新校正云∶按此篇云五脏生成篇而不云论者，盖此篇直记五脏生成之事，而无问答论议之辞，故不云论。
后不言论者皆仿此。
心之合，脉也；（火气动躁，脉类齐同，心脏应火，故合脉也。）其荣，色也；（按∶新校正云∶“王注
以赤色为面荣美，未通。大抵发见于面之色，皆心之荣也，岂专指赤色哉。”）其主，肾也。（按∶主者仆之
所畏，心火畏肾水，故以肾为主也。）肺之合，皮也；（金气坚定，皮象亦然，肺脏应金，故合皮也。）其荣，
毛也；（毛附皮革故外荣。）其主，心也。（按∶肺金畏心火。）肝之合，筋也；（木性曲直，筋体亦然，肝
脏应木，故合筋也。）其荣，爪也；爪者筋之余，故外荣也。其主，肺也。（按∶肝木畏肺金。）脾之合，
肉也；（土性柔浓，肉体亦然，脾脏应土，故合肉也。）其荣，唇也；（口为脾之官，故荣于唇。唇谓四际白
色之处，非赤色也。）其主，肝也。（按∶脾土畏肝木。）肾之合，骨也；（水性流湿，精气亦然，骨通精髓，
故合骨也。按∶肾为作强之官，骨为人身之干，又肾主精而藏于骨，故合骨也。）其荣，发也；（脑为髓海，
肾气主之，故外荣发也。）其主，脾也。（按∶肾水畏脾土。）
是故多食咸，则脉凝泣而变色；（心合脉，其荣色。咸益肾，胜于心。心不胜，故脉凝泣而颜色变易也。）
多食苦，则皮槁而毛拔；（肺合皮，其荣毛。苦益心，胜于肺。肺不胜，故皮枯槁而毛拔去也。）多食辛，则
筋急而爪枯；（肝合筋，其荣爪。辛益肺，胜于肝。肝不胜，故筋急而爪干枯也。）多食酸，则肉胝 而唇
揭；（脾合肉，其荣唇。酸益肝，胜于脾。脾不胜，故肉胝 而唇皮揭举也。按∶胝音支， 音皱。）多食甘，
则骨痛而发落。（肾合骨，其荣发。甘益脾，胜于肾。肾不胜，故骨痛而发堕落。）此五味之所伤也。
故心欲苦，肺欲辛，肝欲酸，脾欲甘，肾欲咸，（按∶至真要大论曰∶“五味入口，各归所喜。”惟其喜
之，是以欲之也。）此五味之所合也。
五脏之气，故色见青如草兹者死，（按，兹，滋也，言如草初生之滋润也。）黄如枳实者死，（色青黄也。）
黑如 者死，（ 谓 煤也。按∶ 音苔。）赤如 血者死，（ 血谓败恶凝聚之血，赤黑也。按∶ ，芳杯切。）
白如枯骨者死，（白而枯槁，如干骨也。）此五色之见死也。青如翠羽者生，赤如鸡冠者生，黄如蟹腹者生，
白如豕膏者生，黑如鸟羽者生，此五色之见生也。（按，同一色也，前何以死？后何以生？得神则生，失神则
死也。）生于心，如以缟裹朱；生于肺，如以缟裹红；生于肝，如以缟裹绀；生于脾，如以缟裹栝蒌实；生
于肾，如以缟裹紫。（缟，白色。绀，薄青色。）此五脏所生之外荣也。（按∶此特形容人之生色而已，未可
泥于字句之间也。）
色味当五脏，白当肺辛，赤当心苦，青当肝酸，黄当脾甘，黑当肾咸。（各当其应而为色味也。）故白当皮，
赤当脉，青当筋，黄当肉，黑当骨。（按，当犹属也。）
诸脉者皆属于目，（按∶心为君主之官，庶司百职皆所统帅，故其应于脉也，周流一身，循环上下，亦若
目之为体，合五脏六腑之精以为用，故云皆属于目也。）诸髓者皆属于脑，（脑为髓海故。）诸筋者皆属于节，
（按，节者，骨之接合处也。筋虽络骨，而骨无
节则不能系联而屈伸不便也。）诸血者皆属于心，（按∶心生血故。诸气者皆属于肺，按∶肺生气故。此四
肢八溪之朝夕也。按∶四肢犹言四体，盖兼脏腑经络而言，非单指手足也。肉之小会为溪，八溪者犹言出入之
道路，言人之五脏为气血筋骨脉络出入之道路，循环上下，若朝明夕晦之无间断也。）
故人卧血归于肝，（肝藏血，心行之，人动则血运于诸经，人静则血归于肝脏。何也？肝主血海故也。）
肝受血而能视，（言其用也。）足受血而能步，（按∶血盛乃能随气而动。）掌受血而能握，指受血而能摄。
（按∶人之运动虽属于气，而能使之运动而有力者全赖于血。故握摄气也，而能握能摄则血也。）
卧出而风吹之，血凝于肤者为痹，（谓 痹也。按∶ 音顽。）凝于脉者为泣，（泣谓血行不利。按∶泣
读作涩。）凝于足者为厥。（谓足逆冷也。）此三者，血行而不得反其空，故为痹厥也。（空者血流之道，大
经隧也。按∶三者并根卧出风吹言。）
人有大谷十二分，（大经所会，谓之大谷。十二分者，十二经脉之部分。）小溪三百五十四名，少十二俞，
（小络所会，谓之小溪。然以三百六十五小络言之者，除十二俞外，则当三百五十三。经言三百五十四，传写
误以三为四也。按∶俞，别本、元起，太素并作关。）此皆卫气之所留止，邪气之所客也，（按∶卫为水谷之
悍气。卫气者，昼日行于阳，夜行于阴。邪气中人，必根据卫气为出入。是大谷小溪，为卫气留止之所，即为邪
气出入之所也。客解已见前。）针石缘而去之。（按∶缘，因也。因邪客于何所，而用针石以攻去其病也。注
以为夤缘随脉而行，似未确。）
诊病之始，五决为纪。五决谓以五脏之脉决生死之纲纪也。欲知其始，先建其母。（建，立也。母谓应时
之王气也。先
立应时之王气，而后乃求邪正之气也。）所谓五决者，五脉也。（五脏脉也。）是以头痛巅疾，下虚上实，
过在足少阴、巨阳。（……按∶头痛巅疾，是为上实。然其实也，似乎外感风邪，而岂知由于下虚之所致，
故归原于肾与膀胱，盖惟下虚，故上实也。通评虚实论曰∶“邪气盛则实。”精气夺则虚。是以善治者，
不治标而治本也。）徇蒙招尤，目冥耳聋，下实上虚，过在足少阳厥阴。（……按∶徇蒙招尤四字义，王注与
新校正解俱未确。余谓当别是一病，或字有脱误，不得以其下有目冥句而即以目病为解，阙疑可也。目冥耳
聋，上虚病也，虽似乎虚而非虚也，下实故也。肝胆二经相火寄焉，冲逆而上，故令冥聋。或曰∶经但言下实，
而子何以知其为火也？曰∶冥聋之病，若非是火，则为精血亏损之候，是上下俱虚矣。今经言下实者，盖谓
冥聋之病，不尽是虚，宜于肝胆求之，不可一于补肾也。然则何以治之？抑而泻之是矣。）腹满 胀，支膈
胁，下厥上冒，过在足太阴、阳明。（按∶满，饱闷也， 胀，则内外急迫矣。腹中如是，渐令 胁之间，支
撑膈塞，其气逆上，令人昏冒者，皆脾胃之病。虚补实泻，令中气条达则善矣。 ，腋上。胁，两肋也。）
咳嗽上气，病在胸中，过在手阳明、太阴。（按∶王本厥在胸中，甲乙经厥作病，今改从之。盖既云上气，不
必更言厥矣。咳者有声无痰，嗽者有声有痰，咳嗽则气必上。肺病必咳嗽者，肺主诸气故也。然止治其太阴是
矣，而并治其阳明何也？疏其腑而脏自通也。）心烦头痛，病在膈中，过在手巨阳、少阴。（……按∶心主火，
心病必烦，火上炎则头痛。膈中者心所主治，故云病在膈中也。治此之法，泻心不已，更利小肠是矣。按∶诊
病之法，但取五脏五腑之脉，而不及手少阳三焦、厥阴心包络者，何也？五脏之脉，专配五行，其为病也，
确有指名。若夫三焦统括一身，包络辅佐心君，而总职在乎相火，游行无定，寄附各经。伯之缺而不言，或者
其为是欤。）
凡相五色，……面黄目青，面黄目赤，面黄目白，
面黄目黑者，皆不死也。（凡色见黄，皆为有胃气，故不死也。）面青目赤，面赤目白，面青目黑，面黑目白，
面赤目青，皆死也。（无黄色而皆死者，以无胃气也。五脏以胃气为本，故无胃气皆曰死也。）
【校勘说明】新校正指出：按此篇名为《五脏生成》而非《五脏生成论》，是因为本篇直接记载五脏生成的情况，而没有问答讨论的言辞，所以不称“论”。后文凡是不称“论”的，都仿照这个体例。
心脏与脉相合；（火气躁动，脉象整齐一致，心脏对应火，所以与脉相合。）其荣华表现在面色上；（按：新校正说：“王冰注解说赤色是面部的荣华，理解不通。大抵显露在面部的颜色，都是心的荣华，难道专指赤色吗？”）其制约者是肾。（按：所谓“主”，是被仆役所畏惧的对象，心火畏惧肾水，所以以肾为主/制约者。）
肺脏与皮相合；（金气坚定，皮肤也如此，肺脏对应金，所以与皮相合。）其荣华表现在毛发上；（毛发依附于皮肤，所以外在表现为荣。）其制约者是心。（按：肺金畏惧心火。）
肝脏与筋相合；（木性曲直，筋体也如此，肝脏对应木，所以与筋相合。）其荣华表现在爪甲上；（爪甲是筋的余气，所以外在表现为荣。）其制约者是肺。（按：肝木畏惧肺金。）
脾脏与肉相合；（土性柔和浓厚，肉体也如此，脾脏对应土，所以与肉相合。）其荣华表现在口唇上；（口是脾的外窍，所以荣华表现于唇。这里的唇指的是四周白色的边缘部分，不是红色的部分。）其制约者是肝。（按：脾土畏惧肝木。）
肾脏与骨相合；（水性流动湿润，精气也如此，骨骼连通精髓，所以与骨相合。按：肾是作强之官，骨骼是人体的主干，又肾主精而藏于骨中，所以与骨相合。）其荣华表现在头发上；（脑为髓海，由肾气主宰，所以外在表现为头发的荣润。）其制约者是脾。（按：肾水畏惧脾土。）
因此，多吃咸味食物，则血脉凝滞不畅而改变颜色；（心合于脉，其荣华在面色。咸味补益肾，克制心。心不胜任，所以血脉凝滞而颜色改变。）多吃苦味食物，则皮肤枯槁而毛发脱落；（肺合于皮，其荣华在毛。苦味补益心，克制肺。肺不胜任，所以皮肤枯槁而毛发拔除。）多吃辛味食物，则筋脉拘急而爪甲干枯；（肝合于筋，其荣华在爪。辛味补益肺，克制肝。肝不胜任，所以筋脉拘急而爪甲干枯。）多吃酸味食物，则肌肉生茧且嘴唇翻揭；（脾合于肉，其荣华在唇。酸味补益肝，克制脾。脾不胜任，所以肌肉生茧且唇皮翻起。按：胝音zhī，䐜音zhòu。）多吃甘味食物，则骨骼疼痛而头发脱落。（肾合于骨，其荣华在发。甘味补益脾，克制肾。肾不胜任，所以骨骼疼痛而头发堕落。）这就是五味过度所导致的伤害。
所以，心喜欢苦味，肺喜欢辛味，肝喜欢酸味，脾喜欢甘味，肾喜欢咸味，（按：《至真要大论》说：“五味入口，各归其所喜。”正因为它们喜好，所以才产生欲望。）这就是五味与五脏相合的道理。
五脏之气显现于面色，如果青色像死草那样枯暗的会死，（按：兹，通滋，意思是像草初生时的滋润色泽的反面，即枯暗无泽。）黄色像枳实那样青黄的会死，黑色像煤炭那样黑而无光的会死，（ 谓煤也。按： 音tái。）红色像凝血那样紫黑的会死，（ 血指败坏凝聚的血，呈赤黑色。按： ，芳杯切。）白色像枯骨那样干枯的会死，（白而枯槁，像干骨头一样。）这是五色显现出死征的情况。如果青色像翠鸟羽毛那样鲜亮的能活，红色像鸡冠那样红润的能活，黄色像蟹腹那样黄润的能活，白色像猪油那样洁白的能活，黑色像乌鸦羽毛那样黑亮的能活，这是五色显现出生机的情况。（按：同样是某种颜色，前面为什么是死？后面为什么是生？得神则生，失神则死。）
心生的生机之色，像用白绢包裹朱砂；肺生的生机之色，像用白绢包裹红颜色；肝生的生机之色，像用白绢包裹深青色；脾生的生机之色，像用白绢包裹瓜蒌实；肾生的生机之色，像用白绢包裹紫色。（缟，白色。绀，薄青色。）这是五脏所生之外在荣华的表现。（按：这仅仅是形容人的生机之色罢了，不可拘泥于字句之间。）
颜色与味道应当对应五脏，白色对应肺和辛味，红色对应心和苦味，青色对应肝和酸味，黄色对应脾和甘味，黑色对应肾和咸味。（各自对应相应的脏腑而为色味。）所以白色对应皮，红色对应脉，青色对应筋，黄色对应肉，黑色对应骨。（按：当，犹属也，意为归属。）
所有的脉都归属于目，（按：心是君主之官，各种职能都由它统帅，所以它应于脉，周流一身，循环上下，也像眼睛作为形体，汇聚五脏六腑的精气来发挥作用，所以说都归属于目。）所有的髓都归属于脑，（脑为髓海的原因。）所有的筋都归属于节，（按：节，是骨头连接的地方。筋虽然络属骨骼，但如果没有关节，就不能联系并使屈伸不便。）所有的血都归属于心，（按：心生成血的原因。）所有的气都归属于肺，（按：肺生成气的原因。）这是四肢八溪早晚（气血运行）的情况。按：四肢犹言四体，大概兼指脏腑经络而言，不单指手足。肉的细小聚会处叫溪，八溪犹言出入的道路，说人的五脏是气血筋骨脉络出入的道路，循环上下，像早晨天亮晚上天黑一样没有间断。
所以人躺下睡觉时，血液回归肝脏，（肝藏血，心推动血液运行，人活动时血液运行于各条经脉，人安静时血液回归肝脏。为什么呢？因为肝主血海的原因。）肝得到血液滋养就能视物，（说的是肝的功能。）脚得到血液滋养就能行走，（按：血旺盛才能随着气而动。）手掌得到血液滋养就能握持，手指得到血液滋养就能摄取。（按：人的运动虽然属于气，但能使运动有力全赖于血。所以握持摄取是气的功能，但能实现握持摄取靠的是血。）
睡醒后受风吹，血液凝结在皮肤的就形成痹证，（谓顽痹。按： 音wán。）凝结在脉中的就形成涩滞，（泣指血行不利。按：泣读作sè。）凝结在足部的就形成厥证。（谓足部逆冷。）这三者，是因为血液运行而不能返回其空窍（通道），所以形成痹证和厥证。（空者，是血液运行的道路，即大经隧。按：这三者都根源于睡醒后受风吹这一前提。）
人体有大谷十二处分，（大经脉所会合之处，称为大谷。十二分，指十二经脉的部分。）小溪三百五十四名，少十二个俞穴，（小络脉所会合，称为小溪。然而以三百六十五条小络脉来说，除去十二个俞穴外，应该是三百五十三。经文说三百五十四，是传写错误，把三写成了四。按：俞，别本、元起本、《太素》都写作关。）这些都是卫气停留止息的地方，也是邪气客居的地方，（按：卫是饮食水谷产生的悍气。卫气，白天行于阳分，夜晚行于阴分。邪气侵入人体，必然依据卫气作为出入的途径。是大谷和小溪，作为卫气停留的地方，也就是邪气出入的地方。客的解释已见前文。）可以用针石顺着病所去除邪气。（按：缘，因也。根据邪气客居在何处，而用针石攻去疾病。注释认为是沿着脉络随行，似乎不准确。）
诊断疾病的开始，以五脏脉决断生死为纲纪。五决是指通过五脏的脉象来决定生死纲纪的方法。想要知道疾病的起始，先确立其根本。（建，立也。母指应时的旺气。先确立应时的旺气，然后才探求邪正之气。）所谓的五决，就是五脏的脉。（五脏的脉象。）
所以头痛头顶疾痛，属于下虚上实，病变在足少阴肾经和足太阳膀胱经。（……按：头痛巅疾，这是上实。然而其实证，看似外感风邪，但哪里知道是由于下虚导致的，所以根源归于肾与膀胱，因为只有下虚，才会导致上实。《通评虚实论》说：“邪气盛则实。”精气亏损则虚。所以善于治疗的人，不治标而治本。）头晕眼花摇动，眼睛失明耳聋，属于下实上虚，病变在足少阳胆经和足厥阴肝经。（……按：徇蒙招尤这四个字的含义，王冰注和新校正的解释都不确切。我认为应当是另一种病，或者文字有脱漏错误，不能因为有下面的“目冥”一句就把目病作为解释，存疑即可。目盲耳聋，是上虚的病，看似虚而非虚，是因为下实。肝胆二经寄居相火，冲逆而上，所以导致失明耳聋。有人说：经文只说下实，你怎么知道是火呢？我说：失明耳聋的病，如果不是火，就是精血亏损的症状，那就是上下都虚了。现在经文说下实，大概是说失明耳聋的病，不全是虚，应当在肝胆方面寻求，不能一味补肾。那么怎么治疗呢？抑制并泻除它就对了。）腹部胀满，胁肋支撑膈塞，下部厥冷上部昏冒，病变在足太阴脾经和足阳明胃经。（按：满，饱闷也， 胀，则是内外急迫了。腹中这样，逐渐让腋上胁肋之间，支撑膈塞，气逆向上，让人昏冒的，都是脾胃的病。虚则补，实则泻，使中气条达就好了。 ，腋上。胁，两肋。）咳嗽气逆，病在胸中，病变在手阳明大肠经和手太阴肺经。（按：王本“厥”在胸中，《甲乙经》“厥”作“病”，现在改正依从它。既然说了气逆，不必再说厥了。咳是有声无痰，嗽是有声有痰，咳嗽则气必上逆。肺病必有咳嗽，因为肺主诸气的原因。然而只治疗太阴就可以了，为什么还要同时治疗阳明呢？疏通其腑，脏自然通畅。）心烦头痛，病在膈中，病变在手太阳小肠经和手少阴心经。（……按：心主火，心病必烦，火上炎则头痛。膈中是心所主治的地方，所以说病在膈中。治疗此法，泻心不止，更要利小便。按：诊断疾病的方法，只取五脏五腑的脉，而不涉及手少阳三焦、厥阴心包络，为什么呢？五脏的脉，专门配属五行，其发病，确有指名。至于三焦统括一身，心包络辅助心君，总职在于相火，游行不定，寄附在各条经脉。伯高省略而不说，或许就是因为这个原因吧。）
凡是观察五色，……面色黄，目睛青，面色黄，目睛赤，面色黄，目睛白，面色黄，目睛黑的，都不会死。（凡是面色见到黄色，都是有胃气，所以不死。）面色青，目睛赤，面色赤，目睛白，面色青，目睛黑，面色黑，目睛白，面色赤，目睛青，都会死。（没有黄色而都死的，是因为没有胃气。五脏以胃气为本，所以没有胃气都叫死。）
[Correction Note] The New Correction states: Regarding this chapter titled "Generation of the Five Zang Organs" instead of "Discussion on the Generation of the Five Zang Organs," it is because this chapter directly records the matters of the generation of the five Zang organs, without any dialogue or discussion. Therefore, it is not called a "Discussion." All subsequent chapters that do not use the term "Discussion" follow this convention.
The Heart corresponds to the Mai (Vessels/Pulse) (Fire energy is restless, and the pulse is uniform; the Heart corresponds to Fire, hence it corresponds to the Vessels). Its flourishing aspect manifests in the complexion (According to the New Correction: "Wang Bing's commentary stating that red color is the flourishing aspect of the face is incorrect. Generally, any color appearing on the face is the flourishing aspect of the Heart, not just red.") Its controlling organ is the Shen (Kidney) (According to: 'Master' implies what the servant fears; Heart Fire fears Kidney Water, thus the Kidney is the controller/master).
The Lung corresponds to the Pi (Skin) (Metal energy is firm, and the skin is likewise; the Lung corresponds to Metal, hence it corresponds to the Skin). Its flourishing aspect manifests in the Mao (Hair) (Hair attaches to the skin, thus manifesting externally as flourishing). Its controlling organ is the Xin (Heart) (According to: Lung Metal fears Heart Fire).
The Liver corresponds to the Jin (Tendons) (Wood nature is flexible and straight, and the tendons are likewise; the Liver corresponds to Wood, hence it corresponds to the Tendons). Its flourishing aspect manifests in the Zhao (Nails) (Nails are the surplus of the tendons, thus manifesting externally as flourishing). Its controlling organ is the Fei (Lung) (According to: Liver Wood fears Lung Metal).
The Spleen corresponds to the Rou (Muscles/Flesh) (Earth nature is soft and thick, and the flesh is likewise; the Spleen corresponds to Earth, hence it corresponds to the Muscles). Its flourishing aspect manifests in the Chun (Lips) (The mouth is the orifice of the Spleen, thus flourishing at the lips. Here, 'lips' refers to the white edges, not the red part). Its controlling organ is the Gan (Liver) (According to: Spleen Earth fears Liver Wood).
The Kidney corresponds to the Gu (Bones) (Water nature flows and moistens, and the essence is likewise; bones connect to the marrow, hence it corresponds to the Bones. According to: The Kidney is the official of strength, bones are the pillars of the body, and the Kidney governs essence stored in the bones, hence it corresponds to the Bones). Its flourishing aspect manifests in the Fa (Hair) (The brain is the sea of marrow, governed by Kidney Qi, thus manifesting externally as hair flourishing). Its controlling organ is the Pi (Spleen) (According to: Kidney Water fears Spleen Earth).
Therefore, excessive consumption of salty flavor causes the Mai (Vessels) to become stagnant and changes the color (The Heart corresponds to vessels, its flourishing aspect is color. Salty flavor benefits the Kidney and overcomes the Heart. Since the Heart cannot overcome, the vessels stagnate and the color changes). Excessive consumption of bitter flavor causes the Pi (Skin) to wither and Mao (Hair) to fall out (The Lung corresponds to skin, its flourishing aspect is hair. Bitter flavor benefits the Heart and overcomes the Lung. Since the Lung cannot overcome, the skin withers and hair falls). Excessive consumption of pungent flavor causes Jin (Tendons) to become tight and Zhao (Nails) to wither (The Liver corresponds to tendons, its flourishing aspect is nails. Pungent flavor benefits the Lung and overcomes the Liver. Since the Liver cannot overcome, tendons tighten and nails wither). Excessive consumption of sour flavor causes Rou (Muscles) to develop calluses and Chun (Lips) to peel (The Spleen corresponds to muscles, its flourishing aspect is lips. Sour flavor benefits the Liver and overcomes the Spleen. Since the Spleen cannot overcome, muscles develop calluses and lip skin peels. Note: Zhi sounds like 'zhi', Chen sounds like 'zhou'). Excessive consumption of sweet flavor causes Gu (Bones) to ache and Fa (Hair) to fall out (The Kidney corresponds to bones, its flourishing aspect is hair. Sweet flavor benefits the Spleen and overcomes the Kidney. Since the Kidney cannot overcome, bones ache and hair falls). This is the injury caused by the five flavors.
Thus, the Heart desires bitter flavor, the Lung desires pungent flavor, the Liver desires sour flavor, the Spleen desires sweet flavor, and the Kidney desires salty flavor (According to: The Treatise on the Great Truth and Necessity says, "When five flavors enter the mouth, each returns to its preference." Because they prefer them, they desire them.) This is the harmony of the five flavors.
Regarding the Qi of the five Zang organs manifesting in colors: If the green color appears like dead grass, death occurs (Note: Zi means moist/lush; here it implies the opposite, i.e., dull and lifeless like dead grass). If the yellow color appears like the fruit of the Trichosanthes kirilowii root (Zhi Shi), death occurs (Yellowish-green color). If the black color appears like coal, death occurs (Note: Mei means coal. Note: Tai sounds like 'tai'). If the red color appears like coagulated blood, death occurs (Coagulated blood refers to bad, clotted blood, which is dark red/black. Note: Fang cuts at 'fang'). If the white color appears like dry bones, death occurs (White and withered, like dry bone). These are the signs of death seen in the five colors. If the green color appears like the feather of a kingfisher, life is sustained. If the red color appears like the comb of a rooster, life is sustained. If the yellow color appears like the belly of a crab, life is sustained. If the white color appears like the fat of a pig, life is sustained. If the black color appears like the feather of a crow, life is sustained. These are the signs of life seen in the five colors (Note: Although the same color, why is the former death and the latter life? Gaining Shen [Spirit] leads to life, losing Shen leads to death.)
Life generated in the Heart appears like white silk wrapping cinnabar. Life generated in the Lung appears like white silk wrapping red. Life generated in the Liver appears like white silk wrapping deep cyan. Life generated in the Spleen appears like white silk wrapping Trichosanthes fruit. Life generated in the Kidney appears like white silk wrapping purple. (Gao is white. Gan is pale cyan.) This is the external flourishing manifestation of the five Zang organs (Note: This merely describes the vibrant colors of life; one should not be pedantic about the literal wording).
Colors and flavors should correspond to the five Zang organs: White corresponds to the Lung and pungent flavor; Red corresponds to the Heart and bitter flavor; Green corresponds to the Liver and sour flavor; Yellow corresponds to the Spleen and sweet flavor; Black corresponds to the Kidney and salty flavor (Each corresponds to its respective organ for color and flavor). Thus, White corresponds to the Skin; Red corresponds to the Vessels; Green corresponds to the Tendons; Yellow corresponds to the Muscles; Black corresponds to the Bones (Note: Dang means belongs to).
All Mai (Vessels) belong to the Eyes (Note: The Heart is the sovereign official, commanding all functions. Thus, its correspondence to vessels circulates through the whole body, up and down, similar to how the eyes function by integrating the essence of the five Zang and six Fu organs, hence it is said they all belong to the eyes). All Sui (Marrow) belong to the Brain (Because the brain is the sea of marrow). All Jin (Tendons) belong to the Joints (Note: Joints are the connection points of bones. Although tendons attach to bones, without joints, they cannot connect and allow flexion and extension). All Xue (Blood) belong to the Heart (Because the Heart generates blood). All Qi belong to the Lung (Because the Lung generates Qi). This describes the daily circulation of the four limbs and eight streams. Note: Four limbs refer to the four bodies, encompassing Zang-Fu and meridians, not just hands and feet. Small gatherings of flesh are called streams. Eight streams refer to pathways of entry and exit. It means the five Zang organs are the pathways for the entry and exit of Qi, Blood, Jin, Gu, Mai, and Luo, circulating up and down without interruption, like day turning to night.
Therefore, when a person lies down to sleep, Blood returns to the Liver (The Liver stores Blood, the Heart moves it. When active, Blood circulates in the meridians; when quiet, Blood returns to the Liver. Why? Because the Liver governs the Sea of Blood). The Liver receiving Blood enables vision (This describes its function). The feet receiving Blood enable walking (Note: Only when Blood is abundant can it move with Qi). The palms receiving Blood enable grasping. The fingers receiving Blood enable holding/pinching (Note: Human movement is governed by Qi, but the power to move relies entirely on Blood. Grasping and holding are functions of Qi, but the ability to grasp and hold depends on Blood).
After waking, if exposed to wind, Blood coagulating in the skin causes Bi Syndrome (Paralysis/Numbness. Note: Wan sounds like 'wan'). Coagulating in the vessels causes Se (Stagnation/Obstruction) (Se refers to poor blood flow. Note: Qi reads as 'se'). Coagulating in the feet causes Jue Syndrome (Cold reversal of the feet). These three conditions occur because Blood circulation cannot return to its Kong (Orifices/Vessels), thus causing Bi and Jue syndromes. (Kong refers to the pathways of blood flow, i.e., major meridians. Note: These three stem from the premise of exposure to wind after waking.)
The human body has twelve Da Gu (Great Valleys) (Convergences of major meridians, called Great Valleys. Twelve divisions refer to the twelve meridian segments). There are 354 Xiao Xi (Small Streams), excluding twelve Shu points (Convergences of minor collaterals, called Small Streams. However, considering 365 minor collaterals, excluding twelve Shu points leaves 353. The text says 354, indicating a transcription error where three was written as four. Note: Shu, in other editions, Yuan Qi edition, and Ta Su, is written as Guan). These are places where Wei Qi (Defensive Qi) stays and stops, and also where Xie Qi (Evil Qi) resides (Note: Wei Qi is the fierce Qi derived from food and drink. Wei Qi travels in Yang during the day and Yin at night. When Evil Qi invades, it must use Wei Qi as a pathway for entry and exit. Thus, Great Valleys and Small Streams are places where Wei Qi stays, and consequently, where Evil Qi enters and exits. The explanation of 'Ke' [reside] is found earlier). Needle and stone therapies can remove the pathogen along these pathways (Note: Yuan means according to. Based on where the pathogen resides, needle and stone are used to attack and remove the disease. The commentary suggesting it follows the meridians seems inaccurate).
The beginning of diagnosing disease lies in the Wu Jue (Five Decisions). Wu Jue refers to using the pulses of the five Zang organs to determine the principles of life and death. To know the beginning, one must first establish the Mu (Mother/Root) (Jian means establish. Mu refers to the Wang Qi [Prosperous Qi] corresponding to the season. First establish the seasonal prosperous Qi, then seek the pathogenic and righteous Qi). The so-called Wu Jue refers to the five pulses (Pulses of the five Zang organs).
Therefore, headache and cranial disorders, characterized by deficiency below and excess above, involve the Foot Shaoyin (Kidney) and Foot Taiyang (Bladder) meridians. (...Note: Headache and cranial disorders indicate excess above. However, this excess seems like external wind-pathogen invasion, but it is actually caused by deficiency below. Thus, the root is attributed to the Kidney and Bladder. Only due to deficiency below does excess above arise. The Treatise on Comprehensive Evaluation of Deficiency and Excess states: "Exuberance of pathogenic Qi constitutes Excess. Depletion of essential Qi constitutes Deficiency." Therefore, skilled practitioners treat the root, not the branch.) Dizziness, visual disturbance, and tremors, accompanied by blindness and deafness, characterized by excess below and deficiency above, involve the Foot Shaoyang (Gallbladder) and Foot Jueyin (Liver) meridians. (...Note: The meaning of 'Xun Meng Zhao You' is not accurately explained by Wang Bing or the New Correction. I believe it refers to a different condition, or there are textual errors. One should not interpret it solely as eye disease because of the following phrase 'blindness'. It is best to leave it as a doubt. Blindness and deafness are symptoms of deficiency above, yet they appear non-deficient due to excess below. The Gallbladder and Liver meridians house Ministerial Fire, which rushes upward, causing blindness and deafness. Some ask: The text only mentions excess below, how do you know it is fire? I say: If blindness and deafness were not due to fire, they would be signs of essence and blood depletion, implying deficiency both above and below. Now that the text mentions excess below, it implies that blindness and deafness are not purely deficiency, and one should look to the Liver and Gallbladder, rather than solely tonifying the Kidney. How to treat it? Suppress and drain it.) Abdominal fullness and distension, obstruction in the chest and hypochondrium, cold reversal below and confusion above, involve the Foot Taiyin (Spleen) and Foot Yangming (Stomach) meridians. (Note: Man means bloated/stuffy. Chen Zhang means internal and external tension. Such abdominal conditions gradually cause obstruction in the hypochondrium, blocking the diaphragm, with rebellious Qi causing confusion. These are diseases of the Spleen and Stomach. Tonify deficiency, drain excess, and ensure the middle Qi flows smoothly. , refers to above the armpit. Xie refers to the hypochondrium.) Cough and rebellious Qi, with pathology in the chest, involve the Hand Yangming (Large Intestine) and Hand Taiyin (Lung) meridians. (Note: Wang Ben has 'Jue' in the chest, while Jia Yi Jing has 'Bing' [Disease]. We now adopt 'Bing'. Since rebellious Qi is mentioned, 'Jue' is redundant. Ke [cough] is sound without phlegm; Sou [phlegmatic cough] is sound with phlegm. Cough involves rebellious Qi. Lung diseases necessarily involve cough because the Lung governs all Qi. Why treat both Taiyin and Yangming? By unblocking the Fu organ, the Zang organ naturally clears.) Heart vexation and headache, with pathology in the Diaphragm region, involve the Hand Taiyang (Small Intestine) and Hand Shaoyin (Heart) meridians. (...Note: The Heart governs Fire. Heart disease necessarily causes vexation; Fire flaming upward causes headache. The Diaphragm region is governed by the Heart, hence pathology is in the Diaphragm. Treatment method: Drain the Heart, and if ineffective, promote urination via the Small Intestine. Note: Diagnostic methods only take the pulses of the five Zang and five Fu organs, excluding the Hand Shaoyang Sanjiao and Jueyin Pericardium. Why? The five Zang pulses specifically correspond to the Five Elements, and their diseases have specific names. In contrast, the Sanjiao encompasses the whole body, and the Pericardium assists the Heart Sovereign. Their general function lies in Ministerial Fire, traveling不定ly and attaching to various meridians. Bo Gao omitted them, perhaps for this reason.)
In observing the five colors... If the face is yellow and the eyes are green, yellow face with red eyes, yellow face with white eyes, or yellow face with black eyes, none will die (Any face showing yellow indicates the presence of Wei Qi [Stomach Qi], hence no death). If the face is green with red eyes, red face with white eyes, green face with black eyes, black face with white eyes, or red face with green eyes, all will die (Those dying without yellow lack Wei Qi. The five Zang are rooted in Wei Qi; thus, lacking Wei Qi results in death.)