。故曰微阴。开乙木之微阳。收庚金微阴之气。则木不燥而乐矣。又云。金又行阴道多，故令肝
得水而沉也。言庚虽阳金。而其所居之位。在十干中之阴道。故肝亦随阴道而沉。如妇之有夫也。
又云。肺非纯金。辛商也。丙之柔。言肺乃辛商之阴金也。然又非纯金。丙与辛合。其中寓丙火
。丙属阳。而辛属阴。故辛金乃丙火之柔也。大而言之。即阴与阳。小而言之。
如夫与妇也。又云。释其微阴。婚而就火。其意乐。言辛金八月之金也。八月阴气尚微。故
曰微阴。开辛金之微阴。婚而就火。如就婚于丙火也。辛金之阴。得丙火之阳。则不寒而乐矣。
又云。火又行阳道多。故肺得水而浮也。言丙火所居之位。在十干中之阳道。故肺亦随阳道而
浮。亦如妇之随夫也。举肺肝二脏而推。则五脏六腑之阴阳交合。无不可以会悟矣。
肺熟而复沉。肝熟而复浮者。何也。故知辛当归庚。乙当归甲也。
此言阴阳之离也。熟犹纯也。辛归庚。则纯金。丙与辛不合而离矣。甲归乙。则纯木。乙与庚不合
而离矣。离则亢。亢则死矣。中峰云。此章历来注释不明。皆因点读多讹。如张注点庚之柔大言
。阴与阳小言。马注点
其意乐金。其意乐火。使一篇精义。处处茫然。今则首明阴阳互根。五行交合之理。便觉通
篇一贯。不解自明。千古难明之义。一旦恍然。不亦快哉。
三十四难（误列三十八难）曰。脏惟有五。腑独有六者。何也。然。所以腑有六者。谓三焦也
。有原气之别焉。
主持诸气。有名而无形。其经属手少阳。此外腑也。故言腑有六焉。
此言三焦与诸腑不同。有原气之别。所以能主持诸气也。有名而无形。所以能统摄乎外。故
曰外腑也。二十五难予注三焦乃护于诸脏腑之一大囊。与此章之义合之。可以恍然矣。奈后之人谓
三焦有形。而云难经之非。盖亦未会难经之全体。
三十五难（误列三十九难）曰。经言腑有五。脏有六者。何也。然。六腑者。止有五腑也。
五脏亦六脏者。肾有两脏也。其左为肾。右为命门。命门者。谓精神之所舍也。男子以藏精。女
子以系胞。其气与肾通。故言脏有六也。
前章发明六腑。此章复发明六脏之义。谓前云六腑者。有外腑在内。今经言六脏者。谓肾有
两枚。其左为肾。右为命门。又曰。命门者。谓精神之所舍。男子藏精。女子系胞。其气与肾通
。乃见越人以命门之名。配于右肾。而命门之处。实指两肾中间。不尔。何以言藏精系胞。何以言气与
肾通。然又恐命门之名。混于手心
主胞络之脏。故有下文言三焦一腑。不属于五脏者。是即指明属于胞络之脏也。其气与肾通。
是指命门与右肾一气相通。玩读自见。
腑有五者何也。然。五脏各一腑。三焦亦是一腑。然不属于五脏。故言腑有五焉。
此言三焦不属于五脏者。乃属于心胞络也。举三焦亦是一腑。以见不配五脏。而配亦是一
脏之心胞络。
最为切当者也。二十五难三焦论中。余谓似腑外腑之大囊。配似脏另脏之小囊。与此节义同。
三十六难（三十六难次节误列三十七难末节）曰。脏各有一耳。肾独有两者何也。然。肾两者
非皆肾也。其左者为肾。右者为命门。命门者。谓精神之所舍。原气之所系也。故男子以藏精。女子以系胞
。故知肾有两（两诸本作一）也。
此章承上章。复发明命门在于两肾中间之义。所以又补出原气之所系也。盖所谓原者。即三焦
之原。六十六难云。脐下肾间动气者。人之生命也。故名曰原。观此亦可以无疑矣。但后人不明
此义。将谓三焦与胞络为表里。出自内经。一阴一阳之定耦。初无命门三焦表里之说。惟灵枢根结
及素问阴阳离合等篇。有太阳根于至阴。结于命门。命门者。目也。此指太阳经穴终于睛明。睛明所夹之处。是脑心乃
至命之处。故曰命门。此外并无命门之说。而右肾为命门。实见于此。但难经皆出于内经。必有确据。诚如滑氏之注
七难云。篇首有经言二字。考之灵素并无。或越人时别有上古之本。是未可知也。惟是右肾
为命门。男子藏精。女子系胞。则肾将藏何物。此又无怪乎其疑也。观经脉篇。有左为肾。右为子
户。夫所谓子户者。即子宫也。即俗名子肠也。子肠居直肠之前。膀胱之后。当关元气海穴之
间。男精女血。皆存乎此。曰丹田。曰气海。实则一子宫耳。子宫之下有一门。女子曰产门。男子
即泄精之道。男之施由此门而出。女之摄由此门而入。胎元既足。复由此而出。即如四十四难。
七冲门者。皆指出入之处。乃见凡出凡入皆谓之门。而此系先天立命之本。焉得不谓之命门乎。
是即男子藏精。女子系胞。皆有归着。正合六十六难脐下肾间动气之说。而千古之疑可顿释矣。至
于十二经之阴阳表里。固已天然配就。若以命门再配一经。是肾脏唯一。而经居其二。必无是理
。且内经有督脉十椎中是命门原。属于肾之句。当以原字读断。则知命门在原。并知两肾俱非
藏精系胞之所。其天一之真阴。藏于两肾中间。命门之原。而气通于左。坎中之真阳。藏于两
肾中间。命门之原。而气通于右。故左肾为水。右肾为火。越人以命门之真阳。分发右尺臣火之
位。理宜然也。予亦悉揣经义而评之。以俟将来之裁正焉。
中峰云。论命门之原。十二经之根。呼吸之门。三焦之原。岂非指此命门乎。
经云气独行于五脏。不荣于六腑者。何也。然。气之行如水之流。不得息也。故阴脉荣于五脏。
阳脉荣于六腑。如环无端。莫知其纪。终而复始。而不覆溢。人气内温于脏腑。外濡于腠理。
此节言人身命门之气。无不流通。但阴脉独荣五脏。阳脉独荣六腑耳。阴脉者。三阴脉也。
阳脉者。三阳脉也。循环无已。行于五脏六腑。而不覆溢者。谓不倾而不满也。又曰。人气内温
于脏腑。外濡于腠理者。言人命门一阳之气。内则温养脏腑。外则濡润腠理。无微不到。无处不周
。而所问之不荣于六腑者。惟阴脉耳。非气也。故下文详言阴脉阳脉之病。覆溢二字。并非寸口
脉之覆溢。旧注指十八难之覆溢脉。大误。
三十七难曰。五脏之气。于何发起。通于何许。可晓以不。然。五脏者。当上关于九窍也。
故肺气通于鼻。鼻和则知香臭矣。肝气通于目。目和则知黑白矣。脾气通于口。口和则知谷味矣
。心气通于舌。舌和则知五味矣。肾气通于耳。耳和则知五音矣。三焦之气通于喉。喉和则声鸣
矣。
此章承上而言阴脉荣于五脏之义。九窍者。目二耳二鼻二口一舌一喉一也。
五脏不和。则九窍不通。六腑不和。则留结为聚。
此亦承上章阳脉荣于六腑之义。言六腑属阳。邪在阳。则六腑不和。不和则气滞。而为
聚为痈矣。下文又以脏腑并言之。以明其所以不和之故也。（聚字灵枢作痈字）
邪在六腑。则阳脉不和。阳脉不和。则气留之。气留之。则阳脉盛矣。邪在五脏。则阴脉不和。阴
脉不和。则血留之。血留之。则阴脉盛矣。阴气太盛。则阳气不得相荣也。故曰关。（向误格字）阳
气太盛。则阴气不得相荣也。故曰格。（向误关字）阴阳俱盛。不得相荣也。故曰关格。关格不
得尽其命而死矣。
阳邪中于六腑。则阳脉不和。不和则气壅而邪实。邪实则不和之脉转而盛矣。阴邪中于五脏。则
阴脉不和。阴脉不和。则血滞而邪实。邪实则不和之脉转而盛矣。阴阳之脉俱盛。则必至于关格
而死矣。此章即灵枢脉度篇所载。但灵枢云。五脏当内关于上七窍。此云当内关于九窍。灵枢鼻为一
窍而无喉。此则鼻为二窍而添喉。要知越人补内经之缺。因三焦系统五脏六腑之大府。喉系统出
纳之大窍。况得此则声色臭味全矣。至于邪在六腑一节。与内经无异，但其中关格二字。与内经
相反。今阅古本与内经相同。乃知错简。今录正。故记之。关格之脉。从来议论最多。或云脉。
。或云病。使后学难凭。今录素问及仲景之文。并存参考。盖关阴格阳之脉。专论脉理
阴阳。并非论病。如内经之帝问脏象如何。岐伯曰。心者生之本云云。凡十一脏取决于胆也。
故人迎一盛病在少阳。二盛病在太阳。三盛病在阳明。四盛已上为格阳。张介宾指喉间动脉为人迎。
两手之脉俱为寸口。恐未合经旨。观十一脏取决于胆。故人迎一盛病在少阳句。知胆经正在左关。
当以左人迎右寸口为是。人迎一盛二盛三盛。则三阳俱盛矣。然阳极必阴。四盛已上者。左人迎之阳
位。势必越于右寸口之阴位也。故曰格阳。即十八难阳乘阴也。又曰。寸口一盛。病在厥
阴。二盛病在少阴。三盛病在太阴。四盛已上为关阴。夫寸口一盛二盛三盛。则三阴俱盛矣。
然阴极必阳。
四盛已上者。右寸口之阴位。势必越于左人迎之阳位也。故曰关阴。即十八难阴乘阳也。又曰。
人迎与寸口俱盛四倍以上为关格。关格之脉。不能极于天地之精气则死矣。人迎与寸口俱盛。即
两手之脉俱盛四倍已上也。方可合称关格之死脉也。若一手或格阳或关阴。则未必列于死脉明矣。曰盛者。即仲景所谓
浮而大也。此以左右脉主
阴阳之论也。帝曰。脉反四时。阴阳不相应。奈何。岐伯曰。反四时者。有余为精。
不足为消。应太过不足为精。应不足有余为消。阴阳不相应。病名为关格。精者。夺精也。消者。形
消也。四时以春夏为阳。秋冬为阴。言春夏阳当太过之时。得不足之阴脉。则精夺矣。秋冬阳当
不足之时。得有余之阳脉。则形消矣。此之谓阴阳不相应。病名为关格。此又以四时之阴阳。合
脉之有余不足而论也。又仲景曰。寸口脉浮而大。浮为虚。大为实。虚指正虚。实指邪实。又
曰。在尺曰关。在寸曰格。申明在尺沉至寸为关。在寸浮至尺为格。此又以尺寸脉主关阴格阳而论也。又曰。关则不得
小便。格则吐逆。此无非
注明关阴之脉病在下。格阳之脉病在上。乃见关与格分而言之。不过病耳。非死脉也。今难经以
五脏为阴。六腑为阳。血为阴。气为阳。尺为阴。寸为阳。沉为阴。浮为阳。阴阳之义。无所不
包。关格之义。无微不显。后人云。关格是病。又以霍乱症强名关格。不过偶见仲景有吐逆不得
小便二语。不悟全文。隔靴搔痒。殊不知仲景以二病申明关阴格阳之义。未尝以二症立关格之名也。
三十八难（误列三十四难）曰。五脏各有声色臭味。皆可晓之以不。然。十变言。肝色青。其
臭臊。其味酸。其声呼。其液泣。心色赤。其臭焦。其味苦。其声言。其液汗。脾色黄。其臭香
。其味甘。其声歌。其液涎。肺色白。其臭腥。其味辛。其声哭。其液涕。肾色黑。其臭腐。其
味咸。其声呻。其液唾。是五脏声色臭味也。
此以声色臭味。起下章之意。本文义自明。
三十九难（三十九难前节误列四十难三十九难次节误列三十四难末节。）曰。经言肝主色。
心主臭。脾主味。肺主声。肾主液。鼻者肺之候。而反知香臭。耳者肾之候。而反闻声。其意何也。
然。肺者。西方金也。金生于巳。巳者南方火。火者心。心主臭。故令鼻知香臭。肾者。北方水
也。水生于申。申者西方金。金者肺。肺主声。故令耳闻声。
此发明五行长生之义。比生克之生不同。如金生于巳者。金长生在巳也。水生于申者。水长
生在申也。此言神气相应之理。以起下文七神舍藏之义。
五脏有七神。各有所藏耶。然。脏者人之神气所舍藏也。故肝藏魂。肺藏魄。心藏神。脾藏
意与智。
肾藏精与志也。
（其义本文自明。）
四十难（误列三十五难）曰。五脏各有所腑。皆相近。而心肺独去大肠小肠远者。何谓也。
然。经言心荣肺卫。通行阳气。故居在上。大肠小肠传阴气而下。故居在下。所以相去而远也。
后人议大小肠与心肺高下相殊。不应配两寸。与此章之问词同。而越人引经早已晰其所以远之之
理。言心主荣而肺主卫。皆有通行清阳之职。理当在上。大小肠皆有传泻浊阴之职。故在下。其
相去虽远。而脏腑阴阳之气。无分远近也。故下文复明小肠者心之腑。大肠者肺之腑。而又明脏
腑同色之理。以足其义也。
又诸腑者。皆阳也。清净之处。今大肠小肠。胃与膀胱。皆受不净。其意何也。然。诸腑者
谓是名非也。经言小肠者。受盛之腑也。大肠者。传泻行道之腑也。胆者。清净之腑也。胃者。水谷之腑
也。膀胱者。精液之腑也。一腑犹无两名。故知非也。小肠者。心之腑。大肠者。肺之腑。胆者。肝之腑。
胃者。脾之腑。膀胱者。肾之腑。小肠谓赤肠。大肠谓白肠。胆者谓青肠。胃者谓黄肠。膀胱谓黑肠
。下焦所治也。
后人议大小肠不洁之腑。不应配心肺清高之脏。与此节问词同。而越人亦早已晰其义矣。
谓诸腑皆阳是也。谓诸腑名清净非也。故内经惟言胆者清净之腑也。其四腑亦各有名。犹无两名
之可混。乃知清净独指胆。且四腑俱下焦所属。各有受盛传道之职。乌可以清净名之哉。然腑脏
因此说这是“微阴”。开启乙木中微弱的阳气，收敛庚金中微弱的阴气，那么肝木就不会燥热而感到愉悦。又说：金又行于阴道较多，所以使肝脏得水后下沉。意思是庚虽然是阳金，但它所处的位置在十天干中的阴道（阴位），所以肝脏也随着阴道而下沉，就像妇女有丈夫一样。
又说：肺不是纯金，而是辛商（西方金）。丙之柔，意思是肺是辛商之阴金。然而它又不是纯金，因为丙与辛相合，其中蕴含了丙火。丙属于阳，而辛属于阴，所以辛金是丙火的柔和表现。从大的方面来说，就是阴与阳的关系；从小的方面来说，就像丈夫与妻子的关系。
又说：释放其微阴，婚配而趋向于火，它的意态是快乐的。意思是辛金代表八月之金。八月时阴气还微弱，所以称为“微阴”。开启辛金的微阴，使其婚配并趋向于火，就像嫁给了丙火一样。辛金的阴气得到丙火的阳气，就不会寒冷而感到快乐。
又说：火又行于阳道较多，所以使肺脏得水后上浮。意思是丙火所处的位置在十天干中的阳道（阳位），所以肺脏也随着阳道而上浮，也像妇女跟随丈夫一样。列举肺和肝两脏来推演，那么五脏六腑的阴阳交合道理，没有不可以领悟的了。
肺熟（成熟/纯）之后反而下沉，肝熟之后反而上浮，为什么呢？由此可知辛应当归属于庚，乙应当归属于甲。
这是在讲阴阳的分离。“熟”相当于“纯”。辛归属于庚，就成为纯金，丙与辛不再相合而分离。甲归属于乙，就成为纯木，乙与庚不再相合而分离。分离就会亢盛，亢盛就会导致死亡。中峰先生说：这一章历来注释都不清楚，都是因为断句多有错误。比如张注将“庚之柔大言”、“阴与阳小言”断开；马注将“其意乐金”、“其意乐火”断开，使得一篇精义处处茫然。现在首先阐明阴阳互根、五行交合的道理，便觉得通篇一贯，不解释自然明白。千古难明之义，一旦恍然大悟，不是很痛快吗？
第三十四难（误列为三十八难）说：脏只有五个，腑独有六个，为什么呢？回答说：之所以腑有六个，是因为有三焦。三焦有原气的分别，主持诸气，有名而无形。它的经络属于手少阳经，这是外腑，所以说腑有六个。
这是在讲三焦与其他腑不同，有原气的分别，所以能主持诸气。有名而无形，所以能统摄于外，因此称为外腑。我在第二十五难的注中说三焦是护卫诸脏腑的一个大囊，与此章的意义相符，可以恍然大悟。但后世有人声称三焦有形，从而指责《难经》有误，这大概是没有领会《难经》的全貌。
第三十五难（误列为三十九难）说：经文说腑有五个，脏有六个，为什么呢？回答说：六腑实际上只有五个腑。五脏之所以称为六脏，是因为肾有两个脏器。左边的称为肾，右边的称为命门。命门，是指精神寄居的地方。男子用它来藏精，女子用它来系胞（子宫）。命门的气与肾相通，所以说脏有六个。
前一章阐明了六腑，这一章再次阐明六脏的意义。所谓前文说的六腑，是有外腑在内。现在经文说六脏，是指肾有两枚，左边为肾，右边为命门。又说：命门，是指精神寄居的地方。男子藏精，女子系胞。它的气与肾相通。这是看到越人（扁鹊）以命门之名配属于右肾，而命门的实际位置，确实是指两肾中间。如果不是这样，怎么能说藏精系胞？怎么能说气与肾相通？然而又担心“命门”这个名字会与手心主胞络的脏器混淆，所以下文说三焦一腑，不属于五脏，这就是指明属于胞络的脏器。所谓“其气与肾通”，是指命门与右肾一气相通，仔细研读自然可见。
为什么说腑有五个呢？回答说：五脏各对应一个腑，三焦也是一个腑，但它不属于五脏，所以说腑有五个。
这是在讲三焦不属于五脏，而是属于心包络。举出三焦也是一个腑，以说明它不配属五脏，而是配属心包络这个脏。这是最为恰当的。第二十五难关于三焦的论述中，我说它像是腑之外的大囊，配属像脏之外的另一个小囊（心包络），与此节的意义相同。
第三十六难（第三十六难次节误列为三十七难末节）说：每个脏都只有一个，唯独肾有两个，为什么呢？回答说：肾的两个并不都是肾。左边的是肾，右边的是命门。命门，是指精神寄居的地方，也是原气所在之处。所以男子用它来藏精，女子用它来系胞。所以知道肾有两个（古本多作“一”，此处据理校正为“两”）。
这一章承接上一章，再次阐明命门位于两肾中间的意义。所以又补充指出它是原气所在之处。所谓“原”，就是三焦的原气。第六十六难说：“脐下肾间动气者，人之生命也。”所以命名为“原”。看这一点也可以没有疑问了。只是后人不明白这个意义，认为三焦与胞络互为表里，出自《内经》，是一阴一阳的固定配对，原本没有命门与三焦互为表里的说法。只有《灵枢·根结》及《素问·阴阳离合》等篇中提到“太阳根于至阴，结于命门”，这里的命门是指眼睛。这是指太阳经穴终于睛明穴，睛明穴所夹之处，是脑、心乃至生命的所在，所以叫命门。除此之外并没有命门的说法。而右肾为命门，确实见于此《难经》。但《难经》皆出于《内经》，必有确凿依据。正如滑寿先生注第七难所说：“篇首有‘经言’二字，考证《灵枢》《素问》并无此文。或许是越人当时另有上古的本子，这也是不可知的。”只是如果右肾为命门，男子藏精，女子系胞，那么左肾还将藏什么东西呢？这又难怪人们产生疑惑了。观察《经脉篇》，有“左为肾，右为子户”的说法。所谓子户，就是子宫，也就是俗称的子肠。子肠位于直肠之前，膀胱之后，正当关元、气海穴之间。男精女血，都存于此地，称为丹田，称为气海，其实就是一个子宫罢了。子宫之下有一门户，女子称为产门，男子即是泄精之道。男子的精气由此门而出，女子的精气由此门而入，胎元既足，也由此门而出。就像第四十四难所说的七冲门，都是指出入之处，凡是出凡是入都称为门，而这里是先天立命的根本，怎能不称为命门呢？这就是男子藏精、女子系胞都有归着，正符合第六十六难“脐下肾间动气”的说法，千古疑团可以顿时释然了。至于十二经的阴阳表里，固然已经天然配就，如果再以命门配属一经，那就是肾脏只有一个，而经脉却有两个，必定没有这个道理。而且《内经》有“督脉十椎中是命门原，属于肾”的句子，应当以“原”字读断，就知道命门在原气之中，并知道两肾都不是藏精系胞的场所。天一的真阴，藏于两肾中间的命门原处，其气通达于左；坎中的真阳，藏于两肾中间的命门原处，其气通达于右。所以左肾为水，右肾为火。越人以命门的真阳，分发到右尺臣火的位置，道理应该是这样的。我也完全揣测经义来进行评论，以等待将来大家的裁正。
中峰先生说：论及命门的原气，十二经的根基，呼吸的门径，三焦的原气，难道不是指这个命门吗？
经文说：气独自行于五脏，不荣养六腑，为什么呢？回答说：气的运行像水流一样，不能停止。所以阴脉荣养五脏，阳脉荣养六腑，如环无端，不知其纪，终而复始，而不倾覆满溢。人气内部温煦脏腑，外部濡润腠理。
这一节讲人身命门之气，无不流通，只是阴脉独荣养五脏，阳脉独荣养六腑而已。阴脉，就是三阴脉。阳脉，就是三阳脉。循环不已，行于五脏六腑，而不倾覆满溢，是指不倾侧而不盈满。又说：人气内部温煦脏腑，外部濡润腠理，是说人的命门一阳之气，内部则温养脏腑，外部则濡润腠理，无微不至，无处不周。而所问的不荣养六腑的，仅仅是阴脉罢了，并非气本身。所以下文详细讲述阴脉阳脉的病证。“覆溢”二字，并不是指寸口脉的覆溢，旧注指向第十八难的覆溢脉，是大错特错的。
第三十七难说：五脏之气，从哪里发起，通达到哪里，可以知晓吗？回答说：五脏之气，应当上连于九窍。所以肺气通于鼻，鼻调和就能辨别香臭。肝气通于目，目调和就能辨别黑白。脾气通于口，口调和就能辨别谷味。心气通于舌，舌调和就能辨别五味。肾气通于耳，耳调和就能辨别五音。三焦之气通于喉，喉调和就能发声鸣响。
这一章承接上文，阐述阴脉荣养五脏的意义。九窍，是指两眼、两耳、两鼻、一口、一舌、一喉。
五脏不和，则九窍不通。六腑不和，则留滞凝结成积聚。
这也是承接上一章阳脉荣养六腑的意义。讲六腑属阳，邪气在阳分，则六腑不和，不和则气机阻滞，从而形成积聚或痈肿。下文又将脏腑并提，以说明它们不和的原因。（“聚”字在《灵枢》中作“痈”字）
邪气在六腑，则阳脉不和。阳脉不和，则气机留滞。气机留滞，则阳脉盛大。邪气在五脏，则阴脉不和。阴脉不和，则血液留滞。血液留滞，则阴脉盛大。阴气太盛，则阳气不能与之相互荣养，所以称为“关”（以前误作“格”字）。阳气太盛，则阴气不能与之相互荣养，所以称为“格”（以前误作“关”字）。阴阳俱盛，不能相互荣养，所以称为“关格”。关格则不能尽其天年而死。
阳邪侵入六腑，则阳脉不和。不和则气机壅塞而邪气实。邪气实则导致不和的脉象转而盛大。阴邪侵入五脏，则阴脉不和。不和则血液停滞而邪气实。邪气实则导致不和的脉象转而盛大。阴阳之脉都盛大，则必然导致关格而死。这一章即《灵枢·脉度篇》所载内容，但《灵枢》说“五脏当内关于上七窍”，这里说“当内关于九窍”。《灵枢》以鼻为一窍且无喉，这里则以鼻为二窍并添上了喉。要知道越人补足了《内经》的缺失，因为三焦是统领五脏六腑的大府，喉是主管出入的大窍，加上这两者，则声、色、嗅、味就齐全了。至于邪气在六腑一节，与《内经》无异，但其中的“关格”二字，与《内经》相反。现在查阅古本与《内经》相同，才知道是错简，现在记录更正。所以记述于此。关于关格的脉象，历来议论最多。有的说是脉，有的说是病，使后学难以凭依。现在摘录《素问》及张仲景的文章，并存参考。大概关阴格阳之脉，专门论述脉理阴阳，并非论述疾病。如《内经》中黄帝问脏象如何，岐伯说：“心者生之本……凡十一脏取决于胆也。”所以人迎脉大一倍，病在少阳；大二倍，病在太阳；大三倍，病在阳明；大四倍以上为格阳。张介宾指喉间动脉为人迎，两手之脉均为寸口，恐怕不符合经旨。观察“凡十一脏取决于胆也，故人迎一盛病在少阳”这句话，知胆经正在左关，应当以左手人迎、右手寸口为是。人迎大一倍、二倍、三倍，则三阳都盛大了。然而阳极必阴，大四倍以上，左手人迎的阳位，势必越过到右手寸口的阴位，所以称为格阳，即第十八难所说的阳乘阴。又说：寸口大一倍，病在厥阴；大二倍，病在少阴；大三倍，病在太阴；大四倍以上为关阴。寸口大一倍、二倍、三倍，则三阴都盛大了。然而阴极必阳，大四倍以上，右手寸口的阴位，势必越过到左手人迎的阳位，所以称为关阴，即第十八难所说的阴乘阳。又说：人迎与寸口都盛大四倍以上为关格。关格之脉，如果不能极尽天地之精气就会死。人迎与寸口都盛大，即两手之脉都盛大四倍以上，才可以合称为关格之死脉。如果只有一只手出现格阳或关阴，则未必列为死脉，这是很明显的。所谓“盛”，即张仲景所说的“浮而大”。这是以左右脉主宰阴阳的理论。黄帝说：脉反四时，阴阳不相应，怎么办？岐伯说：反四时，有余为精，不足为消。应太过而不足为精，应不足而有余为消。阴阳不相应，病名为关格。精，是夺精的意思；消，是形消的意思。四季以春夏为阳，秋冬为阴。言春夏阳气应当太过之时，得到不足的阴脉，则精被夺矣。秋冬阳气应当不足之时，得到有余的阳脉，则形被消矣。这叫阴阳不相应，病名为关格。这是又以四季之阴阳，结合脉之有余不足来论述。另外张仲景说：寸口脉浮而大，浮为虚，大为实。虚指正虚，实指邪实。又说：在尺部称为关，在寸部称为格。申明在尺部沉脉上至寸部为关，在寸部浮脉下至尺部为格。这是又以尺寸脉主宰关阴格阳来论述。又说：关则不得小便，格则吐逆。这无非是注明关阴之脉病在下，格阳之脉病在上，于是见得分开来说关与格，不过是病罢了，不是死脉。现在《难经》以五脏为阴，六腑为阳，血为阴，气为阳，尺为阴，寸为阳，沉为阴，浮为阳，阴阳之义，无所不包，关格之义，无微不显。后人说关格是病，又强行将霍乱症命名为关格，不过是偶然见到张仲景有“吐逆不得小便”两句话，没有悟透全文，隔靴搔痒。殊不知张仲景是用这两种病来申明关阴格阳的意义，从未用这两种症状确立关格之名。
第三十八难（误列为三十四难）说：五脏各有声色臭味，都可以知晓吗？回答说：《十变》说：肝色青，其臭臊，其味酸，其声呼，其液泣（泪）。心色赤，其臭焦，其味苦，其声言，其液汗。脾色黄，其臭香，其味甘，其声歌，其液涎。肺色白，其臭腥，其味辛，其声哭，其液涕。肾色黑，其臭腐，其味咸，其声呻，其液唾。这就是五脏的声色臭味。
第三十九难（第三十九难前节误列四十难，第三十九难次节误列三十四难末节）说：经文说肝主色，心主臭，脾主味，肺主声，肾主液。鼻是肺的征候，却反而能辨别香臭；耳是肾的征候，却反而能听到声音，这是什么意思呢？回答说：肺，是西方的金。金生于巳（蛇）。巳者，南方的火。火者，心。心主臭，所以使鼻子能辨别香臭。肾，是北方的水。水生于申（猴）。申者，西方的金。金者，肺。肺主声，所以使耳朵能听到声音。
这是发明五行长生（十二长生）的意义，不同于相生相克的生。如金生于巳，是指金长生在巳。水生于申，是指水长生在申。这是讲神气相应的道理，以引起下文七神舍藏的意义。
五脏有七神，各自有所藏纳吗？回答说：脏，是人体的神气寄居藏纳的地方。所以肝藏魂，肺藏魄，心藏神，脾藏意与智，肾藏精与志。
（其意义本文自明。）
第四十难（误列为三十五难）说：五脏各有一个对应的腑，位置都相近，唯独心肺距离大肠小肠很远，这是什么原因呢？回答说：经文说心主荣，肺主卫，通行阳气，所以位居在上。大肠小肠传导阴气而下，所以位居在下。因此相距较远。
后人议论大小肠与心肺高下相差悬殊，不应配属于两寸脉，这与本章的问词相同。但越人引用经文早已阐明了它们相距远的道理。他说心主荣而肺主卫，都有通行清阳的职责，理应位于上部。大小肠都有传泻浊阴的职责，所以位于下部。它们虽然相距遥远，但脏腑阴阳之气，不分远近。所以下文再次明确小肠是心的腑，大肠是肺的腑，又阐明脏腑同色的道理，以补足其义。
又说：所有的腑都是阳，是清净之处。现在大肠、小肠、胃与膀胱，都接受不洁净之物，这是什么意思呢？回答说：说所有腑都是清净的，这种说法是错误的。经文说：小肠是受盛之腑，大肠是传泻行道之腑，胆是清净之腑，胃是水谷之腑，膀胱是精液之腑。一个腑没有两个名字，所以知道那种说法是错误的。小肠是心的腑，大肠是肺的腑，胆是肝的腑，胃是脾的腑，膀胱是肾的腑。小肠称为赤肠，大肠称为白肠，胆称为青肠，胃称为黄肠，膀胱称为黑肠。这些都属于下焦所治的范围。
后人议论大小肠是不洁净的腑，不应配属给心肺这样清高的脏，这与本节问词相同。但越人也早已阐明了其中的意义。说所有腑都是阳，这是对的。说所有腑名称为清净，这是不对的。所以《内经》只说胆是清净之腑。其他四个腑也各有其名，犹如没有两个名字可以混淆，才知道“清净”单独指胆。而且这四个腑都属于下焦所属，各有受盛传道的职责，怎么可以用“清净”来称呼它们呢？然而腑脏……
Therefore, it is said to be "slight Yin." It opens the slight Yang of Yi Wood (Yi Wood) and gathers the slight Yin of Geng Metal (Geng Metal), so that Liver Wood does not become dry and feels joyful. It is also stated: "Metal moves mostly along the Yin path, thus causing the Liver to sink when receiving Water." This means that although Geng is Yang Metal, its position lies in the Yin path among the Ten Heavenly Stems; therefore, the Liver also sinks following the Yin path, just as a wife follows her husband.
It is further stated: "The Lungs are not pure Metal, but Xin Shang (Xin Metal of the West)." The phrase "Bing's softness" implies that the Lungs are the Yin Metal of Xin Shang. However, they are not pure Metal because Bing combines with Xin, containing Bing Fire within. Bing belongs to Yang, while Xin belongs to Yin; thus, Xin Metal is the soft expression of Bing Fire. On a grand scale, this refers to the relationship between Yin and Yang; on a small scale, it is like the relationship between husband and wife.
It is also stated: "Releasing its slight Yin, marrying and moving towards Fire, its state is joyful." This means that Xin Metal represents the metal of the eighth month. In the eighth month, Yin Qi is still slight, hence called "slight Yin." By opening the slight Yin of Xin Metal and having it marry and move towards Fire, akin to marrying Bing Fire, the Yin of Xin Metal receives the Yang of Bing Fire, thus avoiding coldness and feeling joyful.
It is also stated: "Fire moves mostly along the Yang path, thus causing the Lungs to float when receiving Water." This means that Bing Fire's position lies in the Yang path among the Ten Heavenly Stems; therefore, the Lungs also float following the Yang path, just as a wife follows her husband. By extrapolating from the two organs, the Lungs and the Liver, one can comprehend the principles of Yin-Yang interaction among the Zang-Fu organs.
Why do the Lungs sink after reaching maturity (purity), while the Liver floats after reaching maturity? From this, we know that Xin should belong to Geng, and Yi should belong to Jia.
This discusses the separation of Yin and Yang. "Mature" here implies "pure." When Xin belongs to Geng, it becomes pure Metal, and Bing no longer combines with Xin, leading to separation. When Jia belongs to Yi, it becomes pure Wood, and Yi no longer combines with Geng, leading to separation. Separation leads to hyperactivity, and hyperactivity leads to death. Zhongfeng stated: Commentaries on this chapter have historically been unclear due to frequent errors in punctuation. For instance, Zhang punctuated "the softness of Geng speaks largely" and "Yin and Yang speak slightly"; Ma punctuated "its joy lies in Metal" and "its joy lies in Fire," rendering the profound meaning obscure everywhere. Now, by first clarifying the principle of mutual root of Yin and Yang and the intersection of the Five Elements, the entire text becomes coherent and self-evident. The mystery that has baffled scholars for millennia is suddenly illuminated—is this not delightful?
Difficulty 34 (mislisted as Difficulty 38) states: "There are only five Zang organs, yet there are six Fu organs. Why?" The answer is: The reason there are six Fu organs is due to the Sanjiao (Triple Burner). The Sanjiao has a distinct Yuan Qi (Source Qi), governs all Qi, has a name but no form, and its meridian belongs to the Hand-Shaoyang channel. It is an external Fu organ; hence, it is said there are six Fu organs.
This explains that the Sanjiao differs from other Fu organs by having a distinct Yuan Qi, enabling it to govern all Qi. Having a name but no form allows it to regulate externally, thus termed an external Fu organ. In my commentary on Difficulty 25, I described the Sanjiao as a large sac protecting the Zang-Fu organs, which aligns with this chapter’s meaning and brings clarity. However, later scholars claimed the Sanjiao has form and criticized the *Nan Jing*, failing to grasp its holistic view.
Difficulty 35 (mislisted as Difficulty 39) states: "The classics say there are five Fu organs but six Zang organs. Why?" The answer is: There are actually only five Fu organs. The reason the Zang are called six is because the Kidneys consist of two organs. The left is the Kidney, and the right is the Mingmen (Gate of Life). The Mingmen is where the Spirit resides. In men, it stores Essence; in women, it anchors the Bao (uterus). Its Qi connects with the Kidney, hence there are six Zang organs.
The previous chapter elucidated the six Fu organs; this chapter reiterates the meaning of six Zang organs. Previously mentioned six Fu included the external Fu. Now, regarding six Zang, it refers to the two Kidneys: left as Kidney, right as Mingmen. It is also stated: The Mingmen is where the Spirit resides; men store Essence, women anchor the Bao. Its Qi connects with the Kidney. This shows Bian Que assigned the name Mingmen to the right Kidney, but the actual location of the Mingmen is indeed between the two Kidneys. Otherwise, how could it store Essence and anchor the Bao? How could its Qi connect with the Kidney? Furthermore, to avoid confusion with the Pericardium Meridian of the Hand-Jueyin, the text later states that the Sanjiao, a Fu organ, does not belong to the five Zang, thereby indicating it belongs to the Pericardium. "Its Qi connects with the Kidney" refers to the continuous Qi between the Mingmen and the right Kidney, which becomes clear upon careful reading.
Why are there said to be five Fu organs? The answer is: Each of the five Zang corresponds to one Fu. The Sanjiao is also a Fu organ, but it does not belong to the five Zang; hence, it is said there are five Fu organs.
This explains that the Sanjiao does not belong to the five Zang but to the Pericardium. Citing the Sanjiao as a Fu organ demonstrates that it pairs not with the five Zang, but with the Pericardium. This is the most appropriate interpretation. In the discussion of the Sanjiao in Difficulty 25, I likened it to a large outer sac for Fu organs, paired with a small inner sac for Zang organs (the Pericardium), consistent with this section.
Difficulty 36 (partially mislisted) states: "Each Zang organ is singular, yet the Kidneys are dual. Why?" The answer is: The two Kidneys are not both Kidneys. The left is the Kidney, and the right is the Mingmen. The Mingmen is where the Spirit resides and where the Yuan Qi is rooted. Thus, men use it to store Essence, and women use it to anchor the Bao. Hence, it is known that there are two Kidneys (ancient texts often erroneously read 'one').
This chapter continues from the previous one, re-emphasizing that the Mingmen lies between the two Kidneys. It supplements that it is the root of Yuan Qi. The term "Yuan" refers to the origin of the Sanjiao. Difficulty 66 states: "The vital Qi moving between the umbilicus and the Kidneys is the life of humans," hence named Yuan. Observing this removes doubt. However, later scholars misunderstood this, believing the Sanjiao and Pericardium are exterior-interior partners based on the *Nei Jing*, forming a fixed Yin-Yang pair without mention of Mingmen-Sanjiao pairing. Only in *Ling Shu: Gen Jie* and *Su Wen: Yin Yang Li He* is "Mingmen" mentioned as the eye (Jingming acupoint), referring to the termination of the Taiyang meridian. There is no other concept of Mingmen there. The identification of the right Kidney as Mingmen appears specifically here in the *Nan Jing*. Since the *Nan Jing* derives from the *Nei Jing*, there must be solid evidence. As Hua Tuo noted in his commentary on Difficulty 7: "The phrase 'The Classics say' at the beginning is not found in *Ling Shu* or *Su Wen*. Perhaps Bian Que had access to an ancient version unknown to us." If the right Kidney is Mingmen, storing Essence and anchoring the Bao, what does the left Kidney store? This naturally raises doubts. Examining the *Meridians Chapter*, it mentions "Left is Kidney, Right is Zi Hu (Child Chamber)." Zi Hu is the uterus, commonly called Zi Chang. Located anterior to the rectum and posterior to the bladder, between the Guanyuan and Qihai acupoints, it stores male Essence and female Blood. Also called Dantian or Qihai, it is essentially the uterus. Below the uterus is a gate: the Chanmen (birth gate) in women, and the seminal duct in men. Male essence exits through this gate; female essence enters through it; after gestation, the fetus exits through it. As stated in Difficulty 44 regarding the Seven Choke Gates, all gates refer to passages of entry and exit. Since this is the foundation of innate life, why not call it Mingmen? This resolves the purpose of storing Essence and anchoring the Bao, aligning with Difficulty 66’s "vital Qi between umbilicus and Kidneys," dispelling ancient doubts. Regarding the twelve meridians' Yin-Yang and exterior-interior relationships, they are naturally paired. Adding another meridian to the Mingmen would imply the Kidney is singular while meridians are dual, which is illogical. Moreover, the *Nei Jing* states: "At the tenth thoracic vertebra of the Du Meridian is the Mingmen Yuan, belonging to the Kidney." Reading "Yuan" as a pause indicates the Mingmen is in the Yuan Qi, proving neither Kidney alone stores Essence or anchors the Bao. The True Yin of Tianyi resides in the Mingmen Yuan between the two Kidneys, its Qi connecting to the left; the True Yang of Kan resides in the Mingmen Yuan between the two Kidneys, its Qi connecting to the right. Thus, the left Kidney is Water, and the right Kidney is Fire. Bian Que distributed the True Yang of the Mingmen to the position of Minister Fire at the right Chi pulse, which is logical. I have analyzed the scriptural meaning and offer these comments for future correction.
Zhongfeng stated: Discussing the Yuan Qi of the Mingmen, the root of the twelve meridians, the gate of respiration, and the origin of the Sanjiao—does this not refer to this Mingmen?
The classic states: "Qi circulates exclusively in the five Zang organs and does not nourish the six Fu organs. Why?" The answer is: Qi flows like water and cannot cease. Therefore, Yin meridians nourish the five Zang organs, and Yang meridians nourish the six Fu organs. Like a circle without end, unknown in chronology, ending and restarting without overflow. Human Qi internally warms the Zang-Fu and externally moistens the Couli (skin and hair follicles).
This section explains that the Qi of the human body's Mingmen flows everywhere, but Yin meridians exclusively nourish the Zang, and Yang meridians exclusively nourish the Fu. Yin meridians refer to the Three Yin meridians; Yang meridians refer to the Three Yang meridians. They cycle endlessly through the Zang-Fu without overflowing, meaning neither tilting nor filling excessively. It also states: "Human Qi internally warms the Zang-Fu and externally moistens the Couli," meaning the single Yang Qi of the Mingmen internally warms and nourishes the Zang-Fu and externally moistens the Couli, penetrating every detail and reaching every place. The question about not nourishing the Fu organs refers only to Yin meridians, not Qi itself. Hence, the following text details diseases of Yin and Yang meridians. The terms "Fu" (overflow/reverse) and "Yi" (excess) do not refer to the Fu-Yi pulses at the Cun Kou (radial artery); old commentaries linking them to Difficulty 18 are major errors.
Difficulty 37 states: "From where do the Qi of the five Zang organs originate, and where do they connect? Can this be explained?" The answer is: The Qi of the five Zang organs connects upward to the nine orifices. Thus, Lung Qi connects to the nose; when harmonious, it distinguishes odors. Liver Qi connects to the eyes; when harmonious, it distinguishes black and white. Spleen Qi connects to the mouth; when harmonious, it distinguishes grain flavors. Heart Qi connects to the tongue; when harmonious, it distinguishes the five tastes. Kidney Qi connects to the ears; when harmonious, it distinguishes the five tones. Sanjiao Qi connects to the throat; when harmonious, it produces sound.
This chapter continues the meaning of Yin meridians nourishing the Zang. The nine orifices are two eyes, two ears, two nostrils, one mouth, one tongue, and one throat.
If the five Zang are disharmonious, the nine orifices will be blocked. If the six Fu are disharmonious, stagnation will form accumulations.
This continues the meaning of Yang meridians nourishing the Fu. The Fu belong to Yang; pathogenic factors in Yang lead to Fu disharmony, causing Qi stagnation, resulting in accumulations or abscesses. The following text discusses Zang and Fu together to explain the causes of disharmony. ("Ju" [accumulation] is written as "Yong" [abscess] in *Ling Shu*.)
Pathogenic factors in the Fu cause Yang meridian disharmony. Yang meridian disharmony leads to Qi stagnation. Qi stagnation causes Yang meridians to become excessive. Pathogenic factors in the Zang cause Yin meridian disharmony. Yin meridian disharmony leads to Blood stagnation. Blood stagnation causes Yin meridians to become excessive. If Yin Qi is too excessive, Yang Qi cannot mutually nourish it, termed "Guan" (Obstruction) (formerly mistaken as "Ge"). If Yang Qi is too excessive, Yin Qi cannot mutually nourish it, termed "Ge" (Rebellion) (formerly mistaken as "Guan"). If both Yin and Yang are excessive and cannot mutually nourish each other, it is termed "Guan Ge" (Obstruction and Rebellion). Guan Ge prevents one from fulfilling their natural lifespan, leading to death.
Yang pathogens invading the Fu cause Yang meridian disharmony. Disharmony leads to Qi congestion and pathogenic excess, causing the disharmonious pulse to become excessive. Yin pathogens invading the Zang cause Yin meridian disharmony. Disharmony leads to Blood stasis and pathogenic excess, causing the disharmonious pulse to become excessive. If both Yin and Yang meridians are excessive, Guan Ge ensues, leading to death. This chapter corresponds to *Ling Shu: Mai Du*. However, *Ling Shu* says "Zang internally connect to the upper seven orifices," whereas here it says "nine orifices." *Ling Shu* counts the nose as one orifice and omits the throat; here, the nose is counted as two, and the throat is added. Bian Que supplemented the *Nei Jing*: the Sanjiao is the great mansion governing Zang-Fu, and the throat is the great orifice of entry and exit. With these, sound, color, smell, and taste are complete. Regarding pathogens in the Fu, it matches the *Nei Jing*, except the terms "Guan Ge" are reversed compared to the *Nei Jing*. Consulting ancient editions reveals consistency with the *Nei Jing*, indicating a misplaced slip of bamboo slips, now corrected. Discussions on Guan Ge pulses are abundant. Some say it is a pulse, others say it is a disease, confusing students. I record excerpts from *Su Wen* and Zhang Zhongjing for reference. Guan Yin Ge Yang pulses specifically discuss pulse theory and Yin-Yang, not diseases. For example, in *Nei Jing*, Huangdi asks about Zang images; Qibo replies: "The Heart is the root of life... All eleven Zang depend on the Gallbladder." Thus, if the Renying pulse is one-fold stronger, the disease is in Shaoyang; two-fold, in Taiyang; three-fold, in Yangming; four-fold or more, it is Ge Yang (Rebellion of Yang). Zhang Jiebin identified the Renying pulse as the carotid artery and both hands' pulses as Cun Kou, which likely contradicts the original intent. Observing "All eleven Zang depend on the Gallbladder, thus Renying one-fold stronger indicates Shaoyang disease," we know the Gallbladder meridian is at the left Guan position. Therefore, Left Renying and Right Cun Kou is correct. Renying one, two, or three-fold stronger indicates all Three Yang are excessive. However, extreme Yang turns to Yin; four-fold or more means the Yang position of the Left Renying inevitably crosses into the Yin position of the Right Cun Kou, termed Ge Yang (Rebellion of Yang), i.e., Yang overcoming Yin in Difficulty 18. It also states: Cun Kou one-fold stronger indicates Jueyin disease; two-fold, Shaoyin; three-fold, Taiyin; four-fold or more, Guan Yin (Obstruction of Yin). Cun Kou one, two, or three-fold stronger indicates all Three Yin are excessive. Extreme Yin turns to Yang; four-fold or more means the Yin position of the Right Cun Kou inevitably crosses into the Yang position of the Left Renying, termed Guan Yin, i.e., Yin overcoming Yang in Difficulty 18. It also states: If both Renying and Cun Kou are four times or more excessive, it is Guan Ge. Guan Ge pulses, unable to exhaust the essence of Heaven and Earth, lead to death. Both Renying and Cun Kou being excessively strong (four times or more on both hands) constitutes the fatal Guan Ge pulse. If only one hand shows Ge Yang or Guan Yin, it is clearly not a fatal pulse. "Excessive" refers to Zhang Zhongjing's description of "floating and large." This theory uses left-right pulses to govern Yin-Yang. Huangdi asked: What if pulses contradict the four seasons and Yin-Yang do not correspond? Qibo replied: Contradicting the four seasons, excess is Jing (Essence), deficiency is Xiao (Emaciation). Responding to excess with deficiency is Jing; responding to deficiency with excess is Xiao. Non-correspondence of Yin-Yang is named Guan Ge. Jing means depletion of Essence; Xiao means emaciation of form. Spring and Summer are Yang; Autumn and Winter are Yin. During Spring/Summer when Yang should be excessive, obtaining a deficient Yin pulse depletes Essence. During Autumn/Winter when Yang should be deficient, obtaining an excessive Yang pulse emaciates Form. This is non-correspondence of Yin-Yang, named Guan Ge. This discusses Yin-Yang of four seasons combined with pulse excess/deficiency. Zhang Zhongjing also said: Cun Kou pulse floating and large; floating indicates deficiency (of Zheng/Essence), large indicates excess (of Xie/Pathogen). He also said: At Chi it is Guan; at Cun it is Ge. Clarifying that sinking at Chi rising to Cun is Guan, and floating at Cun sinking to Chi is Ge. This uses Cun-Chi positions to govern Guan Yin and Ge Yang. He also said: Guan results in inability to urinate; Ge results in vomiting and reversal. This notes Guan Yin pathology is lower, Ge Yang pathology is upper. Thus, Guan and Ge discussed separately are merely diseases, not fatal pulses. The *Nan Jing* defines Zang as Yin, Fu as Yang, Blood as Yin, Qi as Yang, Chi as Yin, Cun as Yang, sinking as Yin, floating as Yang, encompassing all Yin-Yang meanings and manifesting Guan Ge subtly. Later scholars claimed Guan Ge is a disease and forcibly named Huoluan (Colic) as Guan Ge, merely citing Zhang Zhongjing's "vomiting and inability to urinate" without understanding the full context. They failed to realize Zhang used these conditions to illustrate Guan Yin and Ge Yang, never naming Guan Ge after these symptoms.
Difficulty 38 (mislisted as Difficulty 34) states: "Can the colors, sounds, odors, and tastes of the five Zang organs be known?" The answer is: The *Shi Bian* states: Liver color is green, odor is fishy/sour, taste is sour, sound is crying/shouting, fluid is tears. Heart color is red, odor is scorched, taste is bitter, sound is speaking, fluid is sweat. Spleen color is yellow, odor is fragrant, taste is sweet, sound is singing, fluid is saliva. Lung color is white, odor is raw/fishy, taste is pungent, sound is weeping, fluid is mucus. Kidney color is black, odor is putrid, taste is salty, sound is groaning, fluid is saliva. These are the colors, sounds, odors, and tastes of the five Zang.
This uses colors, sounds, odors, and tastes to introduce the next chapter. The meaning is self-evident.
Difficulty 39 (parts mislisted) states: "The classics say the Liver governs color, Heart governs odor, Spleen governs taste, Lung governs sound, Kidney governs fluid. The nose is the manifestation of the Lung, yet it distinguishes odors. The ear is the manifestation of the Kidney, yet it hears sounds. What is the meaning?" The answer is: The Lung is Metal of the West. Metal is born in Si (Snake). Si is Fire of the South. Fire is the Heart. The Heart governs odor, thus enabling the nose to distinguish odors. The Kidney is Water of the North. Water is born in Shen (Monkey). Shen is Metal of the West. Metal is the Lung. The Lung governs sound, thus enabling the ear to hear sounds.
This elucidates the principle of the Twelve Long Sheng (Longevity stages) of the Five Elements, different from simple generation. Metal being born in Si means Metal reaches its long-life stage in Si. Water being born in Shen means Water reaches its long-life stage in Shen. This explains the correspondence of Spirit and Qi, leading to the meaning of the Seven Spirits residing in the Zang.
Do the five Zang organs house seven Spirits, each with its own storage? The answer is: The Zang organs are where the human Spirit and Qi reside and are stored. Thus, the Liver stores Hun (Ethereal Soul), the Lung stores Po (Corporeal Soul), the Heart stores Shen (Spirit), the Spleen stores Yi (Intellect) and Zhi (Will), and the Kidney stores Jing (Essence) and Zhi (Will/Fear).
(The meaning is self-evident in the text.)
Difficulty 40 (mislisted as Difficulty 35) states: "Each Zang has a corresponding Fu, and they are generally close. Why are the Heart and Lung far from the Large and Small Intestines?" The answer is: The classics state the Heart governs Ying (Nutritive) Qi and the Lung governs Wei (Defensive) Qi, circulating Yang Qi; thus, they reside superiorly. The Large and Small Intestines transmit Yin Qi downward; thus, they reside inferiorly. Hence, they are distant.
Later scholars argued that the intestines, being low, should not pair with the high Heart and Lung, mirroring this question. However, Bian Que clarified this using classics: The Heart governs Ying and Lung governs Wei, both having the duty of circulating clear Yang, rightly positioned superiorly. The intestines have the duty of transmitting turbid Yin, rightly positioned inferiorly. Though distant, the Yin-Yang Qi of Zang and Fu knows no distance. The following text reaffirms the Small Intestine is the Heart's Fu and the Large Intestine is the Lung's Fu, explaining the principle of same-color correspondence between Zang and Fu to complete the argument.
It is also stated: All Fu organs are Yang and should be pure/clean. Yet the Large Intestine, Small Intestine, Stomach, and Bladder receive impurities. What is the meaning? The answer is: Saying all Fu are clean is incorrect. The classics state: The Small Intestine is the Fu of Reception and Storage; the Large Intestine is the Fu of Transmission and Passage; the Gallbladder is the Fu of Purity/Cleanliness; the Stomach is the Fu of Water and Grain; the Bladder is the Fu of Fluids. One Fu does not have two names; thus, the claim is incorrect. The Small Intestine is the Heart's Fu, the Large Intestine is the Lung's Fu, the Gallbladder is the Liver's Fu, the Stomach is the Spleen's Fu, and the Bladder is the Kidney's Fu. The Small Intestine is called the Red Intestine, the Large Intestine the White Intestine, the Gallbladder the Green Intestine, the Stomach the Yellow Intestine, and the Bladder the Black Intestine. These are governed by the Lower Jiao.
Later scholars argued that the unclean intestines should not pair with the pure Heart and Lung, echoing this query. Bian Que clarified: Saying all Fu are Yang is correct; saying all Fu are named "clean" is incorrect. The *Nei Jing* only calls the Gallbladder the Fu of Cleanliness. The other four Fu have specific names and cannot be confused, confirming "Cleanliness" applies solely to the Gallbladder. Moreover, these four Fu belong to the Lower Jiao and have duties of reception and transmission; how can they be called "clean"? However, Zang and Fu...