而东方生风。）风生木，（风动则木荣也。木生酸，《洪范》五行首先言味，故曰“曲直作酸”。凡物
之味酸者，皆木气所化。）酸生肝，（酸先入肝也。）肝生筋，（肝主筋也。）筋生心。（木生火也。）肝主目。（
目者，肝之官也。）其在天为玄，（玄，深微也。天道无穷，东为阳升之方，春为发生之始，故曰“玄”。）
在人为道，（道者，天地之生意也。人以道为主，而知其所生之本，则可与言道矣。）在地为化。（化，生化
也。有生化而后有万物，有万物而后有
终始。凡自无而有，自有而无，总称曰“化”。化化生生，道归一气，故于东方首言之。）化生五味，（万物化
生，五味具矣。）道生智，（生意日新，智能出矣。）玄生神。（玄冥之中，无有而无不有也。神神奇奇，所
从生矣。“在天为玄”六句，他方皆无而东方独有之，盖东方为生物之始，元贯四德，春贯四时，言东方之
化则四气尽乎其中矣。通举五行六气之大法，非独指东方为言也。）神在天为风，（飞扬散动，风之用也。鼓
之以雷霆，润之以雨露，无非天地之神，而风则神之一者。又风为六气之首，故应东方。）在地为木，（五行在
地，东方成木。后仿此。）在体为筋，（筋属众体之木。在脏为肝，肝属五脏之木。）在色为苍，（苍属五色之
木。）在音为角，（角属五音之木。）在声为呼，（怒则叫呼。）在变动为握（握同搐搦，筋之病也。）在
窍为目，在味为酸，在志为怒。（强则好怒，肝之志也，并于肝则忧。）怒伤肝，（怒出于肝，过则伤肝。）
悲胜怒。（悲忧为肺金之志，故胜肝木之怒。悲则不怒，是其征也。）风伤筋，（同气相求，故风伤筋。）
燥胜风。（燥为金气，故胜风木。）酸伤筋，（酸走筋，过则伤筋而拘挛。）辛胜酸。（辛为金味，故胜
木之酸。）南方生热，（阳极于夏，夏王于南，故南方生热。）热生火，（热极则生火也，）火生苦，
（火炎上，炎上作苦。故物之味苦者，由火气之所化。）苦生心，（苦先入心也。）心生血，（心主血脉也。）
血生脾。（火生土也。）心主舌。（舌为心之官也。）其在天为热，（六气在天者为热。）在地为火，在体
为脉，（脉属众体之火。）在脏为心，（心属五脏之火。）在色为赤，（赤属五色之火。）在音为征，征属五
音之火。）在声为笑，（喜则发笑，心之声也。）在变动为忧，（心藏神，神有余则笑，不足故忧。）
在窍为舌，在味为苦，在志为喜，（心之志也。）喜伤心。（喜出于心，过则伤心。）恐
胜喜。（恐为肾水之志，故胜心火之喜。恐则不喜。）热伤气，（壮火食气也。）寒胜热。（水胜火也。）
苦伤气，（苦从火化，故伤肺气，火克金也。又如阳气性升，苦味性降，气为苦遏则不能舒伸，故苦伤气。）咸胜苦。
咸为水味，故胜火之苦。气为苦伤而用咸胜之，此自五行相制之理。若以辛助金而以甘泄苦，亦是捷法。
盖气味以辛甘为阳，酸苦咸为阴。阴胜者制之以阳，阳盛者制之以阴。胜复之妙，在乎用之权变耳。
中央生湿，（土王中央，其气化湿。）湿生土，（润则土气王而万物生。）土生甘，（土爰稼穑，稼穑作甘。
凡物之味甘者，皆土气之所化。）甘生脾，（甘先入脾也。）脾生肉，（脾主肌肉也。）肉生肺。（土生金
也。）脾主口。（口唇者，脾之官也。）其在天为湿，（气化于天，中央为湿。）在地为土，在体
为肉，（肉属众体之土。）在脏为脾，（脾属五脏之土。）在色为黄，（黄属五色之土。）在音为宫，（
宫属五音之土。）在声为歌，（得意则歌，脾之声也。）在变动为哕，（哕，于决切，呃逆也。）在窍为口，
在味为甘，在志为思。（脾之志也，并于脾则畏。）思伤脾，（脾志为思，过则伤脾。）怒胜思。（怒为肝
木之志，故胜脾土之思。怒则不思。）湿伤肉，（脾主肉而恶湿，故湿胜则伤肉。）风胜湿。（木胜土也。）
甘伤肉，（过于甘也。）酸胜甘。（酸为木味，胜土之甘。）西方生燥，（金王西方，其气化燥。）
燥生金，（燥则刚劲，金气所生也。）金生辛，（金曰从革，从革作辛。故味辛者皆金气之所化。）辛
生肺，（辛先入肺也。）肺生皮毛，（肺主皮毛也。）皮毛生肾。（金生水也。）肺主鼻。（鼻者，肺之官
也。）其在天为燥，（气化于天，在西为燥。）在地为金，在体为皮毛，（皮毛属众体之
金。）在脏为肺，（肺属五脏之金。）在色为白，（白属五色之金。）在音为商，（商属五音之金。）在声为
哭，（悲哀则哭，肺之声也。）在变动为咳，（邪伤于肺，其病为咳。）在窍为鼻，在味为辛，在志为忧。
（肺之志也，金气惨凄，故令人忧，并于肺则悲。）忧伤肺，（忧则气消，故伤肺也。）喜胜忧。（喜为
心火之志，能胜肺金之忧。喜则神畅。）热伤皮毛，（热胜则津液耗而伤皮毛，火克金也。）寒胜热。（水制
火也。）辛伤皮毛，（辛散气，故伤皮毛。）苦胜辛。（苦为火味，故胜金之辛。）北方
生寒，（水王北方，其气化寒。）寒生水，（寒气阴润，其化为水。）水生
咸，（水曰润下，润下作咸。故凡物之味咸者，皆水气之所化。）咸生肾，（咸先入肾也。）肾生骨髓，（
肾主骨髓也。）髓生肝。（水生木也。）肾主耳。（耳者，肾之官也。）其在天为寒，（气化于天，在北为寒。）
在地为水，在髓为骨，（骨属众体之水。）在脏为肾，（肾属五脏之水。）在色为黑，（黑属五色之水。）
在音为羽，（羽属五音之水。）在声为呻，（气郁则呻吟，肾之声也。）在变动为栗，（战深也。大寒甚怒
则有之，故属水。）在窍为耳，（南方赤色，开窍于耳，北方黑色，开窍于二阴，则耳又为心之窍；
以耳之高下坚脆而验肾，则耳信为肾之窍而又属于心也。）在味为咸，在志为恐。（肾之志也。）恐伤肾，
（恐则精却，故伤肾。凡猝然恐者多遗尿，甚则阳痿。）思胜恐。（思为脾土之志，故胜肾水之恐。深思见
理。恐可却也。）寒伤血，（寒则血凝涩，故寒伤血，寒伤形。盖形禀于气而成于血也。）燥胜寒。
（燥则水涸，故胜寒。）咸伤血，（咸从水化，故伤心血，水胜火也。食咸则渴，伤血可知。）甘胜咸。（
甘为土味，故胜水之咸。详五方所伤之旨，其例有三∶风伤筋，酸伤筋，湿伤肉，甘伤肉，自伤者
也；热伤气，苦伤气，寒伤血，咸伤血，伤己所胜也；热伤皮毛，是被胜伤己也，辛伤皮毛，亦自伤者也。
凡此三例不同，如北方云“燥胜寒”，若以五行正序云“湿胜寒”，但寒、湿同类，不能相胜，故曰“
燥胜寒”也。又不同如此。盖因其切要者为言也。）
寒、暑、燥、湿、风、火，在人合之。（人身之表里，万物之化生，皆合乎天地之气也。）
东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心。（此东方之生化也，明此者可以治肝补心。）其
在天为玄，在人为道，在地为化。化生五味，道生智，玄生神，化生气。（气由化生，物因气化也。）神在天
为风，在地为木，在体为筋，在气为柔，（得木化者其气柔软，筋之类也。）在脏为肝。
其性为暄。（暄，温暖也。肝为阴中之阳，应春之气，故其性暄。暄，音
萱。）其德为和，（春阳布和，木之德也。）其用为动，（春风动摇，木之用
也。）其色为苍，其化为荣，（物色荣美，木之化也。）其虫毛，（毛虫丛植，得木气也。）其政为散，（
阳散于物，木之政也。散义有二∶一曰升散，木气之生也；一曰散落，金气之杀也。）其令宣发，（宣扬升
发，春木令也。）其变摧拉，（摧拉，损折败坏也。风气刚强，木之变也。摧，坐陪切。拉，音腊。）其
眚为陨，（眚，灾也。陨，坠落也。木兼金化，陨为灾也。眚，诗梗切。陨音允。）其味为酸，其志为怒。
怒伤肝，悲胜怒。风伤筋，燥胜风。酸伤筋，辛胜酸。（此东方之性用，德化政令皆本乎木而内合人之肝
气者也，故肝主于左。）南方生热，热生火，火生苦，苦生心，心生血，血生肉。（此南方之生死也，明此
者可以治心补脾。）其在天为热，在地为火，在体为脉，在气为息，（经络流行，脉之体也。血气和平，息
之调也。心生血脉，故皆属火。）在脏为心。其性为暑，（南方暑热，火之性也。心为火脏，其气应之。）
其德为显，（阳象明显，火之德也。）其用为燥，（阳用燥动，火之性也。）其色为赤，其化为茂，（万物茂
胜，火之化也。）其虫羽，（羽虫飞扬，得火气也。）其政为明，（阳明普照，火之政也。）其令郁蒸，（暑热
郁蒸，夏火令也。）其变炎烁，（炎烁焦枯，火之变也。烁，收灼切。）其眚燔 ，（燔 焚烧，火之灾也。
燔，音烦。 ，如岁切。）其味为苦，其志为喜。喜伤心，恐胜喜。热伤气，寒胜热。苦伤气，咸胜苦。（此南
方之性用，德化政令皆本乎火而内合人之心气者也，故心主于前。）中央生湿，湿生土，土生甘，甘生脾，
脾生肉，肉生肺。（此中央之生化也，明此者可以治脾补肺。）其在天为湿，在地为土，在体为
肉，在气为充，（土之施化，其气充盈，故曰∶充气脾健则肉丰。）在脏为脾，其性静兼，（脾属至阴，
故其性静，土养万物，故其性兼。）其德为濡，（濡润泽物，土之德也。）其用为化，（万化所归，土之用也。
）其色为黄，其化为盈，（万物充盈，土之化也。）其虫裸，（赤体为裸，
土应肉也。裸，郎果切。）其政为谧，（谧，静也。安静宁谧，土之政也。
谧，音密。）其令云雨，（云雨湿蒸，土之令也。）其变动注，（风雨动注，土之变也。）其眚淫溃，
（霖淫崩溃，土之灾也。）其味为甘，其志为思。思伤脾，怒胜思。湿伤肉，风胜湿。甘伤脾，酸胜甘。
（此中央之性用，德化政令皆本乎土而内合人之脾气者也，故脾主乎中。）其在天为燥，在地为金，在体为
皮毛，在气为成。（物得金气而后坚，故金曰坚成。）在脏为肺。其性为凉，（西方凉爽，金之气也。
肺为金脏，故应之。）其德为清，（秋气清肃，金之德也。）其用为固，（坚而能固，金之用也。）其色
为白，其化为敛，（万物收敛，金之化也。）其虫介，（皮甲坚固，得金气也。）其政为劲，（风气刚劲，
金之政也。）其令雾露，（凉生雾露，秋金令也。）其变肃杀，（凋残肃杀，金之变也。）其眚苍落，（
青苍毁败，金之灾也。）其味为辛，其志为忧。忧伤肺，喜胜忧。热伤皮毛，寒胜热。辛伤皮毛，苦胜辛。（
此西方之性用，德化政令皆本乎金而内合人之肺气也，故肺主乎右。）北方生
寒，寒生水，水生咸，感生肾，肾生骨髓，髓生肝。（此北方之生化也，明此者可以治肾补肝。）其在天为
寒，在地为水，在体为骨，在气为坚。（物之热者，遇寒则坚。）在脏为肾。其性为凛，（凛烈战栗，水
之性也。）其德为寒，（冬气寒冷，水之德也。）其用为藏，（闭藏生气，水之用也。）其色为黑，其化
为肃，（肃然静定，水之化也。）其虫鳞，（鳞潜就下，得水气也。）其政为静，（清静澄彻，水之政也。
）其令闭塞，（天地闭塞，冬水令也。）其变凝冽，（寒凝严冽，水之变也。）其眚冰雹，（非时冰雹，
水之灾也。雹，音泊。）其味为咸，其志为恐。恐伤肾，思胜恐。寒伤血，燥胜寒。咸伤血，甘胜咸。
（此北方之性用，德化政令皆本乎水而内合人之肾气者也，故肾主于下。）五气更立，各有所先。（五行之
气，化有不同，天干所临，是为五运；地支所司，是为六气，皆有主客之分，以主岁气也。）非其位则邪，当
其位则正。（运气既立，则位之当与不当，气之或邪或正，可得而察矣。）
病之生变，气相得则微，不相得则甚。（主客相遇，上下相临，相得者，如彼此相生则气和而病微；不相得
者，如彼此相克则气乖而病甚也。）气有余，则制己所胜而侮所不胜；其不及，则己所不胜，侮
而乘之，己所胜，轻而侮之。（己所胜，我胜彼也；所不胜，彼胜我也。假令木气有余，则制己所胜而土
受其克，湿化乃衰，侮所不胜，则金反受木之侮而风化大行也。木气不足，则己所不胜者乘虚来侮而金令大
行，己所胜者因弱相轻而上邪反甚也。）侮反受邪，侮而受邪，寡于畏也。（五行之气各有相制，寡于畏则
肆无忌惮而势极必衰，所以反受其邪，自然之道也。）脾不主时。脾者土也，治中央，常以四时长
四脏，各十八日寄治，不得独主于时也。（脾属土而蓄养万物，位居中央，寄王四时各一十八日，为四脏
之长而不独主于时也。）脾脏者，常着胃土之精也。土者生万物而法天地，故上下至头足，
不得主时也。（脾胃相为表里，脾常根据附于胃，以膜连着而为之行其津液。然脾胃皆属乎土，所以生成万物，
而东方产生风。风生木，（风动则树木繁荣。木生酸味，《洪范》五行首先论述味道，所以说“曲直作酸”。凡是味道酸的，都是木气所化。）酸味入肝，（酸味先入肝。）肝主筋，（肝主管筋脉。）筋生心。（木生火。）肝开窍于目。（眼睛，是肝的外候。）它在自然界表现为深奥玄妙，（玄，指深微。天道无穷，东方是阳气上升的方向，春季是万物发生的开始，所以称为“玄”。）在人类体现为道，（道，是天地的生机。人以道为主宰，如果知道生命的本源，就可以与他谈论道了。）在地面体现为生化。（化，即生化。有了生化才有万物，有了万物才有终始。凡是自无到有、自有到无，都统称为“化”。化化生生，道归结为一气，所以在东方首先提及。）生化产生五味，（万物生化，五味就具备了。）道产生智慧，（生机日新月异，智慧就能产生。）玄产生神。（玄冥之中，无中无不有。神奇之处，由此产生。“在天为玄”这六句，其他方位都没有，只有东方独有，大概因为东方是生物的开始，元贯穿四德，春贯穿四时，言东方的化育则四气都在其中了。通举五行六气的大法，并非只指东方而言。）神在自然界表现为风，（飞扬散动，是风的作用。用雷霆鼓动它，用雨露滋润它，无非是天地之神，而风只是神的一种表现。又风是六气之首，所以对应东方。）在地面表现为木，（五行在地面，东方成木。后文仿照此例。）在人体形体表现为筋，（筋属于众体中的木类。在脏腑属于肝，肝属于五脏中的木类。）在五色表现为苍色，（苍色属于五色中的木类。）在五音表现为角音，（角音属于五音中的木类。）在五声表现为呼，（愤怒则叫呼。）在异常变动表现为抽搐握固（握同搐搦，是筋的病态。）在孔窍表现为目，在味道表现为酸，在情志表现为怒。（刚强则喜欢发怒，这是肝的情志，兼涉脾则忧。）怒伤肝，（怒出于肝，过度则伤肝。）悲能胜怒。（悲忧是肺金的情志，所以能胜肝木的怒。悲伤就不怒，这是征象。）风伤筋，（同气相求，所以风伤筋。）燥能胜风。（燥是金气，所以胜风木。）酸伤筋，（酸走筋，过度则伤筋导致拘挛。）辛能胜酸。（辛是金味，所以胜木之酸。）南方产生热，（阳极于夏季，夏旺于南，所以南方生热。）热生火，（热极则生火。）火生苦味，（火性炎上，炎上作苦。所以物之味苦的，由火气所化。）苦味入心，（苦味先入心。）心生血，（心主血脉。）血生脾。（火生土。）心开窍于舌。（舌是心的外候。）它在自然界表现为热，（六气在天为热。）在地面表现为火，在人体形体表现为脉，（脉属于众体中的火类。）在脏腑表现为心，（心属于五脏中的火类。）在五色表现为赤色，（赤色属于五色中的火类。）在五音表现为徵音，（徵音属于五音中的火类。）在五声表现为笑，（喜悦则发笑，是心的声音。）在异常变动表现为忧，（心藏神，神有余则笑，不足则忧。）在孔窍表现为舌，在味道表现为苦，在情志表现为喜，（心的情志。）喜伤心。（喜出于心，过度则伤心。）恐能胜喜。（恐是肾水的情志，所以能胜心火的喜。恐惧就不喜。）热伤气，（壮火食气。）寒能胜热。（水胜火。）苦伤气，（苦从火化，所以伤肺气，火克金。又如阳气性升，苦味性降，气被苦遏则不能舒伸，所以苦伤气。）咸能胜苦。咸是水味，所以胜火之苦。气被苦伤而用咸来胜它，这是五行相制的道理。如果用辛助金而以甘泄苦，也是快捷的方法。大概气味以辛甘为阳，酸苦咸为阴。阴胜者用阳来制，阳盛者用阴来制。胜复的奥妙，在于运用的权变罢了。中央产生湿，（土王于中央，其气化湿。）湿生土，（湿润则土气旺盛而万物生长。）土生甘味，（土爰稼穑，稼穑作甘。凡是味甘的，都是土气所化。）甘味入脾，（甘味先入脾。）脾主肉，（脾主管肌肉。）肉生肺。（土生金。）脾开窍于口。（口唇是脾的外候。）它在自然界表现为湿，（气化于天，中央为湿。）在地面表现为土，在人体形体表现为肉，（肉属于众体中的土类。）在脏腑表现为脾，（脾属于五脏中的土类。）在五色表现为黄色，（黄色属于五色中的土类。）在五音表现为宫音，（宫音属于五音中的土类。）在五声表现为歌，（得意则歌，是脾的声音。）在异常变动表现为呃逆（哕，于决切，呃逆。）在孔窍表现为口，在味道表现为甘，在情志表现为思。（脾的情志，兼涉脾则畏。）思伤脾，（脾志为思，过度则伤脾。）怒能胜思。（怒是肝木的情志，所以胜脾土的思。发怒则不思。）湿伤肉，（脾主肉而恶湿，所以湿胜则伤肉。）风能胜湿。（木胜土。）甘伤肉，（过于甘。）酸能胜甘。（酸是木味，胜土之甘。）西方产生燥，（金王于西方，其气化燥。）燥生金，（燥则刚劲，是金气所生。）金生辛味，（金曰从革，从革作辛。所以味辛的都是金气所化。）辛味入肺，（辛味先入肺。）肺主皮毛，（肺主管皮毛。）皮毛生肾。（金生水。）肺开窍于鼻。（鼻是肺的外候。）它在自然界表现为燥，（气化于天，在西为燥。）在地面表现为金，在人体形体表现为皮毛，（皮毛属于众体中的金类。）在脏腑表现为肺，（肺属于五脏中的金类。）在五色表现为白色，（白色属于五色中的金类。）在五音表现为商音，（商音属于五音中的金类。）在五声表现为哭，（悲哀则哭，是肺的声音。）在异常变动表现为咳，（邪伤于肺，病为咳。）在孔窍表现为鼻，在味道表现为辛，在情志表现为忧。（肺的情志，金气惨凄，所以令人忧，兼涉肺则悲。）忧伤肺，（忧则气消，所以伤肺。）喜能胜忧。（喜是心火的情志，能胜肺金的忧。喜则神畅。）热伤皮毛，（热胜则津液耗而伤皮毛，火克金。）寒能胜热。（水制火。）辛伤皮毛，（辛散气，所以伤皮毛。）苦能胜辛。（苦是火味，所以胜金之辛。）北方产生寒，（水王于北方，其气化寒。）寒生水，（寒气阴润，其化为水。）水生咸味，（水曰润下，润下作咸。所以凡物之味咸的，都是水气所化。）咸味入肾，（咸味先入肾。）肾生骨髓，（肾主骨髓。）髓生肝。（水生木。）肾开窍于耳。（耳是肾的外候。）它在自然界表现为寒，（气化于天，在北为寒。）在地面表现为水，在人体形体表现为骨，（骨属于众体中的水类。）在脏腑表现为肾，（肾属于五脏中的水类。）在五色表现为黑色，（黑色属于五色中的水类。）在五音表现为羽音，（羽音属于五音中的水类。）在五声表现为呻，（气郁则呻吟，是肾的声音。）在异常变动表现为战栗（栗，战深也。大寒甚怒则有之，所以属水。）在孔窍表现为耳，（南方赤色，开窍于耳，北方黑色，开窍于二阴，则耳又是心的窍；以耳的高低坚脆来验证肾，则耳确实是肾的窍而又属于心。）在味道表现为咸，在情志表现为恐。（肾的情志。）恐伤肾，（恐则精却，所以伤肾。凡突然惊恐的多遗尿，甚至阳痿。）思能胜恐。（思是脾土的情志，所以胜肾水的恐。深思见理，恐可却。）寒伤血，（寒则血凝涩，所以寒伤血，寒伤形。盖形体禀受于气而成于血。）燥能胜寒。（燥则水涸，所以胜寒。）咸伤血，（咸从水化，所以伤心血，水胜火。吃咸则渴，伤血可知。）甘能胜咸。（甘是土味，所以胜水之咸。详细探究五方所伤的旨意，其例有三：风伤筋，酸伤筋，湿伤肉，甘伤肉，是自伤者；热伤气，苦伤气，寒伤血，咸伤血，是伤己所胜者；热伤皮毛，是被胜伤己，辛伤皮毛，也是自伤者。凡此三例不同，如北方说“燥胜寒”，若按五行正序说“湿胜寒”，但寒、湿同类，不能相胜，所以说“燥胜寒”。又如此不同。大概是因其切要而言。）寒、暑、燥、湿、风、火，在人身上与之相合。（人身之表里，万物之化生，都合乎天地之气。）东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心。（这是东方的生化，明白这个可以治肝补心。）它在天为玄，在人为道，在地为化。化生五味，道生智，玄生神，化生气。（气由化生，物因气化而生。）神在自然界为风，在地面为木，在人体形体为筋，在气为柔，（得木化者其气柔软，是筋之类。）在脏腑为肝。它的性质为温暖。（暄，温暖。肝为阴中之阳，应春之气，所以其性暄。暄，音萱。）它的德行为和，（春阳布和，是木的德行。）它的作用为动，（春风动摇，是木的作用。）它的颜色为苍，它的化育为荣，（物色荣美，是木的化育。）它的虫类为毛虫，（毛虫丛植，得木气。）它的政令为散，（阳散于物，是木的政令。散义有二：一是升散，木气之生；一是散落，金气之杀。）它的命令为宣发，（宣扬升发，是春木的命令。）它的变化为摧拉，（摧拉，损折败坏。风气刚强，是木的变化。摧，坐陪切。拉，音腊。）它的灾变为陨落，（眚，灾。陨，坠落。木兼金化，陨为灾。眚，诗梗切。陨音允。）它的味道为酸，它的情志为怒。怒伤肝，悲胜怒。风伤筋，燥胜风。酸伤筋，辛胜酸。（这是东方的性用，德化政令皆本乎木而内合人的肝气，所以肝主于左。）南方生热，热生火，火生苦，苦生心，心生血，血生肉。（这是南方的生死，明白这个可以治心补脾。）它在天为热，在地为火，在人体形体为脉，在气为息，（经络流行，是脉的体。血气和平，是息的调。心生血脉，所以皆属火。）在脏腑为心。它的性质为暑，（南方暑热，是火的性质。心为火脏，其气应之。）它的德行为显，（阳象明显，是火的德行。）它的作用为燥，（阳用燥动，是火的性质。）它的颜色为赤，它的化育为茂，（万物茂盛，是火的化育。）它的虫类为羽虫，（羽虫飞扬，得火气。）它的政令为明，（阳明普照，是火的政令。）它的命令为郁蒸，（暑热郁蒸，是夏火的命令。）它的变化为炎烁，（炎烁焦枯，是火的变化。烁，收灼切。）它的灾变为燔燎，（燔燎焚烧，是火的灾。燔，音烦。燎，如岁切。）它的味道为苦，它的情志为喜。喜伤心，恐胜喜。热伤气，寒胜热。苦伤气，咸胜苦。（这是南方的性用，德化政令皆本乎火而内合人的心气，所以心主于前。）中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺。（这是中央的生化，明白这个可以治脾补肺。）它在天为湿，在地为土，在人体形体为肉，在气为充，（土之施化，其气充盈，所以说：充气脾健则肉丰。）在脏腑为脾，它的性质静兼，（脾属至阴，所以其性静，土养万物，所以其性兼。）它的德行为濡，（濡润泽物，是土的德行。）它的作用为化，（万化所归，是土的作用。）它的颜色为黄，它的化育为盈，（万物充盈，是土的化育。）它的虫类为倮虫，（赤体为倮，土应肉。倮，郎果切。）它的政令为谧，（谧，静。安静宁谧，是土的政令。谧，音密。）它的命令为云雨，（云雨湿蒸，是土的命令。）它的变化为注雨，（风雨动注，是土的变化。）它的灾变为淫溃，（霖淫崩溃，是土的灾。）它的味道为甘，它的情志为思。思伤脾，怒胜思。湿伤肉，风胜湿。甘伤脾，酸胜甘。（这是中央的性用，德化政令皆本乎土而内合人的脾气，所以脾主乎中。）它在天为燥，在地为金，在人体形体为皮毛，在气为成。（物得金气而后坚，所以金曰坚成。）在脏腑为肺。它的性质为凉，（西方凉爽，是金的气。肺为金脏，所以应之。）它的德行为清，（秋气清肃，是金的德行。）它的作用为固，（坚而能固，是金的作用。）它的颜色为白，它的化育为敛，（万物收敛，是金的化育。）它的虫类为介虫，（皮甲坚固，得金气。）它的政令为劲，（风气刚劲，是金的政令。）它的命令为雾露，（凉生雾露，是秋金的命令。）它的变化为肃杀，（凋残肃杀，是金的变化。）它的灾变为苍落，（青苍毁败，是金的灾。）它的味道为辛，它的情志为忧。忧伤肺，喜胜忧。热伤皮毛，寒胜热。辛伤皮毛，苦胜辛。（这是西方的性用，德化政令皆本乎金而内合人的肺气，所以肺主乎右。）北方生寒，寒生水，水生咸，感生肾，肾生骨髓，髓生肝。（这是北方的生化，明白这个可以治肾补肝。）它在天为寒，在地为水，在人体形体为骨，在气为坚。（物之热者，遇寒则坚。）在脏腑为肾。它的性质为凛，（凛烈战栗，是水的性质。）它的德行为寒，（冬气寒冷，是水的德行。）它的作用为藏，（闭藏生气，是水的作用。）它的颜色为黑，它的化育为肃，（肃然静定，是水的化育。）它的虫类为鳞虫，（鳞潜就下，得水气。）它的政令为静，（清静澄彻，是水的政令。）它的命令为闭塞，（天地闭塞，是冬水的命令。）它的变化为凝冽，（寒凝严冽，是水的变化。）它的灾变为冰雹，（非时冰雹，是水的灾。雹，音泊。）它的味道为咸，它的情志为恐。恐伤肾，思胜恐。寒伤血，燥胜寒。咸伤血，甘胜咸。（这是北方的性用，德化政令皆本乎水而内合人的肾气，所以肾主于下。）五气更立，各有所先。（五行之气，化有不同，天干所临，是为五运；地支所司，是为六气，皆有主客之分，以主岁气。）非其位则邪，当其位则正。（运气既立，则位之当与不当，气之或邪或正，可得而察矣。）病的生变，气相得则轻微，不相得则严重。（主客相遇，上下相临，相得者，如彼此相生则气和而病轻；不相得者，如彼此相克则气乖而病重。）气有余，则制己所胜而侮所不胜；其不及，则己所不胜，侮而乘之，己所胜，轻而侮之。（己所胜，我胜彼；所不胜，彼胜我。假令木气有余，则制己所胜而土受其克，湿化乃衰，侮所不胜，则金反受木之侮而风化大行。木气不足，则己所不胜者乘虚来侮而金令大行，己所胜者因弱相轻而上邪反甚。）侮反受邪，侮而受邪，寡于畏也。（五行之气各有相制，寡于畏则肆无忌惮而势极必衰，所以反受其邪，自然之道。）脾不主时。脾者是土，治中央，常以四时长四脏，各十八日寄治，不得独主于时也。（脾属土而蓄养万物，位居中央，寄王四时各一十八日，为四脏之长而不独主于时。）脾脏者，常着胃土之精也。土者生万物而法天地，故上下至头足，不得主时也。（脾胃相为表里，脾常根据附于胃，以膜连着而为之行其津液。然脾胃皆属乎土，所以生成万物，
And the East generates Wind. (Wind generates Wood. When wind moves, Wood flourishes. Wood generates Sourness. The *Hongfan* discusses the Five Elements starting with flavors, hence it is said "Straight and crooked make Sour." All things that taste sour are transformed by the Qi of Wood.) Sourness enters the Liver. (Sourness first enters the Liver.) The Liver governs the Tendons. (The Liver dominates the tendons.) The Tendrons generate the Heart. (Wood generates Fire.) The Liver opens into the Eyes. (The eyes are the orifice of the Liver.) In Heaven, it manifests as Mystery. (Mystery refers to profundity. The Way of Heaven is infinite; the East is the direction where Yang rises, and Spring is the beginning of generation, hence it is called "Mystery".) In Humanity, it manifests as the Dao. (The Dao is the vital energy of Heaven and Earth. If humans take the Dao as their master and know the root of their life, they can be spoken to about the Dao.) On Earth, it manifests as Transformation. (Transformation refers to bio-generation. With bio-generation comes all things; with all things come beginnings and endings. Everything from non-existence to existence, and from existence to non-existence, is collectively called "Transformation". Transformation begets transformation, and the Dao returns to one Qi, thus it is mentioned first regarding the East.) Transformation generates the Five Flavors. (When all things transform and generate, the five flavors are complete.) The Dao generates Wisdom. (As vitality renews daily, wisdom emerges.) Mystery generates Spirit. (Within the profound darkness, there is nothing that is not present. The miraculous arises from here. The six phrases "In Heaven as Mystery..." are unique to the East among the directions, likely because the East is the beginning of generation, containing the Yuan virtue across the four virtues, and Spring contains the four seasons; speaking of the transformation of the East encompasses the four Qi. This generally outlines the great principles of the Five Elements and Six Qi, not referring solely to the East.) Spirit in Heaven manifests as Wind. (Flying and scattering movement is the function of Wind. Thunder and lightning drum it up, rain and dew moisten it; this is none other than the Spirit of Heaven and Earth, and Wind is but one aspect of it. Furthermore, Wind is the head of the Six Qi, so it corresponds to the East.) On Earth, it manifests as Wood. (Among the Five Elements on Earth, the East forms Wood. The following imitates this.) In the Body, it manifests as Tendons. (Tendons belong to the Wood category among bodily tissues. In the Zang organs, it is the Liver; the Liver belongs to the Wood category among the Five Zang.) In Color, it manifests as Cyan. (Cyan belongs to the Wood category among the Five Colors.) In Sound, it manifests as Jue. (Jue belongs to the Wood category among the Five Notes.) In Voice, it manifests as Shouting. (Anger leads to shouting.) In Variation, it manifests as Clutching/Convulsions. (Clutching is synonymous with spasms, a disease of the tendons.) In Orifice, it manifests as the Eye. In Flavor, it manifests as Sour. In Emotion, it manifests as Anger. (Strength leads to anger, which is the emotion of the Liver; involving the Spleen leads to sorrow.) Anger injures the Liver. (Anger originates from the Liver; excess injures the Liver.) Grief overcomes Anger. (Grief and sorrow are the emotions of Lung Metal, thus overcoming the Anger of Liver Wood. Grief prevents anger, which is the sign.) Wind injures the Tendons. (Similar energies seek each other, so Wind injures Tendons.) Dryness overcomes Wind. (Dryness is Metal Qi, thus overcoming Wind-Wood.) Sourness injures the Tendons. (Sourness travels to the Tendons; excess injures them causing contracture.) Pungency overcomes Sourness. (Pungency is the flavor of Metal, thus overcoming the Sourness of Wood.) The South generates Heat. (Yang reaches its peak in Summer; Summer prospers in the South, hence the South generates Heat.) Heat generates Fire. (Extreme heat generates Fire.) Fire generates Bitterness. (Fire flares upward; flaring upward makes Bitter. Thus, things that taste bitter are transformed by the Qi of Fire.) Bitterness enters the Heart. (Bitterness first enters the Heart.) The Heart generates Blood. (The Heart governs the vessels and blood.) Blood generates the Spleen. (Fire generates Earth.) The Heart opens into the Tongue. (The tongue is the orifice of the Heart.) In Heaven, it manifests as Heat. (Among the Six Qi in Heaven, it is Heat.) On Earth, it manifests as Fire. In the Body, it manifests as Vessels. (Vessels belong to the Fire category among bodily tissues.) In the Zang organs, it manifests as the Heart. (The Heart belongs to the Fire category among the Five Zang.) In Color, it manifests as Red. (Red belongs to the Fire category among the Five Colors.) In Sound, it manifests as Zhi. (Zhi belongs to the Fire category among the Five Notes.) In Voice, it manifests as Laughter. (Joy leads to laughter, which is the voice of the Heart.) In Variation, it manifests as Worry. (The Heart stores Spirit; excess Spirit causes laughter, deficiency causes worry.) In Orifice, it manifests as the Tongue. In Flavor, it manifests as Bitter. In Emotion, it manifests as Joy. (This is the emotion of the Heart.) Joy injures the Heart. (Joy originates from the Heart; excess injures the Heart.) Fear overcomes Joy. (Fear is the emotion of Kidney Water, thus overcoming the Joy of Heart Fire. Fear prevents joy.) Heat injures Qi. (Excessive Fire consumes Qi.) Cold overcomes Heat. (Water overcomes Fire.) Bitterness injures Qi. (Bitterness transforms via Fire, thus injuring Lung Qi, as Fire conquers Metal. Also, Yang Qi has an ascending nature, while Bitter flavor has a descending nature; if Qi is suppressed by Bitterness, it cannot extend freely, thus Bitterness injures Qi.) Saltyness overcomes Bitterness. (Saltyness is the flavor of Water, thus overcoming the Bitterness of Fire. If Qi is injured by Bitterness, using Saltyness to overcome it follows the principle of mutual restriction among the Five Elements. Alternatively, assisting Metal with Pungency and draining Bitterness with Sweetness is also a swift method. Generally, flavors consider Pungent and Sweet as Yang, and Sour, Bitter, and Salty as Yin. Yin excess is controlled by Yang; Yang excess is controlled by Yin. The subtlety of overcoming and retaliation lies in flexible application.) The Center generates Dampness. (Earth prospers in the Center; its transformation is Dampness.) Dampness generates Earth. (Moisture makes Earth Qi prosperous and generates all things.) Earth generates Sweetness. (Earth sows and reaps; sowing and reaping make Sweet. All things that taste sweet are transformed by the Qi of Earth.) Sweetness enters the Spleen. (Sweetness first enters the Spleen.) The Spleen generates Flesh/Muscle. (The Spleen governs muscles.) Flesh generates the Lungs. (Earth generates Metal.) The Spleen opens into the Mouth. (The lips are the orifice of the Spleen.) In Heaven, it manifests as Dampness. (Qi transforms in Heaven; the Center is Dampness.) On Earth, it manifests as Earth. In the Body, it manifests as Flesh. (Flesh belongs to the Earth category among bodily tissues.) In the Zang organs, it manifests as the Spleen. (The Spleen belongs to the Earth category among the Five Zang.) In Color, it manifests as Yellow. (Yellow belongs to the Earth category among the Five Colors.) In Sound, it manifests as Gong. (Gong belongs to the Earth category among the Five Notes.) In Voice, it manifests as Singing. (Contentment leads to singing, which is the voice of the Spleen.) In Variation, it manifests as Hiccups. (Hiccups, pronounced 'yue', refer to hiccupping.) In Orifice, it manifests as the Mouth. In Flavor, it manifests as Sweet. In Emotion, it manifests as Pensiveness. (This is the emotion of the Spleen; involving the Spleen leads to fear.) Pensiveness injures the Spleen. (The emotion of the Spleen is pensiveness; excess injures the Spleen.) Anger overcomes Pensiveness. (Anger is the emotion of Liver Wood, thus overcoming the Pensiveness of Spleen Earth. Anger eliminates thought.) Dampness injures Flesh. (The Spleen governs flesh and dislikes Dampness; thus, excess Dampness injures flesh.) Wind overcomes Dampness. (Wood overcomes Earth.) Sweetness injures Flesh. (Excessive sweetness.) Sourness overcomes Sweetness. (Sourness is the flavor of Wood, overcoming the Sweetness of Earth.) The West generates Dryness. (Metal prospers in the West; its transformation is Dryness.) Dryness generates Metal. (Dryness is firm and strong, generated by Metal Qi.) Metal generates Pungency. (Metal is described as "following change"; following change makes Pungent. Thus, things that taste pungent are transformed by the Qi of Metal.) Pungency enters the Lungs. (Pungency first enters the Lungs.) The Lungs generate Skin and Hair. (The Lungs govern skin and hair.) Skin generates the Kidneys. (Metal generates Water.) The Lungs open into the Nose. (The nose is the orifice of the Lungs.) In Heaven, it manifests as Dryness. (Qi transforms in Heaven; the West is Dryness.) On Earth, it manifests as Metal. In the Body, it manifests as Skin and Hair. (Skin and hair belong to the Metal category among bodily tissues.) In the Zang organs, it manifests as the Lungs. (The Lungs belong to the Metal category among the Five Zang.) In Color, it manifests as White. (White belongs to the Metal category among the Five Colors.) In Sound, it manifests as Shang. (Shang belongs to the Metal category among the Five Notes.) In Voice, it manifests as Crying. (Sorrow leads to crying, which is the voice of the Lungs.) In Variation, it manifests as Cough. (Evil pathogen injuring the Lungs results in cough.) In Orifice, it manifests as the Nose. In Flavor, it manifests as Pungent. In Emotion, it manifests as Sorrow. (This is the emotion of the Lungs; Metal Qi is bleak, causing sorrow; involving the Lungs leads to grief.) Sorrow injures the Lungs. (Sorrow dissipates Qi, thus injuring the Lungs.) Joy overcomes Sorrow. (Joy is the emotion of Heart Fire, capable of overcoming the Sorrow of Lung Metal. Joy brings spiritual ease.) Heat injures Skin and Hair. (Heat excess depletes fluids and injures skin and hair; Fire conquers Metal.) Cold overcomes Heat. (Water controls Fire.) Pungency injures Skin and Hair. (Pungency disperses Qi, thus injuring skin and hair.) Bitterness overcomes Pungency. (Bitterness is the flavor of Fire, thus overcoming the Pungency of Metal.) The North generates Cold. (Water prospers in the North; its transformation is Cold.) Cold generates Water. (Cold Qi is yin and moistening; its transformation is Water.) Water generates Saltyness. (Water is described as "moistening downward"; moistening downward makes Salty. Thus, all things that taste salty are transformed by the Qi of Water.) Saltyness enters the Kidneys. (Saltyness first enters the Kidneys.) The Kidneys generate Marrow. (The Kidneys govern marrow.) Marrow generates the Liver. (Water generates Wood.) The Kidneys open into the Ears. (The ears are the orifice of the Kidneys.) In Heaven, it manifests as Cold. (Qi transforms in Heaven; the North is Cold.) On Earth, it manifests as Water. In the Body, it manifests as Bones. (Bones belong to the Water category among bodily tissues.) In the Zang organs, it manifests as the Kidneys. (The Kidneys belong to the Water category among the Five Zang.) In Color, it manifests as Black. (Black belongs to the Water category among the Five Colors.) In Sound, it manifests as Yu. (Yu belongs to the Water category among the Five Notes.) In Voice, it manifests as Groaning. (Qi stagnation leads to groaning, which is the voice of the Kidneys.) In Variation, it manifests as Shivering/Trembling. (Deep trembling. It occurs in extreme cold or severe anger, thus belonging to Water.) In Orifice, it manifests as the Ear. (The South is Red, opening into the ear; the North is Black, opening into the two lower orifices; thus the ear is also an orifice of the Heart; verifying the Kidney through the height, hardness, and fragility of the ear confirms the ear as the orifice of the Kidney yet belonging to the Heart.) In Flavor, it manifests as Salty. In Emotion, it manifests as Fear. (This is the emotion of the Kidneys.) Fear injures the Kidneys. (Fear causes essence to retreat, thus injuring the Kidneys. Sudden fear often causes enuresis, and in severe cases, impotence.) Pensiveness overcomes Fear. (Pensiveness is the emotion of Spleen Earth, thus overcoming the Fear of Kidney Water. Deep thought sees reason; fear can be retreated.) Cold injures Blood. (Cold causes blood to coagulate and become sluggish, thus Cold injures Blood and Form. Form is constituted by Qi and completed by Blood.) Dryness overcomes Cold. (Dryness dries up water, thus overcoming Cold.) Saltyness injures Blood. (Saltyness transforms via Water, thus injuring Heart Blood; Water overcomes Fire. Eating salty food causes thirst, indicating blood injury.) Sweetness overcomes Saltyness. (Sweetness is the flavor of Earth, thus overcoming the Saltyness of Water. Regarding the principles of injury in the Five Directions, there are three examples: Wind injures Tendons, Sourness injures Tendons, Dampness injures Flesh, Sweetness injures Flesh—these are self-injury; Heat injures Qi, Bitterness injures Qi, Cold injures Blood, Saltyness injures Blood—these injure what one conquers; Heat injures Skin and Hair, this is being conquered and injuring oneself; Pungency injures Skin and Hair, this is also self-injury. These three examples differ. For instance, the North says "Dryness overcomes Cold"; if following the normal order of Five Elements, it would be "Dampness overcomes Cold," but Cold and Dampness are of the same category and cannot overcome each other, hence "Dryness overcomes Cold." They differ thus. It speaks according to what is essential.) Cold, Heat, Dryness, Dampness, Wind, and Fire correspond within the human body. (The interior and exterior of the human body, and the transformation and generation of all things, all accord with the Qi of Heaven and Earth.) The East generates Wind, Wind generates Wood, Wood generates Sourness, Sourness generates the Liver, the Liver generates Tendons, Tendons generate the Heart. (This is the bio-generation of the East; understanding this allows treating the Liver to tonify the Heart.) In Heaven it is Mystery, in Humanity it is Dao, on Earth it is Transformation. Transformation generates the Five Flavors, Dao generates Wisdom, Mystery generates Spirit, Transformation generates Qi. (Qi is generated by transformation; things exist due to Qi transformation.) Spirit in Heaven is Wind, on Earth is Wood, in the Body is Tendons, in Qi is Softness. (Those obtaining Wood transformation have soft Qi, such as Tendons.) In the Zang organs is the Liver. Its nature is Warmth. (Warmth means warm. The Liver is Yin within Yang, corresponding to Spring Qi, thus its nature is warm. Warmth, pronunciation xuan.) Its virtue is Harmony. (Spring Yang spreads harmony, the virtue of Wood.) Its function is Movement. (Spring wind shakes, the function of Wood.) Its color is Cyan. Its transformation is Flourishing. (Flowers and colors are beautiful, the transformation of Wood.) Its insects are Hairy ones. (Hairy insects grow in clusters, obtaining Wood Qi.) Its administration is Dispersion. (Yang disperses in things, the administration of Wood. Dispersion has two meanings: one is ascending dispersion, the birth of Wood Qi; the other is falling dispersion, the killing action of Metal Qi.) Its command is Proclamation and Ascension. (Proclaiming and ascending, the command of Spring Wood.) Its variation is Destruction and Pulling. (Destruction and pulling mean damage, breakage, and ruin. Wind Qi is strong, the variation of Wood. Destruction, pronunciation cui. Pulling, pronunciation la.) Its disaster is Falling. (Disaster, sheng. Falling, yun. Wood combines with Metal transformation; falling is a disaster. Disaster, pronunciation sheng. Falling, pronunciation yun.) Its flavor is Sour. Its emotion is Anger. Anger injures the Liver, Grief overcomes Anger. Wind injures Tendons, Dryness overcomes Wind. Sourness injures Tendons, Pungency overcomes Sourness. (These are the nature and function of the East; virtue, transformation, administration, and command all originate from Wood and internally combine with Human Liver Qi, thus the Liver governs on the Left.) The South generates Heat, Heat generates Fire, Fire generates Bitterness, Bitterness generates the Heart, the Heart generates Blood, Blood generates Flesh. (This is the life and death of the South; understanding this allows treating the Heart to tonify the Spleen.) In Heaven it is Heat, on Earth it is Fire, in the Body it is Vessels, in Qi is Breath/Pulse. (Meridians flow, the form of vessels. Blood and Qi are peaceful, the regulation of breath. The Heart generates vessels and blood, thus all belong to Fire.) In the Zang organs is the Heart. Its nature is Summer Heat. (Summer heat in the South is the nature of Fire. The Heart is a Fire organ, its Qi responds to it.) Its virtue is Manifestation. (Yang images are obvious, the virtue of Fire.) Its function is Dryness/Restlessness. (Yang function is dry/restless, the nature of Fire.) Its color is Red. Its transformation is Abundance. (All things flourish, the transformation of Fire.) Its insects are Feathered ones. (Feathered insects fly, obtaining Fire Qi.) Its administration is Brightness. (Sun and Moon shine universally, the administration of Fire.) Its command is Oppressive Steam. (Summer heat oppresses and steams, the command of Summer Fire.) Its variation is Blazing Scorching. (Blazing scorching scorches and withers, the variation of Fire. Scorching, pronunciation shuo.) Its disaster is Burning. (Burning fire, the disaster of Fire. Burning, pronunciation fan. Scorching, pronunciation sui.) Its flavor is Bitter. Its emotion is Joy. Joy injures the Heart, Fear overcomes Joy. Heat injures Qi, Cold overcomes Heat. Bitterness injures Qi, Saltyness overcomes Bitterness. (These are the nature and function of the South; virtue, transformation, administration, and command all originate from Fire and internally combine with Human Heart Qi, thus the Heart governs at the Front.) The Center generates Dampness, Dampness generates Earth, Earth generates Sweetness, Sweetness generates the Spleen, the Spleen generates Flesh, Flesh generates the Lungs. (This is the bio-generation of the Center; understanding this allows treating the Spleen to tonify the Lungs.) In Heaven it is Dampness, on Earth it is Earth, in the Body it is Flesh, in Qi is Fullness. (The transformation of Earth, its Qi is full, hence said: Full Qi, when the Spleen is healthy, flesh is abundant.) In the Zang organs is the Spleen. Its nature is Stillness and Inclusiveness. (The Spleen belongs to Extreme Yin, thus its nature is still; Earth nourishes all things, thus its nature is inclusive.) Its virtue is Moistening. (Moistening and nourishing things, the virtue of Earth.) Its function is Transformation. (All transformations return here, the function of Earth.) Its color is Yellow. Its transformation is Plenitude. (All things are full, the transformation of Earth.) Its insects are Naked ones. (Naked body is naked, Earth corresponds to flesh. Naked, pronunciation luo.) Its administration is Tranquility. (Tranquility, mi. Quiet and serene, the administration of Earth. Tranquility, pronunciation mi.) Its command is Clouds and Rain. (Clouds and rain steam with dampness, the command of Earth.) Its variation is Pouring Rain. (Wind and rain pour down, the variation of Earth.) Its disaster is Overflowing Collapse. (Continuous rain collapses, the disaster of Earth.) Its flavor is Sweet. Its emotion is Pensiveness. Pensiveness injures the Spleen, Anger overcomes Pensiveness. Dampness injures Flesh, Wind overcomes Dampness. Sweetness injures the Spleen, Sourness overcomes Sweetness. (These are the nature and function of the Center; virtue, transformation, administration, and command all originate from Earth and internally combine with Human Spleen Qi, thus the Spleen governs in the Middle.) In Heaven it is Dryness, on Earth it is Metal, in the Body it is Skin and Hair, in Qi is Completion. (Things obtain Metal Qi and become firm, hence Metal is called Firm Completion.) In the Zang organs is the Lungs. Its nature is Coolness. (The West is cool, the Qi of Metal. The Lungs are a Metal organ, thus responding to it.) Its virtue is Clearness. (Autumn air is clear and solemn, the virtue of Metal.) Its function is Solidification. (Firm and able to solidify, the function of Metal.) Its color is White. Its transformation is Contraction/Gathering. (All things contract and gather, the transformation of Metal.) Its insects are Armored ones. (Hard shells obtain Metal Qi.) Its administration is Strength. (Wind Qi is strong, the administration of Metal.) Its command is Fog and Dew. (Coolness generates fog and dew, the command of Autumn Metal.) Its variation is Solemn Killing. (Withering and solemn killing, the variation of Metal.) Its disaster is Green Falling. (Green destruction and ruin, the disaster of Metal.) Its flavor is Pungent. Its emotion is Sorrow. Sorrow injures the Lungs, Joy overcomes Sorrow. Heat injures Skin and Hair, Cold overcomes Heat. Pungency injures Skin and Hair, Bitterness overcomes Pungency. (These are the nature and function of the West; virtue, transformation, administration, and command all originate from Metal and internally combine with Human Lung Qi, thus the Lungs govern on the Right.) The North generates Cold, Cold generates Water, Water generates Saltyness, Sensation generates the Kidneys, the Kidneys generate Marrow, Marrow generates the Liver. (This is the bio-generation of the North; understanding this allows treating the Kidneys to tonify the Liver.) In Heaven it is Cold, on Earth it is Water, in the Body it is Bones, in Qi is Hardness. (Hot things become hard when encountering Cold.) In the Zang organs is the Kidneys. Its nature is Severe/Cold. (Severe and shivering, the nature of Water.) Its virtue is Cold. (Winter air is cold, the virtue of Water.) Its function is Storage. (Storing vital Qi, the function of Water.) Its color is Black. Its transformation is Solemnity. (Solemnly quiet and settled, the transformation of Water.) Its insects are Scaled ones. (Scales dive downwards, obtaining Water Qi.) Its administration is Stillness. (Clear and pure stillness, the administration of Water.) Its command is Closure. (Heaven and Earth close, the command of Winter Water.) Its variation is Freezing Cold. (Freezing and severe cold, the variation of Water.) Its disaster is Hail. (Aseasonal hail, the disaster of Water. Hail, pronunciation bo.) Its flavor is Salty. Its emotion is Fear. Fear injures the Kidneys, Pensiveness overcomes Fear. Cold injures Blood, Dryness overcomes Cold. Saltyness injures Blood, Sweetness overcomes Saltyness. (These are the nature and function of the North; virtue, transformation, administration, and command all originate from Water and internally combine with Human Kidney Qi, thus the Kidneys govern below.) The Five Qi establish alternately, each having its priority. (The Qi of the Five Elements transforms differently; what the Heavenly Stems approach is the Five Movements; what the Earthly Branches govern is the Six Qi, all having host and guest distinctions to govern the annual Qi.) If not in its position, it is Evil; if in its position, it is Correct. (Once the Luck/Qi is established, whether the position is appropriate or not, and whether the Qi is evil or correct, can be observed.) When diseases undergo changes, if Qi is compatible, it is mild; if incompatible, it is severe. (Host and guest meet, upper and lower approach. Compatible means like mutual generation, Qi is harmonious and disease is mild; incompatible means like mutual conquest, Qi is discordant and disease is severe.) When Qi is in excess, it controls what it conquers and insults what does not conquer it; when deficient, what does not conquer it insults and rides upon it, and what it conquers lightly insults it. (What it conquers is what I conquer; what does not conquer me is what conquers me. Suppose Wood Qi is in excess, it controls what it conquers and Earth suffers its conquest, Damp transformation declines; insulting what does not conquer it, Metal instead suffers Wood's insult and Wind transformation greatly increases. If Wood Qi is deficient, what does not conquer it takes advantage of the void to insult, and Metal command greatly increases; what it conquers, due to weakness, is lightly insulted and upper evil becomes severe.) Insulting receives evil in return, insulting and receiving evil, is lacking in fear. (The Qi of the Five Elements each has mutual restriction. Lacking fear means acting without scruples until momentum peaks and must decline, thus receiving evil in return; this is the natural way.) The Spleen does not govern a specific season. The Spleen is Earth, governing the Center, constantly nurturing the Four Zang organs through the four seasons, each ruling for eighteen days in a寄 (entrusted) manner, unable to exclusively govern a season. (The Spleen belongs to Earth and nurtures all things, located in the Center, entrusted to rule the four seasons for eighteen days each, serving as the leader of the four Zang without exclusively governing a time.) The Spleen organ constantly adheres to the essence of Stomach Earth. Earth generates all things and models Heaven and Earth, thus from top to bottom to head and feet, it cannot exclusively govern a time. (The Spleen and Stomach are exterior-interior partners; the Spleen constantly attaches to the Stomach, connected by membranes to transport its fluids. However, both Spleen and Stomach belong to Earth, thus generating all things,