Jin is the convergence of the Taiyin and Yangming meridities. Spring and summer belong to Yang, so the Foot Yangming meridian is vigorous in these seasons; autumn and winter belong to Yin, so the Foot Taiyin meridian is vigorous in these seasons. Ping An: "Anterior yin is the gathering place of Zong Jin" in *Jia Yi Jing* is written as "Jueyin is the gathering place of many sinews". The New Correction of *Su Wen* states: "*Jia Yi Jing* reads 'Jueyin is the gathering place of many sinews'. Quan Yuanqi says: 'Anterior yin is Jueyin.' This differs from Wang Bing's note but is another valid interpretation. *Chao Shi Bing Yuan* lacks the character 'Qian' (anterior) before 'Yin'. The character 'Duo' (many) in 'Yang Qi Duo' is incomplete in the original manuscript; *Su Wen*, *Jia Yi Jing*, and *Chao Shi Bing Yuan* all use 'Duo', while the Yuan edition uses 'Sheng' (abundant). The character 'Shuai' (decline) in 'Yin Qi Shuai' is written as 'Shao' (few) in *Su Wen* and *Jia Yi Jing*.)
A person of robust constitution who overuses their vital energy during autumn and winter causes the Qi in the lower jiao to contend upwards without being able to recover. Essence and Qi overflow downwards, and pathogenic Qi follows it upward, stagnating in the middle. Yang Qi declines and cannot penetrate and nourish the meridians. Thus, Yang Qi is daily diminished, while Yin Qi remains alone, causing coldness in the hands and feet. (This person refers to one suffering from Cold Jue with cold hands and feet. Although physically strong, indulging desires during the season when Yang Qi is weak (autumn/winter) through excessive sexual activity causes damage, termed "depriving oneself of usage". Due to this deprivation, upper Yang becomes deficient, Yin contends upwards, harmony and recovery fail, essence and Qi overflow and become further depleted, and cold pathogenic Qi takes advantage of the deficiency to ascend and reside in the middle. With cold residing in the middle, Yang Qi becomes deficient. Yang Qi, which is Wei Qi (Defensive Qi), circulates outside the vessels, penetrating and irrigating the meridians to nourish the body. With cold pathogen residing above, Wei Qi is daily diminished, and Yin Qi acts alone, causing cold hands and feet, named Cold Jue. Ping An: "Wei Neng Fu" (unable to recover) in *Su Wen* is written as "Bu Neng Fu" (cannot recover). "Qie Cong Zhi Er Shang" (and follows it upward) in *Su Wen* and *Chao Shi Bing Yuan* has "Qie" as "Yin" (because); *Jia Yi Jing* writes "Cong Zhi Er Shang Zhi". "Qi Ju Yu Zhong" (Qi resides in the middle) in *Jia Yi Jing* is written as "Suo Zhong" two characters.)
Huang Di said: What about Heat Jue? Qi Bo replied: When wine enters the stomach, the Luo vessels (collaterals) become full while the Jing vessels (main channels) become empty. The Spleen is responsible for transporting fluids for the Stomach. If Yin Qi is deficient, Yang Qi enters; if Yang Qi enters, the Stomach becomes disharmonious; if the Stomach is disharmonious, essence and Qi are exhausted; if essence and Qi are exhausted, they cannot nourish the four limbs. (Wine is a hot liquid; upon drunkenness, wine first enters and fills the Luo vessels, making the Jing vessels empty. The Spleen originally transports fluids for the Stomach to irrigate the four Zang organs. Now, wine and food first fill the Luo vessels, causing Spleen Yin deficiency. Spleen Yin deficiency leads to Spleen Meridian deficiency. Once the Spleen Meridian is deficient, Yang Qi invades. When Yang Qi gathers in the Spleen, grain essence and Qi are exhausted. When grain essence and Qi are exhausted, the four limbs are not nourished. Yang pathogen acts alone, causing heat in the hands and feet.)
Such a person must frequently drink until drunk or engage in sexual activity immediately after eating. Qi gathers in the Spleen and fails to disperse. The Qi of wine and the Qi of grain fight each other, generating heat in the interior. Thus, heat pervades the body, causing internal heat and dark urine. The Qi of wine is vigorous and fierce. If Kidney Qi declines, Yang Qi becomes predominant alone, causing heat in the hands and feet. (This specifically explains the origin of the disease. This person refers to one suffering from Heat Jue with hot hands and feet, who has been intoxicated multiple times and eaten to fullness, engaging in sexual activity before the wine and grain are digested. Qi gathers in the Spleen, and the two types of Qi fight, generating internal heat that pervades the exterior. Both interior and exterior are hot, Kidney Yin declines internally, and Yang Qi dominates externally, causing heat in the hands and feet, named Heat Jue. Ping An: "Ci Ren Bi Shu Zui" (This person must frequently get drunk), the character "Bi" is missing in the Yuan edition. *Su Wen* and *Jia Yi Jing* write "Bao Yi" (after fullness) instead of "Bao Yi" (already full); "Wei De San" as "Bu De San"; "Xiang Bo" as "Xiang Bo" (thin/conflict); *Chao Shi Bing Yuan* writes "Xiang Bing" (combine). "Re Yu Zhong" (heat in the middle) in *Su Wen* is "Re Sheng Yu Zhong" (heat is abundant in the middle); *Jia Yi Jing* lacks these three characters; *Chao Shi Bing Yuan* writes "Re Qi Yu Nei" (heat rises from inside). "Gu Nei Re Ni Chi" (thus internal heat and red urine) in *Su Wen* and *Jia Yi Jing* is "Nei Re Er Ni Chi"; *Chao Shi Bing Yuan* writes "Niao" (urine) instead of "Ni". "You Shuai" (has decline) in *Jia Yi Jing* is "Ri Shuai" (daily decline); *Su Wen* and *Chao Shi Bing Yuan* both write "You Shuai", while the Yuan edition writes "Ri Shuai".)
Huang Di asked: Jue syndrome sometimes causes abdominal fullness, sometimes sudden unconsciousness, and sometimes consciousness returns after half a day or even a full day. Why is this? (Abdominal fullness and unconsciousness are both attributed to rebellious Qi loss, hence called Jue. Please explain the reason.) Qi Bo replied: When Yin Qi is abundant in the upper part, the lower part becomes deficient. Lower deficiency leads to abdominal fullness. (Upper refers to the heart and abdomen. Lower refers to the feet. Upper Yang is not devoid of Yin, and lower Yin is not devoid of Yang; this is the normal state of Qi. Now, Yin Qi surges abundantly in the upper part, causing lower deficiency, hence abdominal fullness. Ping An: *Jia Yi Jing* lacks the character "Zhang" (fullness). *Chao Shi Bing Yuan* adds "Ci You" (this is because) before "Yin Qi" and lacks the fourteen characters from "Ze Xia Xu" to "Yang Qi Sheng Yu Shang" in the next section.) When Yang Qi is abundant in the upper part, the Qi from the lower part repeatedly ascends, and pathogenic Qi rebels. Rebellion causes Yang Qi to become chaotic; chaos leads to unconsciousness. Huang Di said: Well said. (The heart and abdomen belong to Yang. The Yang Qi from the lower part repeatedly ascends to the heart and abdomen, constituting rebellious and chaotic pathogenic Qi, hence unconsciousness. Ping An: "Yang Qi Sheng Yu Shang" in *Jia Yi Jing* is written as "Fu Man" (abdominal fullness), with a note stating: "*Su Wen* reads 'Yang Qi Sheng Yu Shang'." The New Correction of *Su Wen* states: "One should follow the explanation of *Jia Yi Jing*. Why? Another source in *Jia Yi Jing* states: 'Yang meridians sink downward, Yin meridians contend upward, resulting in Corpse Jue.' How can Yin Qi be abundant in the upper part and then Yang Qi also be described as abundant in the upper part? Furthermore, Zhang Zhongjing stated: 'When the Shaoyin pulse is absent, Kidney Qi is weak, essence and blood are scant, rushing Qi presses urgently, ascending into the chest and diaphragm, Zong Qi reverses and gathers, blood knots below the heart, Yang Qi retreats downward, heat returns to the inner thighs, interacting with Yin, causing insensibility of the body, this is Corpse Jue.' Zhongjing mentions Yang Qi retreating downward, indicating that Yang Qi cannot be abundant in the upper part. Therefore, we know we should follow *Jia Yi Jing*." This book agrees with *Su Wen* and disagrees with *Jia Yi Jing* and *Chao Shi Bing Yuan*, so it is preserved here for further study.)