此承上编阴阳应象、阴阳离合，而复论阴阳之别也。阴中有阳，阳中有阴，阴阳之常也。无胃脘之阳，见
真藏之阴，则为别阴；无柔和之阴，见结搏之阳，则为别阳。别阴别阳，非阴阳之常，乃阴
阳之别。常则和，别则病；常则顺，别则死。所以别阳别阴，阳结阴结，阳搏阴搏，皆言病而言死也。
黄帝问曰∶人有四经十二从，何谓？
四经十二从者，人身有四时之大经，十二脉之相从也。经，常也；从，顺也。帝问四经十二从，以明阴
阳有经常，从顺之道也。
岐伯对曰∶四经应四时，十二从应十二月，十二月应十二脉。
四经，应春夏秋冬之四时；十二从，应一岁之十二月；十二月，复应人身之十二脉。脉，经脉也。经
脉歌云∶肺寅大卯胃辰宫，脾已心午小未中，申胱酉肾心包戌，亥三子胆丑肝通。
脉有阴阳，知阳者知阴，知阴者知阳。
经脉脏腑相合，雌雄相应，故脉有阴阳。知阳者可以知阴，知
阴者，可以知阳，此阴阳之相通也。
凡阳有五，五五二十五阳。所谓阴者，真藏也，见则为败，败
必死也。所谓阳者，胃脘之阳也。别于阳者，知病处也；别于阴者，知死生之期。
阴阳互见，彼此相资。若以阳脉论之，凡阳有五，肝心脾肺肾，皆有和平之阳脉也。五五二十五
阳者，肝脉应春，心脉应夏，脾脉应长夏，肺脉应秋，肾脉应冬。春时而肝心脾肺肾之脉，皆有微弦之
胃脉；夏时而肝心脾肺肾之脉，皆有微钩之胃脉；长夏而肝心脾肺肾之脉，皆有微缓之胃脉；秋时而肝心
脾肺肾之脉，皆有微毛之胃脉；冬时而肝心脾肺肾之脉，皆有微石之胃脉，是五五二十五阳。
盖五脏三阴之脉，皆有阳和之胃脉。若无阳和之胃脉，则所谓阴者，乃三阴之真藏也，见则为败，
败必死也。又申明所谓阳者，乃中焦胃脘之阳，而五脏籍以资生者也。若无胃脘之阳，而别于阳者，知
病所发之处也；见真藏之阴，别于阴者，则知死生之期。
三阳在头，三阴在手，所谓一也。别于阳者，知病忌时；别于阴者，知死生之期。
三阳在头，谓手太阳之脉，终于目内 ；足太阳之脉，起于目内 ，上额交巅；手阳明之脉，
终于两鼻孔；足阳明之脉，起于鼻 中，循发际，至额颅；手少阳之脉，终于目锐 ，足少阳之脉，
起于目锐 ，上抵头角也。三阴在手，谓足厥阴之脉，注肺而终，交手太阴，出于手大指次指之内廉；
足太阴之脉，注心中而终，交手少阴，循手小指之内而出；足少阴之脉，络心，注胸中而终，交
手厥阴，循手小指次指而出也。夫三阳在头，三阴在手，一气营运，皆有胃脘之阳，故曰所谓一也。若无胃
脘之阳，而别于阳者，不但知病处也，且知病死忌之时。无胃脘之阳，见真藏之阴，而别于阴者，知死生之期。
谨熟阴阳，无与众谋。所谓阴阳者，去者为阴，至者为阳，静者为阴，动者为阳，迟者为阴，数
者为阳。凡持真脉之脏脉者，肝至悬绝急，十八日死；心至悬绝，九日死；肺至悬绝，十二日死；
肾至悬绝，七日死；脾至悬绝，四日死。
数，音朔。知病知忌，知死知生，众人不知，医独知之。故当谨熟阴阳，无与众谋。夫不与众谋，乃
诊脉而得其微。故所谓阴阳者，即脉之去者为阴，脉之至者为阳，脉之静者为阴，脉之动者为
阳，脉之迟者为阴，脉之数者为阳，此平人脉法也。凡持真脉之藏脉，而知死生之期者，如肝至悬绝急，
十八日死。悬绝，真藏弧悬，与胃脘之阳相绝也。急，劲急也。十八日者，木之生数三，三而三
之，则为九，再九而十八也。心至悬绝，九日死者，火之生数二，成数七，九日火之生成数也。肺至悬绝，
十二日死者，金之生数四，三四而为十二也。肾至悬绝，七日死者，水之生数一成数六，七日
水之生成数也。脾至悬绝，四日死者，土位中央，灌溉四旁，上火下水，左木右金，土气不能四应，故
四日死。此诊真藏之脉，而知死生之期者如此。
曰∶二阳之病发心脾，有不得隐曲，女子不月，其传为风消，其传为息贲者，死不治。
皆为岐伯之言，史臣复加三日者，承上文别阳知病之离，而复言二阳、三阳、一阳之病也。二阳，
阳明胃土也。土借火生，胃由脾运，今病心脾，是火不能生土，脾不能运胃也。二阳为水谷之
海，精血之所资生。有不得隐曲者，男子精虚，不得为房帏之隐曲也。女子不月者，女子血虚，月事不
以时下也。其传为风消，血虚风胜，而肌肉消枯也。其传为息贲，精虚气逆，而喘息奔迫也。有
一于此，皆死不治。所以申明二阳病处，且知忌时也。
曰∶三阳为病，发寒热，下为痈肿，及为痿厥， ；其传为索泽，其传为颓疝。
，音善。 ，音渊。余篇皆同。三阳者，太阳膀胱寒水也。太阳本寒标热，故发寒热。太阳经脉，
从头下项，挟脊贯臀，下抵 足，故下为痈肿。下臀，下髀 也。痈肿，经脉血气，逆于肉理也。及为痿
厥，腿足痿痹而厥逆。筋虚则痿，气虚则厥也。 ，小腿酸疼也。其传为索泽，膀胱水泽枯索也。其
传为颓疝，阴器睾丸，连膀胱而肿胀也。所以申明三阳病处也。
曰∶一阳发病，少气，善咳，善泄；其传为心掣，其传为膈。
膈，隔同。下仿此。一阳者，少阳初生，胆木也。病则初阳不升，故下气。真气少，则客气上逆，
故善咳。阳气虚则土寒，故善泄。其传为心掣，木不生火，心气虚寒，而掣痛也。其传为膈，火
虚土寒，胸膈不利也。所以申明一阳病处也。
二阳一阴发病，主惊骇，背痛，善噫，善欠，名曰风厥。
夫病在阳而发于阴，病在阴而合于阳，故又举二阳一阴，二阴一阳，三阳三阴之发病也。二阳，阳明
也。一阴，厥阴也。阳明厥阴主阖，如二阳一阴发病，则二阳不能为阳之阖，一阴不能为阴之
阖，不能阖而乍阖，则主惊骇。背为阳，主开，不能转开为阖，故背痛。阴气上冲而复下，则善噫。噫，嗳
也。阳气下行而复上，则善欠。欠，呵欠也。此一阴发病，为肝虚风胜，二阳发病，土受木
克，故曰风厥，语风气盛，而中土厥逆也。
二阴一阳发病，善胀，心满，善气。
二阴，少阴也。一阳，少阳也。少阴少阳主枢。二阴一阳发病，则二阴不能枢转于内，一阳不能枢
转于外，故善胀。申明善胀者，非肿胀之谓，乃心满善气。盖阴枢不转，则心满；阳枢不转则善气也。
三阳三阴发病，为偏枯痿易，四肢不举。
三阳，太阳也。三阴，太阴也。太阳太阴主开。三阳三阴发病，则三阳不能开于阳，三阴不能开于阴，
故为偏枯痿易。偏枯，半身不遂，痿易，痿痹易常，是太阳不能为开也。四肢，太阴脾土
之所主，不举，太阳不能为开也。所以申明别于阳，而知病处者如此。
鼓一阳曰弦，鼓一阴曰毛，鼓阳胜急曰钩，鼓阳至而绝曰石，阴阳相过曰淄。
旧本，弦讹钩，钩讹弦，今改正。脉体内应五脏，外合四时，皆有胃气。故鼓一阳曰弦，鼓动一
阳初升之气，则脉微弦，内应肝
脏，外合春生之木气也。鼓一阴曰毛，鼓动一阴初升之气，则脉微毛，内应肺脏，外合秋收之金气也。鼓
阳胜急曰钩，鼓动阳气，既胜既急，则脉微钩，内应心脏，外合夏长之火气也。鼓阳至而绝曰
石，鼓动阳气，至而复绝，脉沉如石，内应肾脏，外合冬藏之水气也。春夏为阳，秋冬为阴，阴阳相过，
其脉则滑曰淄。内应脾脏，外合四时之土气也。
阴争于内，阳扰于外，魄汗未藏，四逆而起，起则熏肺，使人喘鸣。
藏，如字。阴阳内外彼此相济，如阴中无阳，则阴争于内；阳中无阴，则阳扰于外。阳扰于外，则
皮毛之魄汗未藏，魄汗未藏，外而不内也。阴胜于内，则四逆而起，起则熏肺，使人喘鸣，逆起
熏肺，喘鸣，内而不外也。
阴之所生，和本曰和。是故刚与刚，阳气破散，阴气乃消亡。淖则刚柔不和，经气乃绝。
淖，音闹。独阳不生，独阴不长。阴之所生，和本曰和，言阴之所以能生万物者，以阴和而复本于
阳和也。由此言之，则阴中有阳，阳中有阴。是故刚与刚，则为独阳，必阳气破散。阳气破散于
外，则阴气乃消亡于内矣。此刚与刚，则为独阳，而阴阳不和也。若柔与柔，则为独阴。淖者，柔与柔
相合也。故淖则刚柔不和。经气借阳和以营运，今惟阴无阳，则经气乃绝，此柔与柔则为独阴，而阴阳不和也。
死阴之属，不过三日而死，生阳之属，不过四日而死。
夫柔与柔则为死阴，刚与刚则为生阳。死阴生阳，皆非正也。故死阴之属，不过三日而死，阳奇之数，
从一而三，三日死，为其无阳也，生阳之属，不过四日而死，阴偶之数，由二而四，四日死，为其无阴也。
所谓生阳死阴者，肝之心，谓之生阳，心之肺，谓之死阴，肺之肾，谓之重阴，肾之脾，
谓之辟阴，死不治。
重，平声。辟，僻同。之，移也。所谓生阳死阴者，肝移热于
心，谓之生阳。肝木生火，脏热相移，故曰生阳，是即刚与刚也。《气厥论》云∶肝移热于心则死。所以
然者，火热自焚，心气厥逆也。心移寒于肺，谓之死阴。肺金如天，心火如日，火日衰微，若天
无日，故曰死阴，是即柔与柔也。《气厥论》云∶心移寒于肺，肺消，饮一溲二，死不治。所以然者，天
日虚寒，水精不布也。不但此也，若肺之肾，谓之重阴，肾为阴寒之脏，肺寒而复移于肾，故
曰重阴。肾之脾谓之僻阴，脾为阴中之至阴，肾寒而复移于脾，是阴寒入于幽僻，故曰僻阴。此生阳死阴，
重阴僻阴，有一于此，皆死不治。此申明别阳知病忌，别阴知死期者如此。
结阳者，肿四肢。
承上文别阳别阴，而复论阳结阴结。结阳者，阳气自结，不和于阴也。四肢为诸阳之本，故结阳者
肿四肢，此阳气为病，而征乎外也。
结阴者，便血一升，再结二升，三结三升。
结阴者，阴气自结，不和于阳也。血乃阴属，故结阴者，便血一升，瘀血去而阳气和。若阳气不和，
仍为阴结之病，而便血一升，是再结二升也。瘀血去而阳气不和，仍为阴结之病，而便血一
升，是三结三升也。此阴血为病，而征乎内也。
阴阳结斜，多阴少阳，曰石水，少腹肿。
斜，作邪。少腹之少，去声。余篇少同。阴阳结邪，阴阳并结而为邪病也。人身阳常有余，阴常不足，
今阴阳并结，致多阴少阳，是阴寒盛，阳气虚，故曰石水。石水，肾水也。少阴主肾，位
居少腹，故少腹肿。此言阴阳结邪，致阴盛阳虚，而病二阴之石水也。
二阳结，谓之消。
二阳，阳明也。阳明之上，燥气主之。结则燥气独盛，故饮水过多，而谓之消。
三阳结，谓之膈。
三阳，太阳也。太阳为诸阳主气，常从胸膈而入于中土，从中
土而出于肤表，结则不能出入，故谓之膈。膈，犹隔也。
三阴结，谓之水。
三阴，太阴也。太阴之上，湿气主之。结则湿气独盛，故谓之水。与少阴之石水不同也。
一阴一阳结，谓之喉痹。
一阴，厥阴也。一阳，少阳也。厥阴之上，风气主之。少阳之上，火气主之。阴阳皆结，风火炽而肺金
伤，故谓之喉痹。喉为天气，肺实主之。痹者，闭也。此言阳结阴结则病，是非阴阳之常，而为阴阳之别也。
阴搏阳别，谓之有子。阴阳虚，肠 死。
搏，音博。余篇同。阳结阴结则病，阳搏阴搏则死。故复论阴阳之搏。阴搏阳别谓之有子，言阴气过盛，
搏击于内，不与阳和，似乎别出，阴盛蓄阳，故在妇人谓之有子。若阴搏阳别而属阴阳正
气之虚，证见肠 而下泄者死。即在妇人，亦非有子。所以申明阴搏有属有子，有属病死也。
阳加于阴，谓之汗。阴虚阳搏，谓之崩。
阳加于阴谓之汗，言阳气有余，内加于阴，阴得阳而外出，故谓之汗。若阳加于阴，阴气内虚，
不与阳和，阳气搏击，阳搏于内，则阴虚阳盛，故谓之崩。崩，血下堕也。所以申明阳搏，有属
阴阳和而汗出，有属阴阳不和而血崩也。
三阴俱搏，二十日夜半死。
夫阴搏则阴盛，阳搏则阳盛。有属无病者，有属有病者，有属病死者。若经脉不和，手足阴阳俱
搏者死，故举三阴三阳而复论之。三阴俱搏者，手足太阴脾肺之气，俱搏击于内也。二十日夜半
死者，土之成数十，金之成数九。夜半者，半夜子初，乃十九日之终，交二十日之子阳，而即死也。
二阴俱搏，十三日夕时死。
二阴俱搏者，手足少阴心肾之气，俱搏击于内也。十三日夕时死者，水之成数六、火之成数七，
终水火之成数而死也。又曰夕时
者，乃十三日之终，至戌亥方死，所以别上文二十日夜半之子阳也。
一阴俱搏，十日死。
一阴俱搏者，手足厥阴肝与心包之气，俱搏击于内也。十日死者，木之成数八，火之生数二也。十
日者，终木之成数，火之生数而死也。此三阴五脏相搏，与之死期者如此。
三阳俱搏，且鼓，三日死。
三阳俱搏者，手足太阳膀胱小肠之气，俱搏击于内也。且鼓者，三阳既搏且鼓动，手足之一阳也。手之
这是对上文《阴阳应象大论》和《阴阳离合论》的承接，进而论述阴阳的区别。阴中包含阳，阳中包含阴，这是阴阳的正常状态。如果没有胃脘的阳气（指脾胃运化功能产生的温和之气），而显现出真脏脉的阴气，这就叫做“别阴”；如果没有柔和的阴气，而显现出结聚搏击的阳气，这就叫做“别阳”。所谓别阴、别阳，并非阴阳的正常状态，而是阴阳的变异。正常则调和，变异则生病；正常则顺遂，变异则致死。因此，无论是别阳、别阴，还是阳结、阴结，阳搏、阴搏，都是在谈论疾病乃至死亡。
所谓四经十二从，是指人身有对应四季的大经脉，以及十二条经脉相互顺应的关系。“经”，是常规的意思；“从”，是顺应的意思。黄帝询问四经十二从，是为了阐明阴阳有常规的法则和顺应之道。
岐伯回答说：四经对应四季，十二从对应十二月，十二月对应人体的十二条经脉。
四经，对应春、夏、秋、冬四个季节；十二从，对应一年的十二个月；十二月，又对应人体的十二条经脉。这里的“脉”，指的是经脉。经脉歌诀说：“肺经在寅时，大肠在卯时，胃经在辰时，脾经在巳时，心经在午时，小肠在未时，膀胱在申时，肾经在酉时，心包经在戌时，三焦经在亥时，胆经在子时，肝经在丑时。”
脉象有阴有阳，懂得阳脉的人也就懂得阴脉，懂得阴脉的人也就懂得阳脉。
经脉与脏腑相配合，雌雄相应，所以脉象有阴阳之分。懂得阳脉就可以推知阴脉，懂得阴脉就可以推知阳脉，这就是阴阳的相通之处。
凡是阳脉有五种，五五相乘就是二十五种阳脉。所谓“阴”，指的是真脏脉，如果见到真脏脉，说明脏腑精气败坏，败坏必然导致死亡。所谓“阳”，指的是胃脘的阳气（即胃气）。通过辨别阳脉（胃气），可以知道病变的部位；通过辨别阴脉（真脏脉），可以知道死亡的期限。
阴阳互相依存，彼此资助。如果从阳脉的角度来说，凡是有五种阳脉，肝、心、脾、肺、肾五脏，都有和平的阳脉。所谓“五五二十五阳”，是指肝脉对应春季，心脉对应夏季，脾脉对应长夏，肺脉对应秋季，肾脉对应冬季。在春季，肝、心、脾、肺、肾的脉象中，都带有微弦的胃气；在夏季，肝、心、脾、肺、肾的脉象中，都带有微钩的胃气；在长夏，肝、心、脾、肺、肾的脉象中，都带有微缓的胃气；在秋季，肝、心、脾、肺、肾的脉象中，都带有微毛的胃气；在冬季，肝、心、脾、肺、肾的脉象中，都带有微石的胃气，这就是所谓的“五五二十五阳”。
大概五脏的三阴经脉，都含有阳和的胃气。如果没有阳和的胃气，那么所谓的“阴”，就是三阴的真脏脉，见到即为败象，败象必然导致死亡。这里又申明所谓的“阳”，是指中焦胃脘的阳气，它是五脏赖以资生的根本。如果没有胃脘的阳气，通过辨别阳脉，只能知道疾病发生的部位；如果见到真脏的阴气，通过辨别阴脉，就能知道死亡的期限。
三阳经的气血汇聚于头部，三阴经的气血汇聚于手部，这说的是气血运行的统一性。通过辨别阳脉，可以知道疾病的禁忌时间；通过辨别阴脉，可以知道死亡的期限。
所谓“三阳在头”，是指手太阳小肠经，终止于目内眦；足太阳膀胱经，起于目内眦，上行至额部交会于巅顶；手阳明大肠经，终止于两个鼻孔；足阳明胃经，起于鼻翼旁，沿发际到达额颅；手少阳三焦经，终止于目外眦；足少阳胆经，起于目外眦，上行抵达头角。所谓“三阴在手”，是指足厥阴肝经，注入肺脏后终止，交接给手太阴肺经，出于手大拇指和第二指的内侧；足太阴脾经，注入心中后终止，交接给手少阴心经，沿手小指的内侧而出；足少阴肾经，联络心脏，注入胸中后终止，交接给手厥阴心包经，沿手小指和第二指之间而出。三阳经在头，三阴经在手，一气运行，都含有胃脘的阳气，所以说“所谓一也”。如果没有胃脘的阳气，通过辨别阳脉，不仅知道病变部位，还知道病死禁忌的时间。如果没有胃脘的阳气，见到真脏的阴气，通过辨别阴脉，就知道死亡的期限。
仔细熟习阴阳的道理，不要与众人商量。所谓阴阳，离去的是阴，到来的是阳；静止的是阴，运动的是阳；迟缓的是阴，急促的是阳。凡是持守真脏脉的脉象，肝脏脉象悬绝紧急，十八天死亡；心脏脉象悬绝，九天死亡；肺脏脉象悬绝，十二天死亡；肾脏脉象悬绝，七天死亡；脾脏脉象悬绝，四天死亡。
“数”，读作“朔”（shuò）。知道病情，知道禁忌，知道死亡，知道生存，众人不知道，只有医生知道。所以应当仔细熟习阴阳，不要与众人商量。不与众人商量，是因为诊脉时能捕捉到细微的变化。所以所谓的阴阳，就是指脉象离去者为阴，到来者为阳，静止者为阴，运动者为阳，迟缓者为阴，急促者为阳，这是平和之人的脉法。凡是持守真脏脉，并能预知死亡期限的情况，比如肝脏脉象悬绝紧急，十八天死亡。“悬绝”，是指真脏脉孤悬无根，与胃脘的阳气断绝联系。“急”，是指劲急。十八天死亡，是因为木的生数是三，三乘以三得九，再乘以二得十八。心脏脉象悬绝，九天死亡，是因为火的生数是二，成数是七，九天是火的生成之数。肺脏脉象悬绝，十二天死亡，是因为金的生数是四，三四相乘得十二。肾脏脉象悬绝，七天死亡，是因为水的生数是一，成数是六，七天是水的生成之数。脾脏脉象悬绝，四天死亡，是因为土位居中央，灌溉四方，上有火下水，左木右金，土气不能四应，所以四天死亡。诊断真脏脉从而预知死亡期限，就是这样。
经文说：二阳经的病发于心脾，出现难以启齿的隐曲之疾，女子月经不来，病情传变发展为风消，或者传变为息贲，都是死证，无法治疗。
这些都是岐伯的话，史官加上“曰”字，是承接上文关于辨别阳脉以知病位的论述，进而讲述二阳、三阳、一阳的疾病。二阳，指的是阳明胃土。土借火而生，胃由脾来运化，现在病在心脾，说明火不能生土，脾不能运化胃。二阳是水谷之海，是精血滋生的来源。所谓“不得隐曲”，是指男子精虚，不能在房事中完成隐秘之事；女子“不月”，是指女子血虚，月经不能按时来潮。病情传变发展为“风消”，是因为血虚风胜，导致肌肉消瘦枯槁；传变为“息贲”，是因为精虚气逆，导致喘息奔迫。只要出现其中一种情况，都是死证，无法治疗。这里进一步阐明了二阳病的部位，以及禁忌的时间。
经文说：三阳经发病，表现为寒热往来，下部发生痈肿，以及痿痹厥冷、小腿酸痛；病情传变发展为皮肤干枯失泽，或者传变为颓疝。
“”，音善；“”，音渊。其他篇章相同。三阳，指的是太阳膀胱寒水。太阳本为寒，标为热，所以表现为寒热。太阳经脉，从头下行至项部，夹脊贯穿臀部，下行至足跟，所以下部容易发生痈肿。“下臀，下髀”，指臀部和大腿下部。痈肿，是经脉气血逆乱于肌肉纹理所致。以及出现痿痹厥冷，指腿足痿弱麻痹且四肢厥逆。筋虚则痿，气虚则厥。“”，指小腿酸疼。病情传变发展为“索泽”，是指膀胱的水液枯竭；传变为“颓疝”，是指阴器和睾丸连累膀胱而肿胀。这里进一步阐明了三阳病的部位。
经文说：一阳经发病，表现为气短，容易咳嗽，容易腹泻；病情传变发展为心掣痛，或者传变为膈塞。
“膈”，同“隔”。下文仿此。一阳，指的是少阳初生，属胆木。发病则初生之阳不升，所以下气不足。真气少，客气上逆，所以容易咳嗽。阳气虚则脾土寒冷，所以容易腹泻。病情传变发展为“心掣”，是因为木不生火，心气虚寒，产生牵引性疼痛；传变为“膈”，是因为火虚土寒，胸膈气机不利。这里进一步阐明了一阳病的部位。
二阳和一阴同时发病，主要表现为惊骇，背痛，容易嗳气，容易呵欠，名叫风厥。
病在阳而发于阴，病在阴而合于阳，所以又列举了二阳一阴、二阴一阳、三阳三阴的发病情况。二阳，指阳明；一阴，指厥阴。阳明和厥阴主“阖”（闭合）。如果二阳和一阴同时发病，则二阳不能完成阳的闭合，一阴不能完成阴的闭合，不能正常闭合而忽开忽阖，所以表现为惊骇。背部属阳，主“开”（开启），不能由开转阖，所以背痛。阴气上冲后又下行，所以容易嗳气。“噫”，即嗳气。阳气下行后又上行，所以容易呵欠。“欠”，即呵欠。这一阴发病，是肝虚风盛；二阳发病，是土受木克，所以叫作风厥，意思是风气盛而中土厥逆。
二阴，指少阴；一阳，指少阳。少阴和少阳主“枢”（枢纽）。二阴和一阳同时发病，则二阴不能在内部枢转，一阳不能在外部枢转，所以容易腹胀。这里申明“善胀”不是指身体的肿胀，而是指心下满闷和喜欢叹气。因为阴枢不转，所以心满；阳枢不转，所以善气（叹气）。
三阳，指太阳；三阴，指太阴。太阳和太阴主“开”。三阳和三阴同时发病，则三阳不能在阳分开启，三阴不能在阴分开启，所以出现偏枯和痿痹易位。“偏枯”，指半身不遂；“痿易”，指痿痹失常，这是太阳不能开启的表现。四肢由太阴脾土所主，“不举”，是因为太阳不能开启。这里阐明了通过辨别阳脉来知晓病变部位的情况。
脉鼓动而呈现弦象，称为弦脉；鼓动而呈现毛象，称为毛脉；鼓动阳气胜而急，称为钩脉；鼓动阳气至而绝，称为石脉；阴阳相交过，称为滑脉（淄）。
旧版书中，弦和钩互讹，现在改正。脉体内部对应五脏，外部合应四时，都含有胃气。所以鼓动一阳初升之气，脉象微弦，内部对应肝脏，外部合应春生之木气。鼓动一阴初升之气，脉象微毛，内部对应肺脏，外部合应秋收之金气。鼓动阳气既胜又急，脉象微钩，内部对应心脏，外部合应夏长之火气。鼓动阳气至而复绝，脉沉如石，内部对应肾脏，外部合应冬藏之水气。春夏为阳，秋冬为阴，阴阳相交过，脉象滑利称为“淄”（滑）。内部对应脾脏，外部合应四时的土气。
阴气在内争斗，阳气在外扰乱，魄汗不能固藏，四肢厥逆而起，厥逆之气熏蒸肺部，使人喘鸣。
“藏”，读原字。阴阳内外彼此济助，如果阴中没有阳，则阴争于内；阳中没有阴，则阳扰于外。阳扰于外，则皮毛的魄汗不能固藏，魄汗外泄而不能内收。阴胜于内，则四肢厥逆而起，厥逆之气熏蒸肺部，使人喘鸣，这是逆气内攻而不能外达。
阴气之所以能生化，在于和谐，和谐才叫“和”。所以刚与刚相遇，阳气破散，阴气乃消亡。柔与柔相合，则刚柔不和，经气乃断绝。
“淖”，音闹。独阳不生，独阴不长。阴气之所以能生化，在于和谐，和谐才叫“和”，意思是阴之所以能生万物，是因为阴和合而返本于阳和。由此而言，阴中有阳，阳中有阴。所以刚与刚相遇，就是独阳，必然导致阳气破散。阳气破散于外，阴气就在内消亡。这是刚与刚相遇，就是独阳，导致阴阳不和。如果柔与柔相遇，就是独阴。“淖”是指柔与柔相合。所以淖则刚柔不和。经气依靠阳和来运行，现在只有阴没有阳，经气就断绝了。这是柔与柔相遇，就是独阴，导致阴阳不和。
属于死阴类的，不超过三天就会死亡；属于生阳类的，不超过四天就会死亡。
柔与柔相遇就是死阴，刚与刚相遇就是生阳。死阴和生阳都不是正气。所以死阴类的，不超过三天死亡，阳是奇数，从一到三，三天死亡，这是因为没有阳；生阳类的，不超过四天死亡，阴是偶数，从二到四，四天死亡，这是因为没有阴。
所谓生阳和死阴，肝传给心，叫做生阳；心传给肺，叫做死阴；肺传给肾，叫做重阴；肾传给脾，叫做辟阴，都是死证，无法治疗。
“重”，读平声。“辟”，同“僻”。“之”，意为移传。所谓生阳和死阴：肝将热邪移传于心，叫做生阳。肝木生火，脏热相互移传，所以叫生阳，这就是刚与刚相遇。《气厥论》说：肝移热于心则死。之所以这样，是因为火热自焚，心气厥逆。心将寒邪移传于肺，叫做死阴。肺金像天，心火像日，火日衰微，就像天没有太阳，所以叫死阴，这就是柔与柔相遇。《气厥论》说：心移寒于肺，导致肺消，喝一份尿两份，死证无法治疗。之所以这样，是因为天日虚寒，水精不能布散。不仅如此，肺将寒邪移传于肾，叫做重阴。肾是阴寒之脏，肺寒又移传于肾，所以叫重阴。肾将寒邪移传于脾，叫做僻阴。脾是阴中之至阴，肾寒又移传于脾，这是阴寒进入幽僻之处，所以叫僻阴。这些生阳、死阴、重阴、僻阴，只要出现其中一种，都是死证，无法治疗。这里阐明了辨别阳脉可知病之禁忌，辨别阴脉可知死亡期限的情况。
阳气结聚，会导致四肢肿胀。
承接上文关于别阳别阴的论述，进而讨论阳结和阴结。阳气结聚，是阳气自我结聚，不与阴气和合。四肢是诸阳之本，所以阳气结聚会引起四肢肿胀，这是阳气为病，表现于外。
阴气结聚，会导致便血，一次一升，再次结聚便血两升，三次结聚便血三升。
阴气结聚，是阴气自我结聚，不与阳气和合。血属于阴，所以阴气结聚会导致便血。第一次便血一升，瘀血去后阳气调和。如果阳气不调和，仍然成为阴结的病，再次便血一升，这就是第二次结聚，便血共两升。瘀血去后阳气仍不调和，仍然成为阴结的病，再次便血一升，这就是第三次结聚，便血共三升。这是阴血为病，表现于内。
“斜”，通“邪”。“少腹”的“少”，读去声。其他篇章“少”字同此。阴阳结邪，是指阴阳并结而成为邪病。人体通常阳常有余，阴常不足，现在阴阳并结，导致多阴少阳，这是阴寒盛，阳气虚，所以称为石水。石水，即肾水。少阴主肾，位居少腹，所以小腹部肿胀。这里讲的是阴阳结邪，导致阴盛阳虚，从而患上二阴的石水病。
二阳，指阳明。阳明之上，燥气主事。结聚则燥气独盛，所以饮水过多，称为消渴。
三阳，指太阳。太阳是诸阳的主气，常从胸膈进入中土，从中土出于肤表，结聚则不能出入，所以称为膈证。膈，就是阻隔的意思。
三阴，指太阴。太阴之上，湿气主事。结聚则湿气独盛，所以称为水肿。这与少阴的石水不同。
一阴，指厥阴；一阳，指少阳。厥阴之上，风气主事；少阳之上，火气主事。阴阳都结聚，风火炽盛而损伤肺金，所以称为喉痹。喉为天气，由肺主宰。痹，就是闭塞的意思。这里讲的是阳结阴结则生病，这不是阴阳的正常状态，而是阴阳的变异。
“搏”，音博。其他篇章同此。阳结阴结是病，阳搏阴搏则死。所以又论述阴阳的搏动。阴脉搏动有力而与阳脉有别，称为怀孕，意思是阴气过盛，搏击于内，不与阳气和合，似乎别有出路，阴盛蓄阳，所以在妇女身上称为怀孕。如果阴搏阳别却属于阴阳正气的虚弱，症状表现为肠 而下泄，就会死亡。即使在妇女身上，也不是怀孕。这里阐明了阴搏有的属于怀孕，有的属于病死。
阳气加于阴气称为汗，意思是阳气有余，内加于阴，阴得到阳的蒸腾而外出，所以称为汗。如果阳气加于阴，阴气内虚，不与阳和合，阳气搏击，阳搏于内，则阴虚阳盛，所以称为崩漏。崩，指血液下堕。这里阐明了阳搏有的属于阴阳和合而汗出，有的属于阴阳不和而血崩。
三阴脉俱搏动，二十日夜半死亡。
阴脉搏动则阴盛，阳脉搏动则阳盛。有的属于无病者，有的属于有病者，有的属于病死者。如果经脉不和，手足阴阳俱搏动则死，所以列举三阴三阳进而论述。三阴俱搏动，是指手足太阴脾肺之气，都在内部搏击。二十日夜半死亡，是因为土的成数是十，金的成数是九。夜半是半夜子初，是第十九天的结束，交入第二天的子阳时刻，随即死亡。
二阴脉俱搏动，十三日傍晚死亡。
二阴俱搏动，是指手足少阴心肾之气，都在内部搏击。十三日傍晚死亡，是因为水的成数是六，火的成数是七，终结水火之成数而死亡。又说“夕时”，是第十三天的结束，直到戌亥时死亡，以此区别于上文二十日夜半的子阳时刻。
一阴脉俱搏动，十天死亡。
一阴俱搏动，是指手足厥阴肝与心包之气，都在内部搏击。十天死亡，是因为木的成数是八，火的生数是二。十天是终结木之成数和火之生数而死亡。这是三阴五脏相搏，给予死亡期限的情况如此。
三阳脉俱搏动，且鼓动，三天死亡。
This passage continues from the previous discussions on *Yin-Yang Ying Xiang* (Correspondences of Yin and Yang) and *Yin-Yang Li He* (Separation and Union of Yin and Yang), further elaborating on the distinctions of Yin and Yang. Yin contains Yang, and Yang contains Yin; this is the normal state of Yin and Yang. If there is no Yang Qi of the Stomach (Wei) (referring to the mild Qi generated by the Spleen and Stomach's transformation and transportation functions), but instead the Yin Qi of the Zang-organs without stomach Qi (True Zang Pulse) appears, it is called "Bie Yin" (Distinct Yin). If there is no soft Yin, but instead knotted and pounding Yang Qi appears, it is called "Bie Yang" (Distinct Yang). Bie Yin and Bie Yang are not the normal states of Yin and Yang, but their deviations. Normality brings harmony; deviation brings disease. Normality brings compliance; deviation brings death. Therefore, whether it is Bie Yang, Bie Yin, Yang Jie (Yang Knotting), Yin Jie (Yin Knotting), Yang Bo (Yang Pounding), or Yin Bo (Yin Pounding), all refer to disease and even death.
The Yellow Emperor asked: Humans have Four Jing (Meridians/Constants) and Twelve Cong (Following/Compliance). What does this mean?
The Four Jing and Twelve Cong refer to the great meridians of the human body corresponding to the four seasons, and the twelve meridians following each other. "Jing" means constant or regular; "Cong" means following or compliant. The Emperor's inquiry into the Four Jing and Twelve Cong aims to clarify that Yin and Yang have regular laws and principles of compliance.
Qi Bo replied: The Four Jing correspond to the four seasons; the Twelve Cong correspond to the twelve months; the twelve months correspond to the twelve meridians of the human body.
The Four Jing correspond to the four seasons of Spring, Summer, Autumn, and Winter; the Twelve Cong correspond to the twelve months of a year; the twelve months further correspond to the twelve meridians of the human body. Here, "Mai" (Pulse/Meridian) refers to the Jing-Mai (Meridians). The Meridian Song says: "Lung at Yin, Large Intestine at Mao, Stomach at Chen, Spleen at Si, Heart at Wu, Small Intestine at Wei, Bladder at Shen, Kidney at You, Pericardium at Xu, San Jiao at Hai, Gallbladder at Zi, Liver at Chou."
Pulses have Yin and Yang. Knowing Yang allows one to know Yin, and knowing Yin allows one to know Yang.
Meridians and Zang-Fu organs are paired, male and female corresponding, hence pulses have Yin and Yang aspects. Knowing Yang enables one to understand Yin, and knowing Yin enables one to understand Yang; this is the mutual connection of Yin and Yang.
Generally, there are five types of Yang pulses, and five times five make twenty-five Yang pulses. What is referred to as "Yin" is the True Zang Pulse (pulse reflecting the essence of a specific organ without stomach Qi); if seen, it indicates collapse, and collapse inevitably leads to death. What is referred to as "Yang" is the Yang Qi of the Stomach (Wei) (Stomach Qi). By distinguishing Yang (Stomach Qi), one knows the location of the disease; by distinguishing Yin (True Zang Pulse), one knows the time of death or survival.
Yin and Yang mutually see each other and support each other. Speaking from the perspective of Yang pulses, there are five types. The Liver, Heart, Spleen, Lungs, and Kidneys all possess peaceful Yang pulses. The phrase "twenty-five Yang pulses" means: the Liver pulse corresponds to Spring, the Heart pulse to Summer, the Spleen pulse to Late Summer, the Lung pulse to Autumn, and the Kidney pulse to Winter. In Spring, the pulses of the Liver, Heart, Spleen, Lungs, and Kidneys all contain a slight string-like (Xian) Stomach Qi; in Summer, they all contain a slight hook-like (Gou) Stomach Qi; in Late Summer, they all contain a slight slow/moderate (Huan) Stomach Qi; in Autumn, they all contain a slight hair-like (Mao) Stomach Qi; in Winter, they all contain a slight stone-like (Shi) Stomach Qi. This constitutes the twenty-five Yang pulses.
Essentially, the three Yin meridians of the five Zang organs all possess the Yang-harmonizing Stomach Qi. If there is no Yang-harmonizing Stomach Qi, then what is referred to as "Yin" is the True Zang Pulse of the three Yins; seeing it indicates collapse, and collapse inevitably leads to death. This further clarifies that what is referred to as "Yang" is the Yang Qi of the Middle Jiao Stomach, which nourishes the five Zang organs. If there is no Stomach Yang, distinguishing Yang reveals only the site of disease onset; seeing the Yin of the True Zang organs, distinguishing Yin reveals the time of death or survival.
The Three Yang meridians gather at the head, and the Three Yin meridians gather at the hands; this is referred to as "One." Distinguishing Yang reveals the contraindicated times for disease; distinguishing Yin reveals the time of death or survival.
"The Three Yang at the head" refers to: the Hand-Taiyang (Small Intestine) meridian ends at the inner canthus of the eye; the Foot-Taiyang (Bladder) meridian begins at the inner canthus, ascends to the forehead, and intersects at the vertex; the Hand-Yangming (Large Intestine) meridian ends at both nostrils; the Foot-Yangming (Stomach) meridian begins in the nose, follows the hairline to the frontal skull; the Hand-Shaoyang (San Jiao) meridian ends at the outer canthus of the eye; the Foot-Shaoyang (Gallbladder) meridian begins at the outer canthus, ascends to the head corner. "The Three Yin at the hands" refers to: the Foot-Jueyin (Liver) meridian injects into the Lungs and ends, handing over to the Hand-Taiyin (Lung) meridian, emerging between the medial aspects of the thumb and index finger; the Foot-Taiyin (Spleen) meridian injects into the Heart and ends, handing over to the Hand-Shaoyin (Heart) meridian, emerging along the medial aspect of the little finger; the Foot-Shaoyin (Kidney) meridian connects with the Heart, injects into the chest, and ends, handing over to the Hand-Jueyin (Pericardium) meridian, emerging between the little and index fingers. Since the Three Yang are at the head and the Three Yin are at the hands, driven by one Qi circulation, all possessing Stomach Yang, it is said "this is referred to as One." If there is no Stomach Yang, distinguishing Yang not only reveals the disease site but also the time of death and contraindications. Without Stomach Yang, seeing the Yin of the True Zang organs, distinguishing Yin reveals the time of death or survival.
Carefully master Yin and Yang, do not consult with the masses. What is meant by Yin and Yang: departing is Yin, arriving is Yang; stillness is Yin, movement is Yang; slow is Yin, rapid is Yang. For those holding the pulse of a True Zang organ: if the Liver pulse is suspended, severed, and urgent, death occurs in eighteen days; if the Heart pulse is suspended and severed, death occurs in nine days; if the Lung pulse is suspended and severed, death occurs in twelve days; if the Kidney pulse is suspended and severed, death occurs in seven days; if the Spleen pulse is suspended and severed, death occurs in four days.
"Shuo" (rapid/crowded). Knowing disease, knowing contraindications, knowing death, knowing life—these are unknown to the masses but known only to physicians. Therefore, one must carefully master Yin and Yang and not consult with others. Not consulting with others is because pulse diagnosis captures subtle changes. Thus, what is meant by Yin and Yang here is: the departing pulse is Yin, the arriving pulse is Yang; the still pulse is Yin, the moving pulse is Yang; the slow pulse is Yin, the rapid pulse is Yang. This is the pulse method for healthy individuals. For those holding the pulse of a True Zang organ and knowing the time of death: e.g., if the Liver pulse is suspended, severed, and urgent, death occurs in eighteen days. "Suspended and severed" (Xuan Jue) means the True Zang pulse hangs alone without root, severed from the Stomach Yang. "Urgent" (Ji) means tense and rapid. Eighteen days: Wood's generating number is three; three times three is nine; twice nine is eighteen. Nine days for the Heart: Fire's generating number is two, completing number is seven; nine is the generating/completing number of Fire. Twelve days for the Lungs: Metal's generating number is four; four times three is twelve. Seven days for the Kidneys: Water's generating number is one, completing number is six; seven is the generating/completing number of Water. Four days for the Spleen: Earth resides in the center, irrigating the four directions; above is Fire, below is Water, left is Wood, right is Metal; Earth Qi cannot respond to all four, hence death in four days. This is how diagnosing the True Zang pulse reveals the time of death or survival.
It is said: Disease of the Two Yang (Yangming) originates in the Heart and Spleen. There is difficulty in intimate matters (Bu De Yin Qu); women experience amenorrhea (Bu Yue). If it transmits to become Wind-Wasting (Feng Xiao), or transmits to become Breath-Piling (Xi Ben), these are fatal and untreatable.
These are words of Qi Bo, with the historian adding "It is said" to continue from the previous discussion on distinguishing Yang to know disease separation, now discussing diseases of Two Yang, Three Yang, and One Yang. Two Yang refers to Yangming Stomach Earth. Earth is born from Fire; the Stomach is transported by the Spleen. Now disease is in the Heart and Spleen, meaning Fire cannot generate Earth, and the Spleen cannot transport the Stomach. Two Yang is the Sea of Food and Fluids, the source of Essence and Blood. "Difficulty in intimate matters" refers to men with Essence deficiency being unable to perform sexual acts; "amenorrhea" refers to women with Blood deficiency whose menstruation does not arrive on time. Transmitting to become "Wind-Wasting" means Blood deficiency with Wind excess, leading to muscle wasting and emaciation. Transmitting to become "Breath-Piling" means Essence deficiency with Qi rebellion, leading to panting and rushing breath. Having either of these results in fatality and untreatability. This further clarifies the site of Two Yang disease and the time of contraindication.
It is said: Disease of the Three Yang (Taiyang) manifests as chills and fever, sores and swellings below, and Wei-Jue (flaccidity and cold limbs) and Xiao Tui (calf pain); if it transmits to become Su Ze (withered skin), or transmits to become Tui Shan (scrotal hernia).
"Shan" sounds like "shan"; "Yuan" sounds like "yuan". Same in other chapters. Three Yang refers to Taiyang Bladder Cold Water. Taiyang is fundamentally Cold and superficially Heat, hence chills and fever. The Taiyang meridian descends from the head to the neck, flanks the spine, penetrates the buttocks, and descends to the foot, hence sores and swellings below. "Below buttocks, below thighs" refers to the lower buttocks and thighs. Sores and swellings result from Qi and Blood reversing in the muscle tissue. It also causes Wei-Jue: leg and foot flaccidity/numbness with cold limbs. Sinew deficiency causes Wei (flaccidity); Qi deficiency causes Jue (cold limbs). "Xiao Tui" refers to calf pain. Transmitting to become "Su Ze" means the water/moisture of the Bladder is dried up. Transmitting to become "Tui Shan" means the genitalia and testicles swell connected to the Bladder. This further clarifies the site of Three Yang disease.
It is said: Disease of One Yang (Shaoyang) manifests as shortness of breath, frequent coughing, and frequent diarrhea; if it transmits to become Xin Che (heart pulling pain), or transmits to become Ge (diaphragm obstruction).
"Ge" is the same as "Ge" (obstruction). Following chapters follow this pattern. One Yang refers to Shaoyang initial generation, Gallbladder Wood. Disease causes initial Yang not to ascend, hence lower Qi deficiency. True Qi is scarce, Guest Qi rebels upward, hence frequent coughing. Yang deficiency causes Earth Cold, hence frequent diarrhea. Transmitting to become "Xin Che" means Wood fails to generate Fire, Heart Qi becomes deficient and cold, causing pulling pain. Transmitting to become "Ge" means Fire deficiency and Earth Cold cause chest/diaphragm obstruction. This further clarifies the site of One Yang disease.
Disease of Two Yang and One Yin primarily manifests as fright and terror, back pain, frequent belching, and frequent yawning, named Feng Jue (Wind Jue).
Disease in Yang manifesting in Yin, disease in Yin combining with Yang, thus Two Yang-One Yin, Two Yin-One Yang, and Three Yang-Three Yin diseases are listed. Two Yang is Yangming; One Yin is Jueyin. Yangming and Jueyin govern "Closing" (He). If Two Yang and One Yin disease occur, Two Yang cannot close Yang, and One Yin cannot close Yin. Unable to close properly, opening and closing intermittently, hence fright and terror. The back is Yang, governing "Opening"; inability to turn opening to closing causes back pain. Yin Qi rushes up then down, hence frequent belching. "Yi" is belching. Yang Qi goes down then up, hence frequent yawning. "Qian" is yawning. This One Yin disease is Liver deficiency with Wind excess; Two Yang disease is Earth overcome by Wood, hence named Feng Jue, meaning Wind Qi is excessive and Middle Earth rebels.
Disease of Two Yin and One Yang manifests as frequent distension, fullness in the heart/chest, and frequent sighing.
Two Yin is Shaoyin; One Yang is Shaoyang. Shaoyin and Shaoyang govern the "Pivot" (Shu). If Two Yin and One Yang disease occur, Two Yin cannot pivot internally, and One Yang cannot pivot externally, hence frequent distension. This clarifies that "frequent distension" does not mean physical swelling, but rather fullness in the heart/chest and frequent sighing. Because the Yin pivot does not turn, there is heart fullness; because the Yang pivot does not turn, there is frequent sighing.
Disease of Three Yang and Three Yin manifests as hemiplegia, flaccidity with displacement, and inability to move the four limbs.
Three Yang is Taiyang; Three Yin is Taiyin. Taiyang and Taiyin govern "Opening". If Three Yang and Three Yin disease occur, Three Yang cannot open in Yang, and Three Yin cannot open in Yin, hence hemiplegia and flaccidity with displacement. "Hemiplegia" is paralysis of half the body; "flaccidity with displacement" is flaccidity/numbness deviating from normal, indicating Taiyang failure to open. The four limbs are governed by Taiyin Spleen Earth; "inability to move" is due to Taiyang failure to open. This clarifies how distinguishing Yang reveals the disease site.
Beating One Yang is called Xian (String); beating One Yin is called Mao (Hair); beating Yang excess urgency is called Gou (Hook); beating Yang arrival and severance is called Shi (Stone); Yin and Yang crossing over is called Zi (Slippery/Smooth).
Old editions had errors swapping Xian and Gou, now corrected. Pulse bodies correspond internally to Five Zang and externally to Four Seasons, all possessing Stomach Qi. Beating One Yang (initial rising Qi) makes the pulse slightly Xian (string-like), internally corresponding to the Liver, externally matching Spring Wood Qi. Beating One Yin (initial rising Qi) makes the pulse slightly Mao (hair-like), internally corresponding to the Lungs, externally matching Autumn Metal Qi. Beating Yang excess urgency makes the pulse slightly Gou (hook-like), internally corresponding to the Heart, externally matching Summer Fire Qi. Beating Yang arrival and severance makes the pulse sink like Shi (stone), internally corresponding to the Kidneys, externally matching Winter Water Qi. Spring and Summer are Yang, Autumn and Winter are Yin. When Yin and Yang cross over, the pulse is slippery, called Zi (smooth). Internally corresponding to the Spleen, externally matching the Earth Qi of the four seasons.
Yin contends internally, Yang disturbs externally. Po Sweat (Pore Sweat) is not stored; Si Ni (Four Reversals/Cold Limbs) arises. Arising, it steams the Lungs, causing wheezing and rattling.
"Cang" is read as written. Yin and Yang mutually aid internally and externally. If Yin lacks Yang, Yin contends internally; if Yang lacks Yin, Yang disturbs externally. Yang disturbing externally causes Po Sweat (sweat associated with the Po/Hun spirit) not to be stored; Po Sweat not stored means external leakage without internal retention. Yin excess internally causes Si Ni (cold limbs) to arise; arising, it steams the Lungs, causing wheezing and rattling. Reverse Qi steaming Lungs, wheezing and rattling, means internal attack without external release.
That which generates Yin, harmonizing is called He (Harmony). Therefore, Gang (Hard/Yang) with Gang breaks Yang Qi, and Yin Qi perishes. Nao (Soft/Yin) with Nao creates Gang-Nuo disharmony, and Jing Qi (Meridian Qi) severs.
"Nao" sounds like "nao". Solitary Yang does not generate; solitary Yin does not grow. That which generates Yin, harmonizing is called He, meaning Yin generates myriad things because Yin harmonizes and returns to Yang-Harmony. Thus, Yin contains Yang, Yang contains Yin. Therefore, Gang with Gang is Solitary Yang, inevitably breaking Yang Qi. Yang Qi broken externally, Yin Qi perishes internally. This Gang-with-Gang is Solitary Yang, leading to Yin-Yang disharmony. If Ruo (Soft/Yin) with Ruo is Solitary Yin. "Nao" means Ruo with Ruo combining. Thus Nao creates Gang-Nuo disharmony. Jing Qi relies on Yang-Harmony for circulation; now only Yin without Yang, Jing Qi severs. This Ruo-with-Ruo is Solitary Yin, leading to Yin-Yang disharmony.
Those belonging to Si Yin (Dead Yin) die within three days; those belonging to Sheng Yang (Living Yang) die within four days.
Ruo-with-Ruo is Dead Yin; Gang-with-Gang is Living Yang. Dead Yin and Living Yang are not upright Qi. Thus, Dead Yin types die within three days; Yang is odd, from one to three, dying in three days because it lacks Yang. Living Yang types die within four days; Yin is even, from two to four, dying in four days because it lacks Yin.
What is called Sheng Yang and Si Yin: Liver to Heart is Sheng Yang; Heart to Lung is Si Yin; Lung to Kidney is Zhong Yin (Double Yin); Kidney to Spleen is Pi Yin (Perverse Yin); all are fatal and untreatable.
"Zhong" is read level tone. "Pi" is same as "Pi" (perverse/remote). "Zhi" means transfer. Sheng Yang and Si Yin: Liver transferring heat to Heart is Sheng Yang. Liver Wood generates Fire, Zang heat transfers, hence Sheng Yang, which is Gang-with-Gang. *Qi Jue Lun* says: Liver transferring heat to Heart leads to death. Why? Fire and Heat self-burn, Heart Qi rebels. Heart transferring cold to Lung is Si Yin. Lung Metal is like Heaven, Heart Fire is like the Sun; Fire/Sun weakens, like Heaven without Sun, hence Si Yin, which is Ruo-with-Ruo. *Qi Jue Lun* says: Heart transferring cold to Lung causes Lung Xiao (Consumption), drinking one part urinating two parts, fatal and untreatable. Why? Heaven/Sun void and cold, Water Essence not distributed. Furthermore, Lung transferring cold to Kidney is Zhong Yin. Kidney is Yin-Cold organ; Lung cold transfers to Kidney, hence Zhong Yin. Kidney transferring cold to Spleen is Pi Yin. Spleen is Ultimate Yin within Yin; Kidney cold transfers to Spleen, Yin-Cold enters deep obscurity, hence Pi Yin. These Sheng Yang, Si Yin, Zhong Yin, Pi Yin—if any one exists, all are fatal and untreatable. This clarifies distinguishing Yang to know disease contraindications, distinguishing Yin to know death time.
Yang Jie (Yang Knotting) causes swelling of the four limbs.
Continuing from distinguishing Yin and Yang, discussing Yang Jie and Yin Jie. Yang Jie is Yang Qi knotting itself, not harmonizing with Yin. The four limbs are the root of all Yang, hence Yang Jie causes limb swelling. This is Yang Qi pathology manifesting externally.
Yin Jie causes blood in stool: one sheng initially, second knotting two sheng, third knotting three sheng.
Yin Jie is Yin Qi knotting itself, not harmonizing with Yang. Blood belongs to Yin, hence Yin Jie causes bloody stool. First bloody stool one sheng; after stasis clears, Yang Qi harmonizes. If Yang Qi does not harmonize, remaining as Yin Jie disease, and bloody stool one sheng again, this is the second knotting, total two sheng. After stasis clears, Yang Qi still does not harmonize, remaining as Yin Jie disease, and bloody stool one sheng again, this is the third knotting, total three sheng. This is Yin-Blood pathology manifesting internally.
Yin-Yang Jie Xie (Knotting Evil), more Yin less Yang, is called Shi Shui (Stone Water), with swelling of the lower abdomen.
"Xie" acts as "Xie" (Evil). "Shao Fu" (Lower Abdomen): "Shao" is read departing tone. Same for "Shao" in other chapters. Yin-Yang Jie Xie means Yin and Yang knot together becoming evil disease. The body usually has excess Yang and deficient Yin. Now Yin-Yang knot together, causing more Yin less Yang, meaning Yin-Cold excess and Yang Qi deficiency, hence called Shi Shui (Stone Water). Shi Shui is Kidney Water. Shaoyin governs Kidney, located in the lower abdomen, hence lower abdominal swelling. This discusses Yin-Yang knotting evil causing Yin excess Yang deficiency, resulting in Er Yin's Shi Shui disease.
Er Yang Jie (Two Yang Knotting) is called Xiao (Consumption/Wasting-Thirst).
Er Yang is Yangming. Above Yangming, Dryness Qi governs. Knotting causes Dryness Qi to prevail excessively, hence excessive drinking, called Xiao.
San Yang Jie (Three Yang Knotting) is called Ge (Diaphragm Obstruction).
San Yang is Taiyang. Taiyang is the master Qi of all Yang, often entering Middle Earth from the chest/diaphragm, exiting to the skin surface from Middle Earth. Knotting prevents entry and exit, hence called Ge. Ge means obstruction.
San Yin Jie (Three Yin Knotting) is called Shui (Water/Edeema).
San Yin is Taiyin. Above Taiyin, Dampness Qi governs. Knotting causes Dampness Qi to prevail excessively, hence called Shui. This differs from Shaoyin's Shi Shui.
Yin Yang Jie (One Yin-One Yang Knotting) is called Hou Bi (Throat Bi/Obstruction).
Yin is Jueyin; Yang is Shaoyang. Above Jueyin, Wind Qi governs; above Shaoyang, Fire Qi governs. Both Yin and Yang knot, Wind and Fire blaze, injuring Lung Metal, hence called Hou Bi. The throat is Heaven Qi, governed by the Lungs. Bi means obstruction. This discusses Yang Jie and Yin Jie causing disease, which is not the normal state of Yin-Yang, but their deviation.
Yin Bo (Pounding) with Yang Bie (Distinction) is called You Zi (Having a Child/Pregnancy). Yin-Yang deficiency, Chang [missing character] death.
"Bo" sounds like "bo". Same in other chapters. Yang Jie Yin Jie is disease; Yang Bo Yin Bo is death. Hence discussing Yin-Yang Bo. Yin Bo with Yang Bie is called Pregnancy, meaning Yin Qi is excessive, pounding internally, not harmonizing with Yang, seeming distinct/separate. Yin excess stores Yang, hence in women called Pregnancy. If Yin Bo Yang Bie belongs to deficiency of righteous Yin-Yang, presenting with Chang [likely 'li' or similar, context implies intestinal issue] and diarrhea, death ensues. Even in women, it is not pregnancy. This clarifies Yin Bo can be pregnancy or disease/death.
Yang adds to Yin, called Han (Sweat). Yin deficiency Yang Bo, called Beng (Flooding/Breaking).
Yang adding to Yin is called Sweat, meaning Yang Qi is sufficient, adding internally to Yin; Yin receives Yang and exits outward, hence Sweat. If Yang adds to Yin, Yin Qi is internally deficient, not harmonizing with Yang, Yang pounds, Yang Bo internally, then Yin deficiency Yang excess, hence called Beng. Beng means blood falling downward. This clarifies Yang Bo can be Yin-Yang harmony causing sweat, or Yin-Yang disharmony causing blood flooding.
San Yin Ju Bo (All Three Yin Pounding) dies at midnight on the twentieth day.
Yin Bo means Yin excess; Yang Bo means Yang excess. Some belong to non-disease, some to disease, some to death from disease. If meridians are unharmonious, hand-foot Yin-Yang all pounding leads to death, hence listing Three Yin-Yang to discuss. San Yin Ju Bo means Hand-Foot Taiyin Spleen-Lung Qi all pounding internally. Death at midnight on the 20th day: Earth's completing number is ten, Metal's completing number is nine. Midnight is early Zi hour, end of 19th day, transitioning to 20th day Zi Yang, then dying.
Er Yin Ju Bo (All Two Yin Pounding) dies at dusk on the thirteenth day.
Er Yin Ju Bo means Hand-Foot Shaoyin Heart-Kidney Qi all pounding internally. Death at dusk on the 13th day: Water's completing number is six, Fire's completing number is seven, ending Water-Fire completing numbers to die. Also, "dusk" is end of 13th day, dying until Xu-Hai hours, distinguishing from the 20th day midnight Zi Yang mentioned earlier.
Yin Ju Bo (All One Yin Pounding) dies in ten days.
Yin Ju Bo means Hand-Foot Jueyin Liver-Pericardium Qi all pounding internally. Death in ten days: Wood's completing number is eight, Fire's generating number is two. Ten days ends Wood's completing number and Fire's generating number to die. This is the case of Three Yin Five Zang interacting, giving death periods.
San Yang Ju Bo (All Three Yang Pounding), moreover drumming, dies in three days.
San Yang Ju Bo means Hand-Foot Taiyang Bladder-Small Intestine Qi all pounding internally. "Moreover drumming" means Three Yang both pounding and drumming, this is Hand-Foot One Yang. Hand...