（《素问·阴阳应象大论》）
帝曰∶余闻上古圣人，论理人形，列别脏腑，端络经脉，会通六合，各从其经，气穴所发，各有处名，溪谷属骨，
皆有所起，分部逆从，各有条理，四时阴阳，尽有经纪，外内之应，皆有表里，其信然乎？（论理，讲求也。列别，分
辨也。端言经脉之发端，络言支脉之横络。两经交至谓之会，他经相贯谓之通。十二经之表里，谓之六合。气穴溪谷、
分部逆从等义，如《经脉篇》及《气穴》、《气府》、《皮部》、《骨空》等论，各有详载，而此篇所答，则惟四时五行藏象
气味之化，其他则散见各篇也。别，必列切。）岐伯对曰∶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，而东方生风。）风生木，（风动则木荣也。）木生酸，（《洪范》曰∶木曰曲直，曲直作酸。故凡物之味酸者，皆
木气之所化。）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
生，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。按∶在天为玄至此六句，他方皆无，而
东独有之。盖东方为生物之始，而元贯四德，春贯四时，言东方之化，则四气尽乎其中矣。此盖通举五行六气之大法，
非独指东方为言也。观《天元纪大论》有此数句，亦总贯五行而言，其义可见。详运气类三。）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，东方属木。）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，（肝之窍也。）在味为酸，
（木之味也。）在志为怒。（强则好怒，肝之志也。《宣明五气篇》曰∶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，（《洪范》曰∶火曰炎上，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，（五行在地者为火。）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，（心之窍也。）在味为苦，（火之味也。）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，是其征也。）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。愚按∶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，阳胜者制之以阴，何非胜复之
妙？而其中宜否，则在乎用之权变耳。）
中央生湿，（土王中央，其气化湿。）湿生土，（湿润则土气王而万物生。）土生甘，（《洪范》曰∶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，（形成于地，中央属土。）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，（脾之窍也。）在味为甘，（土之味也。）在志为思。（脾之
志也。宣明五气篇曰∶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，是其征也。）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，故胜土之甘。）
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，（洪范曰∶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，（形成于地，在西属金。）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，（肺之窍也。）在味为辛，（金之味也。）在志为忧。（肺之
志也。金气惨凄，故令人忧。宣明五气篇曰∶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，故胜忧也。）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，（辛能散气，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，（洪范曰∶水曰润下，润下作咸。故
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，（形成于地，在北属水。）在体为骨，（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，（战栗也。大寒甚恐则有之，故属水。）在窍为耳，（肾之窍也。按前篇金匮真言论云∶南方赤色，
开窍于耳。北方黑色，开窍于二阴。则耳又为心之窍。如本藏篇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，（水之味也。）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，
是其征也。）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。阴阳
应象大论云∶寒伤形。盖形即血也。）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。按∶新校正云∶详此篇论所伤之旨，其例有三∶东方云风伤筋、酸
伤筋，中央云湿伤肉、甘伤肉，是自伤者也；南方云热伤气、苦伤气，北方云寒伤血、咸伤血，是伤己所胜也；西方云
热伤皮毛，是被胜伤己也，辛伤皮毛，是自伤者也。凡此五方所伤，有此三例不同。愚按北方云燥胜寒，若以五行正序，
当云湿胜寒；但寒湿同类，不能相胜，故曰燥胜寒也。诸所不同如此，盖因其切要者为言也。）
故曰∶天地者，万物之上下也；阴阳者，血气之男女也；左右者，阴阳之道路也；水火者，阴阳之征兆也；阴阳者，
万物之能始也。故曰阴在内，阳之守也；阳在外，阴之使也。（此节重出，注见阴阳类一。又天元纪大论亦稍同，详运气
类三。）
（《素问·阴阳应象大论》）
黄帝问道：我听说上古的圣人，探讨研究人体的形体结构，分辨归类脏腑，梳理经脉的起止，贯通表里两经的关系，使各经脉之气顺行，气穴的发出部位，都有特定的名称，肌肉间隙与骨骼相连之处，也都有起源，身体各部位的逆顺关系，各有条理，四季的阴阳变化，都有规律可循，人体内外相应的关系，都有表里的对应，这些说法确实可信吗？
岐伯回答说：东方产生风，（风是天地间的阳气，东是太阳升起的阳方，所以阳气生于春季，春季主宰东方，因此东方生风。）风滋生木，（风吹动则草木繁荣。）木产生酸味，（《尚书·洪范》说：木的特性是曲直，曲直的动作表现为酸。所以凡是味道酸的，都是木气所化生的。）酸味入肝，（酸味先入肝脏。）肝滋养筋，（肝主管筋脉。）筋滋养心，（木生火。）肝开窍于目。（眼睛是肝的外候器官。）它在自然界表现为深奥玄妙，（玄，指深微。天道无穷无尽，东为阳气上升的方向，春为万物发生的开始，所以说玄。）在人类表现为道，（道，是指天地的生机。人依靠道生存，并知道生命的本源，就可以与他谈论道了。）在地面表现为生化，（化，即生化。有了生化然后才有万物，有了万物然后才有终始。凡是从无到有、从有到无的过程，总称为化。化化生生，道归结为一气，所以在东方首先论述它。）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，智慧就能产生出来。）玄产生神机。（玄冥之中，无中无不有，神神奇奇，由此产生。按：从“在天为玄”到这一句，其他方位都没有，唯独东方有。大概因为东方是生物的开始，元贯穿四德，春贯穿四时，言东方的生化，那么四气都包含在其中了。这大概是通举五行六气的大法，不仅仅指东方而言。看《天元纪大论》也有这几句，也是总括五行而言，其义可见。详见运气类三。）神机在自然界表现为风，（飞扬散动，是风的作用。用雷霆鼓动它，用雨露滋润它，无非是天地的神机，而风则是神机的一种。又风是六气之首，所以应合东方。）在地面表现为木，（五行在地面，东方属木。）在人体组织表现为筋，（筋属于众体中的木。）在五脏表现为肝，（肝属于五脏中的木。）在五色表现为苍色，（苍色属于五色中的木。）在五音表现为角音，（角音属于五音中的木。）在五声表现为呼，（愤怒则呼叫。）在异常变动表现为抽搐握拳，（握同搐搦，是筋的病证。）在孔窍表现为目，（肝之窍。）在五味表现为酸，（木的味道。）在五志表现为怒。（刚强则喜好发怒，这是肝之志。《宣明五气篇》说：气并于肝则忧。）
怒伤肝，（怒出于肝，过度则伤肝。）悲能胜怒；（悲忧是肺金之志，所以能胜肝木之怒。悲伤则不怒，这就是征验。）风伤筋，（同气相求，所以风伤筋。）燥能胜风；（燥是金气，所以能胜风木。）酸伤筋，（酸走筋，过度则伤筋导致拘挛。）辛能胜酸。（辛是金味，所以能胜木之酸。）
南方产生热，（阳极于夏季，夏季主宰南方，所以南方生热。）热滋生火，（热极则生火。）火产生苦味，（《洪范》说：火的特性是炎上，炎上的动作表现为苦。所以物之味苦的，是由火气所化生的。）苦味入心，（苦味先入心脏。）心滋养血，（心主血脉。）血滋养脾，（火生土。）心开窍于舌。（舌头是心的外候器官。）它在自然界表现为热，（六气在自然界表现为热。）在地面表现为火，（五行在地面表现为火。）在人体组织表现为脉，（脉属于众体中的火。）在五脏表现为心，（心属于五脏中的火。）在五色表现为赤色，（赤色属于五色中的火。）在五音表现为徵音，（徵音属于五音中的火。）在五声表现为笑，（喜悦则发笑，是心之声。）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，（心之窍。）在五味表现为苦，（火的味道。）在五志表现为喜。（心之志。）喜伤心，（喜出于心，过度则伤心。）恐能胜喜；（恐是肾水之志，所以能胜心火之喜。恐惧则不喜，这就是征验。）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，气被苦味遏制，就不能舒伸，所以苦伤气。）咸能胜苦。（咸是水味，所以能胜火之苦。愚按：气被苦伤而用咸来胜之，这是五行相制的道理。如果用辛助金，用甘泄苦，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，阳胜者用阴来制，哪不是胜复的妙处？其中是否适宜，则在于运用的权变罢了。）
中央产生湿，（土主宰中央，其气化湿。）湿滋生土，（湿润则土气旺盛而万物生长。）土产生甘味，（《洪范》说：土爰稼穑，稼穑的动作表现为甘。凡是物之味甘的，都是土气所化生的。）甘味入脾，（甘味先入脾脏。）脾滋养肉，（脾主肌肉。）肉滋养肺，（土生金。）脾开窍于口。（口唇是脾的外候器官。）它在自然界表现为湿，（气化于天，中央为湿。）在地面表现为土，（形成于地，中央属土。）在人体组织表现为肉，（肉属于众体中的土。）在五脏表现为脾，（脾属于五脏中的土。）在五色表现为黄色，（黄色属于五色中的土。）在五音表现为宫音，（宫音属于五音中的土。）在五声表现为歌，（得意则歌唱，是脾之声。）在异常变动表现为呃逆，（哕，读作yuè，即呃逆。）在孔窍表现为口，（脾之窍。）在五味表现为甘，（土的味道。）在五志表现为思。（脾之志。《宣明五气篇》说：气并于脾则畏。）
思伤脾，（脾之志为思，过度则伤脾。）怒能胜思；（怒是肝木之志，所以能胜脾土之思。发怒则不思，这就是征验。）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，（过于甘甜。）酸能胜甘。（酸是木味，所以能胜土之甘。）
西方产生燥，（金主宰西方，其气化燥。）燥滋生金，（燥则刚劲，是金气所生。）金产生辛味，（《洪范》说：金曰从革，从革的动作表现为辛。所以味辛的，都是金气所化生的。）辛味入肺，（辛味先入肺脏。）肺滋养皮毛，（肺主皮毛。）皮毛滋养肾，（金生水。）肺开窍于鼻。（鼻子是肺的外候器官。）它在自然界表现为燥，（气化于天，在西为燥。）在地面表现为金，（形成于地，在西属金。）在人体组织表现为皮毛，（皮毛属于众体中的金。）在五脏表现为肺，（肺属于五脏中的金。）在五色表现为白色，（白色属于五色中的金。）在五音表现为商音，（商音属于五音中的金。）在五声表现为哭，（悲哀则哭泣，是肺之声。）在异常变动表现为咳嗽，（邪气伤于肺，病证为咳。）在孔窍表现为鼻，（肺之窍。）在五味表现为辛，（金的味道。）在五志表现为忧。（肺之志。金气惨凄，所以令人忧愁。《宣明五气篇》说：气并于肺则悲。）
忧伤肺，（忧则气消，所以伤肺。）喜能胜忧；（喜是心火之志，能胜肺金之忧。喜悦则神气舒畅，所以能胜忧。）热伤皮毛，（热胜则津液耗损而伤皮毛，火克金。）寒能胜热；（水制火。）辛伤皮毛，（辛能散气，所以伤皮毛。）苦能胜辛。（苦是火味，所以能胜金之辛。）
北方产生寒，（水主宰北方，其气化寒。）寒滋生水，（寒气阴润，其化为水。）水产生咸味，（《洪范》说：水曰润下，润下的动作表现为咸。所以物之味咸的，都是水气所化生的。）咸味入肾，（咸味先入肾脏。）肾滋养骨髓，（肾主骨髓。）髓滋养肝，（水生木。）肾开窍于耳。（耳朵是肾的外候器官。）它在自然界表现为寒，（气化于天，在北为寒。）在地面表现为水，（形成于地，在北属水。）在人体组织表现为骨，（骨属于众体中的水。）在五脏表现为肾，（肾属于五脏中的水。）在五色表现为黑色，（黑色属于五色中的水。）在五音表现为羽音，（羽音属于五音中的水。）在五声表现为呻，（气郁则呻吟，是肾之声。）在异常变动表现为战栗，（战栗。大寒甚恐则有此症，所以属水。）在孔窍表现为耳，（肾之窍。按前篇《金匮真言论》说：南方赤色，开窍于耳。北方黑色，开窍于二阴。则耳又是心之窍。如《本藏篇》以耳的高低坚脆来验证肾，则耳确实是肾之窍，而又属于心。）在五味表现为咸，（水的味道。）在五志表现为恐。（肾之志。）
恐伤肾，（恐则精却，所以伤肾。凡是突然受惊的多遗尿，甚至阳痿，这就是征验。）思能胜恐；（思是脾土之志，所以能胜肾水之恐。深思见理，恐惧可以消除。）寒伤血，（寒则血凝涩，所以寒伤血。《阴阳应象大论》说：寒伤形。大概形就是血。）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。吃咸的东西则口渴，伤血可知。）甘能胜咸。（甘是土味，所以能胜水之咸。按：新校正说：详细考察本篇论述所伤的宗旨，其例有三：东方说风伤筋、酸伤筋，中央说湿伤肉、甘伤肉，是自伤；南方说热伤气、苦伤气，北方说寒伤血、咸伤血，是伤己所胜；西方说热伤皮毛，是被胜伤己，辛伤皮毛，是自伤。以上五方所伤，有此三种不同。愚按：北方说燥胜寒，若以五行正序，当说湿胜寒；但寒湿同类，不能相胜，所以说燥胜寒。诸如此类的不同，大概是因为切要的缘故。）
所以说：天地，是万物的上下方；阴阳，是血气的男女（比喻）；左右，是阴阳运行的道路；水火，是阴阳的征兆；阴阳，是万物产生的根本。所以说：阴在内，是阳的守持者；阳在外，是阴的役使者。
(Su Wen: Yin Yang Ying Xiang Da Lun)
The Yellow Emperor asked: I have heard that the sages of ancient times studied human morphology, differentiated and categorized the Zang-Fu organs, traced the origins of the meridians, integrated the six pairs (of interior-exteriorly related meridians), and allowed the Qi to follow each meridian. The points where Qi emerges from acupoints all have specific names; the valleys and muscles attached to bones all have their origins. The distribution of parts and their reverse or direct relationships all have their order. The Yin and Yang of the four seasons all have their principles, and the correspondence between the interior and exterior all have their surface and deep aspects. Is this truly so?
Qi Bo replied: The East generates Wind. (Wind is the Yang Qi of Heaven and Earth; the East is the direction of sunrise, a Yang direction. Thus, Yang is born in Spring, Spring governs the East, and therefore Wind is generated in the East.) Wind generates Wood. (When wind moves, Wood flourishes.) Wood generates Sour flavor. (The Book of Documents states: "Wood is called bending and straightening"; the action of bending and straightening produces sourness. Therefore, anything with a sour flavor is transformed by Wood Qi.) Sour flavor enters the Liver. (Sour flavor first enters the Liver.) The Liver nourishes the Tendons. (The Liver governs the tendons.) The Tendons nourish the Heart. (Wood generates Fire.) The Liver opens into the Eyes. (The eyes are the external manifestation of the Liver.) In Heaven, it manifests as Profound Mystery (Xuan). (Profound means subtle and deep. The Way of Heaven is infinite; the East is the direction of rising Yang, and Spring is the beginning of generation, hence it is called Profound.) In humans, it manifests as Dao (the Way). (Dao refers to the vital energy of Heaven and Earth. Humans rely on Dao for life; knowing the origin of one's life allows one to discuss Dao.) On Earth, it manifests as Transformation (Hua). (Transformation refers to bio-transformation. With transformation 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. Transforming and generating endlessly, Dao returns to one Qi, thus it is discussed first regarding the East.) Transformation generates the Five Flavors. (As all things transform and generate, the five flavors are complete.) Dao generates Wisdom. (As vitality renews daily, wisdom arises.) Profound Mystery generates Spirit (Shen). (Within the profound obscurity, there is nothing that is not present; the miraculous spirit arises from here. Note: From "In Heaven it is Profound" to these sentences, other directions do not have them, only the East does. This is because the East is the beginning of generation, Yuan penetrates the four virtues, and Spring penetrates the four seasons. Discussing the transformation of the East encompasses the four Qi. This likely refers to the general principles of the Five Elements and Six Qi, not just the East. See Tian Yuan Ji Da Lun for similar statements covering the Five Elements.)
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. All are the Spirit of Heaven and Earth, and wind is one aspect of this Spirit. Also, 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 belongs to Wood.) In the body tissues, it manifests as Tendons. (Tendons belong to Wood among body tissues.) In the Zang organs, it manifests as the Liver. (The Liver belongs to Wood among the Zang organs.) In colors, it manifests as Green/Cyan (Cang). (Green belongs to Wood among the five colors.) In musical tones, it manifests as Jue (Ang). (Jue belongs to Wood among the five tones.) In vocal sounds, it manifests as Shouting (Hu). (Anger leads to shouting.) In pathological changes, it manifests as Clutching/Convulsions (Wo). (Clutching is similar to spasms, a disease of the tendons.) In orifices, it manifests as the Eyes. (The orifice of the Liver.) In flavors, it manifests as Sour. (The flavor of Wood.) In emotions, it manifests as Anger. (Those who are strong-willed tend to anger; this is the emotion of the Liver. The Xuan Ming Wu Qi Pian states: "When Qi converges on the Liver, there is 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.) Sour flavor injures the Tendons. (Sour directs to the tendons; excess injures the tendons causing stiffness.) Pungent flavor overcomes Sour. (Pungent is the flavor of Metal, thus overcoming the Sour of Wood.)
The South generates Heat. (Yang reaches its peak in Summer; Summer governs the South, so Heat is generated in the South.) Heat generates Fire. (Extreme heat generates Fire.) Fire generates Bitter flavor. (The Book of Documents states: "Fire is called flaming upward"; the action of flaming upward produces bitterness. Therefore, bitter flavors are transformed by Fire Qi.) Bitter flavor enters the Heart. (Bitter flavor first enters the Heart.) The Heart nourishes Blood. (The Heart governs the blood vessels.) Blood nourishes the Spleen. (Fire generates Earth.) The Heart opens into the Tongue. (The tongue is the external manifestation of the Heart.) In Heaven, it manifests as Heat. (Among the Six Qi in Heaven, it is Heat.) On Earth, it manifests as Fire. (Among the Five Elements on Earth, it is Fire.) In the body tissues, it manifests as the Vessels/Meridians (Mai). (Vessels belong to Fire among body tissues.) In the Zang organs, it manifests as the Heart. (The Heart belongs to Fire among the Zang organs.) In colors, it manifests as Red (Chi). (Red belongs to Fire among the five colors.) In musical tones, it manifests as Zhi (Zheng). (Zhi belongs to Fire among the five tones.) In vocal sounds, it manifests as Laughter (Xiao). (Joy leads to laughter, the sound of the Heart.) In pathological changes, it manifests as Worry/Sorrow (You). (The Heart stores Shen; if Shen is excessive, there is laughter; if deficient, there is worry.) In orifices, it manifests as the Tongue. (The orifice of the Heart.) In flavors, it manifests as Bitter. (The flavor of Fire.) In emotions, it manifests as Joy (Xi). (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, which is the sign.) Heat injures Qi. (Strong fire consumes Qi.) Cold overcomes Heat. (Water overcomes Fire.) Bitter flavor injures Qi. (Bitter transforms via Fire, thus injuring Lung Qi, as Fire conquers Metal. Furthermore, Yang Qi tends to ascend, while Bitter flavor tends to descend. If Qi is suppressed by Bitter, it cannot expand, thus Bitter injures Qi.) Salty flavor overcomes Bitter. (Salty is the flavor of Water, thus overcoming the Bitter of Fire. Commentary: When Qi is injured by Bitter, using Salty to overcome it follows the principle of mutual restriction among the Five Elements. Using Pungent to assist Metal and Sweet to drain Bitter are also effective methods. Generally, Pungent and Sweet are Yang, while Sour, Bitter, and Salty are Yin. Yin excess is controlled by Yang, and Yang excess is controlled by Yin. What is not a wonder of mutual restriction? Whether it is appropriate depends on flexible application.)
The Center generates Dampness. (Earth governs the Center; its transformation creates Dampness.) Dampness generates Earth. (Moisture makes Earth prosperous, allowing all things to grow.) Earth generates Sweet flavor. (The Book of Documents states: "Earth provides for planting and harvesting"; the action of planting and harvesting produces sweetness. Therefore, sweet flavors are transformed by Earth Qi.) Sweet flavor enters the Spleen. (Sweet flavor first enters the Spleen.) The Spleen nourishes Flesh/Muscles. (The Spleen governs the muscles.) Flesh nourishes the Lungs. (Earth generates Metal.) The Spleen opens into the Mouth. (The lips/mouth are the external manifestation of the Spleen.) In Heaven, it manifests as Dampness. (Transformation in Heaven; the Center is Damp.) On Earth, it manifests as Earth. (Formation on Earth; the Center belongs to Earth.) In the body tissues, it manifests as Flesh. (Flesh belongs to Earth among body tissues.) In the Zang organs, it manifests as the Spleen. (The Spleen belongs to Earth among the Zang organs.) In colors, it manifests as Yellow (Huang). (Yellow belongs to Earth among the five colors.) In musical tones, it manifests as Gong. (Gong belongs to Earth among the five tones.) In vocal sounds, it manifests as Singing (Ge). (Contentment leads to singing, the sound of the Spleen.) In pathological changes, it manifests as Hiccups/Yue (Yue). (Yue, pronounced yue, refers to hiccups.) In orifices, it manifests as the Mouth. (The orifice of the Spleen.) In flavors, it manifests as Sweet. (The flavor of Earth.) In emotions, it manifests as Pensiveness/Overthinking (Si). (The emotion of the Spleen. The Xuan Ming Wu Qi Pian states: "When Qi converges on the Spleen, there is 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 prevents pensiveness, which is the sign.) Dampness injures Flesh. (The Spleen governs flesh and dislikes dampness; thus, excess dampness injures flesh.) Wind overcomes Dampness. (Wood overcomes Earth.) Sweet flavor injures Flesh. (Excessive sweetness.) Sour flavor overcomes Sweet. (Sour is the flavor of Wood, thus overcoming the Sweet of Earth.)
The West generates Dryness. (Metal governs the West; its transformation creates Dryness.) Dryness generates Metal. (Dryness is firm and tough, generated by Metal Qi.) Metal generates Pungent flavor. (The Book of Documents states: "Metal is called following change"; the action of following change produces pungency. Therefore, pungent flavors are transformed by Metal Qi.) Pungent flavor enters the Lungs. (Pungent flavor first enters the Lungs.) The Lungs nourish the Skin and Hair. (The Lungs govern the skin and hair.) Skin and Hair nourish the Kidneys. (Metal generates Water.) The Lungs open into the Nose. (The nose is the external manifestation of the Lungs.) In Heaven, it manifests as Dryness. (Transformation in Heaven; the West is Dry.) On Earth, it manifests as Metal. (Formation on Earth; the West belongs to Metal.) In the body tissues, it manifests as Skin and Hair. (Skin and hair belong to Metal among body tissues.) In the Zang organs, it manifests as the Lungs. (The Lungs belong to Metal among the Zang organs.) In colors, it manifests as White (Bai). (White belongs to Metal among the five colors.) In musical tones, it manifests as Shang. (Shang belongs to Metal among the five tones.) In vocal sounds, it manifests as Crying (Ku). (Sorrow leads to crying, the sound of the Lungs.) In pathological changes, it manifests as Cough (Ke). (Pathogenic factors injuring the Lungs result in cough.) In orifices, it manifests as the Nose. (The orifice of the Lungs.) In flavors, it manifests as Pungent. (The flavor of Metal.) In emotions, it manifests as Sorrow/Worry (You). (The emotion of the Lungs. Metal Qi is bleak, causing sorrow. The Xuan Ming Wu Qi Pian states: "When Qi converges on the Lungs, there is grief.")
Sorrow injures the Lungs. (Sorrow depletes 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 mental畅达 (smoothness), thus overcoming sorrow.) Heat injures Skin and Hair. (Excess heat consumes fluids and injures skin and hair; Fire conquers Metal.) Cold overcomes Heat. (Water controls Fire.) Pungent flavor injures Skin and Hair. (Pungent disperses Qi, thus injuring skin and hair.) Bitter flavor overcomes Pungent. (Bitter is the flavor of Fire, thus overcoming the Pungent of Metal.)
The North generates Cold. (Water governs the North; its transformation creates Cold.) Cold generates Water. (Cold Qi is Yin and moist, transforming into Water.) Water generates Salty flavor. (The Book of Documents states: "Water is called moistening downward"; the action of moistening downward produces saltiness. Therefore, salty flavors are transformed by Water Qi.) Salty flavor enters the Kidneys. (Salty flavor first enters the Kidneys.) The Kidneys nourish Marrow/Bone Marrow. (The Kidneys govern bone marrow.) Marrow nourishes the Liver. (Water generates Wood.) The Kidneys open into the Ears. (The ears are the external manifestation of the Kidneys.) In Heaven, it manifests as Cold. (Transformation in Heaven; the North is Cold.) On Earth, it manifests as Water. (Formation on Earth; the North belongs to Water.) In the body tissues, it manifests as Bones. (Bones belong to Water among body tissues.) In the Zang organs, it manifests as the Kidneys. (The Kidneys belong to Water among the Zang organs.) In colors, it manifests as Black (Hei). (Black belongs to Water among the five colors.) In musical tones, it manifests as Yu. (Yu belongs to Water among the five tones.) In vocal sounds, it manifests as Groaning/Shen (Shen). (Qi stagnation leads to groaning, the sound of the Kidneys.) In pathological changes, it manifests as Trembling/Shivering (Li). (Trembling. Severe cold and great fear cause this, so it belongs to Water.) In orifices, it manifests as the Ears. (The orifice of the Kidneys. Note: In the previous chapter Jin Gui Zhen Yan Lun, it says: "Southern Red color, opens into the ears. Northern Black color, opens into the two lower orifices." Thus, the ears are also the orifice of the Heart. As in Ben Cang Pian, the height and hardness of the ears verify the Kidney, so the ears are indeed the orifice of the Kidney, yet also belong to the Heart.) In flavors, it manifests as Salty. (The flavor of Water.) In emotions, it manifests as Fear (Kong). (The emotion of the Kidneys.)
Fear injures the Kidneys. (Fear causes essence to retreat, thus injuring the Kidneys. Those suddenly frightened often experience urinary incontinence, or even impotence, which are signs.) Pensiveness overcomes Fear. (Pensiveness is the emotion of Spleen Earth, thus overcoming the Fear of Kidney Water. Deep thinking clarifies reason, dispelling fear.) Cold injures Blood. (Cold causes blood to coagulate and become sluggish, thus Cold injures Blood. Yin Yang Ying Xiang Da Lun states: "Cold injures the form." Form refers to Blood.) Dryness overcomes Cold. (Dryness dries up water, thus overcoming Cold.) Salty flavor injures Blood. (Salty transforms via Water, thus injuring Heart Blood; Water overcomes Fire. Eating salty food causes thirst, indicating injury to Blood.) Sweet flavor overcomes Salty. (Sweet is the flavor of Earth, thus overcoming the Salty of Water. Note: Xin Zheng Jiao states: Examining the principles of injury described in this chapter, there are three examples: The East says Wind injures Tendons and Sour injures Tendons; the Center says Dampness injures Flesh and Sweet injures Flesh. These are self-injury. The South says Heat injures Qi and Bitter injures Qi; the North says Cold injures Blood and Salty injures Blood. These are injuring what one normally controls (self-sheng). The West says Heat injures Skin and Hair (being conquered and injuring oneself) and Pungent injures Skin and Hair (self-injury). The injuries of the five directions differ in these three ways. Commentary: The North says Dryness overcomes Cold. According to the standard sequence of Five Elements, it should be Dampness overcomes Cold; but since Cold and Dampness are of the same category, they cannot overcome each other, hence Dryness overcomes Cold. Such differences exist because the text focuses on essential points.)
Therefore it is said: Heaven and Earth are the upper and lower of all things; Yin and Yang are the male and female of Blood and Qi; Left and Right are the pathways of Yin and Yang; Water and Fire are the symbols of Yin and Yang; Yin and Yang are the primordial beginning of all things. Therefore it is said: Yin within is the guardian of Yang; Yang without is the servant of Yin.