心者，君主之官也，神明出焉。（心为一身之君主，禀虚灵而
含造化，其一理以应万物，脏腑百骸，惟所是命，故曰“神明出焉”。）肺者，相傅之官，治节出焉。（肺与
心皆居膈上，位高近君，犹之宰辅，故称“相傅之官”。肺主气，气调则营卫脏腑无所不治，故曰“治节出
焉”。节，制也。相，去声。）肝者，将军之官，谋虑出焉。（肝属风木，性动而急，故为将军之官。木主发
生，故为谋虑所出。）胆者，中正之官，决断出焉。（胆禀刚果之气，故为中正之官而决断所出。胆附于肝，
相为表里，肝气虽强，非胆不断，肝胆相济，勇敢乃成，故曰“决断所出”。）膻中者，臣使之官，喜乐出
焉。（膻中在上焦，亦名上气海，为宗气所积之处，主奉行君相之令而布施气化，故为臣使之官。多阳者多
喜，多阴者多怒。膻中为二阳脏所居，故喜乐出焉。十二经表里有心包络而无膻中，正为心包络，包为膜，
心君之宫室；络为膜外之巷街，心君之城府也。一为密勿之地，一是畿甸之间，臣使之义着焉。膻中者，宫
室外之城府也。）脾胃者，仓廪之官，五味出焉。（脾主运化，胃司受纳，通主水谷，故皆为仓禀之官。
五味入胃，由脾布散，故曰“五味出焉”。）大肠者，传道之官，变化出焉。（大肠居小肠之下，主出糟粕，
故为肠胃变化之传道。）小肠者，受盛之官，化物出焉。（小肠居胃之下，受盛胃中水谷而厘清浊，水液由
此而渗于前，糟粕由此而归于后。脾气化而上升，小肠化而下降，故曰“化物出焉”。）肾者，作强之官，
伎巧出焉。（伎、技同。肾属水而藏精，精为有形之本，精盛形成则作用强，故为作强之官；水能化生万
物，精妙莫测，故曰“伎巧出焉”。）三焦者，决渎之官，水道出焉。（决，通也。渎，水道也。上焦不治
则水泛高原，中焦不治则水留中脘，下焦不治则水乱二便。三焦气治则脉络通而水道利，故曰“决渎之官”。）
膀胱者，州都之官，津液藏焉，气化则能出矣。（膀胱位居最下，三焦水液所归，是同都会之地，故曰“州
都之官，津液藏焉”。膀胱有下口而无上口，津液之入者为水，水之化者由气。有化而入，而后有出，
是谓“气化则能出矣”。然气化之原，居丹田之间，是
名下气海，天一元气，化生于此。元气足则运化有常，水道自利，所以气为水母。知气化能出之旨，则治水
之道思过半矣。）凡此十二官者，不得相失也。（失则气不相使而灾害至矣。）故主明则下安，以此养生
则寿，殁世不殆，以为天下则大昌。（心主明则十二官皆安，所以不殆。能推养生之道以及齐家、治国、平
天下，未有不大昌者矣。）主不明则十二官危，使道闭塞而不通，形乃大伤，以此养生则殃，以为天下者
其宗大危，戒之戒之！（心不明则神无所主，而脏腑相使之道闭塞不通，故自君主而下，无不失职，所以十
二脏皆危而不免于殃也。身且不免，况于天下乎！重言戒之者，甚言君心之不可不明也。）至道在微，变
化无穷，孰知其原？（至道之大，其原甚微，及其变化，则有莫测。不能见道，安得知其原哉！见道者，由穷
理尽性以至于命也。）窘乎哉，消者瞿瞿，孰知其要？闵闵之当，孰者为良？（窘，穷也。瞿瞿，不审貌。
闵闵，忧恤也。“消者瞿瞿，孰知其要”，谓十二官相失则精神日消，瞿瞿然莫审其故，诚者窘矣，果孰
得而知其要也！“闵闵之当，孰者为良”，谓能忧人之忧而恤人之危者，又孰足以当其明哲之
良哉！盖甚言知道之少也。）恍惚之数，生于毫厘。（恍惚者，无形之始，毫厘者，有象之初，即“至道在
微”之征也。）毫厘之数，起于度量；千之万之，可以益大；推之大之，其形乃制。（毫厘者，度量之
所起也。千之万之者，积而不已而形制益多也。喻言大必由于小，着必始于微，是以变化虽多，原则一耳。
但能知一，则无一之不知也；不能知一，则无一之能知也。正以见人之安危休咎，亦惟心君为之原耳。）心者
身之本，神之变也。其华在面，其充在血脉，为阳中之太阳，通于夏气。（心为君主而属阳，阳主生，
万物系之以存亡，故曰“生之本”。心藏神，神明由之以变化，故曰“神之变”。心主血脉，血足则面
容光彩，脉络满盈，故曰“其华在面，其充在血脉”。心属火，以阳藏而通于夏气，故为阳中之太阳。）
肺者气之本，魄之处也，其华在毛，
其充在皮，为阳中之太阴，通于秋气。（诸气皆主于肺，故曰“气之本”。肺藏魄，故曰“魄之处”。肺
主身之皮毛，故其华在毛，其充在皮。肺金以太阴之气而居阳分，故为阳中之太阴，通于秋气。）肾者主蛰，
封藏之本，精之处也。其华在发，其充在骨，为阴中之少阴，通于冬气。（肾者，胃之关也，位居亥子，
开窍二阴而司约束，故为主蛰，封藏之本。肾主水，受五脏六腑之精而藏之，故曰“精之处也”。发为
血之余，精足则血足而发盛，故其华在发。肾之合骨也，故其充在骨。肾为阴脏，故为阴中之少阴，
通于冬气。）肝者罢极之本，魂之居也，其华在爪，其充在筋，以生血气，此为阳中之少阳，通于春
气。（人之运动，由乎筋力，运动过劳，筋必罢极。肝藏魂，故为魂之居。爪者，筋之余，故其华在爪，
其充在筋。肝属木，位居东方，为发生之始，故以生血气。虽王于春，阳犹未盛，故为阳中之少阳，通于
春气。罢，音皮。）脾、胃、大肠、小肠、三焦、膀胱者，仓廪之本，营之居也，名曰器，能化糟粕，转味而
入出者也。（此六者，皆主盛受水谷，故同称“仓廪之本”。营者，水谷之精气也，水谷贮于六腑，
故为营之所居，而皆名曰器。凡所以化糟粕、转五味者，皆由乎此也。粕，音朴。）其华在唇四白，其充
在肌。此至阴之类，通于土气。（四白，唇之四际白肉也。唇者，脾之荣；肌肉者，脾之合。脾以阴
中之至阴而分王四季，故通于土气。此虽若指脾为言，而实总结六腑者，皆仓廪之本，无非统于脾气也。
故曰“此至阴之类”。）凡十一脏，取决于胆也。（五脏六腑共为十一，禀赋不同，情志亦异，必资胆气，庶
得各成其用，故皆取决于胆也。五脏者，主藏精而不泻，故五脏皆内实；六腑者，主化物而不藏，故六腑
皆中虚，惟胆以中虚，故属于腑。然藏而不泻，又类乎脏，故足少阳为半表半里之经，亦曰中正之官，又曰
奇恒之府，所以能通达阴阳而十一脏皆取决乎此也。然胆者少阳春生之气，春气
升则万化安，故胆气春生则余脏从之，所以十一脏皆取决于胆。）肺合大
肠，大肠者传道之府。（此言脏腑各有所合，是为一表一里。肺与大肠为表里，故相合也。）心合小肠，
小肠者受盛之府。（心与小肠为表里，故相合也。）肝合胆，胆者中精之府。（肝与胆为表里，故相合也。
胆为中正之官，藏清净之液，故曰“中精之府”。盖以他府所盛者皆浊而此独清也。）脾合胃，胃者五谷之府。
（脾与胃为表里，而胃司受纳，故为五谷之府。）肾合膀胱，膀胱者津液之府也。（肾与膀胱为表里，
而津液藏焉，故为津液之府。）少阳属肾，肾上连肺，故将两脏。（少阳，三焦也。三焦之正脉指天，散于
胸中，而肾脉亦上连于肺；三焦之下 属于膀胱，而膀胱为肾之合，故三焦亦属于肾也。然三焦为中渎之府，
膀胱为津液之府，肾以水脏而领水腑，理之当然，故肾得兼将两脏。将，领也。两脏腑亦可以言脏也。）
三焦者中渎之府也，水道出焉；属膀胱，是孤之府也，是六腑之所与合者。（中渎者，谓如川如渎，
源流皆出其中也。即水谷之入于口，出于便，自上而下，必历三焦，故曰“中渎之府，水道出焉”。膀胱
受三焦之水而当其疏泄之道，气本相根据，体同一类，故三焦下 出于委阳，并太阳之正入络膀胱，约下焦也。
然于十二脏之中，惟三焦独大，诸脏无与匹者，故名曰“是孤之府也”。肺合大肠，皆金也；心合小肠，皆
火也；肝合胆，皆木也；脾合胃，皆土也；肾合膀胱，皆水也。惟三焦者，虽为水渎之府，而实总护诸阳，
亦称相火，是又水中之火府，故曰“三焦属膀胱”。夫少阳与心主为表里，其在下者为阴，属膀胱而合肾水，
在上者为阳，合包络而通心火，此三焦之所以际上极下、象同六合而无所不包。观六腑之别，极为明显，
以其皆有盛贮，因名为腑。而三焦者曰“中渎之府”，“是孤之府”，分明确有一腑，盖即脏腑
之外，躯体之内，包罗诸脏一腔之大腑也，故有“中渎”、“是孤”之名，而亦有大腑之形。《难经》谓
其有名无形，诚一失也。是盖譬之探囊以计物，而忘其囊之为物耳，遂致后世纷纷无所凭据。有分为前后
三焦者，有言为肾旁之脂者；即如东垣之明，亦以手三焦、足三焦分而为二。夫以一三焦
尚云无其形而诸论不一，又何三焦之多也？画蛇添足，愈多愈失矣。后世之疑将焉释哉！）东方青色，入
通于肝，开窍于目，藏精于肝。（东为木王之方，肝为属木之脏，故相通也。青者木之色，目者肝之窍。木
之精气藏于肝曰“魂”。）其病发惊骇。（风木之气多振动，故病发为惊骇。）其味酸，其类草木，（酸者，
木之味。）其畜鸡，（《易》曰∶巽为鸡。东方木畜也。）其谷麦。（麦成最早，故应东方春气。）其应四
时，上为岁星，（木之精气，上为岁星。）是以春气在头也。（木王春，春气上升也。）其音角，（木音曰
角，其应春，其化丁、壬、巳、亥。）其数八。（《河图》∶数，天三生木，地八成之。）是以知病之在筋
也。（肝主筋也。）其臭臊。（臭，气之总名也。臊为木气所化。《月令》曰∶其臭膻。膻与臊类。臭，许
救、尺救二切。臊，音骚。）南方赤色，入通于心。开窍于耳，藏精于心。（南为火王之方，心为属火之脏，
其气相通。赤者，火之色，耳者，心之窍，火之精气藏于心曰“神”。心在窍为舌，肾在窍为耳，可见舌本属
心，耳则兼乎心肾也。夫舌本兼肾，则心亦兼耳，犹下文羊与马通用，言其午、未同位也。然五官之用无不
兼乎心者也，否则孰为之主宰耶？）故病在五脏。（心为五脏之君主，心病则五脏应之。）其味苦，其类火，
（火之味苦。）其畜羊，（其畜马而曰羊者，午、未俱属南方耳。）其谷黍。（黍之色赤，糯小米也。）其
应四时，上为荧惑星。（火之精气，上为荧惑星。）是以知病之在脉也。（心主血脉也。）其音征，（火
音曰征，其应夏，其化戊、癸、子、午。）其数七，（地二生火，天七成之。）其臭焦。（焦为火气所化。）
中央黄色，入通于脾。开窍于口，藏精于脾。（土王四季，位居中央。脾为属土之脏，其气相通。黄者，
土之色。口者，脾之窍。土之精气藏于脾曰“意”。）故病在舌本。（脾之脉连舌本，散舌
下。）其味甘，其类土，（土之味甘。）其畜牛，（牛属丑而色黄也。《易》曰∶坤为牛。）其谷稷。（稷，
小米也。粳者为稷，糯者为黍，为五谷之长，色黄属土。）其应四时，上为镇星。（土之精气，上为镇星。）是以
知病之在肉也。（脾主肌肉也。）其音宫，（土音曰宫，其应长夏，其化甲、己、丑、未。）其数五，
其臭香。（香为土气所化。）西方白色，入通于肺。开窍于鼻，藏精于肺。（西为金王之方，肺为属金之脏，
其气相通。白者，金之色。鼻者，肺之窍。金之精气藏于肺曰“魄”。）故病在背。（肺在胸中，附于背也。）
其味辛，其类金，（金之味辛。）其畜马，（肺为干象。《易》曰，干为马。）其谷稻。（稻坚而白，故属金。）
其应四时，上为太白星。（金之精气，上为太白星。）是以知病之在皮毛也。（肺主皮毛也。）其音商，
（金音曰商，其应秋，其化乙、庚、卯、酉。）其数九，（地四生金，天九成之。）其臭腥。（腥为金气所
化。）北方黑色，入通于肾。开窍于二阴，藏精于肾。（北为水王之方，肾为属水之脏，其气相通。黑者水
之色，二便者肾之窍。水之精气藏于肾曰“志”。）故病在溪。（肉之大会为谷，肉之小会曰溪。溪者，
水所流注也。故病在溪。 ，溪同。）其味咸，其类水，（水之味咸。）其畜彘，（彘，
猪也。《易》曰∶坎为豕。彘，音治。）其谷豆。（菽也，黑者属水。）其应
四时，上为辰星。（水之精气，上为辰星。）是以知病之在骨也。（肾主骨也。）其音羽，（水音曰“羽”，
其应冬，其化丙、辛、辰、戌。）其数六，（天一生水，地六成之。）其臭腐。（腐为水气所化。《月令》
云∶其臭朽。朽与腐类。）故善为脉者察之。（善诊者，必能察此阴阳脏象之精微而合于吾心，
庶神理明而逆从变化无遁情矣。）东方生风，（风者天地之阳气，东者日升之阳方。故阳生于春，春王于东，
心，是君主之官，神明由此产生。（心是一身的君主，禀赋虚灵而蕴含造化，以一心之理应对万物，脏腑百骸都听从它的命令，所以说“神明由此产生”。）肺，是相傅之官，治节由此产生。（肺与心都居于膈上，位置高接近君主，如同宰辅，所以称为“相傅之官”。肺主气，气机调畅则营卫脏腑没有不能治理的，所以说“治节由此产生”。节，就是节制。相，读去声。）肝，是将军之官，谋虑由此产生。（肝属风木，性质躁动而急迫，所以为将军之官。木主发生，所以为谋虑所出。）胆，是中正之官，决断由此产生。（胆禀受刚果之气，所以为中正之官而决断所出。胆附于肝，互为表里，肝气虽然强盛，没有胆气就不能果断，肝胆相互济助，勇敢才得以形成，所以说“决断由此产生”。）膻中，是臣使之官，喜乐由此产生。（膻中位于上焦，又名上气海，是宗气积聚的地方，主管奉行君相之令而布施气化，所以为臣使之官。多阳者多喜，多阴者多怒。膻中为二阳脏所居，所以喜乐由此产生。十二经表里有手厥阴心包络而没有单独的膻中经，这实际上就是心包络。包为膜，是心君的宫室；络为膜外的巷街，是心君的城府。一个是密勿之地，一个是畿甸之间，臣使的意义就显现出来了。膻中，就是宫室外面的城府。）脾胃，是仓廪之官，五味由此产生。（脾主运化，胃司受纳，共同主管水谷，所以都称为仓廪之官。五味进入胃，由脾布散全身，所以说“五味由此产生”。）大肠，是传道之官，变化由此产生。（大肠位于小肠之下，主管排出糟粕，所以是肠胃变化传导的器官。）小肠，是受盛之官，化物由此产生。（小肠位于胃之下，接受并盛装胃中的水谷，从而分清浊，水液由此渗入前阴，糟粕由此归于后阴。脾气化而上行，小肠化而下传，所以说“化物由此产生”。）肾，是作强之官，伎巧由此产生。（伎、技同义。肾属水而藏精，精是有形的根本，精盛则形强，作用强劲，所以为作强之官；水能化生万物，精妙莫测，所以说“伎巧由此产生”。）三焦，是决渎之官，水道由此产生。（决，通也。渎，水道也。上焦不治则水泛高原，中焦不治则水留中脘，下焦不治则水乱二便。三焦气机调畅则脉络通而水道利，所以说“决渎之官”。）膀胱，是州都之官，津液藏于此，气化后才能排出。（膀胱位居最下，是三焦水液归聚之处，如同都会之地，所以说“州都之官，津液藏于此”。膀胱有下口而无上口，津液的进入者为水，水的转化依靠气。有化而入，然后才有出，这叫“气化才能排出”。然而气化的根源，居于丹田之间，名叫下气海，天一元气在此化生。元气充足则运化有常，水道自然通利，所以气为水之母。懂得气化才能排出的宗旨，那么治疗水病的道理就掌握了一大半了。）以上这十二个官职，不能互相失调。（失调则气机不相顺承而灾害降临。）所以君主明察则下属安定，凭此养生就能长寿，终身不危险，以此治理天下就能大昌盛。（心主明察则十二官都安定，所以不危险。能将养生之道推广到齐家、治国、平天下，没有不大昌盛的。）君主不明察则十二官危险，使道闭塞不通，形体受到严重损伤，凭此养生就会遭殃，以此治理天下则宗庙大危，要警惕啊警惕！（心不明察则神无所主，而脏腑相使之道闭塞不通，所以从君主以下，没有不失职的，因此十二脏都危险而不能免于灾殃。自身尚且不免，何况天下呢！反复说警惕，是极言君心不可不明察。）至高之道在于微妙，变化无穷，谁知道它的本源？（至高之道的宏大，其本源甚微，等到它变化时，就有不可测度的地方。不能见道，怎么知道它的本源呢！见道的人，是通过穷究物理、尽知本性以至于天命。）多么困窘啊，消瘦者瞿瞿然，谁知道它的要领？忧心忡忡地面对现实，谁才是良医？（窘，穷也。瞿瞿，不审慎的样子。闵闵，忧恤。“消者瞿瞿，谁知道它的要领”，是说十二官失调则精神日渐消耗，瞿瞿然不知其原因，确实很困窘，究竟谁能知道它的要领呢！“闵闵之当，谁才是良医”，是说能忧人之忧而恤人之危的人，又有谁足以担当那明哲的良医呢！这是极言懂道的人少。）恍惚的数量，生于毫厘。（恍惚，是无形的开始；毫厘，是有象的初始，也就是“至道在微”的征兆。）毫厘的数量，起于度量；千倍万倍，可以增大；推演扩大它，其形态才确立。（毫厘，是度量的起始。千倍万倍，积累不已而形态制度增多。比喻大的必定由于小的，显著的必定始于微小的，所以变化虽多，原则只有一个。只要知道这一个，就没有不知道的；不知道这一个，就没有一个知道的。这正是说明人的安危休咎，也只以心君为本源罢了。）心，是身的根本，神的变易所在。其荣华表现在面部，其充实在血脉，为阳中之太阳，通于夏气。（心为君主而属阳，阳主生，万物系之以存亡，所以叫“生之本”。心藏神，神明由此变化，所以叫“神之变”。心主血脉，血足则面容光彩，脉络满盈，所以叫“其荣华表现在面部，其充实在血脉”。心属火，以阳脏而通于夏气，所以为阳中之太阳。）肺，是气的根本，魄的居所，其荣华表现在毛发，其充实在皮肤，为阳中之太阴，通于秋气。（诸气皆主于肺，所以叫“气的根本”。肺藏魄，所以叫“魄的居所”。肺主身之皮毛，所以其荣华在毛发，其充实在皮肤。肺金以太阴之气而居阳分，所以为阳中之太阴，通于秋气。）肾，主蛰伏，是封藏的根本，精的居所。其荣华表现在头发，其充实在骨骼，为阴中之少阴，通于冬气。（肾，是胃的关口，位居亥子之时，开窍于前后二阴而司约束，所以为主蛰，封藏的根本。肾主水，接受五脏六腑的精而藏之，所以叫“精的居所”。发为血之余，精足则血足而发盛，所以其荣华在头发。肾合骨，所以其充实在骨骼。肾为阴脏，所以为阴中之少阴，通于冬气。）肝，是罢极之本，魂的居所，其荣华表现在爪甲，其充实在筋腱，能生血气，此为阳中之少阳，通于春气。（人的运动，依赖筋力，运动过劳，筋必罢极。肝藏魂，所以为魂的居所。爪是筋之余，所以其荣华在爪甲，其充实在筋腱。肝属木，位居东方，为发生之始，所以能生血气。虽然王于春，阳气尚未盛大，所以为阳中之少阳，通于春气。罢，音皮。）脾、胃、大肠、小肠、三焦、膀胱，是仓廪的根本，营气所居，名叫器，能化糟粕，转味而入出。（这六个脏器，都主管盛受水谷，所以同称“仓廪的根本”。营，是水谷的精气，水谷贮于六腑，所以为营之所居，而都名叫器。凡是用来化糟粕、转五味的，都由它们完成。粕，音朴。）其荣华表现在口唇四周白肉，其充实在肌肉。这是至阴的一类，通于土气。（四白，是嘴唇四周的白肉。唇，是脾的荣华；肌肉，是脾所合。脾以阴中之至阴而分王四季，所以通于土气。这虽然似乎是指脾而言，而实际上是总结六腑，都是仓廪的根本，无非统于脾气。所以叫“这是至阴的一类”。）凡十一脏，取决于胆。（五脏六腑共为十一，禀赋不同，情志亦异，必须依赖胆气，才能使各脏发挥作用，所以都取决于胆。五脏，主藏精而不泻，所以五脏都内实；六腑，主化物而不藏，所以六腑都中虚，只有胆因为中虚，所以属于腑。然而它藏而不泻，又类似于脏，所以足少阳是半表半里的经，也叫中正之官，又叫奇恒之府，所以能通达阴阳而十一脏都取决于此。然而胆具有少阳春生之气，春气升则万物安，所以胆气春生则其余脏跟随它，所以十一脏都取决于胆。）肺合大肠，大肠是传导之府。（这是说脏腑各有所合，构成一表一里。肺与大肠为表里，所以相合。）心合小肠，小肠是受盛之府。（心与小肠为表里，所以相合。）肝合胆，胆是中精之府。（肝与胆为表里，所以相合。胆为中正之官，藏清净之液，所以叫“中精之府”。大概因为其他府所盛的皆浊而唯独它清。）脾合胃，胃是五谷之府。（脾与胃为表里，而胃司受纳，所以为五谷之府。）肾合膀胱，膀胱是津液之府。（肾与膀胱为表里，而津液藏于此，所以为津液之府。）少阳隶属于肾，肾上连肺，所以统领两脏。（少阳，指三焦。三焦的正脉指向天，散布于胸中，而肾脉也上连于肺；三焦的下部属于膀胱，而膀胱是肾的合，所以三焦也隶属于肾。然而三焦是中渎之府，膀胱是津液之府，肾以水脏而领水腑，是理所当然的，所以肾得以兼领两脏。将，领也。两脏腑也可以说成两脏。）三焦是中渎之府，水道由此产生；隶属于膀胱，是孤府，是与六腑相合的。（中渎，是说像河流沟渠一样，源流都出自其中。即水谷入口，出于大小便，自上而下，必经三焦，所以叫“中渎之府，水道由此产生”。膀胱接受三焦的水而当疏泄之道，气本相依据，体同一类，所以三焦下部出于委阳，并入太阳的正脉入络膀胱，约束下焦。然而在十二脏中，只有三焦独大，诸脏没有能与它匹敌的，所以名叫“是孤府”。肺合大肠，都是金；心合小肠，都是火；肝合胆，都是木；脾合胃，都是土；肾合膀胱，都是水。只有三焦，虽然是水渎之府，而实际总护诸阳，也称相火，是水中之火府，所以叫“三焦属膀胱”。夫少阳与心主为表里，在下者为阴，属膀胱而合肾水，在上者为阳，合包络而通心火，这就是三焦之所以际上极下、象同六合而无所不包。看六腑的区别，极为明显，因为它们都有盛贮，因名为腑。而三焦叫“中渎之府”，“是孤府”，分明有一个腑，大概就是脏腑之外，躯体之内，包罗诸脏的一腔大腑，所以有“中渎”、“是孤”之名，也有大腑的形状。《难经》说它有名无形，确实是一个失误。这大概是比喻探囊计物，却忘了囊也是物，导致后世纷纷无所凭据。有的分为前后三焦，有的说是肾旁的脂肪；即使是李东垣那样高明，也将手三焦、足三焦分为二。用一个三焦尚且说无其形而诸论不一，又何来三焦之多？画蛇添足，愈多愈失。后世的疑惑将如何解释呢！）东方青色，内通于肝，开窍于目，藏精于肝。（东为木王之方，肝为属木之脏，所以相通。青是木之色，目是肝之窍。木的精气藏于肝叫“魂”。）其病发惊骇。（风木之气多振动，所以病发为惊骇。）其味酸，其类草木，（酸是木的味道。）其畜鸡，（《易经》说：巽为鸡。东方木畜。）其谷麦。（麦成最早，所以应东方春气。）其应四时，上为岁星，（木的精气，上为岁星。）所以春气在头。（木王于春，春气上升。）其音角，（木音叫角，应春，其化丁、壬、巳、亥。）其数八。（《河图》：数，天三生木，地八成之。）所以知道病在筋。（肝主筋。）其臭臊。（臭，气的总名。臊为木气所化。《月令》说：其臭膻。膻与臊同类。臭，许救、尺救二切。臊，音骚。）南方赤色，内通于心。开窍于耳，藏精于心。（南为火王之方，心为属火之脏，其气相通。赤是火之色，耳是心之窍，火的精气藏于心叫“神”。心在窍为舌，肾在窍为耳，可见舌本属心，耳则兼乎心肾。舌本兼肾，则心亦兼耳，犹如下文羊与马通用，言其午、未同位。然而五官之用无不兼乎心，否则谁主宰呢？）所以病在五脏。（心为五脏之君主，心病则五脏应之。）其味苦，其类火，（火的味道苦。）其畜羊，（其畜马而曰羊者，午、未俱属南方耳。）其谷黍。（黍色赤，糯小米。）其应四时，上为荧惑星。（火的精气，上为荧惑星。）所以知道病在脉。（心主血脉。）其音征，（火音叫征，应夏，其化戊、癸、子、午。）其数七，（地二生火，天七成之。）其臭焦。（焦为火气所化。）中央黄色，内通于脾。开窍于口，藏精于脾。（土王四季，位居中央。脾为属土之脏，其气相通。黄是土之色。口是脾之窍。土的精气藏于脾叫“意”。）所以病在舌本。（脾之脉连舌本，散舌下。）其味甘，其类土，（土的味道甘。）其畜牛，（牛属丑而色黄。《易经》说：坤为牛。）其谷稷。（稷，小米。粳者为稷，糯者为黍，为五谷之长，色黄属土。）其应四时，上为镇星。（土的精气，上为镇星。）所以知道病在肉。（脾主肌肉。）其音宫，（土音叫宫，应长夏，其化甲、己、丑、未。）其数五，其臭香。（香为土气所化。）西方白色，内通于肺。开窍于鼻，藏精于肺。（西为金王之方，肺为属金之脏，其气相通。白是金之色。鼻是肺之窍。金的精气藏于肺叫“魄”。）所以病在背。（肺在胸中，附于背。）其味辛，其类金，（金的味道辛。）其畜马，（肺为干象。《易经》说，干为马。）其谷稻。（稻坚而白，所以属金。）其应四时，上为太白星。（金的精气，上为太白星。）所以知道病在皮毛。（肺主皮毛。）其音商，（金音叫商，应秋，其化乙、庚、卯、酉。）其数九，（地四生金，天九成之。）其臭腥。（腥为金气所化。）北方黑色，内通于肾。开窍于二阴，藏精于肾。（北为水王之方，肾为属水之脏，其气相通。黑是水之色，二便是肾之窍。水的精气藏于肾叫“志”。）所以病在溪。（肉之大会为谷，肉之小会曰溪。溪是水所流注。故病在溪。 ，溪同。）其味咸，其类水，（水的味道咸。）其畜彘，（彘，猪。《易经》说：坎为豕。彘，音治。）其谷豆。（菽，黑者属水。）其应四时，上为辰星。（水的精气，上为辰星。）所以知道病在骨。（肾主骨。）其音羽，（水音叫“羽”，应冬，其化丙、辛、辰、戌。）其数六，（天一生水，地六成之。）其臭腐。（腐为水气所化。《月令》云：其臭朽。朽与腐同类。）所以善于诊脉的人要仔细考察。（善于诊察的人，一定能考察这些阴阳脏象的精微而合于吾心，这样神理明而逆从变化无遁情了。）东方生风，（风是天地之阳气，东是日升之阳方。所以阳生于春，春王于东，
The Heart is the official of the Sovereign, from whom Shen (Spirit) emerges. (The Heart is the sovereign of the entire body, endowing emptiness and spirit while containing creative transformation; with its single principle responding to all things, the zang-fu organs and hundred bones are subject only to its command, hence it is said that "Shen emerges from it.") The Lung is the official of the Chancellor, from whom regulation emerges. (Both the Lung and Heart reside above the diaphragm, in high positions near the sovereign, akin to a prime minister, thus called the "official of the Chancellor." The Lung governs Qi; when Qi is regulated, Ying and Wei, and the zang-fu organs are all properly managed, hence it is said that "regulation emerges from it." Jie means restraint. Xiang is pronounced with the departing tone.) The Liver is the official of the General, from whom strategy emerges. (The Liver belongs to Wind-Wood, having a nature that is active and urgent, thus serving as the official of the General. Wood governs growth and generation, thus strategy emerges from it.) The Gallbladder is the official of Integrity, from whom decision-making emerges. (The Gallbladder possesses the qi of firmness and resolve, thus serving as the official of Integrity and where decision-making originates. The Gallbladder attaches to the Liver, forming an interior-exterior relationship. Although Liver Qi may be strong, without the Gallbladder there is no decisiveness; the mutual assistance of the Liver and Gallbladder creates courage, hence it is said that "decision-making emerges from it.") The Tanzhong (Chest Center) is the official of the Envoy, from whom joy and pleasure emerge. (Tanzhong is located in the Upper Jiao, also known as the Upper Sea of Qi, being the accumulation site of Zong Qi (Pectoral Qi). It primarily executes the orders of the Sovereign and Chancellor to distribute Qi transformation, thus serving as the official of the Envoy. Those with much Yang tend to be joyful; those with much Yin tend to be angry. Tanzhong is the dwelling place of the two Yang organs, hence joy and pleasure emerge from it. Among the twelve meridians, there is an exterior-interior relationship with the Pericardium but no separate Tanzhong meridian; this corresponds to the Pericardium. Bao refers to the membrane, the palace of the Heart Sovereign; Luo refers to the alleys outside the membrane, the city fortress of the Heart Sovereign. One is a place of confidential duties, the other a region near the capital; the meaning of the Envoy is established here. Tanzhong is the city fortress outside the palace chambers.) The Spleen and Stomach are the officials of the Granary, from whom the five flavors emerge. (The Spleen governs transportation and transformation, the Stomach governs reception and digestion, jointly managing water and grain, thus both are called officials of the Granary. The five flavors enter the Stomach and are distributed by the Spleen, hence it is said that "the five flavors emerge from it.") The Large Intestine is the official of Transmission, from whom changes emerge. (The Large Intestine resides below the Small Intestine, primarily excreting dregs, thus serving as the transmission official for intestinal changes.) The Small Intestine is the official of Reception and Containment, from whom transformation emerges. (The Small Intestine resides below the Stomach, receiving and containing water and grain from the Stomach to separate the clear from the turbid. Fluids seep anteriorly from here, and dregs return posteriorly from here. Spleen Qi transforms and ascends, while Small Intestine Qi transforms and descends, hence it is said that "transformation emerges from it.") The Kidney is the official of Strength, from whom skill and ingenuity emerge. (Ji and Ji are synonymous. The Kidney belongs to Water and stores Jing (Essence). Jing is the tangible foundation; when Jing is abundant, form becomes strong and action powerful, thus serving as the official of Strength. Water can generate all things, subtle and unfathomable, hence it is said that "skill and ingenuity emerge from it.") The Sanjiao (Triple Burner) is the official of Ditches, from whom water pathways emerge. (Jue means unblocking. Du means waterway. If the Upper Sanjiao is not treated, water floods the plateau; if the Middle Sanjiao is not treated, water remains in the epigastrium; if the Lower Sanjiao is not treated, water disorders urination and defecation. When Sanjiao Qi is regulated, meridians are open and waterways are smooth, hence it is said that "the official of Ditches.") The Bladder is the official of the Metropolis, storing Jin Ye (Body Fluids); only through Qi transformation can they be excreted. (The Bladder resides at the lowest position, being the gathering place for fluids from the Sanjiao, akin to a metropolis, hence it is called the "official of the Metropolis, storing Jin Ye." The Bladder has a lower orifice but no upper orifice. The entering substance of Jin Ye is water, and the transformation of water depends on Qi. Only after transforming and entering can there be exiting, which is called "Qi transformation allows excretion." However, the origin of Qi transformation lies between the Dantian, named the Lower Sea of Qi, where Tianyi Yuanqi (Primal Qi) is generated. When Yuanqi is sufficient, transportation and transformation follow regular patterns, and waterways flow naturally, so Qi is the mother of Water. Understanding the principle that Qi transformation enables excretion means one has grasped half of the method for treating water diseases.) All these twelve officials must not lose harmony. (If they lose harmony, Qi does not facilitate each other, and disasters ensue.) Therefore, if the Sovereign is enlightened, the subordinates are peaceful; using this for health preservation leads to longevity and safety throughout life; using this to govern the world leads to great prosperity. (When the Heart Sovereign is enlightened, the twelve officials are all at peace, thus avoiding danger. Extending the way of health preservation to regulating the family, governing the state, and pacifying the world results in great prosperity.) If the Sovereign is not enlightened, the twelve officials are endangered, the channels of communication become blocked, and the form suffers greatly; using this for health preservation leads to disaster, and using this to govern the world brings great peril to the ancestral temple. Beware, beware! (When the Heart is not enlightened, Shen has no master, and the way of mutual facilitation among zang-fu organs becomes blocked. Thus, from the Sovereign downwards, none fail in their duties, so the twelve zang organs are endangered and cannot avoid disaster. If the self cannot avoid it, how much more so the world! Repeating "beware" emphasizes that the mind of the ruler must not fail to be enlightened.) The highest Dao is subtle, changes are infinite, who knows its source? (The greatness of the highest Dao has a very subtle source; when it changes, it becomes unfathomable. Without seeing the Dao, how can one know its source? One who sees the Dao proceeds from investigating principles and exhausting nature to reaching destiny.) How distressing! The cautious scrutinize, yet who knows the essence? Deeply concerned about reality, who is the good physician? (Jiong means distressed. Qiuqiu describes a careful and attentive appearance. Minmin describes deep worry. "Those who diminish grow cautious, who knows the essence?" implies that when the twelve officials lose harmony, spirit and vitality gradually diminish; people scrutinize carefully but do not understand the cause, truly feeling distressed. Who can know the essence? "Deeply concerned about reality, who is the good?" implies that among those who worry about others' worries and sympathize with others' dangers, who is worthy of being called a wise and good physician? This greatly emphasizes how few people understand the Dao.) The numbers of hazy obscurity arise from the smallest units. (Hazy obscurity is the beginning of the formless; smallest units are the initial stage of the formed image, which is the sign of "the highest Dao is subtle.") The numbers of smallest units originate from measurement; multiplied by thousands and tens of thousands, they can increase; extrapolated and expanded, their forms are shaped. (Smallest units are the origin of measurement. Multiplying by thousands and tens of thousands accumulates endlessly, increasing the variety of forms. This metaphorically states that the great must come from the small, and the manifest must begin from the subtle. Thus, although changes are numerous, the principle is one. Knowing this "one," there is nothing unknown; not knowing this "one," nothing can be known. This shows that human safety and peril ultimately depend on the Heart Sovereign as the source.) The Heart is the root of the body and the change of Shen. Its brilliance manifests in the face, its nourishment fills the blood vessels, it is the Taiyang (Greater Yang) within Yang, communicating with the Summer Qi. (The Heart is the Sovereign and belongs to Yang; Yang governs life, and all things depend on it for survival, hence called the "root of life." The Heart stores Shen, and Shen changes through it, hence called the "change of Shen." The Heart governs blood vessels; sufficient blood gives luster to the face and fullness to the vessels, hence "its brilliance manifests in the face, its nourishment fills the blood vessels." The Heart belongs to Fire, being a Yang organ communicating with Summer Qi, thus it is the Taiyang within Yang.) The Lung is the root of Qi and the dwelling of Po (Corporeal Soul). Its brilliance manifests in the hair, its nourishment fills the skin, it is the Taiyin (Greater Yin) within Yang, communicating with the Autumn Qi. (All Qi is governed by the Lung, hence called the "root of Qi." The Lung stores Po, hence called the "dwelling of Po." The Lung governs the body's hair and skin, hence its brilliance manifests in the hair and its nourishment fills the skin. Lung Metal resides in the Yang aspect with Taiyin Qi, thus it is the Taiyin within Yang, communicating with Autumn Qi.) The Kidney governs hibernation and is the root of sealing and storing, the dwelling of Jing. Its brilliance manifests in the hair, its nourishment fills the bones, it is the Shaoyin (Lesser Yin) within Yin, communicating with the Winter Qi. (The Kidney is the gate of the Stomach, residing in the Hai-Zi positions, opening into the two yin orifices and controlling constraints, thus governing hibernation and being the root of sealing and storing. The Kidney governs Water, receiving and storing the Jing of the five zang and six fu organs, hence called the "dwelling of Jing." Hair is the surplus of Blood; sufficient Jing leads to sufficient Blood and lush hair, hence its brilliance manifests in the hair. The Kidney combines with Bone, hence its nourishment fills the bones. The Kidney is a Yin organ, thus it is the Shaoyin within Yin, communicating with Winter Qi.) The Liver is the root of fatigue and the dwelling of Hun (Ethereal Soul). Its brilliance manifests in the nails, its nourishment fills the sinews, generating Blood and Qi; it is the Shaoyang (Lesser Yang) within Yang, communicating with the Spring Qi. (Human movement relies on sinew strength; excessive movement causes sinews to become fatigued. The Liver stores Hun, thus it is the dwelling of Hun. Nails are the surplus of sinews, hence its brilliance manifests in the nails and its nourishment fills the sinews. The Liver belongs to Wood, residing in the East, being the beginning of generation, thus generating Blood and Qi. Although prosperous in Spring, Yang is not yet vigorous, thus it is the Shaoyang within Yang, communicating with Spring Qi. Ba is pronounced pi.) The Spleen, Stomach, Large Intestine, Small Intestine, Sanjiao, and Bladder are the root of the Granary, the dwelling of Ying (Nutritive Qi), named Qi (Vessels/Containers), capable of transforming dregs and turning flavors in and out. (These six organs all govern receiving and containing water and grain, thus collectively called the "root of the Granary." Ying is the essence of water and grain; since water and grain are stored in the six fu organs, they are the dwelling of Ying, all named Qi. Whatever transforms dregs and turns flavors occurs through these. Po is pronounced pu.) Its brilliance manifests in the white flesh around the lips, its nourishment fills the muscles. This is the category of Supreme Yin, communicating with Earth Qi. (Si Bai refers to the white flesh at the four corners of the lips. Lips are the brilliance of the Spleen; muscles are what the Spleen combines with. The Spleen, as Supreme Yin within Yin, rules over the four seasons, thus communicating with Earth Qi. Although this seems to refer to the Spleen, it actually summarizes the six fu organs as the root of the Granary, all ultimately governed by Spleen Qi. Hence it is said "this is the category of Supreme Yin.") All eleven zang-fu organs depend on the Gallbladder. (The five zang and six fu total eleven; differing in endowment and emotions, they must rely on Gallbladder Qi to fulfill their functions, thus all depend on the Gallbladder. The five zang store Jing and do not drain, thus they are solid inside; the six fu transform substances and do not store, thus they are hollow inside. Only the Gallbladder, being hollow inside, belongs to the fu. However, storing without draining makes it similar to zang. Thus, the Foot-Shaoyang is a meridian of half-exterior half-interior, also called the official of Integrity, and also a Marvellous Fu. It can connect Yin and Yang, so all eleven organs depend on it. Furthermore, the Gallbladder possesses the Qi of Spring birth of Shaoyang. When Spring Qi rises, all transformations are peaceful; thus, when Gallbladder Qi rises like Spring, the remaining organs follow it, so all eleven organs depend on the Gallbladder.) The Lung combines with the Large Intestine; the Large Intestine is the Fu of Transmission. (This indicates that zang-fu organs have specific combinations, forming one interior and one exterior. The Lung and Large Intestine are exterior-interior pairs, thus they combine.) The Heart combines with the Small Intestine; the Small Intestine is the Fu of Reception. (The Heart and Small Intestine are exterior-interior pairs, thus they combine.) The Liver combines with the Gallbladder; the Gallbladder is the Fu of Pure Essence. (The Liver and Gallbladder are exterior-interior pairs, thus they combine. The Gallbladder is the official of Integrity, storing pure and clear fluid, hence called the "Fu of Pure Essence." Generally, because other fuis contain turbid substances while this one is clear.) The Spleen combines with the Stomach; the Stomach is the Fu of Five Grains. (The Spleen and Stomach are exterior-interior pairs, and the Stomach governs reception, thus it is the Fu of Five Grains.) The Kidney combines with the Bladder; the Bladder is the Fu of Jin Ye. (The Kidney and Bladder are exterior-interior pairs, and Jin Ye is stored therein, thus it is the Fu of Jin Ye.) Shaoyang belongs to the Kidney; the Kidney connects upward to the Lung, thus commanding two zang. (Shaoyang refers to the Sanjiao. The main channel of the Sanjiao points heavenward, scattering in the chest, while the Kidney channel also connects upward to the Lung. The lower part of the Sanjiao belongs to the Bladder, and the Bladder is the combination of the Kidney, thus the Sanjiao also belongs to the Kidney. However, the Sanjiao is the Fu of Ditches, and the Bladder is the Fu of Jin Ye. As a Water zang, the Kidney commands Water fuis, which is logical, so the Kidney commands two zang-fu. Jiang means to command. Two zang-fu can also be referred to as two zang.) The Sanjiao is the Fu of Ditches, from whom water pathways emerge; it belongs to the Bladder, is the solitary Fu, and is the one combined with the six fuis. (Zhong Du means like rivers and ditches, sources and flows all emerge from within. Food and drink enter the mouth and exit via urine and feces, passing through the Sanjiao from top to bottom, hence called the "Fu of Ditches, from whom water pathways emerge." The Bladder receives water from the Sanjiao and handles the pathway of drainage. Their Qi is mutually dependent, and their bodies are of the same category. Thus, the lower Sanjiao exits at Weiyang, joins the main channel of Taiyang, enters the Bladder, and constrains the Lower Jiao. However, among the twelve zang-fu, only the Sanjiao is uniquely large, with no other zang matching it, hence named "the solitary Fu." Lung combines with Large Intestine, both Metal; Heart combines with Small Intestine, both Fire; Liver combines with Gallbladder, both Wood; Spleen combines with Stomach, both Earth; Kidney combines with Bladder, both Water. Only the Sanjiao, although a Fu of water ditches, actually protects all Yang and is also called Ministerial Fire, making it a Fire Fu within Water, hence "Sanjiao belongs to the Bladder." Shaoyang and the Heart Protector are exterior-interior pairs. The lower part is Yin, belonging to the Bladder and combining with Kidney Water; the upper part is Yang, combining with the Pericardium and connecting to Heart Fire. This is why the Sanjiao reaches from top to bottom, resembling the Six Directions and encompassing everything. Observing the distinction of the six fuis is very clear: because they all have storage capacity, they are named Fuis. But the Sanjiao is called the "Fu of Ditches" and "solitary Fu," clearly existing as a Fu. It is essentially a large Fu outside the zang-fu but within the body, encompassing all zang-fu, hence the names "Zhong Du" and "Solitary," and possessing the shape of a large Fu. The Nan Jing states it has name but no form, which is indeed a mistake. This is like counting items in a bag while forgetting the bag itself is an item, leading to endless disputes later. Some divide it into anterior, middle, and posterior Sanjiao; some say it is fat beside the Kidney. Even Li Dongyuan, despite his clarity, divided Hand Sanjiao and Foot Sanjiao into two. If one Sanjiao is said to have no form and theories differ, how much more so multiple Sanjiaos? Adding legs to a drawn snake makes errors worse. How will future doubts be resolved?) The East is Green, internally connecting to the Liver, opening into the Eyes, storing Essence in the Liver. (East is the direction of the King of Wood; the Liver is a Wood organ, thus they connect. Green is the color of Wood; Eyes are the orifice of the Liver. The essence of Wood stored in the Liver is called Hun.) Its disease manifests as fright and terror. (Wind-Wood Qi tends to vibrate, so disease manifests as fright and terror.) Its flavor is Sour, its category is Plants, (Sour is the flavor of Wood.) its animal is the Chicken, (The Yi Jing says: Xun represents the Chicken. East is the Wood animal.) its grain is Wheat. (Wheat matures earliest, thus corresponding to Eastern Spring Qi.) Its correspondence to the four seasons: above it is the Year Star (Jupiter), (The essence of Wood above becomes the Year Star.) hence Spring Qi is in the head. (Wood prospers in Spring; Spring Qi rises.) Its note is Jue, (Wood note is Jue, corresponding to Spring, its transformation involves Ding, Ren, Si, Hai.) its number is Eight. (He Tu: Number, Heaven generates Three for Wood, Earth completes it with Eight.) Hence we know disease is in the Sinews. (Liver governs Sinews.) Its odor is Hao (Fishy/Musky). (Xiu is the general name for odor. Hao is transformed by Wood Qi. Yue Ling says: its odor is Shan. Shan is similar to Hao. Xiu is pronounced Xujiu or Chijiu. Hao is pronounced Sao.) The South is Red, internally connecting to the Heart. Opening into the Ears, storing Essence in the Heart. (South is the direction of the King of Fire; the Heart is a Fire organ, their Qi connects. Red is the color of Fire; Ears are the orifice of the Heart. The essence of Fire stored in the Heart is called Shen. The Heart opens into the Tongue, the Kidney opens into the Ears; thus, the Tongue belongs to the Heart, while the Ears involve both Heart and Kidney. Since the Tongue involves the Kidney, the Heart also involves the Ears, just as Sheep and Horse are used interchangeably below, indicating Wu and Wei share the same position. However, the use of the five orifices all involve the Heart; otherwise, who would be the master?) Hence disease is in the Five Zang. (The Heart is the Sovereign of the Five Zang; Heart disease causes the Five Zang to respond.) Its flavor is Bitter, its category is Fire, (Bitter is the flavor of Fire.) its animal is the Sheep, (Its animal is the Horse, but called Sheep because Wu and Wei both belong to the South.) its grain is Millet (Shu). (Shu is red in color, glutinous millet.) Its correspondence to the four seasons: above it is the Flaming Star (Mars), (The essence of Fire above becomes the Flaming Star.) Hence we know disease is in the Vessels. (Heart governs Blood Vessels.) Its note is Zhi, (Fire note is Zhi, corresponding to Summer, its transformation involves Wu, Gui, Zi, Wu.) its number is Seven, (Earth generates Two for Fire, Heaven completes it with Seven.) its odor is Scorched. (Scorched is transformed by Fire Qi.) The Center is Yellow, internally connecting to the Spleen. Opening into the Mouth, storing Essence in the Spleen. (Earth rules the four seasons, residing in the Center. The Spleen is an Earth organ, their Qi connects. Yellow is the color of Earth. Mouth is the orifice of the Spleen. The essence of Earth stored in the Spleen is called Yi.) Hence disease is in the Root of the Tongue. (The Spleen channel connects to the root of the tongue and scatters under the tongue.) Its flavor is Sweet, its category is Earth, (Sweet is the flavor of Earth.) its animal is the Ox, (The Ox belongs to Chou and is yellow. The Yi Jing says: Kun represents the Ox.) its grain is Ji (Foxtail Millet). (Ji is millet. Non-glutinous is Ji, glutinous is Shu. It is the leader of the five grains, yellow in color belonging to Earth.) Its correspondence to the four seasons: above it is the Stabilizing Star (Saturn), (The essence of Earth above becomes the Stabilizing Star.) Hence we know disease is in the Flesh. (Spleen governs Muscles.) Its note is Gong, (Earth note is Gong, corresponding to Late Summer, its transformation involves Jia, Ji, Chou, Wei.) its number is Five, its odor is Fragrant. (Fragrant is transformed by Earth Qi.) The West is White, internally connecting to the Lung. Opening into the Nose, storing Essence in the Lung. (West is the direction of the King of Metal; the Lung is a Metal organ, their Qi connects. White is the color of Metal. Nose is the orifice of the Lung. The essence of Metal stored in the Lung is called Po.) Hence disease is in the Back. (The Lung is in the chest, attached to the back.) Its flavor is Pungent, its category is Metal, (Pungent is the flavor of Metal.) its animal is the Horse, (The Lung corresponds to the Qian trigram. The Yi Jing says: Qian represents the Horse.) its grain is Rice. (Rice is firm and white, thus belonging to Metal.) Its correspondence to the four seasons: above it is the Bright Star (Venus), (The essence of Metal above becomes the Bright Star.) Hence we know disease is in the Skin and Hair. (Lung governs Skin and Hair.) Its note is Shang, (Metal note is Shang, corresponding to Autumn, its transformation involves Yi, Geng, Mao, You.) its number is Nine, (Earth generates Four for Metal, Heaven completes it with Nine.) its odor is Fishy. (Fishy is transformed by Metal Qi.) The North is Black, internally connecting to the Kidney. Opening into the Two Yin Orifices, storing Essence in the Kidney. (North is the direction of the King of Water; the Kidney is a Water organ, their Qi connects. Black is the color of Water; Urination and Defecation are the orifices of the Kidney. The essence of Water stored in the Kidney is called Zhi.) Hence disease is in the Creeks (Xi). (Large muscle gatherings are Gu; small muscle gatherings are Xi. Xi means where water flows. Hence disease is in Xi. , Xi is the same.) Its flavor is Salty, its category is Water, (Salty is the flavor of Water.) its animal is the Pig (Zhi), (Zhi is the Pig. The Yi Jing says: Kan represents the Boar. Zhi is pronounced Zhi.) its grain is Beans. (Shu is beans; black ones belong to Water.) Its correspondence to the four seasons: above it is the Morning Star (Mercury), (The essence of Water above becomes the Morning Star.) Hence we know disease is in the Bones. (Kidney governs Bones.) Its note is Yu, (Water note is Yu, corresponding to Winter, its transformation involves Bing, Xin, Chen, Xu.) its number is Six, (Heaven generates One for Water, Earth completes it with Six.) its odor is Rotten. (Rotten is transformed by Water Qi. Yue Ling says: its odor is Rotten/Withered. Withered is similar to Rotten.) Therefore, those skilled in Pulse diagnosis must observe this. (A skilled diagnostician must observe the subtleties of Yin-Yang and Zang-Xiang images and align them with their own mind, so that Spirit and Principle are clear, and reversals and changes leave no room for evasion.) The East generates Wind, (Wind is the Yang Qi of Heaven and Earth; East is the Yang direction of sunrise. Thus Yang is born in Spring, and Spring rules in the East,