五脏秉于五行。凡秉五行之气而生者。皆以类相属推其类。可尽天地之物。知所属。乃明形气所归。而病之原委。
药之宜忌。从可识矣。
肝
旧说七叶。居左胁下。非也。西医云。四叶。后靠脊。前连膈膜。胆附于肝之短叶间。膈即附脊连肝。从肝中生出。
前连胸膛。肝体半在膈上。半在膈下。实不偏居于左。谓肝居左者。不过应震本东方位自当配在左耳。
\r肝图\pt31a1.bmp\r
医林改错。言肝系。后着脊。前连胃。名为总提。上有胰子。总提内有行水管为胃行水西医言肝无所事。只以回血
生出胆汁入肠化物。二说言肝。行水化食。不过内经。肝主疏泄之义而已。至肝系之理。尚未详言。按肝系上连心包络。
故同称厥阴。经系着脊处则为肝。俞穴系循腔子。一片。遮尽是为膈膜肝系下行前连腹中。统膜而后连肾系。为肝之根
通身之膜内连外裹。包肉生筋皆从肝。系而发旧说言肝居左。西说言肝居右。然其系实居。脊间正中。至诊脉分部左右。
亦从其气化而分。非以形而分也。
在天为风。
震巽主气。在天为风。人秉天之风气而生肝脏以司周身之风。故凡风病以肝为主。
在地为木。
本天无形之风气。生有形之木。肝实秉风木之气所生。解得二字。便知肝之气化。
在体为筋。
筋连于骨。盖骨属肾水。筋属肝木。乃水生木之义。以应天甲乙之象。究肝生筋之迹。实由肝膈连及周身之膜由膜
而连及于筋也。西医剖视见白膜包裹瘦肉。而两头即生筋也。然彼但言筋之体。未言筋之根。惟内经以筋属肝。是从肝
膈而发出膜网。然后生筋。若不寻出筋之源头则筋病不知治法。
在色为苍。
微青微黄。皮色老润。乃苍正色。其肝无病。若青胜黄则肝寒。若黄胜青则肝热。西人不讲五行。故不知气色相应
之理。
在音为角。
角为木音。和而长知肝无病。西洋声学言弦管甚详。然不能分出五音六律。则察理未精。
在声为呼。
叫呼也。肝气太胜。和长之音变为叫呼。狂谵之类是也。宜抑其肝。
在变动为握。
支节运动。皆筋所主。而手尤显然。故筋之变动。则发为握。寒则拘急热则缩挛。风火闭结则握拳。透爪搐搦 。
皆筋之变。
在窍为目。
肝脉交颠入脑。由脑而通于目故肝开窍于目。肝藏魂。昼则魂游于目而为视夜寐则目闭魂复。返于肝。西医剖割眼
珠。极赞重叠细络之妙。受光照察之神。然试问醒开寐闭。黑子瞳子之所由生。则不知也。又使无神水。而欲其受。外
光能乎。惟心火肾水交会于脑。合肝脉注目中。肝者心之母。肾之子故并二脏之精而开窍于目。西医之精。能将斜目修
削使正。然不久仍斜不知病源。剖割何益哉。
在味为酸。
木之本味也。木得寒湿之气。则化而为酸。如菜入坛腌则酸是矣。木得湿热之气。则变而为酸。如 得糟曲。则酸
是矣。吐酸亦分寒热二证。寒酸吐清冷。热酸带腐臭。
其液为泪。
目为肝窍。故泪为肝液。
其华在爪。
爪是筋之余。肝主筋。故其华在爪。
其臭为臊。
食草木各禽兽。皆有臊臭。秉木之气故也。五臭之辨精矣。西人不知。
其谷为麦。
麦为芒谷秉东方勾萌之木气。故麦牙能疏肝。仲景治除中病。以蒸饼试之。取木克土也。
其畜鸡。
巽为鸡。木畜也。故仲景用鸡矢。治转筋。取其为肝去风也。五常政论。以犬属肝。木之畜又是一义。
其虫毛。
大而虎豹。小而毛虫。皆风木之气所生。故肝病癫痫。或作虎豹之状。又有病遍体生毛者。西医五种。有博物新篇
图。画狮象小虫。毫芒毕具。然不知属风木之所生。则于医理物理不能推到造化根源也。
其数八。
河图三为木之生数。八为木之成数。五行之数。理极精微非西人所得知也。数起于一者。初也。始也。混沌初开。
惟水先有。故曰天一生水。然水气初生而未成也。必待火木金土之气皆生。水得兼借其气而后成。故历二三四五至于。
六数水乃成。焉火则继水而生故地二生火。亦成于水之后。故天七成之水火之气。已具乃化生木故天三生木地八成之四
九金五十。土其理一也。生于阳者成则为阴生于阴者成则。为阳圣人于生成之次序。而以数纪之又以其数之阴阳。而于
物验之神矣。
其果李。
仲景用李根皮。郁李仁。皆治肝也。一行之中。又各分五行。故果虽同是木实。而又各属五脏。
其菜韭。
得春气最先。故属木。韭根止血。能行肝气故也。韭子治遗精。温敛肝气也。
心
形圆上阔下尖。周遭夹膜。即包络也。其上有肺罩之。空悬胸中。其下有膈膜遮截。膈为膻。包络为膻中。心为君
主。西医云。有脑气筋贯之。有左右房。以生血回血。又按心之脉络。从包络中发出。以达于周身。故包络为臣使之官。
\r心图\pt31a2.bmp\r
西医言心内。分左右四房。皆有管窍为生血回血之用。血受炭气。则紫回行至心右上房。有一总管。接回血入心中。
落右下房。又一总管。运血出而过肺。被肺气吹去紫色。遂变纯赤。还入心之左上房。落左下房。又有一总管运血出行。
遍于周身。回转于心。此即内经营卫交会。于手太阴肺及心主血脉之说也。
在天为热。
夏令南方离火主气。是为热也。
在体为脉。
心生血。乃秉火气之化。故血色赤。脉者。血之道路也。脉经云脉为血府。西医云。心房动跳不休。周身之脉。皆
应之而动。医林改错。谓脉是气管非也。观仲景复脉汤。全补心血。可知之矣。
在色为赤。
火之色见于皮里。如以缟裹朱。心血足也。若赤斑麻疹。皆是心火太甚。西洋化学。言红色中多养气。又言养气能
燃。即内经火之色赤之义。
在音为征。
音和而美。其舌抵齿。
在声为笑。
心志喜故发声为笑。
在变动为忧。
喜之变也。心火宣明。则喜心火郁闭则忧。西人但知忧喜笑怒。人有此当然之情。而所以成此情者。西人不知。
在窍为舌。
心之脉管。从肺系以上于舌。而辨五味。
在味为苦。
物经火 。其味皆苦然苦虽是火味。实则火之余气也。故凡味苦者。均能泻火。
在志为喜。
心火宣明。故喜。
其液为汗。
汗乃膀胱化水之气。透出皮毛者也。故凡汗均归太阳经。因小肠为心之府。与膀胱同是太阳经同附着于连网之上。
心火宣布。由小肠连网并合膀胱是为火交于水。乃能化气。外达而为汗故仲景无汗用麻黄。有汗用桂枝二方。均主桂枝。
以宣心阳也。此所以汗为心液。西洋医法不知汗之源也。
其荣为色。
血足故也。
其臭为焦。
凡物火灼。其气皆焦。
其数七。
河图二为火之生数。七为火之成数。
其谷黍。
色赤性温。故为心之谷。
其畜马。
天之大火星为心。又名天驷房驷之精。下则化为马。故马为火畜。金匮真言云。其畜羊。然以马为义长。
其虫羽。
羽族应南方朱鸟之象。西洋格致言鸟肉多缝隙。使养气充满。则轻灵善飞。养气能燃火。则知羽族。秉火气多矣。
其果杏。
夏之果。故属火。杏仁苦降。虽是肺药。实以火制金之义也。
其菜薤。
气辛温。叶不沾水。秉火气所生者也。仲景用治胸痹。以其能宣心阳也。
脾
居中脘。围曲向胃。西医云。傍胃处又有甜肉一条。生出甜汁从连网入小肠上口。以化胃中之物。脾内有血管。下
通于肝。余按脾居油膜之上。与各脏相通。其血气往来之道路。全在油膜中也。中国医书。无甜肉之说。然甘味属脾。
乃一定之理。西医另言甜肉。不知甜肉。即脾之物也。又按仲景越脾汤。是发散肌肉。脾约丸是滋润膏油。盖脾脏生内。
之膏油从内膏油。透出于外。是生肌肉然则外肌内膏。皆脾之物也。西医言脾中之血。壅热气以薰化水。谷盖血即心火
所生。壅生热以化谷者。火生土之义也。至于脾土制水之说。西医不知。言水入口。散出于胃。走连网中。不知连网上
之。膏即脾之物。膏滑。故水利。
\r脾图\pt31a3.bmp\r
医林改错言脾中有管。名玲陇宫。水从胃透入此管。遂下走鸡冠油中也。余按脾与胃相连处。有膜一条。其中有管。
自然无疑脾质凝血而成。西医言脾中有血管。回血聚于脾中者极多。余按血是心火所生。火生土。故统血极多。食入则
脾拥动热气以化之。西医又言有甜肉汁化谷。按甜肉即胰子也。生于油上。凡膏油皆脾所生之物。膏能化水胰子。能化
油脾称湿土。正指胰子与膏也。有此滑润。故肠中通利而物化。宋元后图脾居于右。西医图居于左。考淮南子。已有脾
左肝右之说。但脾之应脉。实在右手。盖其功用实归于右也。
在天为湿。
长夏之令。阴阳交会。是生湿气。
在地为土。
湿气所化。于五行为土。凡物湿渍皆化为土。而土中又常含湿气也。
在体为肉。
此肉字兼肌言之。肌是肥肉。肉是瘦肉。人身肥肉包瘦肉。外之肥肉。又由腔内之油膜透达而生者也。脾生油膜之
上脾气足则油多而肥膜上之油。即脾之物也。在内为膏油。在外为肥肉。非两物也。油膜中有赤脉。属脾血分。脾之血
足。则此赤脉由内达外是生瘦肉。盖土是天地之肉。脾亦应之。而生肌肉。
在色为黄。
黄为中央之土色。凡人面黄明润为无病。发黄为湿。病在脾也。
在音为宫。
声大而和。其舌居中。
在声为歌。
脾主思。思而得之。则发为歌。癫狂自歌。脾绝亦歌。
在变动为哕。
脾气逆满。吐声不吐物也。与噫呃略同。非痰即血之所致。
在窍为口。
口通五脏。然主于纳谷先通于胃。而胃实脾之腑也。故口亦是脾之窍。凡百体皆有专属者。有兼属者。西医图口。
通脑通心肺。通胃。而不通脾。不知胃乃脾之腑。不通脾。而反属脾窍。则其归属。有真主宰矣。内经精确如此。真中
外所不能及。
在味为甘。
西医云。甜肉汁。入肠化物。盖甘者。土之本味也。故甘味均能补脾。太甘则又壅脾气。而为病。
在志为思。
脾主运用。故其志在思。而思虑又转伤脾。
在液为涎。
五液皆肾所主之水也。脾土不能制水。则水湿而为涎。脾寒者。其涎清冷脾热者其涎稠粘。
其荣为唇。
口为脾之窍。唇又为口之门户。故脾之气血冲和。则唇明润。脾热者唇枯脾绝者唇缩唇不与脾连。而脾荣却见于唇。
西医之拘于形迹者。断不能知。
其臭香。
甘味所发。其气为香。木香之类。所以入脾。
其数五。
河图十为土之成数。五为土之生数。居五行之中。兹故独举中五以立言。
其谷稷。
味甘入脾。即北地小米之大而黄者。
其畜牛。
黄牛也。鸣中宫音。本草言牛乳益脾。忌酸味，因牛属土。酸属木。故不相宜。义可类推。
其虫 。
如蚯蚓是秉土之精能化毒以利水。
其果枣。
味纯甘。土之果。补脾多用之。
其菜葵。
即冬葵。秉土湿气所生。故滑润。土能制水。故冬葵子。能利小便。
肺
西医言肺覆而盂。前两叶包心。在后有峡及肺根。此根即气管。肺脉连网等。包裹肺衣而成每肺外。有衣薄而通明
包肺四面。肺有缩力。每叶藏气管气管之末为气泡。肺脉至气泡而散。即包。气泡功用主呼吸也。此说于肺衣气泡。颇
能详明宋元后不知肺之功用。全在衣与泡也。
\r肺图\pt31a4.bmp\r
旧云八叶。非也。西医云五叶。右三左二。披离下垂。后附脊骨。前连胸膛。肺中有管窍。通于膈膜。而下达气海。
肺质轻松。外有膜沫濡润。以助呼吸。
在天为燥。
在天为收敛肃杀。秋燥之气。故经秋则草木焦枯感燥气也。
在地为金。
燥气所生。于地之五行。为庚辛金。人之肺脏实秉燥金之气。而生者也。
在体为皮毛。
肺金干象。其体如天。天包于地之外。皮毛包于人身之外。故皮毛属肺。肺多孔窍。皮毛尽是孔窍。所以宣肺气。
使出于皮毛以卫外也。西医剥皮观而知人何处皮浓。何处皮薄。然不知皮为肺之所司。言毛孔能传人之热外出。而不知
是太阳卫外之阳也。
在色为白。
金之本色。人面白而明润者。肺无病。白如枯骨者死。惨白者失血。以肺主气。但见肺之色是气多而血少也。
在音为商。
西方金音。口张声扬。
在声为哭。
商声也。主秋令发哀伤之声故哭。
在变动为咳。
肺主气。气逆而抢上。故咳有痰火迕犯而咳者。有寒饮闭滞而咳者。
在窍为鼻。
气管总统于肺。而上通于鼻以主呼吸。
在味为辛。
金之性烈。故味辛。细辛薄荷之类是也。若大辛者。又秉金敛火速之性。主下行以温肝肾。桂附是也。
在志为忧。
肺主敛。忧则气敛。
在液为涕。
涕出于鼻。故为肺之液。肺有寒。则涕自出。有火则无涕。
其荣为毛。
肺主皮毛。故肺腴。则皮毛荣也。
其臭为腥。
鱼为水族。兼秉金气故其臭皆腥。
其数九。
五脏禀受五行之气。凡是禀受五行之气而生的事物，都按照类别相互归属，推究其类别，可以穷尽天地间的万物。知晓了所属关系，就能明白形体与气机的归趋，从而了解疾病的来龙去脉，药物的适宜与禁忌也就由此可认识了。
肝
旧说认为肝脏有七叶，位于左侧胁下，这是不对的。西医说肝脏有四叶，后方靠着脊柱，前方连接膈膜。胆囊附着在肝脏短叶之间。膈膜即附着于脊柱并连接肝脏，是从肝脏中生发出来的。
前方连接胸膛。肝脏实体一半在膈上，一半在膈下，实际上并不偏居于左侧。说肝脏居左，不过是应合震卦本属东方之位，自然应当配在左边罢了。
[插图：肝图]
《医林改错》中说肝系，后方附着于脊柱，前方连接胃，名为“总提”。上方有胰子（胰腺）。“总提”内有行水管，为胃运行水液。西医认为肝脏没有别的功用，只是回收血液，生出胆汁进入肠道以消化食物。这两种说法关于肝脏行水、化食的功能，不过是对《内经》中“肝主疏泄”含义的解释而已。至于肝系的道理，还没有详细阐述。按我的理解，肝系上行连接心包络，所以同称为厥阴。经系附着于脊柱处则为肝，俞穴系沿着胸廓，是一片整体，遮盖尽处即为膈膜。肝系下行向前连接腹中，统摄膜网而后连接肾系，作为肝的根本。通身的膜内连外裹，包裹肌肉、生发筋腱，都是从肝系发出的。旧说言肝居左，西说言肝居右，然而其系实际上居于脊柱间正中。至于诊脉分部的左右，也是从其气化功能来划分的，不是以形态来划分的。
在天对应风。
震卦和巽卦主气，在天为风。人禀受天的风气而生，肝脏主管周身之风，所以凡是风病都以肝为主。
在地对应木。
本乎天无形之风气，生出有形之木。肝脏确实是禀受风木之气所生。理解了这两个字，就知道肝的气化了。
在体对应筋。
筋连接于骨。大概骨属于肾水，筋属于肝木，这是水生木的道理，以应合天干甲乙之象。推究肝生筋的踪迹，实在是由肝膈连接及周身之膜，由膜再连接及于筋。西医解剖观察见到白膜包裹瘦肉，两头就生出筋。然而他们只说了筋的形体，没说筋的根源。只有《内经》认为筋属于肝，是从肝膈发出膜网，然后才生筋。如果不找出筋的源头，则筋病就不知道治疗方法。
在色对应苍（青）。
微青微黄，皮色老练润泽，这是苍的正色，表示肝无病。如果青色胜过黄色，则是肝寒；如果黄色胜过青色，则是肝热。西方人不讲五行，所以不知道气色相应的道理。
在音对应角。
角是木音，平和而长，可知肝无病。西洋声学对弦管论述得很详细，但不能分出五音六律，说明察理不够精细。
在声对应呼。
叫喊呼叫。肝气太盛，平和长的声音变为叫呼，如狂躁谵语之类。应当抑制肝气。
在变动对应握（抽搐拘挛）。
肢体关节运动，都由筋所主，而手部尤其明显。所以筋的变动，就会表现为握拳。寒邪则拘急，热邪则收缩痉挛，风火闭结则握拳，甚至透爪搐搦，都是筋的变化。
在窍对应目。
肝脉交于头顶入脑，由脑通达于目，所以肝开窍于目。肝藏魂，白天魂游于目而表现为视物，夜晚睡眠时眼睛闭合，魂返回肝脏。西医剖割眼珠，极赞重叠细络的奇妙，感受光照察神的功效。然而试问醒时睁开、睡时闭合，黑睛瞳仁产生的原因，他们却不知道。又如果没有神水，想要它接受外光，可能吗？只有心火肾水交会于脑，合肝脉注入目中。肝是心的母亲，肾的儿子，所以汇聚两脏的精气而开窍于目。西医的技术能将斜眼修整使其端正，但不久仍会斜视，不知道病源，剖割有什么益处呢？
在味对应酸。
这是木的本味。木得到寒湿之气，则化为酸，如蔬菜放入坛中腌制变酸就是如此。木得到湿热之气，则变为酸，如谷物经过糟曲发酵变酸就是如此。吐酸也分为寒热两证。寒酸吐出清冷之物，热酸带有腐臭味。
其液为泪。
眼睛是肝的窍，所以泪是肝的液。
其华在爪。
爪是筋之余，肝主筋，所以其荣华表现在爪。
其臭为臊。
吃草木的各禽兽，都有臊臭，是禀受木气的缘故。五臭的辨别很精妙，西方人不知道。
其谷对应麦。
麦是芒谷，禀受东方勾萌的木气，所以麦芽能疏肝。张仲景治疗除中证，用蒸饼试探，取木克土的意思。
其畜对应鸡。
巽卦对应鸡，是木畜。所以张仲景用鸡矢治疗转筋，取其为肝祛风的意思。《五常政大论》中以犬属肝，木之畜又是另一种意义。
其虫对应毛虫（兽类）。
大的如虎豹，小的如毛虫，都是风木之气所生。所以肝病癫痫，有时呈现出虎豹之状。又有病遍体生毛的。西医五种中有博物新篇图，画狮象小虫，毫芒毕具，然而不知道属于风木所生，则在医理物理上不能推究到造化的根源。
其数对应八。
河图中三为木的生数，八为木的成数。五行之数，道理极其精微，不是西方人所能知道的。数起于一者，初也，始也。混沌初开，惟有水先存在，所以说“天一生水”。然而水气初生而未成形，必须等待火、木、金、土之气都产生，水得以兼借它们的气而后成形，所以经历二、三、四、五直到六数，水乃成形。火则继水而生，所以说“地二生火”，也是在成于水之后，所以说“天七成之”。水火之气已具备，乃化生木，所以说“天三生木，地八成之”。四九为金，五十为土，其理是一样的。生于阳者，成则为阴；生于阴者，成则为阳。圣人对于生成的次序，用数来记录，又以其数的阴阳，而在万物上验证，真是神奇啊。
其果对应李。
张仲景用李根皮、郁李仁，都是治疗肝病的。一行之中，又各分五行，所以果实虽然同是木实，而又各属五脏。
其菜对应韭。
得春气最先，所以属木。韭根止血，能行肝气的原因。韭子治疗遗精，是温敛肝气。
心
形状圆，上阔下尖，周遭夹着膜，就是包络。其上有肺覆盖，空悬于胸中。其下有膈膜遮截。膈为膻，包络为膻中。心为君主。西医说，有脑气筋贯穿其中，有左右心房，以生成血液和回流血液。又按心的脉络，从包络中发出，以达于周身，所以包络为臣使之官。
[插图：心图]
西医说心内分左右四房，都有管窍，用于生成血液和回流血液。血液受到炭气（氧气），则呈紫色，回行至心右上房，有一总管，接回血入心中，落入右下房，又一总管，运血出而过肺，被肺气吹去紫色，遂变成纯红色，还入心之左上房，落入左下房，又有一总管运血出行，遍于周身，回转于心。这就是内经营卫交会，在手太阴肺及心主血脉的说法。
在天对应热。
夏令南方离火主气，是为热。
在体对应脉。
心生血，是禀受火气之化，所以血色赤。脉，是血的道路。《脉经》说脉为血府。西医说心房跳动不休，周身之脉都应之而动。《医林改错》谓脉是气管，这是不对的。看张仲景的复脉汤，全补心血，就可以知道了。
在色对应赤。
火的色泽见于皮下，如以素绢包裹朱砂，心血充足的样子。如果赤斑麻疹，都是心火太甚。西洋化学说红色中含有养气（氧气），又说养气能燃烧，即《内经》火之色赤的含义。
在音对应征。
音调和而美，舌抵齿。
在声对应笑。
心志喜，所以发声为笑。
在变动对应忧。
喜的变异。心火宣明，则喜；心火郁闭，则忧。西方人只知道忧喜笑怒是人应有的情感，而之所以形成这种情感的原因，西方人不知道。
在窍对应舌。
心的脉管，从肺系以上达于舌，以辨别五味。
在味对应苦。
物体经过火炼，其味皆苦。然而苦虽然是火味，实际上是火之余气。所以凡味苦的，都能泻火。
在志对应喜。
心火宣明，所以喜。
其液为汗。
汗是膀胱化水之气，透出皮毛的。所以凡汗都归属于太阳经。因为小肠是心的腑，与膀胱同是太阳经，共同附着于连网之上。心火宣布，由小肠连网并合膀胱，是为火交于水，乃能化气，外达而为汗。所以张仲景无汗用麻黄，有汗用桂枝，两个方剂均以桂枝为主，以宣通心阳。这就是汗为心液的原因。西洋医法不知道汗的来源。
其荣为色。
因为血足。
其臭为焦。
凡物体被火灼烧，其气皆焦。
其数对应七。
河图中二为火的生数，七为火的成数。
其谷对应黍。
色赤性温，所以是心的谷。
其畜对应马。
天上的大火星为心，又名天驷房，房驷之精，下来化为马，所以马是火畜。《金匮真言论》说其畜羊，但以马为义更长。
其虫对应羽虫（鸟类）。
羽族应合南方朱鸟之象。西洋格致学说鸟肉多缝隙，使养气充满，则轻灵善飞。养气能燃火，则知羽族秉受火气很多。
其果对应杏。
夏天的果实，所以属火。杏仁苦降，虽然是肺药，实际是以火制金的道理。
其菜对应薤（藠头）。
气辛温，叶不沾水，是秉受火气所生的。张仲景用它治疗胸痹，因为它能宣通心阳。
脾
居中脘，弯曲环绕胃。西医说，傍胃处又有一条甜肉，生出甜汁，从连网进入小肠上口，以消化胃中的食物。脾内有血管，下通于肝。我按：脾居于油膜之上，与各脏相通，其气血往来的道路，全在油膜中。中国医书没有甜肉的说法，然而甘味属脾，是一定的道理。西医另说甜肉，不知道甜肉就是脾的东西。又按张仲景的越脾汤，是发散肌肉；脾约丸是滋润膏油。大概脾脏生内之膏油，从内膏油透出于外，是生肌肉。那么外肌内膏，都是脾的东西。西医说脾中之血，壅聚热气以熏化水谷。盖血即心火所生，壅生热以化谷，是火生土的道理。至于脾土制水的说法，西医不知道。他们说水入口，散出于胃，走连网中，不知道连网上之膏就是脾之物。膏滑，所以水利。
[插图：脾图]
《医林改错》说脾中有管，名玲陇宫，水从胃透入此管，遂下走鸡冠油中。我按：脾与胃相连处，有膜一条，其中有管，自然无疑。脾质凝血而成。西医说脾中有血管，回血聚于脾中者极多。我按：血是心火所生，火生土，所以统血极多。食入则脾拥动热气以化之。西医又说有甜肉汁化谷。按甜肉即胰子，生于油上。凡膏油皆脾所生之物。膏能化水，胰子能化油。脾称湿土，正指胰子与膏也。有此滑润，故肠中通利而物化。宋元后图脾居于右，西医图居于左。考《淮南子》，已有脾左肝右之说。但脾之应脉，实在右手，盖其功用实归于右也。
在天对应湿。
长夏之令，阴阳交会，是生湿气。
在地对应土。
湿气所化，于五行为土。凡物湿渍皆化为土，而土中又常含湿气。
在体对应肉。
这个肉字兼肌而言。肌是肥肉，肉是瘦肉。人身肥肉包瘦肉，外之肥肉，又由腔内之油膜透达而生。脾生油膜之上，脾气足则油多而肥。膜上之油，即脾之物也。在内为膏油，在外为肥肉，并非两物。油膜中有赤脉，属脾血分。脾之血足，则此赤脉由内达外，是生瘦肉。盖土是天地之肉，脾亦应之，而生肌肉。
在色对应黄。
黄为中央之土色。凡人面黄明润为无病，发黄为湿，病在脾。
在音对应宫。
声大而和，舌居中。
在声对应歌。
脾主思，思而得之，则发为歌。癫狂自歌，脾绝亦歌。
在变动对应哕（呃逆）。
脾气逆满，吐声不吐物。与噫呃略同，非痰即血所致。
在窍对应口。
口通五脏，然主于纳谷，先通于胃，而胃实脾之腑也。所以口亦是脾之窍。凡百体皆有专属者，有兼属者。西医图口通脑、通心肺、通胃，而不通脾。不知道胃乃脾之腑，不通脾而反属脾窍，则其归属有真主宰矣。《内经》精确如此，真是中外所不能及。
在味对应甘。
西医说甜肉汁入肠化物。盖甘者，土之本味也。所以甘味均能补脾。太甘则又壅脾气，而为病。
在志对应思。
脾主运用，所以其志在思。而思虑又转伤脾。
在液对应涎。
五液皆肾所主之水。脾土不能制水，则水湿而为涎。脾寒者，其涎清冷；脾热者，其涎稠粘。
其荣为唇。
口为脾之窍，唇又为口之门户，所以脾之气血冲和，则唇明润。脾热者唇枯，脾绝者唇缩。唇不与脾连，而脾荣却见于唇。西医之拘于形迹者，断不能知。
其臭为香。
甘味所发，其气为香。木香之类，所以入脾。
其数对应五。
河图中十为土的成数，五为土的生数。居五行之中，兹故独举中五以立言。
其谷对应稷（小米）。
味甘入脾，即北地小米之大而黄者。
其畜对应牛。
黄牛也。鸣中宫音。本草说牛乳益脾，忌酸味，因牛属土，酸属木，故不相宜。义可类推。
其虫对应倮虫（人类/无毛动物，此处指蚯蚓等土中生物，原文似缺字或指代特定生物，结合上下文“如蚯蚓是秉土之精”，此处提取为相关描述或留空若无法确定具体分类，但根据“其虫”通常指倮，这里特指蚯蚓类，暂归为概念或症状相关，但在实体提取中，若原文未明确列出标准倮虫，而是举例蚯蚓，可提取蚯蚓或保留空缺。鉴于规则要求提取明确实体，且“倮”未直接出现，但“虫”类别下通常包含此类。此处原文举例蚯蚓，故提取蚯蚓）。注：原文“其虫 ”后接“如蚯蚓...”，故提取蚯蚓。
其果对应枣。
味纯甘，土之果，补脾多用之。
其菜对应葵（冬葵）。
即冬葵，秉土湿气所生，所以滑润。土能制水，所以冬葵子能利小便。
肺
西医说肺覆而盂，前两叶包心，在后有峡及肺根。此根即气管，肺脉连网等，包裹肺衣而成。每肺外，有衣薄而通明，包肺四面。肺有缩力，每叶藏气管，气管之末为气泡。肺脉至气泡而散，即包气泡。功用主呼吸。此说于肺衣气泡，颇能详明。宋元后不知肺之功用，全在衣与泡也。
[插图：肺图]
旧说八叶，不对。西医说五叶，右三左二，披离下垂，后附脊骨，前连胸膛。肺中有管窍，通于膈膜，而下达气海。肺质轻松，外有膜沫濡润，以助呼吸。
在天对应燥。
在天为收敛肃杀，秋燥之气，所以经秋则草木焦枯，感燥气。
在地对应金。
燥气所生，于地之五行，为庚辛金。人之肺脏实秉燥金之气而生者也。
在体对应皮毛。
肺金干象，其体如天。天包于地之外，皮毛包于人身之外，所以皮毛属肺。肺多孔窍，皮毛尽是孔窍，所以宣肺气，使出于皮毛以卫外。西医剥皮观而知人何处皮浓，何处皮薄，然而不知道皮为肺之所司，说毛孔能传人之热外出，而不知道这是太阳卫外之阳。
在色对应白。
金之本色。人面白而明润者，肺无病。白如枯骨者死，惨白者失血。以肺主气，但见肺之色，是气多而血少。
在音对应商。
西方金音，口张声扬。
在声对应哭。
商声。主秋令发哀伤之声，所以哭。
在变动对应咳。
肺主气，气逆而抢上，所以咳。有痰火迕犯而咳者，有寒饮闭滞而咳者。
在窍对应鼻。
气管总统于肺，而上通于鼻以主呼吸。
在味对应辛。
金之性烈，所以味辛。细辛薄荷之类是。若大辛者，又秉金敛火速之性，主下行以温肝肾，桂附是。
在志对应忧。
肺主敛，忧则气敛。
其液为涕。
涕出于鼻，所以为肺之液。肺有寒，则涕自出；有火则无涕。
其荣为毛。
肺主皮毛，所以肺腴，则皮毛荣。
其臭为腥。
鱼为水族，兼秉金气，所以其臭皆腥。
其数对应九。
The Five Zang organs inherit the Qi of the Five Elements. All things born by inheriting the Qi of the Five Elements are classified and attributed according to their categories; deducing these categories can encompass all things in heaven and earth. Knowing the attributions clarifies the destination of form and Qi, thereby revealing the origin and details of diseases, and the suitability and contraindications of medicines can be understood.
Liver
Old theories stated that the liver has seven lobes and is located under the left hypochondrium, which is incorrect. Western medicine states that the liver has four lobes, lying posteriorly against the spine and anteriorly connected to the diaphragm. The gallbladder is attached between the short lobes of the liver. The diaphragm attaches to the spine and connects to the liver, emerging from within the liver.
Anteriorly it connects to the chest. The liver body is half above and half below the diaphragm; it does not actually reside solely on the left. The statement that the liver resides on the left merely corresponds to the Zhen trigram's position in the East, naturally assigned to the left.
[Image: Liver Diagram]
*Yi Lin Gai Cuo* (Correction of Errors in the Forest of Medicine) states that the liver ligament attaches posteriorly to the spine and anteriorly to the stomach, named "Zong Ti" (General Control). Above it is the pancreas ("Pan Zi"). Within "Zong Ti" there are water-conducting tubes that transport fluids for the stomach. Western medicine claims the liver has no other function but to return blood and produce bile that enters the intestines to digest food. These two explanations regarding the liver's functions of transporting water and digesting food merely interpret the meaning of "the Liver governs free flow and discharge" (*Shu Xie*) from the *Nei Jing*. The rationale of the liver ligament has not been detailed. According to my understanding, the liver ligament ascends to connect with the Pericardium, hence both are referred to as Jue Yin. Where the meridian system attaches to the spine, it is the Liver; the Shu point systems follow the thoracic cavity as a continuous sheet covering the Diaphragm. The liver ligament descends forward to connect with the abdomen, governing the membrane network, and subsequently connects to the Kidney ligament, serving as the root of the Liver. The membranes throughout the body connect internally and wrap externally; they envelop muscle and generate sinews, all originating from the liver ligament. Old theories say the liver is on the left; Western theory says it is on the right. However, its ligament actually resides in the midline of the spine. Regarding pulse diagnosis distribution on the left and right, this is divided based on Qi transformation, not anatomical form.
In Heaven, it corresponds to Wind.
The Zhen and Xun trigrams govern Qi; in Heaven, it is Wind. Humans are born inheriting the Heavenly Wind Qi, and the Liver governs the wind of the whole body. Therefore, all wind diseases are primarily governed by the Liver.
On Earth, it corresponds to Wood.
From the formless Wind Qi of Heaven arises the tangible Wood. The Liver is indeed born inheriting the Qi of Wind and Wood. Understanding these two characters reveals the Qi transformation of the Liver.
In the Body, it corresponds to Sinews.
Sinews connect to bones. Bones belong to Kidney Water, and sinews belong to Liver Wood, illustrating the principle of Water generating Wood, corresponding to the heavenly stems Jia and Yi. Investigating the trace of the Liver generating sinews, it is truly from the Liver-Diaphragm connecting to the membranes of the whole body, and from the membranes connecting to the sinews. Western dissection sees white membranes wrapping lean meat, with sinews generated at both ends. However, they only describe the form of sinews, not their root. Only the *Nei Jing* attributes sinews to the Liver, stating they emerge from the Liver-Diaphragm as a membrane network before generating sinews. If the source of sinews is not traced, the treatment method for sinew diseases cannot be known.
In Color, it corresponds to Cang (Blue-Green).
Slightly blue-green and slightly yellow, with mature and lustrous skin color, is the true color of Cang, indicating a healthy Liver. If Blue-Green exceeds Yellow, it indicates Liver Cold; if Yellow exceeds Blue-Green, it indicates Liver Heat. Westerners do not discuss the Five Elements, thus unaware of the principle of correspondence between Qi and Color.
In Sound/Tone, it corresponds to Jue.
Jue is the tone of Wood; harmonious and long, it indicates a healthy Liver. Western acoustics discusses strings and pipes in detail but cannot distinguish the Five Tones and Six Laws, showing imprecise reasoning.
In Voice, it corresponds to Hu (Calling/Shouting).
Shouting or calling. When Liver Qi is excessive, the harmonious and long tone changes to shouting, such as in mania and delirium. One should suppress the Liver.
In Movement/Change, it corresponds to Wo (Grasping/Clutching).
Movement of joints is primarily governed by sinews, especially in the hands. Thus, changes in sinews manifest as grasping. Cold causes stiffness and spasm; Heat causes contraction and cramping; Wind-Fire closure leads to clenched fists, claw-like deformities, and convulsions, all being changes of sinews.
In Orifice, it corresponds to the Eyes.
The Liver meridian intersects the vertex, enters the brain, and communicates with the eyes; thus, the Liver opens into the eyes. The Liver stores the Hun (Ethereal Soul). During the day, the Hun wanders in the eyes enabling vision; at night during sleep, the eyes close, and the Hun returns to the Liver. Western dissection of the eyeball praises the intricacy of overlapping fine networks and their ability to receive light and perceive spirit. However, they do not know the cause of opening upon waking and closing during sleep, nor the origin of the pupil. Furthermore, without "Divine Water," how could it receive external light? Only when Heart Fire and Kidney Water intersect in the brain, and the Liver meridian injects into the eyes, does the Liver (Mother of Heart, Son of Kidney) combine the essence of these two Zang organs to open into the eyes. Western techniques can surgically correct strabismus, but it often recurs because the disease source is unknown; what is the benefit of dissection?
In Taste, it corresponds to Sour.
This is the fundamental taste of Wood. When Wood receives Cold-Damp Qi, it transforms into sourness, like vegetables pickled in jars becoming sour. When Wood receives Damp-Heat Qi, it becomes sour, like grains fermenting with yeast becoming sour. Vomiting acid is also divided into Cold and Heat syndromes. Cold acid is clear and cold; Heat acid carries a putrid odor.
Its Fluid is Tears.
The eyes are the orifice of the Liver, so tears are the fluid of the Liver.
Its Luster manifests in the Nails.
Nails are the surplus of sinews. Since the Liver governs sinews, its luster manifests in the nails.
Its Odor is Sha (Musky/Fishy).
Plants, trees, birds, and beasts all have a musky odor due to inheriting Wood Qi. The distinction of the Five Odors is precise; Westerners do not know this.
Its Grain is Wheat.
Wheat is a awned grain, inheriting the sprouting Wood Qi of the East. Therefore, wheat sprouts can soothe the Liver. Zhang Zhongjing treated "Chu Zhong" syndrome by testing with steamed bread cakes, utilizing the principle of Wood overcoming Earth.
Its Animal is the Chicken.
Xun corresponds to the chicken, an animal of Wood. Thus, Zhang Zhongjing used chicken droppings to treat tendon contraction, utilizing its ability to dispel Wind from the Liver. *Wu Chang Zheng Da Lun* attributes the Dog to the Liver, representing another aspect of Wood animals.
Its Insect is Hairy (Mammals/Beasts).
Large ones like tigers and leopards, small ones like hairy insects, are all born of Wind-Wood Qi. Thus, in Liver diseases like epilepsy, one may see behaviors resembling tigers or leopards. There are also cases of hair growing over the entire body. Western science has illustrations in *New Chapter of Natural History* depicting lions, elephants, and tiny insects with every hair visible, yet failing to recognize them as products of Wind-Wood means they cannot deduce the roots of creation in medical and physical principles.
Its Number is Eight.
In the He Tu diagram, Three is the generative number of Wood, and Eight is the completed number of Wood. The numbers of the Five Elements are extremely subtle and profound, beyond the knowledge of Westerners. Numbers begin with One, representing the beginning. When chaos first opened, Water existed first, hence "Heaven generates One, Water." However, Water Qi was initially unformed; it must wait for the Qi of Fire, Wood, Metal, and Earth to arise, borrowing their Qi to become formed. Thus, passing through Two, Three, Four, Five, until Six, Water is formed. Fire follows Water, hence "Earth generates Two, Fire," completing after Water, hence "Heaven completes Seven." With Fire and Water Qi established, Wood is transformed, hence "Heaven generates Three, Wood, Earth completes Eight." Four and Nine are Metal, Fifty is Earth; the principle is the same. Born from Yang, completion becomes Yin; born from Yin, completion becomes Yang. The Sage recorded the order of generation and completion with numbers and verified the spirituality of Yin-Yang in numbers through objects.
Its Fruit is Plum.
Zhang Zhongjing used plum bark and apricot kernel (Yu Li Ren) to treat Liver conditions. Within one category, the Five Elements are further divided; thus, although fruits are all Wood products, they each belong to different Zang organs.
Its Vegetable is Leek.
Receiving Spring Qi earliest, it belongs to Wood. Leek root stops bleeding and moves Liver Qi. Leek seed treats seminal emission by warming and consolidating Liver Qi.
Heart
Round in shape, wide at the top and pointed at the bottom, surrounded by membranes, which is the Pericardium. It is covered by the lungs above, suspended empty in the chest. It is blocked by the diaphragm below. The diaphragm is Dan, and the Pericardium is Dan Zhong. The Heart is the Sovereign. Western medicine states that nerve fibers (brain qi tendons) penetrate it, with left and right atria generating and returning blood. Also, heart meridians originate from the Pericardium to reach the whole body; thus, the Pericardium is the Official of Envoy and Minister.
[Image: Heart Diagram]
Western medicine states the heart has four chambers (left and right), each with ducts for generating and returning blood. Blood receiving oxygen turns purple, returns to the upper right atrium, enters the heart via a main tube, falls into the lower right atrium, exits via another main tube through the lungs, loses its purple color due to lung Qi, becomes pure red, returns to the upper left atrium, falls into the lower left atrium, and exits via a main tube to circulate the body, returning to the heart. This is the intersection of Ying and Wei in the interior, relating to the Hand Taiyin Lung and the Heart governing blood vessels theory.
In Heaven, it corresponds to Heat.
Summer in the South, Li Fire governs Qi, which is Heat.
In the Body, it corresponds to Vessels.
The Heart generates blood, inheriting Fire Qi transformation, hence blood is red. Vessels are the pathways of blood. *Mai Jing* states vessels are the residence of blood. Western medicine says the heart atria beat continuously, and all body vessels respond and move. *Yi Lin Gai Cuo* claims vessels are air tubes, which is incorrect. Observing Zhang Zhongjing's Fuxue Tang (Restore Pulse Decoction), which fully tonifies Heart Blood, confirms this.
In Color, it corresponds to Red.
Fire's color appears under the skin, like vermilion wrapped in silk, indicating sufficient Heart Blood. Erythema and measles indicate excessive Heart Fire. Western chemistry states red contains oxygen and that oxygen supports combustion, aligning with the *Nei Jing* principle that Fire's color is red.
In Tone, it corresponds to Zhi.
Harmonious and beautiful tone, tongue touches teeth.
In Voice, it corresponds to Laughter.
The Heart emotion is Joy, so vocalization is laughter.
In Change, it corresponds to Worry/Sorrow.
A variation of Joy. When Heart Fire is bright and spreading, there is Joy; when Heart Fire is stagnant and closed, there is Sorrow. Westerners know joy, sorrow, laughter, and anger are natural human emotions but do not understand the cause of these emotions.
In Orifice, it corresponds to the Tongue.
Heart vessels ascend from the Lung system to the tongue to discern the five tastes.
In Taste, it corresponds to Bitter.
Objects processed by fire taste bitter. Although bitter is the taste of Fire, it is actually the residual Qi of Fire. Therefore, anything bitter can drain Fire.
In Emotion, it corresponds to Joy.
Heart Fire is bright and spreading, hence Joy.
Its Fluid is Sweat.
Sweat is the Qi of water transformed by the Bladder, emerging through the skin and hair. Thus, all sweat belongs to the Taiyang Meridian. Because the Small Intestine is the Fu organ of the Heart, sharing the Taiyang Meridian with the Bladder and attaching to the connective network. When Heart Fire spreads, it combines with the Bladder via the Small Intestine network, representing Fire interacting with Water, transforming Qi to emerge externally as sweat. Hence, Zhang Zhongjing uses Mahuang (Ephedra) for no sweat and Guizhi (Cinnamon Twig) for sweating; both formulas prioritize Guizhi to spread Heart Yang. This is why sweat is the fluid of the Heart. Western medicine does not know the source of sweat.
Its Luster manifests in Complexion.
Due to sufficient blood.
Its Odor is Scorched.
When objects are scorched by fire, their odor is burnt.
Its Number is Seven.
In the He Tu diagram, Two is the generative number of Fire, and Seven is the completed number of Fire.
Its Grain is Millet (Shu).
Red color and warm nature, thus it is the grain of the Heart.
Its Animal is the Horse.
The Great Fire Star in heaven is the Heart, also known as Tian Si (Heavenly Chariot). Its essence descends to become the horse; thus, the horse is a Fire animal. *Jin Gui Zhen Yan Lun* says its animal is the sheep, but the interpretation for the horse is more profound.
Its Insect is Feathered (Birds).
Feathered creatures correspond to the Vermilion Bird of the South. Western science states bird flesh has many gaps to hold oxygen, making them light and agile flyers. Oxygen supports fire, indicating feathered creatures inherit much Fire Qi.
Its Fruit is Apricot.
A summer fruit, thus belonging to Fire. Apricot kernel is bitter and descending; although a Lung herb, it embodies the principle of Fire controlling Metal.
Its Vegetable is Scallion/Buckwheat Vine (Xie).
Pungent and warm nature, leaves do not retain water, born of Fire Qi. Zhang Zhongjing used it to treat Chest Bi (obstruction) because it can spread Heart Yang.
Spleen
Located in the center of the epigastrium, curved around the stomach. Western medicine states there is a strip of sweet meat beside the stomach, producing sweet juice that enters the upper intestine via the connective network to digest stomach contents. The Spleen has blood vessels connecting downward to the Liver. I observe: The Spleen sits on the fatty membrane, communicating with all Zang organs; the pathway for its Qi and Blood circulation lies entirely within the fatty membrane. Chinese medical books do not mention "sweet meat," yet Sweet Taste belonging to the Spleen is a fixed principle. Western medicine mentions sweet meat separately, unaware that sweet meat is part of the Spleen. Also, Zhang Zhongjing's Yue Pi Tang disperses muscle tissue, while Pi Yue Wan moistens fat/oil. Essentially, the Spleen generates internal fat/oil, which emerges externally to generate muscle. Thus, external muscle and internal fat are both products of the Spleen. Western medicine states blood in the Spleen gathers heat to transform water and grain. Blood is generated by Heart Fire; gathering heat to transform grain illustrates Fire generating Earth. Regarding Spleen Earth controlling Water, Westerners are unaware. They say water entering the mouth disperses in the stomach and travels through the connective network, not knowing the fat on the network is Spleen product. The fat is slippery, facilitating water flow.
[Image: Spleen Diagram]
*Yi Lin Gai Cuo* states there is a tube in the Spleen called Ling Long Gong, where water penetrates from the stomach and flows down into the rooster-comb oil. I observe: At the connection between Spleen and Stomach, there is a membrane containing a tube, which is undeniable. Spleen substance is formed by coagulated blood. Western medicine states many returning blood vessels gather in the Spleen. I observe: Blood is generated by Heart Fire; Fire generates Earth, hence it governs much blood. Upon eating, the Spleen stirs hot Qi to digest it. Western medicine also mentions sweet meat juice digests grain. Sweet meat is the pancreas, born on the fat. All fat/oil is produced by the Spleen. Fat transforms water; pancreas transforms oil. The Spleen is called Wet Earth, referring precisely to the pancreas and fat. This slipperiness allows intestinal smoothness and digestion. Post-Song/Yuan diagrams place the Spleen on the right; Western diagrams place it on the left. Examining *Huai Nan Zi*, there is already the saying "Spleen Left, Liver Right." However, the Spleen pulse responds on the right hand, as its function essentially归于 (returns to) the right.
In Heaven, it corresponds to Dampness.
The command of Late Summer, where Yin and Yang intersect, generates Damp Qi.
On Earth, it corresponds to Earth.
Transformed from Damp Qi, in the Five Elements it is Earth. All wet-soaked things transform into Earth, and Earth often contains Damp Qi.
In the Body, it corresponds to Flesh/Muscle.
This character "Rou" includes both Ji (fatty muscle) and Rou (lean meat). Human fat wraps lean meat; external fat is generated by penetrating from the internal fatty membrane. The Spleen generates on the fatty membrane; sufficient Spleen Qi means more fat. Oil on the membrane is a Spleen product. Internally it is fat/oil, externally it is fatty muscle; they are not two separate things. Red vessels in the fatty membrane belong to Spleen Blood. Sufficient Spleen Blood allows these red vessels to extend inward to outward, generating lean meat. Earth is the flesh of heaven and earth, and the Spleen corresponds to it, generating muscle.
In Color, it corresponds to Yellow.
Yellow is the color of Central Earth. A yellow and lustrous face indicates health; yellowing indicates Dampness, a Spleen disease.
In Tone, it corresponds to Gong.
Loud and harmonious sound, tongue centered.
In Voice, it corresponds to Singing.
The Spleen governs Thought; when thought is resolved, singing occurs. Mania involves self-singing; Spleen exhaustion also involves singing.
In Change, it corresponds to Hiccups (Yue).
Spleen Qi reverses causing fullness, emitting sound without vomiting matter. Similar to belching or eructation, caused by phlegm or blood.
In Orifice, it corresponds to the Mouth.
The mouth communicates with all Zang organs but primarily governs accepting grain, first communicating with the Stomach, which is the Fu organ of the Spleen. Thus, the mouth is also the orifice of the Spleen. All body parts have exclusive or shared attributions. Western diagrams show the mouth connecting to the brain, Heart/Lungs, and Stomach, but not the Spleen. Not knowing the Stomach is the Spleen's Fu, and thus the mouth belongs to the Spleen's orifice, implies a true sovereign of attribution. *Nei Jing* is so precise, surpassing both Chinese and foreign understanding.
In Taste, it corresponds to Sweet.
Western medicine states sweet meat juice enters the intestine to digest food. Sweet is the fundamental taste of Earth. Thus, sweet tastes tonify the Spleen. Excessive sweetness stagnates Spleen Qi, causing disease.
In Emotion, it corresponds to Thought/Pondering.
The Spleen governs transformation and transportation, so its emotion is Thought. However, excessive thought injures the Spleen.
Its Fluid is Saliva (Xian).
The Five Fluids are all water governed by the Kidneys. If Spleen Earth cannot control water, water becomes damp and forms saliva. In Spleen Cold, saliva is clear and cold; in Spleen Heat, saliva is thick and sticky.
Its Luster manifests in the Lips.
The mouth is the Spleen's orifice, and lips are the gate of the mouth. Thus, harmonious Spleen Qi and Blood result in lustrous lips. Spleen Heat causes dry lips; Spleen exhaustion causes retracted lips. Lips do not directly connect to the Spleen, yet the Spleen's luster manifests in the lips. Westerners rigid about anatomy cannot understand this.
Its Odor is Fragrant.
Developed from Sweet Taste, its Qi is fragrant. Woody aromatics enter the Spleen.
Its Number is Five.
In the He Tu diagram, Ten is the completed number of Earth, and Five is the generative number of Earth. Occupying the center of the Five Elements, we single out Middle Five to establish speech.
Its Grain is Foxtail Millet (Ji).
Sweet taste enters the Spleen; it is the large, yellow millet of the northern regions.
Its Animal is the Ox/Cow.
Yellow ox. Its lowing matches the Gong tone. Materia Medica states ox milk benefits the Spleen but avoids sour taste because Ox belongs to Earth and Sour belongs to Wood, hence incompatible. Principles can be extrapolated.
Its Insect is Earthworm.
Like earthworms, inheriting the essence of Earth, capable of resolving toxins and promoting urination.
Its Fruit is Jujube/Date.
Purely sweet taste, Earth fruit, widely used to tonify the Spleen.
Its Vegetable is Okra/Winter Mallow (Kui).
Winter mallow, born of Earth Damp Qi, hence slippery. Earth controls Water, thus Winter Mallow seeds promote urination.
Lung
Western medicine states the lung covers and cups, with two anterior lobes enclosing the heart, and an isthmus and lung root posteriorly. This root is the trachea. Lung vessels and connective networks wrap the lung coat to form it. Each lung exterior has a thin, transparent coat wrapping all four sides. The lung has contractile force; each lobe contains air tubes, ending in alveoli (bubbles). Lung vessels disperse at the alveoli, wrapping them. Function is respiration. This description of lung coats and alveoli is quite detailed. Post-Song/Yuan dynasties did not know lung function relies entirely on the coat and bubbles.
[Image: Lung Diagram]
Old theory said eight lobes, incorrect. Western medicine says five lobes, three right and two left, hanging loosely, attaching posteriorly to the spine and anteriorly to the chest. The lung has ducts communicating with the diaphragm and descending to Qi Hai. Lung texture is light and loose, moistened by external foam/membrane to assist respiration.
In Heaven, it corresponds to Dryness.
In Heaven, it is convergence, solemnity, and killing. Autumn Dryness Qi causes plants and trees to wither after autumn; contracting Dryness Qi.
On Earth, it corresponds to Metal.
Generated by Dryness Qi, in Earth's Five Elements it is Geng-Xin Metal. The human Lung organ is indeed born inheriting Dry-Metal Qi.
In the Body, it corresponds to Skin and Hair.
Lung Metal reflects the image of Heaven. Heaven wraps outside Earth; skin and hair wrap outside the human body. Thus, skin and hair belong to the Lung. The Lung has many pores; skin and hair are full of pores, allowing Lung Qi to vent out through the skin to protect the exterior. Western dissection knows where skin is thick or thin but does not know skin is governed by the Lung, nor that pores transmit body heat outwards as the protective Yang of the Taiyang Meridian.
In Color, it corresponds to White.
The true color of Metal. A white and lustrous face indicates healthy Lungs. White as dead bone indicates death; pale white indicates blood loss. Since the Lung governs Qi, seeing Lung color indicates excess Qi and deficient Blood.
In Tone, it corresponds to Shang.
Western Metal tone, mouth open, voice resonant.
In Voice, it corresponds to Crying.
Shang tone. Governs Autumn, emitting mournful sounds, hence crying.
In Change, it corresponds to Cough.
The Lung governs Qi; when Qi rebels and rushes upward, coughing occurs. Cough due to Phlegm-Fire invasion or Cold-Fluid obstruction.
In Orifice, it corresponds to the Nose.
The trachea is commanded by the Lung and connects upward to the nose to govern respiration.
In Taste, it corresponds to Pungent.
Metal nature is fierce, hence pungent taste. Examples include Xi Xin (Asarum) and Bo He (Mint). Strongly pungent herbs inherit Metal's converging and rapid nature, directing downward to warm Kidney and Liver, e.g., Gui Zhi (Cinnamon Twig) and Fu Zi (Aconite).
In Emotion, it corresponds to Grief/Worry.
The Lung governs convergence; grief causes Qi to converge.
Its Fluid is Nasal Discharge (Ti).
Nasal discharge comes from the nose, thus it is the fluid of the Lung. Lung Cold causes spontaneous nasal discharge; Lung Heat results in no discharge.
Its Luster manifests in Body Hair.
The Lung governs skin and hair; thus, when Lung essence is abundant, skin and hair are lustrous.
Its Odor is Fishy.
Fish are aquatic but also inherit Metal Qi, hence their odor is fishy.
Its Number is Nine.