5.1 Huangdi said, “Yin and Yang serve as the Dao (law) of the heavens and the earth, the fundamental principle of all things, the parents of change, the beginning of birth and death and the storehouse of Shenming. The treatment of disease must follow this law.”
“The (lucid) Yang (rises and) accumulates to form the heavens and the (turbid) Yin (descends and) accumulates to constitute the earth. Yin is static while Yang is dynamic. Yang is responsible for killing and Yin for storage. Yang transforms Qi while Yin constitutes form. Extreme cold generated heat and extreme heat produces cold. Hanqi (Cold-Qi) ascends, it will cause abdominal flatulence or distension. These are the disorders of Yin and Yang in motion. Violation of the rules of Yin and Yang leads to diseases.”
“Qingyang (Lucid-Yang) rises to form the heavens while zhuoyin (Turbid-Yin) descends to constitute the earth. Diqi (Earth-Qi) rises to become clouds and Tianqi (Heaven-Qi) descend to produce rain. Rain results from Diqi while clouds originate from Tianqi. Thus the Lucid-Yang moves upwards into upper orifices of the body while the Turbid? CYin moves downwards into the lower orifices of the body. The Lucid-Yang permeates through Couli (muscular interstices) while the Turbid-Yin enters the Five-Organs. The Lucid-Yang fortifies the four limbs while the Turbid-Yin enter the Six Fu-Organs.”
“Water pertains to Yin and fire to Yang. Yang pertain to Qi while Yin to flavor. The flavor nourishes the body, the Qi nourishes Jing (Essence) and Jing (Essence) transforms into Yuanqi (Primordial-Qi). That is to say, the Jing (Essence) absorbs Qi in the foods and the body takes the flavor of the foods. Transformation of the Primordial-Qi promotes the production of the Essence and the Qi nourished the body. (Excessive) flavor impairs the body and excessive Qi damages the Essence. The Essence can transform into the Qi and the Qi can be damaged by excessive flavor.”
“Yinwei (Yin-flavor) is discharged from the lower orifices and Yangqi disperses from the upper orifices. The thick flavor pertains to Yin and the thin flavor is Yang within Yin. The thick Qi pertains to Yang and the thin Qi is Yin within Yang. The thick flavor is helpful for purgation while the thin flavor is effective for dredging. The thin Qi functions to disperse while the thick Qi generates heat. Strong Fire reduces Qi while mild Fire strengthens Qi. Because strong Fire consumes Qi while mild Fire warms Qi. Strong Fire disperses Qi while mild Fire supplements Qi. In terms of flavors, pungent and sweet flavors pertain to Yang (because they) disperse, (while) sour and bitter flavors belong to Yin (because they) induce vomiting and purgation.”
“Predominance of Yin results in the disease of Yang while predominance of Yang leads to the disease of Yin. Predominance of wind causes tremor of the limbs, predominance of heat produces swelling, predominance of dryness leads to desiccation, predominance of cold results in dropsy and predominance of dampness brings about watery diarrhea.”
“In nature, variations of the four seasons and the motion of the Wuxing (Five- Elements) are responsible for (the activities of) Sheng (germination), Zhang (growth), Shou (ripening or reaping) and Cang (storage) as well as (the climatic charge of) cold, summer-heat, dryness, dampness and wind. In the human body there are the Five Zang-Organs that produce five kinds of Qi respectively which are responsible for (the five emotional activities of) Xi (joy or happiness), Nu (anger or rage), Bei (grief or sadness), You (anxiety) and Kong (fear or fright). (Excessive) joy and anger impair Qi, (excessive) cold and summer-heat damage the body. Sudden rage damages Yin and sudden joy impairs Yang. Adverse flow of Qi inflates Channels, Physically deforming the body. Intemperance of joy and anger and excess of cold and summer-heat weaken health. Thus extreme Yin turns into Yang and extreme Yang changes into Yin. That is why it is said that attack by cold in winter leads to Wenbing (warm diseases or seasonal febrile disease) in spring, attack by wind in spring results in Sunxie (diarrhea with undigested food in it) in summer, attack by summer-heat in summer brings about Jienue (malaria) in autumn and attack by dampness in autumn causes cough in winter.”
5.2 Huangdi asked, “I have heard that the sages in ancient times studied the structure of the human body, differentiated the functions of the Zangfu-Organs, examined (the interrelationships among) the Jingmai (Channels), clarified (the relationships among) the six combinations and defined the (running route) of each Channel. Each Acupoint (located on the Channels) had a certain location and a definite name. The Xigu (regions where muscles converge) were all connected with the bones with a starting point and an ending point. The assignation of (the Collaterals over) the skin divisions and the flowing directions (of Qi and blood) were all made clear. (The changes of) Yin and Yang in the four seasons all followed certain rules. The external (environment) and the internal (environment) were related to each other. Is that true? ”
5.3 Qibo answered, “The east produced wind, the wind promotes (the growth) of trees, the trees produces sour (taste), the sour (taste) nourished the liver, (the blood stored in) the liver nourishes the sinews, the sinews nourishes the heart and the liver controls the eyes. {Such (mysterious variation) appears as Xuan (abstruseness) in the heavens, Dao (rules or principles) in human beings and Hua (transformation) in the earth. The transforming (process) produces the five flavors, the Dao (rules or principles) enables (human beings) to become intelligent and the Xuan (abstruseness) in the heavens brings about Shen (changes of things in natural world).} The Shen (changes of things in the natural world) demonstrates as wind in the heavens, trees on the earth, the sinews in the human body, the liver in the Zang-Organs, blue in colors, Jiao in scales, calling in voices, grasping in actions, the eyes in the orifices, sourness in tasted and anger in emotions. (Excessive) anger impairs sinews, while dryness dominates over anger; wind impairs sinews, while pungency dominates over sourness.”
“The south produces heat, the heat produces fire, the fire produces bitterness, the bitterness nourishes the heart, the heart produces blood, the blood nourishes the spleen and the heart governs the tongue. (The mysterious changes of Yin and Yang) demonstrate as hear in the heavens fire on the earth, the Channels in the human body, the heart in the Zang-Organs, red in colors, Zhi in scales, laughter in voices, grief in changes, the tongue in orifices, bitterness in tastes and joy in emotions. (Excessive) joy impairs the heart while fear dominates over joy; heat impairs Qi while cold dominates over hear; bitterness impairs Qi while saltiness dominates over bitterness.”
“The center (the central region) produces dampness, the dampness produces soil, the earth produces sweet (flavor), the sweet (flavor) nourishes the spleen, the spleen nourishes muscles, the muscles strengthen the lung and the spleen governs the mouth. (The mysterious changes of Yin and Yang) demonstrate as dampness in the heavens, soil in the earth, muscles in the human body, the spleen in the Zang-Organs, yellow in colors, Gong in scales, singing in voices, spitting in actions, the mouth in orifices, sweet in tastes and thing in emotions. (Excessive) contemplation impairs the spleen while anger dominates over contemplation; (excessive) sweetness impairs muscles while wind dominates over dampness; (excessive) sweetness impairs muscles while sourness dominates over sweetness.”
“The west produces dryness, the dryness produces metal, the metal produces pungency, the pungency nourishes the lung, the lung governs the skin and hair, the skin and hair nourish the kidney and the lung governs the nose. (The mysterious changes of Yin and Yang) demonstrate as dryness in the heavens, metal on the earth, skin and hair on the body, the lung in the Zang-Organs, white in colors, Shang in scales, crying in voices, cough in actions, nose in orifices, pungency in tastes and grief in emotion. (Excessive) grief impairs the lung while joy dominates over grief; (excessive) heat impairs the skin and hair while cold dominates over heat; (excessive) pungency impairs the skin and hart while bitterness dominates over pungency.”
“The north produces cold, the cold produces water, the water produces saltiness, the marrow nourishes the kidney, the kidney produces bone marrow, the marrow nourishes the liver and the kidney governs the ears. (The mysterious changes of Yin and Yang) demonstrate as cold in the heavens, water on the earth, bones in the human body, the kidney in the Zang-Organs, black in color, Yu in scales, sigh in voices, shaking in actions, the ears in orifices, saltiness in tastes and fear in emotion. (Excessive) fear impairs the kidney while contemplation dominates over fear; (excessive) cold impairs blood while dryness dominates over fear; (excessive) saltiness impairs blood while sweetness dominates over saltiness.”
“That is why it is said that the heavens and the earth exist in the upper and lower of all the things (in the natural world), Yin and Yang symbolize (the opposite properties) of blood and Qi, the left and the right stand for the routes of Yin and Yang (along which they are ascending and descending), water and fire are the symbols of Yin and Yang. Yin and Yang are the source of everything. That is why it is said that Yin maintains inside to preserve Yang while Yang stays outside to protect Yin.”
5.4 Huangdi asked, “How to make use of (the principles of) Yin and Yang (to differentiate symptoms and diseases?)”
5.5 Qibo answered, “The predominance of Yang leads to fever, closure of Couli (muscular interstices), asthmatic breath with the movement of the body, fever without sweating, dryness of teeth, dysphoria and abdominal distension. (This syndrome is fatal and the patients) survive winter but not summer. The predominance of Yin leads to chills, sweating, frequent tremble with cold, cold limbs (caused by extreme cold) and abdominal distension and fullness (following the cold sensation of the limbs). (This syndrome may) survive summer, but not winter. These are (the diseases) caused by alternative predominance of Yin and Yang.”
5.6 Huangdi asked, “How to maintain a balance between the two?”
5.7 Qibo answered, “If seven (ways of) losses and eight (ways of) profits are understood, the two can be balanced. Ignorance of this rule leads to premature senility. (For ordinary people) at the age of forty, half of the Yinqi in their body has already been consumed, early aging begins to appear in their daily activities; at the age of fifty, their body becomes heavy and their eyes and ears cannot see and hear well; and at the age of sixty, impotence appears, Qi declines greatly, the nine orifices are blocked, the lower (part of the body) is Xu (deficiency or asthenia) and the upper (part of the body) is Shi (excess or sthenia), snivel and tears often run (involuntarily). That is why (it is believed that those who) understand (how to cultivate health) enjoy good health (while those who) do not know (how to preserve health cannot escape from premature) aging. Though living in the same world, people are quite different in health. The wise people are able to find common ground while fools can only find difference. The fools are deficient (in vitality) while the wise are abundant in (in vitality). With sufficient (vitality), the eyes and the ears can see and hear well and the body is strong and agile. (With sufficient vitality) old people still can enjoy a health as good as before. (With sufficient vitality those who) are already strong will become stronger than ever. Thus the sages never do anything against nature. They live peacefully and calmly, freeing themselves from any avarice and secular pleasure. That is why they can prolong their life and enjoy a happy and natural life span. This is the way that the sages cultivate their health.”
“The heavens appear deficient in the northwest. So the northwest pertains to Yin. That is why the ears and eyes on the right side are nor so keen and sharp as that on the left side. The earth appears deficient in the southeast. So the southeast pertains to Yang. That is why the hand and foot on the left side are not so strong as that on the right side.”
5.8 Huangdi asked, “Why?”
5.9 Qibo answered, “The east pertains to Yang. Yang (tends to rise) and the Jing (Essence) (in the human body) accumulates over the upper (part of the body), leading to Ming (strong or powerful) in the upper (part of the body) and Xu (deficiency or weakness) in the lower (part of the body). That is why the ears and eyes are sharp and keen, but the hands and feet are not dexterous. The west pertains to Yin. Yin (tends to descend) and the Jing (Essence) accumulates in the lower (part of the body), resulting in Sheng (Predominance) in the lower (part of the body) and Xu (deficiency or weakness) in the lower (part of the body). That is why the ears and eyes are not sharp and keen, but the hands and feet are dexterous. So when invaded by Xie (Evil), the right side is more serious on the upper (part of the body) while the left side is more serious on the lower (part of the body). This is because that Yin and Yang of the heavens and the earth are not quite balanced (in movement), and therefore (giving rise to the invasion and) lingering of Xie (Evil) (in the body).”
“So the heavens has Jing (Essence-Qi) and the earth has forms. The heavens demonstrates the eight solar terms and the earth displays the rules of Wuxing (Five-Elements). That is why (the heavens and the earth are regarded as) the parents (source) of all things. The Lucid-Yang rises to the heavens and the Turbid-Yin descends to the earth. So the heavens and the earth follow the principles of Shenming (mysterious changes) to move or to maintain static, giving rise to (the variations of) Sheng (storage) that move in endless cycles. Only wise people follow (the principle of) the heavens in the upper to nourish their head, to abide by (the principles of) the earth in the lower to nourish their feet and properly deal with human affairs to nourish the Five Zang-Organs. Tianqi (Hwaven-Qi) communicate with the lung, Diqi (Earth-Qi) communicates with the pharynx, Fengqi (Wind-Qi) communicates with the liver, Leiqi (Thunder-Qi) communicates with the heart, Guqi (Grain-Qi) communicated with the spleen and Yunqi (Rain-Qi) communicates with the kidney. The Six-Channels act as the seas, the nine orifices are the regions where Shuiqi (Water-Qi) infuses. To compare the heavens and the stomach act as the seas, the nine orifices are the regions where Shuiqi (Water-Qi) infuses. To compare the heavens and the earth to Yin and Yang is just like rain in nature, the movement of Yangqi is just like rain in the nature, the movement Yangqi is just like strong wind in nature, a flare of temper (of human beings) is just like the rumble of thunder, and the adverse flow of Qi (in the human body) is just like Yang. So if the practice (of cultivating health) does not follow the principles of the heavens and the rules of the earth, disasters will be caused.”
“The attack of Xiefeng (Evil-Wind) is as fast as gale and storm. Excellent doctors treat (diseases) (when pathogenic factors have just invaded) the skin and hair; ordinary doctors treat (diseases when pathogenic factors have deepened into) the muscles; unskilled doctors treat (diseases when pathogenic factors have deepened into) the sinews and Channels; poor doctors treat (diseases when pathogenic factors have deepened into) the Six Fu-Organs; and the poorest doctors treat (diseases when pathogenic factors have deepened into) the Five Zang-Organs. Once the Five Zang-Organs are involved, the disease is fatal. So attacked by Xieqi (Evil-Qi) from the heavens, the Five Zang-Organs will be damaged; attacked by cold and heat (factors) from water and grain (foods), the Six Fu-Organs will be damaged.”
“Those (who are) excellent in acupuncture (are often trying to) draw Yang from Yin, draw Yin from Yang, (needle the Acupoints located on) the right (side). (By comparing the normal conditions of themselves with the abnormal conditions of the patients), they understand (pathological changes of) the patients; by (examining the manifestation in the exterior), they know (the pathological changes in) the interior. (These are the methods they use to) judge excess and deficiency. From small signs (they can) decide (the location of) diseases. (This attitude toward treatment will) prevent diseases from turning fatal.”
“The skilled diagnosticians examine the countenance and feel the pulse. They differentiate Yin and Yang first. (By) inspecting (whether the countenance of the patient is) clean or dirty, (one is able to) know the location (of the disease); (by) examining the breath and listening to the voice (of the patient), (one is able to) know the suffering (of the patient); (by) examining (whether) the pulse conditions (in the four seasons are normal or not), (one can) know the location of the disease; (by) pressing Chi and Cun and studying the floating, sinking, slippery and unsmooth (states of the pulse), (one is able to) know(where) the disease is located. (Using such a method to diagnose diseases), (one will) make no errors in diagnosis and treatment.”
“That is why (it is believed) that diseases at the early stage can be cured by acupuncture and that (if diseases are very serious due to the predomination of pathogenic factors, the use of acupuncture) should be delayed till (the pathogenic factors are) reduced. (As to the treatment of diseases), mild diseases should be treated by Yang (dispersion therapy), serious diseases should be treated by Jian (alleviation therapy) (in order to reduce its severity), and (diseases marked by) weakness should be treated by Zhang (supplementation or nourishing therapy). Physical weakness (should be treated by) warming (therapy with the herbs for nourishing) Qi and insufficiency of Jung (Essence) (should be treated by) nourishing (therapy with tonic) herbs. (If the pathogenic factors have accumulated) in the upper, vomiting (therapy) should be used; (if the pathogenic factors have accumulated) in the lower, dredging (therapy) should be used; (if the pathogenic factor have accumulated in the middle and caused) abdominal fullness, purgation (therapy) should be used. If there is Xie (Evil) (in the exterior), (decoction can be used to) wash and fumigate the body (to induce sweating); if (the pathogenic factors are) in the skin, sweating therapy can be used; if (the pathological conditions are) acute, (measures should be taken to) control it; for Shi (excess or sthenia) (syndrome), dispersing (therapy) and purging (therapy) can be used. (In diagnosing diseases, it is very important) to differentiate Yin and Yang as well as softness and firmness. Yang diseases can be cured by treating Yin and Yin diseases can be cured by treating Yang. (In treating diseases, one must try to) decide (whether the disease is at) blood (phase or) Qi (phase) and make sure the location (of the disease). Blood (syndrome of) Shi (excess or sthenia) (nature) should be treated by reducing (therapy) while Qi (syndrome of) Xu (deficiency or asthenia) (nature) should be treated by lifting (therapy).”
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5.1 黄帝曰：“阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始，神明之府也，治病必求于本。
故积阳为天，积阴为地。阴静阳燥，阳生阴长，阳杀阴藏。阳化气，阴成形。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，浊气在上，则生?艘跹舴醋鳎?病之逆从也。”
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；清阳实四支，浊阴归六腑。
水为阴，火为阳。阳为气，阴为味。味归形，形归气，气归精，精归化。精食气，形食味，化生精，气生形。味伤形，气伤精，精化为气，气伤于味。阴味出下窍，阳气出上窍。味厚者为阴，薄为阴之阳；气厚者为阳，薄为阳之阴。味厚则泄，薄则通。气薄则发泄，厚则发热。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。寒重则热，重热则寒。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。
风胜则动，热胜则肿，燥胜则干，寒胜则浮，湿胜则濡泻。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。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，春必温病；春伤于风，夏生飧泄；夏伤于暑，秋必?^疟；秋伤于湿，冬生咳嗽。”
5.2 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；?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？”
5.3 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。其在天为玄，在人为道，在地为化。化生五味，道生智，玄生神。 神在天为风，在地为木，在体为筋，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。怒伤肝，悲盛怒；风伤筋，燥胜风；酸伤筋，辛胜酸。
南方生热，热生火，火生苦，苦生心，心生血，血生脾，心主舌。其在天为热，在地为火，在体为脉，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。喜伤心，恐胜喜；热伤气，寒胜热。苦伤气，咸胜苦。
中央生湿，湿生土，土生甘，甘生脾，脾生肉，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。思伤脾，怒胜思；湿伤肉，风胜湿；肝伤肉，酸胜甘。
西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生肾，肺主鼻。其在天为燥，在地为金，在体为皮毛，在脏为肺，在色为白，在音为商，在声为哭，在变动为咳，在窍为鼻，在味为辛，在志为忧。忧伤肺，喜胜忧，热伤皮毛，寒胜热，辛伤皮毛，苦胜辛。
北方生寒，寒生水，水生咸，咸生肾，肾生骨髓，髓生肝，肾主耳。其在天为寒，在地为水，在体为骨，在脏为肾，在色为黑，在音为羽，在生为呻，在变动为栗，在窍为耳，在味为咸，在志为恐，恐伤肾，思胜恐；寒伤血，燥伤寒；咸伤血，甘胜咸。
故曰：天地者，万物之上下也；阴阳者，血气之男女也；左右者，阴阳之道路也；水火者，阴阳之征兆也；阴阳者，万物之能始也。故曰：阴在内，阳之守也；阳在外，阴之始也。”
5.4 帝曰：“法阴阳奈何？”
5.5 岐伯曰：“阳胜则身热，腠理闭，喘粗为之俯仰，汗不出而热，齿干以烦冤， 腹满，死，能冬不能夏。阴胜则身寒，汗出，身常清，数栗而寒，寒则厥，厥则腹满死，能夏不能冬。此阴阳更胜之变，病之形能也。”
5.6 帝曰：“调此二者奈何？”
5.7 岐伯曰：“能知七损八益，则二者可调，不知用此，则早衰之节也。 年四十，而阴气自半也，起居衰矣；年五十，体重，耳目不聪明矣；年六十，阴痿，气大衰，九窍不利，下虚上实，涕泣俱出矣。故曰：知之则强，不知则老，故同出而名异尔。智者查同，愚者查异，愚者不足，智者有余，有余则耳目聪明，身体轻强，老者复壮，壮者益治。 是以圣人为无为之事，乐恬言之能，从欲快志于虚无之守，故寿命无穷，与天地终，此圣人之治身也。
天不足西北，故西北方阴也，而人右耳目不如左明也。地不满东南，故东南方阳也，而人左手足不如右强也。”
5.8 帝曰：“何以然？”
5.9 岐伯曰：“东方阳也，阳者其精并于上，并与上则上明而下虚，故使耳目聪明手足不便也。 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。
故天有精，地有形；天有八纪，地有五里，故能为万物之父母。清阳上天，浊阴归地，是故天地之动静，神明为之纲纪，故能以生长收藏，终而复始。惟贤人上配天以养头，下象地以养足，中傍人事以养五脏。天气通于肺，地气通于嗌，风气通于肝，雷气通于心，谷气通于脾，雨气通于肾。六经为川，肠胃为海，九窍为水注之气。以天地为之阴阳，阳之汗，以天地之雨名之；阳之气，以天地之疾风名之。暴气象雷，逆气象阳。故治不法天之纪，不用地之理，则灾害至矣。
故邪风之至，疾如风雨，故善治者治皮毛，其次治肌肤，其次治筋脉，其次治六腑，其次治五脏。治五脏者，半死半生也。故天之邪气，感则害人五脏；水谷之寒热，感则害于六腑；地之湿气，感则害皮肉筋脉。
故善用针者，从阴引阳，从阳引阴，以右治左，以左治右，以我知彼，以表知里，以观过与不及之理，见微得过，用之不殆。
善诊者，察色按脉，先别阴阳；审清浊，而知部分；视喘息，听声音，而知所苦；现权衡规矩，而知病所主。按尺寸，观浮沉滑涩，而知病所生。以治无过，以诊则不失矣。
故曰：病之始起也，可刺而已，其盛，可待衰而已。故因其轻而扬之，因其重而减之，因其衰而彰之。形不足者，温之以气；精不足者，补之以味。其高者，因而越之；其下者，引而竭之；中满者，泻之于内；其有邪者，渍形以为汗；其在皮者，汗而发之；其?G悍者，按而收之；其实者，散而泻之。审其阴阳，以别柔刚。阳病治阴，阴病治阳，定其血气，各守其乡，血实宜决之，气虚宜掣引之。”
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