阴阳者，太极初开，始为一昼之所分也。应象者，天地之阴阳，人身之阴阳，皆有形象之可应也。
天地之阴阳，应象于人身，人身之阴阳，应象于天地，五运五行，应象无方，此篇为《五营运大
论》之提纲，故曰《阴阳应象大论》。
黄帝曰∶阴阳者，天地之道也。
阴阳者，有名无形，本于太极，乃上天下地之道也。
万物之纲纪。
天地之大，万物生焉，故阴阳者，乃万物之纲纪。纲，大纲；纪，散纪也。
变化之父母。
万物之多，变化出焉。物极，谓之变；物生，谓之化；变者，化之渐；化者，变之成。变化之道，本
于阴阳，故阴阳者，变化之父母。
生杀之本始。
变化之父母，即生杀之本始。杀，犹死也，化则生，变则死，本始，父母之谓也。
神明之府也。
阴阳主万物变化生杀，是神明之府也。阴阳不测之谓神，阴阳昭着之谓明。府者，神明之所居也。
治病必求于本。
神明所居，乃阴阳之本，故治病必求于本。如阴阳反作，病之逆从，必求于本之所在而治之。
故积阳为天，积阴为地。
阴阳者，天地之道也，故积阳为天，积阴为地。
阴静阳躁。
阴阳者，万物之纲纪，故阴静阳躁，静而有常，则为纲，躁而散殊，则为纪。
阳生阴长，阳杀阴藏。
长，上声，下同。藏如字，下收藏同。阴阳者，生杀之本始，故阳生而阴长，阳杀而阴藏。
阳化气，阴成形。
阴阳者，变化之父母，故阳化气，阴成形，言阳化而为气，阴变而成形。
寒极生热，热极生寒，寒气生浊，热气生清，清气在下，则生
飧泄，浊气在上，则生 胀，此阴阳反作，病之逆从也。
，音真，余篇仿此。治病必求于本，故寒极生热，是热之本于寒也。热极生寒，是寒之本于热也。
寒气为阴，故生浊，热气为阳，故生清，清气在下，则生飧泄，言轻清之气，不从于上，而逆
于下，则生飧泄之病矣。浊气在上，则生 胀，言重浊之气，不从于下，而逆于上，则生 胀之病矣。是阴
阳相反，从逆失宜，故曰此阴阳反作，病之逆从也，知反作逆从而为病，则治病必求于本矣。
故清阳为天，浊阴为地，地气上为云，天气下为雨，雨出地气，云出天气，故清阳出上窍，浊
阴出下窍，清阳发腠理，浊阴走五脏，清阳实四肢，浊阴归六腑。
阴阳相通，上下相感，是神明之府也。故清阳为天，光明者也，浊阴为地，神变者也。地气上为云，阴
通于阳也，天气下为雨，阳通于阴也。天气下为雨，而曰雨出地气，从下而上，然后从上
而下也，地气上为云，而曰云出天气，自上而下，然后自下而上也。阴阳上下，既神且明，故清阳出上窍，
浊阴出下窍，是九窍神明之府也。清阳发腠理，浊阴走五脏，是外内神明之府也。清阳实四肢，浊阴归六腑，
是表里神明之府也。下文云，清阳上天，浊阴归地，天地之动静，神明为之纲纪，此之谓也。此寒热清浊之
阴阳，而应象于人身之上下者如此。
水为阴，火为阳，阳为气，阴为味。
在天为寒，在地为水，故水为阴。在天为热，在地为火，故火为阳。阳主轻清，故阳为气，阴主重浊，故阴为味。
味归形，形归气，气归精，精归化。
味归形，五味归于形藏也。形归气，形藏归于阳气也。气归
精，阳气归于阴精也。精归化，阴精归于变化也。
精食气，形食味，化生精，气生形。
申明气归精，乃精食气也，味归形，乃形食味也，精归化者，化生精也，形归气者，气生形也。
味伤形，气伤精，精化为气，气伤于味。
又申明形虽食味，而味亦伤形；精虽食气，而气亦伤精；虽气化生精，而精化亦为气；虽气生此形，
而气亦受伤于形。形者，味也，不言形而言味者，以味归形，形食味也。
阴味出下窍，阳气出上窍。
味为阴而重浊，故出下窍，气为阳而轻清，故出上窍。
味浓者为阴，薄为阴之阳，气浓者为阳，薄为阳之阴。
味为阴，而阴中有阳，故味浓者为阴，若味薄，则为阴中之阳；气为阳，而阳中有阴，故气浓者
为阳；若气薄，则为阳中之阴。
味浓则泄，薄则通，气薄则发泄，浓则发热。
申明味浓为阴者，味浓则下泄也，薄为阴之阳者，味薄则宣通也，气薄阳之阴者，气薄则发泄。言虽
发散，仍下泄也。气浓为阳者，浓则发热，言既发散，且温热也。
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。
少，去声，阴阳气味，贵得其平。壮火，亢盛之火，即相火也。少火，和缓之火，即君火也。亢盛之
壮火宜衰，和缓之少火宜壮。夫壮火何以宜衰？以壮火食气故也。少火何以宜壮？以气食少火故
也。所谓壮火食气，实壮火散气也，所谓气食少火，实少火生气也。
气味辛甘发散为阳，酸苦涌泄为阴。阴胜则阳病，阳胜则阴病，阳胜则热，阴胜则寒，重寒
则热，重热则寒。
重，平声。分而言之，气为阳，味为阴。合而言之，气不离味，味不离气，故气味辛甘，从中达外，主
能发散，故为阳气，味酸苦，从中上下，主能涌泄，故为阴。阴胜则阳病者，酸苦之味太
过，则阴胜而阳斯病矣，阳胜则阴病者，辛甘之味太过，则阳胜而阴斯病矣。夫阳胜则过热，阴胜则过寒，
今阴胜则阳病，乃重寒则热之义也。阳胜则阴病，乃重热则寒之义也。
寒伤形，热伤气，气伤痛，形伤肿。故先痛而后肿者，气伤形也。先肿而后痛者，形伤气也。
寒为阴邪，故寒伤形。热为阳邪，故热伤气。气伤则痛，痛，周身无形之气也。形伤则肿，肿，周身有
形之形也。故先痛而后肿者，先伤气而后伤形也；先肿而后痛者，先伤形而后伤气也。此水
火气味之阴阳，而应象于人身之形气者如此。
风胜则动，热胜则肿；燥胜则干；寒胜则浮，湿胜则濡泻。
干，音干，下同，余篇仿此。五行之气，应于经脉，木气为风，故风胜则经脉为之振动矣。火气为热，
热胜则经脉为之痈肿矣。痈肿为热，与上文周身之寒肿不同也。金气为燥，燥胜则经脉为之干
枯矣。水气为寒，寒胜则经脉如运枢之外浮矣。土气为湿，湿胜则经脉为之濡润而下泻矣。
天有四时五行，以生长收藏，以生寒暑燥湿风。人有五脏化五气，以生喜怒悲忧恐。
天之四时五行，应人之五脏五气，四时则春生夏长，秋收冬藏。五行则水为寒，火为暑，金为燥，
土为湿，木为风，故天有四时五行，以生长收藏，以生寒暑燥湿风。其在于人，有五脏化五
气，心气主喜，肝气主怒，脾气主悲，肺气主忧，肾气主恐，以生喜怒悲忧恐。
故喜怒伤气，寒暑伤形，暴怒伤阴，暴喜伤阳。厥气上行，满脉去形，喜怒不节，寒暑过度，生
乃不固，故重阴必阳，重阳必阴，故曰冬伤于寒，春必病温，春伤于风，夏生飧泄，夏伤于暑，
秋必 疟，秋伤于湿，冬生咳嗽。
重，平声。人之志意起于内，故喜怒伤气，天之邪气起于外，故寒暑伤形，举喜怒而悲忧恐在其中，
举寒暑而燥湿风在其中，在天则寒为阴，暑为阳，在人则怒为阴，喜为阳。故卒暴而怒，则伤
吾身之阴气，卒暴而喜，则伤吾身之阳气。厥气上行者，真气有伤，则厥逆之气上行也。满脉去形者，厥
逆之气满于经脉，则神离形体而去也。此喜怒不节，寒暑过度，则阴阳不和，生乃不固。夫喜怒不节，乃
暴怒伤阴，暴喜伤阳，寒暑过度，未有明言，故又曰，重阴必阳，重阳必阴，如天寒而受寒邪，是谓重阴，
重阴必有阳热之病，天暑而受热邪，是谓重阳，重阳必有阴寒之病，此亢害自然之理，故举《生气通天论》之
言，以足上文之意，秋伤湿而冬咳嗽，冬伤寒而春病温，即重阴必阳之意也。春伤风而夏飧泻，夏伤
暑而秋 疟，即重阳必阴之意也。此四时五行之阴阳，而应象于人身之五脏五气者如此。此一节，言天地
之寒热清浊，水火气味，四时五行，而应象于人身也。
帝曰∶余闻上古圣人，论理人形，列别脏腑，端络经脉，会通六合，各从其经，气穴所发，各
有处名， 谷属骨，皆有所起，分部逆从，各有条理，四时阴阳，尽有经纪，外内之应，皆有表里，
其信然乎？
别，音逼，下俱同。处，去声。帝即以寒热清浊，水火气味，四时五行，申明阴阳应象之理，义有未
尽，谓上古圣人，能体天地之阴阳，而应象于人身，必能以人身之阴阳，而应象于天地，故问于岐伯曰∶余
闻上古圣人，论理人形，于人形之中，而列别脏腑，本脏腑而端络十二经脉，端、直，络、横也。于十二
经脉之中，而会通手足三阳三阴之六合，其于脏腑经脉六合，各从其经，气穴所发，各有处有名，小会之 ，
大会之谷，连属于骨，皆有所起，六气分部，或逆或从，各有条理，四时阴阳，尽有经常之纲纪，外内
之应，皆有浅深之表里，其信然乎？
岐伯对曰∶东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心，肝主目。
岐伯举五运五行，三才相合之理以对曰∶东方生风，谓风，乃东方春生之天气也，风生木，木生酸，谓
五行五味之归于地也，酸生肝，肝生筋。肝者，人之脏。筋者，人之体。谓五脏五体之属于人也，人
有五体，而五体复有所生，故筋生心，人有五脏，而五脏各有所主，故肝主目。
其在天为玄，在人为道，在地为化。
人之脏体本于地，地之行味本于天，是天气之所在，即地气人气之所在，故就天之至微者，而推论之，
其在天为玄，玄者，于穆而深微也，在天为玄，则在人为道，道者，平坦而共由也，在天为
玄，则在地为化，化者，变化易生物也。
化生五味，道生智，玄生神。
所谓在地为化者，化生五味，所谓在人为道者，道生智，所谓在天为玄者，玄生神。
神在天为风，在地为木，在体为筋，在脏为肝，在色为苍，在音为角，在声为呼，在
变动为握，在窍为目，在味为酸，在志为怒。
在天为玄，玄生神，是神者，天之主也，神为天之主，则无在非神，试就神之所在而推论之，神
在天为风，则东方生风，神之所在也；在地为木，则风生木，神之所在也，在体为筋，在脏为肝，
则肝生筋，酸生肝，亦神之所在也；至于在色、在音，在声、在变动，在窍、在味、在志，亦无非神
之所在也；各随天之五气，地之五行，人之五脏，而应象者也，故为苍、为角、为呼，为握、为目、
为酸、为怒、惟东方风木之肝脏为然耳。
怒伤肝，悲胜怒，风伤筋，燥胜风，酸伤筋，辛胜酸。
怒者肝之情，故怒伤肝，悲类乎忧，悲为脾情，亦为肺情，故悲胜怒，伤于情者，情相胜也。风伤筋，
燥胜风，伤于气者，气相胜也。酸伤筋，辛胜酸，伤于味者，味相胜也，以明天地之气味而归于人也。
南方生热，热生火，火生苦，苦生心，心生血，血生脾，心主舌。
南方生热，谓热乃南方夏火之天气也，热生火，火生苦，火乃地之五行，苦乃物之五味，谓五行五味之
归于地也。苦生心，心生血，心为人之脏，血为人之体，谓五脏五体之属于人也。五体复有
所生，故血生脾，五脏各有所主，故心主舌。
其在天为热，在地为火，在体为脉，在脏为心，在色为赤，在音为征，在声为笑，在变动为忧，
在窍为舌，在味为苦，在志为喜。
神者，天之主也，其神在天为热，则南方生热，神之所在也。在地为火，则热生火，神之所在也。在体
为脉，脉者血也。在脏为心，则心生血，苦生心，亦神之所在也，至于在色为赤，在音为征，在声为笑，在变
动为忧，在窍为舌，在味为苦，在志为喜，惟南方火热之心脏为然耳。
喜伤心，恐胜喜，热伤气，寒胜热，苦伤气，咸胜苦。
喜者心之情，故喜伤心。恐者肾之情，故恐胜喜，伤于情者，情相胜也。心脏，五脏之神，而属于阳，
故不言脉而言气，热伤气，寒胜热，伤于气者，气相胜也。苦伤气，咸胜苦，伤于味者，味相胜也。
中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺，脾主口。
中央生湿，天也，湿生土，土生甘，地也，甘生脾，脾生肉，人也，肉体复有所生，故肉生肺，脾
脏复有所主，故脾主口。
其在天为湿，在地为土，在体为肉，在脏为脾，在色为黄，在音为宫，在声为歌，在变
动为哕，在窍为口，在味为甘，在志为思。
哕，音诲，余篇同。神者，天之主也，其神在天为湿，则中央生湿，神之所在也。在地为土，则
湿生土，神之所在也。在体为肉，在脏为脾，则脾生肉，甘生脾，亦神之所在也。至于在色为
黄，在音为宫，在声为歌，在变动为哕，在窍为口，在味为甘，在志为思，惟中央湿土之脾脏为然耳。
思伤脾，怒胜思，湿伤肉，风胜湿，甘伤肉，酸胜甘。
思者，脾之情，故思伤脾，而怒胜思，伤于情者，情相胜也。湿伤肉，风胜湿，伤于气者，气相
胜也。甘伤肉，酸胜甘，伤于味，味相胜也。
西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生肾，肺主鼻。
阴阳，是太极初开时，将一昼夜进行划分的依据。应象，是指天地间的阴阳与人身上的阴阳，都有具体的形象可以对应和体现。
天地的阴阳，在人体上得到对应；人体的阴阳，在天地上得到对应。五运（木、火、土、金、水五行之气的运行）与五行，其对应的形象没有固定的方位或模式。这一篇是《五营运大论》的提纲，所以称为《阴阳应象大论》。
阴阳，只有名称而没有具体形体，源于太极，是上天和下地所遵循的根本道理。
它是万物的总纲纪。
天地广阔，万物由此产生，所以阴阳是万物的总纲纪。“纲”指总纲，“纪”指散乱的条理。
它是变化的根源。
万物繁多，变化由此产生。事物发展到极端称为“变”，事物新生称为“化”；“变”是“化”的渐进过程，“化”是“变”的最终结果。变化的道理，根源于阴阳，所以阴阳是变化的根源。
它是生与死的本始。
变化的根源，就是生与死的本始。“杀”即死亡，由“化”而生，由“变”而死，“本始”即指根源。
它是神明的居所。
阴阳主宰万物的变化、生长与死亡，所以它是神明的居所。阴阳不可预测称为“神”，阴阳显著可见称为“明”。“府”是神明居住的地方。
治疗疾病必须探求根本。
神明居住的地方，就是阴阳的根本，所以治疗疾病必须探求根本。如果阴阳颠倒错乱，导致疾病的顺逆变化，必须探求根本所在并进行治疗。
阴主静，阳主动。
阴阳是万物的纲纪，所以阴主静而阳躁动。静而有常度，就像总纲；躁动而分散殊异，就像散纪。
阳主生发，阴主成长；阳主肃杀，阴主闭藏。
“长”读上声，下文相同。“藏”按字面读音，下文的收藏同此义。阴阳是生死的本始，所以阳主生发而阴主成长，阳主肃杀而阴主闭藏。
阴阳是变化的根源，所以阳化生为气，阴凝聚成形。意思是阳转化为气，阴变化而成形。
寒到极致产生热，热到极致产生寒；寒气产生浊阴，热气产生清阳。清阳之气若在下部，则会产生完谷不化的泄泻；浊阴之气若在上部，则会产生胸腹胀满。这是阴阳颠倒错乱，导致疾病顺逆变化的表现。
“䐜”音真，其他篇章仿照此例。治疗疾病必须探求根本，所以寒极生热，说明热根源于寒。热极生寒，说明寒根源于热。
寒气属于阴，所以产生浊阴；热气属于阳，所以产生清阳。清阳之气在下部，说明轻清之气不从上部下行，反而逆乱于下部，就会产生完谷不化的泄泻病证。浊阴之气在上部，说明重浊之气不从下部上行，反而逆乱于上部，就会产生胸腹胀满的病证。这是阴阳相反，顺逆失宜，所以说这是阴阳颠倒错乱，导致疾病顺逆变化。知道因颠倒错乱而产生疾病，那么治疗疾病就必须探求根本了。
所以，清阳上升为天，浊阴下降为地。地气上升成为云，天气下降成为雨。雨虽然从天而降，但实质源于地气上升；云虽然从地而起，但实质源于天气下降。因此，清阳出于上窍（眼耳口鼻），浊阴出于下窍（前后二阴）；清阳发散于腠理（皮肤毛孔），浊阴走注于五脏；清阳充实于四肢，浊阴归聚于六腑。
阴阳相互通达，上下相互感应，这就是神明的居所。所以清阳为天，代表光明；浊阴为地，代表神妙变化。地气上升为云，是阴通达于阳；天气下降为雨，是阳通达于阴。天气下降为雨，却说“雨出地气”，是因为气流先从下向上，然后才从上向下；地气上升为云，却说“云出天气”，是因为气流先从上向下，然后才从下向上。阴阳上下，既神妙又明显，所以清阳出于上窍，浊阴出于下窍，这是九窍作为神明居所的表现。清阳发散于腠理，浊阴走注于五脏，这是内外作为神明居所的表现。清阳充实四肢，浊阴归聚六腑，这是表里作为神明居所的表现。下文说“清阳上天，浊阴归地”，天地的动静，以神明为纲纪，说的就是这个道理。这里讲的是寒热清浊的阴阳，在人体上下部的对应关系就是这样。
水属于阴，火属于阳。阳表现为气，阴表现为味。
在天表现为寒，在地表现为水，所以水属于阴。在天表现为热，在地表现为火，所以火属于阳。阳主轻清，所以阳表现为气；阴主重浊，所以阴表现为味。
五味归于形体脏腑。形体脏腑依赖于阳气。阳气归于阴精。阴精参与气化过程。
阴精消耗阳气，形体摄取五味，气化过程生成阴精，阳气生成形体。
进一步阐明“气归精”，即是阴精消耗阳气；“味归形”，即是形体摄取五味；“精归化”，即是气化过程生成阴精；“形归气”，即是阳气生成形体。
再次阐明：形体虽然摄取五味，但五味过量也会损伤形体；阴精虽然消耗阳气，但阳气过亢也会损伤阴精；虽然气化能生成阴精，但阴精转化也能耗散气；虽然阳气生成形体，但形体也会使阳气受损。这里说“形”，其实是指“味”，不说形而说味，是因为五味滋养形体，形体摄取五味。
味属阴且重浊，所以其糟粕出于下窍；气属阳且轻清，所以其清气出于上窍。
味道浓厚者属阴，味道淡薄者属阴中之阳；气味浓厚者属阳，气味淡薄者属阳中之阴。
味属阴，但阴中有阳，所以味道浓厚者属阴，若味道淡薄，则属于阴中之阳；气属阳，但阳中有阴，所以气味浓厚者属阳，若气味淡薄，则属于阳中之阴。
味道浓厚会导致泄泻，味道淡薄具有通利作用；气味淡薄能发散汗液，气味浓厚会导致发热。
进一步阐明：味浓厚属阴，味浓厚则导致下泄；味淡薄属阴中之阳，味淡薄则宣通；气淡薄属阳中之阴，气淡薄则发散。意思是虽然具有发散作用，但仍伴有下泄。气浓厚属阳，气浓厚则发热，意思是既有发散作用，又有温热效果。
壮火会使元气衰弱，少火会使元气强盛；壮火会消耗元气，元气能滋养少火；壮火会散失元气，少火能滋生元气。
“少”读去声。阴阳的气味，贵在平衡。壮火，指亢盛之火，即相火；少火，指和缓之火，即君火。亢盛的壮火应当衰退，和缓的少火应当强盛。为什么壮火应当衰退？因为壮火消耗元气。为什么少火应当强盛？因为元气滋养少火。所谓“壮火食气”，实际上是壮火散失元气；所谓“气食少火”，实际上是少火滋生元气。
气味辛、甘具有发散作用，属于阳；酸、苦具有涌吐和泄降作用，属于阴。阴气胜则阳气病，阳气胜则阴气病；阳气胜则发热，阴气胜则发冷；寒极则生热，热极则生寒。
“重”读平声。分开来说，气属阳，味属阴。合起来说，气不离味，味不离气。所以气味辛、甘，从中达外，主要能发散，故属阳气；味酸、苦，从中上下，主要能涌吐泄降，故属阴。阴气胜则阳气病，是指酸苦之味太过，导致阴胜而阳气受损；阳气胜则阴气病，是指辛甘之味太过，导致阳胜而阴气受损。阳气胜则过热，阴气胜则过寒。现在说“阴胜则阳病”，其实是“重寒则热”的含义；说“阳胜则阴病”，其实是“重热则寒”的含义。
寒邪损伤形体，热邪损伤气；气受伤则疼痛，形受伤则肿胀。所以先痛后肿的，是气伤及形；先肿后痛的，是形伤及气。
寒为阴邪，所以寒伤形体。热为阳邪，所以热伤气。气受伤则痛，痛是周身无形之气的病变；形受伤则肿，肿是周身有形之形的病变。所以先痛后肿的，是先伤气而后伤形；先肿后痛的，是先伤形而后伤气。这里讲的是水火气味的阴阳，在人体形气方面的对应关系就是这样。
风胜则肢体动摇，热胜则局部红肿；燥胜则干燥枯槁；寒胜则浮肿，湿胜则濡滑泄泻。
“干”音干，下同，其他篇章仿照此例。五行之气对应经脉。木气为风，所以风胜则经脉振动。火气为热，热胜则经脉痈肿。这里的痈肿是热所致，与上文周身受寒引起的肿胀不同。金气为燥，燥胜则经脉干枯。水气为寒，寒胜则经脉如门轴般外浮（浮肿）。土气为湿，湿胜则经脉濡润而下泻。
天有四时和五行，用来生长、繁荣、收敛、收藏，从而产生寒、暑、燥、湿、风。人有五脏，化生五气，从而产生喜、怒、悲、忧、恐。
天的四时五行，对应人的五脏五气。四时则是春生、夏长、秋收、冬藏。五行中，水为寒，火为暑，金为燥，土为湿，木为风。所以天有四时五行，用于生长收藏，产生寒暑燥湿风。在人身上，有五脏化生五气，心气主喜，肝气主怒，脾气主悲，肺气主忧，肾气主恐，从而产生喜怒悲忧恐。
所以喜怒过度会伤气，寒暑过度会伤形；暴怒伤阴，暴喜伤阳。厥逆之气上行，充满经脉，使神志离开形体。喜怒不节制，寒暑过度，生命根基就不牢固。所以重阴必转化为阳，重阳必转化为阴。因此说：冬天感受寒邪，春天必患温病；春天感受风邪，夏天必患完谷不化的泄泻；夏天感受暑邪，秋天必患疟疾；秋天感受湿邪，冬天必患咳嗽。
“重”读平声。人的意志起于内部，所以喜怒伤气；天的邪气起于外部，所以寒暑伤形。列举喜怒而悲忧恐包含其中，列举寒暑而燥湿风包含其中。在天，寒为阴，暑为阳；在人，怒为阴，喜为阳。所以突然暴怒，会伤害身体的阴气；突然暴喜，会伤害身体的阳气。厥逆之气上行，是因为真气受伤，导致厥逆之气上行。厥逆之气充满经脉，神志就会离开形体而去。这是因为喜怒不节，寒暑过度，导致阴阳不和，生命根基不牢固。喜怒不节，具体表现为暴怒伤阴，暴喜伤阳，寒暑过度，前面没有明确说明，所以又说“重阴必阳，重阳必阴”。比如天气寒冷而受寒邪，这叫重阴，重阴必然产生阳热疾病；天气炎热而受热邪，这叫重阳，重阳必然产生阴寒疾病。这是亢盛危害的自然规律。所以引用《生气通天论》的话，来补充上文的意思。秋天伤湿而冬天咳嗽，冬天伤寒而春天病温，就是重阴必阳的意思。春天伤风而夏天飧泄，夏天伤暑而秋天疟疾，就是重阳必阴的意思。这里讲的是四时五行的阴阳，在人体五脏五气方面的对应关系就是这样。这一段，讲的是天地的寒热清浊、水火气味、四时五行，在人体上的对应关系。
黄帝说：“我听说上古圣人，论述整理人的形体，分别列述脏腑，梳理经脉网络，会通六合，各自归属于相应的经脉。气穴所发之处，各有名称；溪谷与骨骼，都有起始之处；分部逆从，各有条理；四时阴阳，尽有常规纲纪；内外相应，都有表里关系。这些是真的吗？”
“别”音逼，下文相同。“处”读去声。黄帝用寒热清浊、水火气味、四时五行，来申明阴阳应象的道理，认为义理未尽，说道上古圣人，能体察天地的阴阳，并在人体上体现对应，也一定能用人体的阴阳，来对应天地，所以问岐伯说：“我听说上古圣人，论述整理人的形体，在人体形体之中，分别列述脏腑，以脏腑为本，梳理十二经脉的纵横网络。在十二经脉中，会通手足三阳三阴的六合。对于脏腑经脉六合，各自归属于相应的经脉。气穴所发之处，各有名称。小会的穴位叫溪，大会的穴位叫谷，连属于骨骼，都有起始之处。六气分部，或逆或从，各有条理。四时阴阳，尽有经常的纲纪。内外相应，都有浅深的表里关系。这些是真的吗？”
岐伯回答说：“东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心，肝主目。”
岐伯列举五运五行、三才相合的道理来回答：“东方生风”，是说风是东方春季生长的天气；“风生木，木生酸”，是说五行五味归于大地；“酸生肝，肝生筋”。肝，是人的内脏；筋，是人的形体组织。说的是五脏五体属于人。人有五体，而五体又有所生，所以筋生心；人有五脏，而五脏各有所主，所以肝主目。
在天表现为玄妙，在人表现为道，在地表现为化育。
人的脏腑形体本于地，地的五行五味本于天。所以天气所在，就是地气人气所在。因此就天最细微的部分来推论，它在天表现为玄妙。玄，深微幽远。在天为玄，则在人表现为道。道，平坦而众人共由。在天为玄，则在地表现为化育。化，指变化易物。
化育产生五味，道产生智慧，玄妙产生神灵。
所谓“在地为化”，是指化育产生五味；所谓“在人为道”，是指道产生智慧；所谓“在天为玄”，是指玄妙产生神灵。
神灵在天表现为风，在地表现为木，在形体表现为筋，在脏表现为肝，在面色表现为苍色，在五音表现为角音，在五声表现为呼，在变动表现为握（抽搐拘挛），在孔窍表现为目，在味道表现为酸，在情志表现为怒。
在天为玄，玄生神，神是天之主。神为天之主，则无处不是神。试着就神所在之处来推论：神在天表现为风，即东方生风，是神所在；在地表现为木，即风生木，是神所在；在形体表现为筋，在脏表现为肝，即肝生筋，酸生肝，也是神所在；至于在色、在音、在声、在变动、在窍、在味、在志，也无非是神所在。各随天之五气、地之五行、人之五脏而应象，所以表现为苍、角、呼、握、目、酸、怒。只有东方的风木肝脏是这样。
怒伤肝，悲能胜怒；风伤筋，燥能胜风；酸伤筋，辛能胜酸。
怒是肝的情志，所以怒伤肝。悲类似于忧，悲是脾的情志，也是肺的情志，所以悲能胜怒。这是情志相胜。风伤筋，燥能胜风。这是气机相胜。酸伤筋，辛能胜酸。这是味道相胜。以此说明天地气味最终归于人。
南方生热，是说热是南方夏季火的天气；“热生火，火生苦”，火是地的五行，苦是物的五味，说的是五行五味归于地。“苦生心，心生血”，心是人的内脏，血是人的形体组织，说的是五脏五体属于人。五体又有所生，所以血生脾；五脏各有所主，所以心主舌。
在天表现为热，在地表现为火，在形体表现为脉，在脏表现为心，在面色表现为赤色，在五音表现为徵音，在五声表现为笑，在变动表现为忧，在孔窍表现为舌，在味道表现为苦，在情志表现为喜。
神是天之主。其神在天表现为热，即南方生热，是神所在；在地表现为火，即热生火，是神所在；在形体表现为脉，脉即血；在脏表现为心，即心生血，苦生心，也是神所在。至于在色为赤，在音为徵，在声为笑，在变动为忧，在窍为舌，在味为苦，在志为喜，只有南方的火热心脏是这样。
喜是心的情志，所以喜伤心。恐是肾的情志，所以恐胜喜。这是情志相胜。心脏是五脏之神，属于阳，所以不言脉而言气。热伤气，寒胜热。这是气机相胜。苦伤气，咸胜苦。这是味道相胜。
中央生湿，是天；湿生土，土生甘，是地；甘生脾，脾生肉，是人。肉体又有所生，所以肉生肺；脾脏又有所主，所以脾主口。
在天表现为湿，在地表现为土，在形体表现为肉，在脏表现为脾，在面色表现为黄色，在五音表现为宫音，在五声表现为歌，在变动表现为哕（呃逆），在孔窍表现为口，在味道表现为甘，在情志表现为思。
“哕”音诲，其他篇章相同。神是天之主。其神在天表现为湿，即中央生湿，是神所在；在地表现为土，即湿生土，是神所在；在形体表现为肉，在脏表现为脾，即脾生肉，甘生脾，也是神所在。至于在色为黄，在音为宫，在声为歌，在变动为哕，在窍为口，在味为甘，在志为思，只有中央的湿土脾脏是这样。
思伤脾，怒能胜思；湿伤肉，风能胜湿；甘伤肉，酸能胜甘。
Yin and Yang are the division of a single day and night at the initial opening of Taiji (the Supreme Ultimate). "Ying Xiang" (Corresponding Images) refers to the fact that the Yin and Yang of Heaven and Earth, as well as those of the human body, have specific forms that can correspond to each other.
The Yin and Yang of Heaven and Earth correspond to the human body, and the Yin and Yang of the human body correspond to Heaven and Earth. The Five Movements (Wu Yun, the movement of Wood, Fire, Earth, Metal, and Water) and Five Phases (Wu Xing) have corresponding images without fixed directions. This chapter serves as the outline for the *Da Lun on the Great Movement of Five Operations*, hence it is called the *Da Lun on Yin-Yang Ying Xiang* (Great Discourse on Yin-Yang Corresponding Images).
Huangdi said: "Yin and Yang are the fundamental principles of Heaven and Earth."
Yin and Yang have names but no visible form; they originate from Taiji and constitute the Way of Heaven above and Earth below.
They are the general guidelines of all things.
Heaven and Earth are vast, and all things arise from them; thus, Yin and Yang are the general guidelines of all things. "Gang" refers to the main rope or guideline; "Ji" refers to the scattered threads or details.
They are the parents of change.
All things are numerous, and changes arise from them. When a thing reaches its extreme, it is called "Bian" (Transformation/Change); when a thing is born, it is called "Hua" (Development/Gradual Change). "Bian" is the gradual process of "Hua"; "Hua" is the completion of "Bian". The Way of change originates from Yin and Yang; thus, Yin and Yang are the parents of change.
They are the origin of life and death.
The parent of change is also the origin of life and death. "Sha" (Killing) means death; Hua leads to life, Bian leads to death. "Ben Shi" (Origin and Beginning) refers to the parents.
They are the mansion of Shen Ming (Divine Spirit).
Yin and Yang govern the changes, life, and death of all things; therefore, they are the mansion of Shen Ming. What is unpredictable in Yin and Yang is called "Shen" (Spirit/Mystery); what is manifest in Yin and Yang is called "Ming" (Brightness/Clarity). "Fu" (Mansion) is the residence where Shen resides.
In treating disease, one must seek the root.
The residence of Shen is the root of Yin and Yang; therefore, in treating disease, one must seek the root. If Yin and Yang reverse their functions, causing the deviation or compliance of diseases, one must seek the location of the root to treat it.
Thus, accumulated Yang becomes Heaven, and accumulated Yin becomes Earth.
Since Yin and Yang are the Way of Heaven and Earth, accumulated Yang becomes Heaven, and accumulated Yin becomes Earth.
Yin is quiet; Yang is restless.
Since Yin and Yang are the guidelines of all things, Yin is quiet and Yang is restless. Quietness with constancy acts as the main guideline (Gang); restlessness with dispersion acts as the scattered threads (Ji).
Yang generates, Yin grows; Yang kills, Yin stores.
"Growth" (Zhang) is pronounced with the rising tone, as in the following text. "Store" (Cang) is pronounced as written, same as storage below. Since Yin and Yang are the origin of life and death, Yang generates and Yin grows; Yang kills and Yin stores.
Yang transforms into Qi (Vital Energy), Yin forms into Shape (Form).
Since Yin and Yang are the parents of change, Yang transforms into Qi, and Yin forms into Shape. This means Yang transforms into Qi, and Yin changes into Form.
Extreme cold generates heat; extreme heat generates cold. Cold Qi generates turbidity; Hot Qi generates clarity. If clear Qi is below, it causes diarrhea with undigested food (Sun Xie); if turbid Qi is above, it causes abdominal distension. This is the reversal of Yin and Yang, representing the deviation and compliance of diseases.
"Cheng" (Distension) is pronounced "Zhen", similar in other chapters. To treat disease, one must seek the root. Thus, extreme cold generating heat means heat originates from cold. Extreme heat generating cold means cold originates from heat.
Cold Qi is Yin, so it generates turbidity. Hot Qi is Yang, so it generates clarity. If clear Qi is below, it means light and clear Qi does not follow the upper path but rebels downwards, causing Sun Xie (diarrhea with undigested food). If turbid Qi is above, it means heavy and turbid Qi does not follow the lower path but rebels upwards, causing Cheng Zhang (abdominal distension). This is Yin and Yang opposing each other, with improper compliance and deviation. Hence, it is said that this is the reversal of Yin and Yang, representing the deviation and compliance of diseases. Knowing that diseases arise from reversal and deviation, one must seek the root in treatment.
Thus, clear Yang becomes Heaven, and turbid Yin becomes Earth. Earthly Qi rises to become clouds; Heavenly Qi descends to become rain. Rain comes from Earthly Qi; clouds come from Heavenly Qi. Therefore, clear Yang exits through the upper orifices, and turbid Yin exits through the lower orifices; clear Yang disperses through the interstices (Cou Li), and turbid Yin travels to the Zang organs; clear Yang fills the four limbs, and turbid Yin returns to the Fu organs.
Yin and Yang communicate with each other, and the upper and lower influence each other; this is the mansion of Shen Ming. Thus, clear Yang is Heaven, which is bright; turbid Yin is Earth, which undergoes divine transformation. Earthly Qi rising to become clouds is Yin communicating with Yang; Heavenly Qi descending to become rain is Yang communicating with Yin. Although Heavenly Qi descends as rain, it is said that "rain comes from Earthly Qi" because the flow goes from bottom to top first, then from top to bottom. Although Earthly Qi rises to become clouds, it is said that "clouds come from Heavenly Qi" because the flow goes from top to bottom first, then from bottom to top. Yin and Yang, upper and lower, are both divine and clear. Thus, clear Yang exits through the upper orifices, and turbid Yin exits through the lower orifices; these nine orifices are the mansions of Shen Ming. Clear Yang disperses through the interstices, and turbid Yin travels to the Zang organs; these are the internal and external mansions of Shen Ming. Clear Yang fills the four limbs, and turbid Yin returns to the Fu organs; these are the superficial and deep mansions of Shen Ming. The following text says, "Clear Yang ascends to Heaven, turbid Yin returns to Earth." The movement and stillness of Heaven and Earth take Shen Ming as their guideline; this is what is meant. Here, the Yin and Yang of cold, heat, clarity, and turbidity correspond to the upper and lower parts of the human body in this manner.
Water is Yin, Fire is Yang. Yang manifests as Qi, Yin manifests as Taste.
In Heaven, it manifests as Cold; on Earth, it manifests as Water; thus, Water is Yin. In Heaven, it manifests as Heat; on Earth, it manifests as Fire; thus, Fire is Yang. Yang is primarily light and clear, so Yang manifests as Qi. Yin is primarily heavy and turbid, so Yin manifests as Taste.
Taste nourishes Shape; Shape relies on Qi; Qi nourishes Essence; Essence participates in Transformation.
Taste returns to the Shape organs (Zang). Shape organs rely on Yang Qi. Yang Qi returns to Yin Essence. Yin Essence participates in Transformation.
Essence consumes Qi; Shape consumes Taste; Transformation generates Essence; Qi generates Shape.
This further explains that "Qi returns to Essence" means Essence consumes Qi; "Taste returns to Shape" means Shape consumes Taste; "Essence returns to Transformation" means Transformation generates Essence; "Shape returns to Qi" means Qi generates Shape.
Taste damages Shape; Qi damages Essence; Essence transforms into Qi; Qi is damaged by Taste.
It further clarifies that although Shape consumes Taste, excessive Taste damages Shape; although Essence consumes Qi, excessive Qi damages Essence; although Qi generates Essence, Essence transformation can also dissipate Qi; although Qi generates Shape, Qi can also be damaged by Shape. Here, "Shape" actually refers to "Taste". It does not say Shape but Taste because Taste nourishes Shape, and Shape consumes Taste.
The residue of Yin Taste exits through the lower orifices; the clear Qi of Yang exits through the upper orifices.
Taste is Yin and heavy/turbid, so its residue exits through the lower orifices. Qi is Yang and light/clear, so its clear aspect exits through the upper orifices.
Strong taste is Yin; weak taste is Yang within Yin. Strong Qi is Yang; weak Qi is Yin within Yang.
Taste is Yin, but contains Yang within Yin. Thus, strong taste is Yin; if the taste is weak, it is Yang within Yin. Qi is Yang, but contains Yin within Yang. Thus, strong Qi is Yang; if the Qi is weak, it is Yin within Yang.
Strong taste causes purging; weak taste promotes circulation. Weak Qi causes sweating/dispersion; strong Qi causes fever.
This further explains: Strong taste is Yin, so strong taste causes downward purging. Weak taste is Yang within Yin, so weak taste promotes dissemination and circulation. Weak Qi is Yin within Yang, so weak Qi causes dispersion and sweating. Although it disperses, it still causes downward purging. Strong Qi is Yang, so strong Qi causes fever, meaning it both disperses and produces warmth.
Excessive Fire (Zhuang Huo) weakens Qi; Moderate Fire (Shao Huo) strengthens Qi. Excessive Fire consumes Qi; Qi nourishes Moderate Fire. Excessive Fire dissipates Qi; Moderate Fire generates Qi.
"Shao" is pronounced with the departing tone. The balance of Yin and Yang Qi and Taste is precious. Zhuang Huo (Excessive Fire) refers to hyperactive fire, i.e., Ministerial Fire (Xiang Huo). Shao Huo (Moderate Fire) refers to gentle fire, i.e., Sovereign Fire (Jun Huo). Hyperactive Zhuang Huo should decline; gentle Shao Huo should strengthen. Why should Zhuang Huo decline? Because Zhuang Huo consumes Qi. Why should Shao Huo strengthen? Because Qi nourishes Shao Huo. "Zhuang Huo consumes Qi" actually means Zhuang Huo dissipates Qi. "Qi nourishes Shao Huo" actually means Shao Huo generates Qi.
Acrid and Sweet flavors and Qi have dispersing properties and belong to Yang. Sour and Bitter flavors have vomiting and purging properties and belong to Yin. Excess Yin causes Yang disease; excess Yang causes Yin disease. Excess Yang causes Heat; excess Yin causes Cold. Extreme Cold generates Heat; extreme Heat generates Cold.
"Chong" (Repetition/Extreme) is pronounced with the level tone. Separately speaking, Qi is Yang, Taste is Yin. Together speaking, Qi does not leave Taste, and Taste does not leave Qi. Thus, Acrid and Sweet Qi and Taste reach outward from the center, mainly capable of dispersion, so they belong to Yang Qi. Sour and Bitter Taste moves up and down from the center, mainly capable of vomiting and purging, so they belong to Yin. "Excess Yin causes Yang disease" means if Sour and Bitter tastes are excessive, Yin becomes excessive and Yang is diseased. "Excess Yang causes Yin disease" means if Acrid and Sweet tastes are excessive, Yang becomes excessive and Yin is diseased. Excess Yang leads to excessive Heat; excess Yin leads to excessive Cold. Now, "Excess Yin causes Yang disease" is the meaning of "Extreme Cold generates Heat." "Excess Yang causes Yin disease" is the meaning of "Extreme Heat generates Cold."
Cold damages Shape; Heat damages Qi. Qi damage causes pain; Shape damage causes swelling. Therefore, pain followed by swelling indicates Qi damaging Shape. Swelling followed by pain indicates Shape damaging Qi.
Cold is a Yin pathogen, so it damages Shape. Heat is a Yang pathogen, so it damages Qi. Qi damage causes pain; pain is the dysfunction of formless Qi throughout the body. Shape damage causes swelling; swelling is the dysfunction of formed Shape throughout the body. Therefore, pain followed by swelling means Qi was damaged first, then Shape. Swelling followed by pain means Shape was damaged first, then Qi. Here, the Yin and Yang of Water and Fire, Qi and Taste, correspond to the Shape and Qi of the human body in this manner.
Excess Wind causes tremors/movement; excess Heat causes swelling; excess Dryness causes dryness; excess Cold causes edema/flotation; excess Dampness causes loose stools.
"Dry" (Gan) is pronounced "Gan", same below, similar in other chapters. The Qi of the Five Phases corresponds to the meridians. Wood Qi is Wind, so excess Wind causes vibration of the meridians. Fire Qi is Heat, so excess Heat causes carbuncles and swelling of the meridians. This carbuncle/swelling is due to Heat, different from the cold swelling of the whole body mentioned earlier. Metal Qi is Dryness, so excess Dryness causes withering of the meridians. Water Qi is Cold, so excess Cold causes the meridians to float outward like a door pivot (edema). Earth Qi is Dampness, so excess Dampness causes the meridians to become moist and lead to diarrhea.
Heaven has Four Seasons and Five Phases, used for growth, flourishing, harvesting, and storing, thereby generating Cold, Summer Heat, Dryness, Dampness, and Wind. Humans have Five Zang organs that transform Five Qi, thereby generating Joy, Anger, Sorrow, Worry, and Fear.
The Four Seasons and Five Phases of Heaven correspond to the Five Zang organs and Five Qi of humans. The Four Seasons are Spring Growth, Summer Flourishing, Autumn Harvesting, and Winter Storing. The Five Phases are Water as Cold, Fire as Summer Heat, Metal as Dryness, Earth as Dampness, and Wood as Wind. Thus, Heaven has Four Seasons and Five Phases, used for growth, flourishing, harvesting, and storing, generating Cold, Summer Heat, Dryness, Dampness, and Wind. In humans, there are Five Zang organs transforming Five Qi: Heart Qi governs Joy, Liver Qi governs Anger, Spleen Qi governs Sorrow, Lung Qi governs Worry, and Kidney Qi governs Fear, thereby generating Joy, Anger, Sorrow, Worry, and Fear.
Therefore, Joy and Anger damage Qi; Cold and Summer Heat damage Shape. Violent Anger damages Yin; Violent Joy damages Yang. Jue Qi (Rebellious Qi) moves upward, filling the meridians and separating from Shape. If Joy and Anger are unregulated, and Cold and Summer Heat are excessive, life becomes unstable. Therefore, Extreme Yin must transform into Yang; Extreme Yang must transform into Yin. Thus, it is said: Injury by Cold in Winter leads to Warmth diseases in Spring; Injury by Wind in Spring leads to Sun Xie (diarrhea with undigested food) in Summer; Injury by Summer Heat in Summer leads to Nue (Malaria) in Autumn; Injury by Dampness in Autumn leads to Cough in Winter.
"Chong" (Extreme) is pronounced with the level tone. Human will arises internally, so Joy and Anger damage Qi. Heavenly pathogens arise externally, so Cold and Summer Heat damage Shape. Listing Joy and Anger includes Sorrow, Worry, and Fear. Listing Cold and Summer Heat includes Dryness, Dampness, and Wind. In Heaven, Cold is Yin, Summer Heat is Yang. In Humans, Anger is Yin, Joy is Yang. Thus, sudden violent Anger damages the body's Yin Qi; sudden violent Joy damages the body's Yang Qi. Jue Qi moving upward occurs when True Qi is injured, causing Rebellious Qi to move upward. Filling the meridians and leaving Shape means Rebellious Qi fills the meridians, causing the Spirit to leave the body. This is because unregulated Joy and Anger, and excessive Cold and Summer Heat, lead to disharmony of Yin and Yang, making life unstable. Unregulated Joy and Anger specifically manifest as Violent Anger damaging Yin and Violent Joy damaging Yang. Excessive Cold and Summer Heat were not explicitly stated before, so it is said again: "Extreme Yin must transform into Yang; Extreme Yang must transform into Yin." For example, receiving Cold pathogens in cold weather is Extreme Yin; Extreme Yin must produce Yang-Heat diseases. Receiving Heat pathogens in hot weather is Extreme Yang; Extreme Yang must produce Yin-Cold diseases. This is the natural law of hyperactivity and harm. Thus, quoting from the *Da Lun on Life-Giving Heaven and Earth* supplements the previous meaning. Autumn injury by Dampness leading to Winter cough, and Winter injury by Cold leading to Spring Warmth diseases, are the meaning of Extreme Yin transforming into Yang. Spring injury by Wind leading to Summer Sun Xie, and Summer injury by Summer Heat leading to Autumn Malaria, are the meaning of Extreme Yang transforming into Yin. Here, the Yin and Yang of the Four Seasons and Five Phases correspond to the Five Zang organs and Five Qi of the human body in this manner. This section discusses how the Cold, Heat, Clarity, and Turbidity of Heaven and Earth, the Water and Fire, Qi and Taste, and the Four Seasons and Five Phases correspond to the human body.
Huangdi said: "I have heard that the sages of ancient times discussed and organized human form, distinguished and categorized the Zang organs, straightened and networked the meridians, connected the Six Combinations, and followed each meridian. The points where Qi emerges have specific names. Xi Gu (valleys and bones) all have origins. The distribution of sections, whether deviant or compliant, has its own order. The Yin and Yang of the Four Seasons have complete regularities. The correspondence between exterior and interior has clear superficial and deep aspects. Is this true?"
"Bie" is pronounced "Bi", same below. "Chu" is pronounced with the departing tone. Huangdi uses Cold, Heat, Clarity, Turbidity, Water, Fire, Qi, Taste, Four Seasons, and Five Phases to clarify the principle of Yin-Yang Ying Xiang, feeling that the meaning is incomplete. He states that the sages of ancient times could embody the Yin and Yang of Heaven and Earth and correspond them to the human body, and thus could also correspond the Yin and Yang of the human body to Heaven and Earth. So he asked Qibo: "I have heard that the sages of ancient times discussed and organized human form. Within human form, they distinguished and categorized the Zang organs. Based on the Zang organs, they straightened and networked the twelve meridians. 'Duan' means straight; 'Luo' means network. Within the twelve meridians, they connected the Six Combinations of Hand and Foot Three Yang and Three Yin. Regarding the Zang organs, meridians, and Six Combinations, they followed each meridian. The points where Qi emerges have specific locations and names. Small meetings are called Xi, large meetings are called Gu, connecting to bones, all having origins. The six Qi are distributed, either deviant or compliant, each with its own order. The Yin and Yang of the Four Seasons have complete regular guidelines. The correspondence between exterior and interior has clear superficial and deep aspects. Is this true?"
Qibo replied: "The East generates Wind; Wind generates Wood; Wood generates Sour; Sour generates Liver; Liver generates Sinews; Sinews generate Heart; Liver governs the Eyes."
Qibo cited the principles of Wu Yun, Wu Xing, and the harmony of the Three Powers to reply: "The East generates Wind" means Wind is the heavenly Qi of spring growth in the East. "Wind generates Wood, Wood generates Sour" means the Five Phases and Five Flavors return to the Earth. "Sour generates Liver, Liver generates Sinews." Liver is a human Zang organ; Sinews are human tissue. This means the Five Zang organs and Five Tissues belong to humans. Humans have five tissues, and tissues generate further, so Sinews generate Heart. Humans have five Zang organs, and each Zang governs something, so Liver governs the Eyes.
In Heaven, it is profound (Xuan); in Humans, it is the Way (Dao); on Earth, it is transformation (Hua).
Human Zang organs and tissues originate from Earth; Earth's Five Phases and Flavors originate from Heaven. Thus, where Heavenly Qi is, there is Earthly Qi and Human Qi. Therefore, deducing from the most subtle aspect of Heaven: In Heaven, it is Xuan (Profound/Mysterious). Xuan means deep and subtle. In Heaven it is Xuan, so in Humans it is Dao (Way). Dao is flat and commonly followed. In Heaven it is Xuan, so on Earth it is Hua (Transformation). Hua means changing and generating things.
Transformation generates Five Flavors; Dao generates Wisdom; Xuan generates Spirit (Shen).
What is meant by "On Earth it is Transformation" is that Transformation generates Five Flavors. What is meant by "In Humans it is Dao" is that Dao generates Wisdom. What is meant by "In Heaven it is Xuan" is that Xuan generates Shen.
Shen in Heaven is Wind; on Earth is Wood; in Tissue is Sinew; in Zang is Liver; in Color is Cyan; in Tone is Jue; in Sound is Shout; in Variation is Grasping/Twitching; in Orifice is Eye; in Flavor is Sour; in Emotion is Anger.
In Heaven it is Xuan, Xuan generates Shen. Shen is the master of Heaven. As the master of Heaven, everywhere is Shen. Let us deduce from where Shen is located: Shen in Heaven is Wind, meaning the East generates Wind, where Shen is located. On Earth it is Wood, meaning Wind generates Wood, where Shen is located. In Tissue it is Sinew, in Zang it is Liver, meaning Liver generates Sinew, Sour generates Liver, also where Shen is located. As for Color, Tone, Sound, Variation, Orifice, Flavor, and Emotion, none is not where Shen is located. Each corresponds according to the Five Qi of Heaven, Five Phases of Earth, and Five Zang of Humans. Thus, it appears as Cyan, Jue, Shout, Grasping, Eye, Sour, Anger. Only the Liver of Wind and Wood in the East is like this.
Anger damages Liver; Sorrow overcomes Anger. Wind damages Sinews; Dryness overcomes Wind. Sour damages Sinews; Acrid overcomes Sour.
Anger is the emotion of the Liver, so Anger damages the Liver. Sorrow is similar to Worry; Sorrow is the emotion of the Spleen and also the Lung, so Sorrow overcomes Anger. This is overcoming through emotions. Wind damages Sinews; Dryness overcomes Wind. This is overcoming through Qi. Sour damages Sinews; Acrid overcomes Sour. This is overcoming through Flavors. This clarifies that the Qi and Taste of Heaven and Earth ultimately return to Humans.
The South generates Heat; Heat generates Fire; Fire generates Bitter; Bitter generates Heart; Heart generates Blood; Blood generates Spleen; Heart governs the Tongue.
"The South generates Heat" means Heat is the heavenly Qi of summer fire in the South. "Heat generates Fire, Fire generates Bitter" means Fire is the Five Phases of Earth, and Bitter is the Five Flavors of things, indicating the Five Phases and Five Flavors return to Earth. "Bitter generates Heart, Heart generates Blood." Heart is a human Zang organ; Blood is human tissue, indicating the Five Zang organs and Five Tissues belong to humans. Tissues generate further, so Blood generates Spleen. Each Zang governs something, so Heart governs the Tongue.
In Heaven it is Heat; on Earth it is Fire; in Tissue it is Pulse/Vessels; in Zang it is Heart; in Color is Red; in Tone is Zhi; in Sound is Laugh; in Variation is Worry; in Orifice is Tongue; in Flavor is Bitter; in Emotion is Joy.
Shen is the master of Heaven. Its Shen in Heaven is Heat, meaning the South generates Heat, where Shen is located. On Earth it is Fire, meaning Heat generates Fire, where Shen is located. In Tissue it is Pulse, Pulse is Blood. In Zang it is Heart, meaning Heart generates Blood, Bitter generates Heart, also where Shen is located. As for Color being Red, Tone being Zhi, Sound being Laugh, Variation being Worry, Orifice being Tongue, Flavor being Bitter, and Emotion being Joy, only the Heart of Fire and Heat in the South is like this.
Joy damages Heart; Fear overcomes Joy. Heat damages Qi; Cold overcomes Heat. Bitter damages Qi; Salty overcomes Bitter.
Joy is the emotion of the Heart, so Joy damages the Heart. Fear is the emotion of the Kidney, so Fear overcomes Joy. This is overcoming through emotions. The Heart is the Spirit of the Five Zang organs and belongs to Yang, so it speaks of Qi rather than Pulse. Heat damages Qi; Cold overcomes Heat. This is overcoming through Qi. Bitter damages Qi; Salty overcomes Bitter. This is overcoming through Flavors.
The Center generates Dampness; Dampness generates Earth; Earth generates Sweet; Sweet generates Spleen; Spleen generates Flesh; Flesh generates Lung; Spleen governs the Mouth.
"The Center generates Dampness" is Heaven; "Dampness generates Earth, Earth generates Sweet" is Earth; "Sweet generates Spleen, Spleen generates Flesh" is Human. Flesh generates further, so Flesh generates Lung. The Spleen governs further, so Spleen governs the Mouth.
In Heaven it is Dampness; on Earth it is Earth; in Tissue it is Flesh; in Zang it is Spleen; in Color is Yellow; in Tone is Gong; in Sound is Song; in Variation is Hiccups (Yue); in Orifice is Mouth; in Flavor is Sweet; in Emotion is Pondering/Thinking.
"Yue" (Hiccups) is pronounced "Hui", same in other chapters. Shen is the master of Heaven. Its Shen in Heaven is Dampness, meaning the Center generates Dampness, where Shen is located. On Earth it is Earth, meaning Dampness generates Earth, where Shen is located. In Tissue it is Flesh, in Zang it is Spleen, meaning Spleen generates Flesh, Sweet generates Spleen, also where Shen is located. As for Color being Yellow, Tone being Gong, Sound being Song, Variation being Yue, Orifice being Mouth, Flavor being Sweet, and Emotion being Thinking, only the Spleen of Dampness and Earth in the Center is like this.
Pondering damages Spleen; Anger overcomes Pondering. Dampness damages Flesh; Wind overcomes Dampness. Sweet damages Flesh; Sour overcomes Sweet.
Pondering is the emotion of the Spleen, so Pondering damages the Spleen, and Anger overcomes Pondering. This is overcoming through emotions. Dampness damages Flesh; Wind overcomes Dampness. This is overcoming through Qi. Sweet damages Flesh; Sour overcomes Sweet. This is overcoming through Flavors.
The West generates Dryness; Dryness generates Metal; Metal generates Acrid; Acrid generates Lung; Lung generates Skin and Hair; Skin and Hair generate Kidney; Lung governs the Nose.