通篇文义，约分三段∶前段泛泛而已；中段言人身之阴阳，分发天地；末段言人之五脏上应五行，配合五方、五
音、五味等项，皆一定不易之理，为医宗纲领，故以金匮真言命篇，诚重之也。
黄帝问曰∶天有八风，经有五风，何谓？（按∶经谓人之经络。）岐伯对曰∶八风发邪以为经，风触五脏，
邪气发病。（按∶八风，八方之风，四正四维也。病之初起多由于风，风所自来，不外八方，风既中人，则人
之经络皆风为之，由是因经入脏，而大小之病起矣。）东风生于春，病在肝，俞在颈项；（春气发荣于万物之
上，故俞在颈项，历忌甲乙曰不治颈也。）南风生于夏，病在心，俞在胸胁；（心少阴脉，循胸出胁故也。）
西风生于秋，病在肺，俞在肩背；（肺处上焦，背为胸府，肩背相次故也。）北风生于冬，病在肾，俞在腰股；
（腰为肾府，股接次之，以气相
连，故兼言也。）中央为土，病在脾，俞在脊。（……以脊应土，言居中也。）故春善病鼽衄，（按∶人之虚
实不同，邪之所中亦异，善病云者，皆大略之言耳，未可据以为实也。鼽音求。）仲夏善病胸胁，长夏善病洞
泄寒中，秋善病风疟，（以凉折暑，乃为是病。）冬善病痹厥。（血象于水，寒则水凝，以气薄流，故为痹厥。）
故冬不按跷，春不鼽衄，春不病颈项，仲夏不病胸胁，长夏不病洞泄寒中，秋不病风疟，冬不病痹厥。（按∶谓
按摩，跷如跷捷者之举动手足，是所谓导引也。按∶导引之术，本以却病延年，而行之于冬，反令四时生病何
也？盖冬时阳气潜藏，宜静不宜动，动则气不密而易病。不按跷即终年不病者，岐伯特甚言之，以见冬宜安静
以养阳，不可烦扰以动气也。否则凡人之病，何时不有，岂尽按跷之所致。盖欲导引之家知所戒慎，不得妄动
以致病也。）夫精者，身之本也。故藏于精者，春不病温。（此正谓冬不按跷，则精气伏藏，阳不妄升，故春
无温病。按∶言春而夏秋冬之无病可类推矣。）
夏暑汗不出者，秋成风疟。（……按∶疟病之义不外乎此，但二句与上下文不合，必错简缀集之言也，宜
别作一段读。）
故曰∶阴中有阴，阳中有阳。平旦至日中，天之阳，阳中之阳也；日中至黄昏，天之阳，阳中之阴也；（阳气
主昼，故平旦至黄昏皆为天之阳，而中复有阴阳之殊也。）合夜至鸡鸣，天之阴，阴中之阴也；鸡鸣至平旦，天
之阴，阴中之阳也。（鸡鸣阳气未出，故曰天之阴。平旦阳气已升，故曰阴中之阳。）故人亦应之。夫言人之
阴阳，则外为阳，内为阴。言人身之阴阳，则背为阳，腹为阴。言人身之脏腑中阴阳，则脏者为阴，腑者为阳。
（脏谓五神脏，腑谓六化
腑。）肝、心、脾、肺、肾五脏皆为阴，胆、胃、大肠、小肠、膀胱、三焦六腑皆为阳。（灵枢曰∶“三焦者，
上合于手心主。”又曰∶“足三焦者，太阳之别名也。”正理论曰∶“三焦者，有名无形，上合于手心主，下合
于右肾，主谒道诸气，名为使者也。”）故背为阳，阳中之阳，心也；（位处上焦，以阳居阳。灵枢经曰∶“心为
牡脏。”）背为阳，阳中之阴，肺也；位处上焦，以阴居阳。灵枢经曰∶“肺为牝脏。”腹为阴，阴中之阴，肾也；（
位处下焦，以阴居阴。灵枢经曰∶“肾为牝脏。”）腹为阴，阴中之阳，肝也；（位处中焦，以阳居阴，亦为
牡脏。）腹为阴，阴中之至阴，脾也。（位处中焦，以太阴居阴，故谓之至阴，亦谓牝脏。）此皆阴阳、表里、
内外、雌雄相输应也，故以应天之阴阳也。（按∶人之五脏，心肺居于上，肝肾居于下，脾土处乎中，皆以所居
之位配合阴阳，故古以一身为小天地。）
帝曰∶五脏应四时，各有收受乎？岐伯曰∶有。东方青色，入通于肝，开窍于目，藏精于肝，（按∶五脏
各有精，肝外应木，是以木之精藏于肝，余同。）其病发惊骇。（象木动摇也。按∶新校正言此句与余方不同，
疑为衍文。然余方各有故病在某一句，而此单言发惊骇一项，未尽肝之为病，乃脱误，非衍文也。）其味酸，
其类草木，其畜鸡，易曰∶“HT 为鸡。”其谷麦，（本草曰∶“麦为五谷之长。”按∶五常政大论云“其畜犬”
“其谷麻”，与此不同。）其应四时，上为岁星，（木之精气，上为岁星，十二年一周天。）是以春气在头也。（按∶
春阳气浮，在上故也。新校正云∶“详东方言春气在头，不言故病在头，余方言故病在某，不言某气在某者，
互文也。”此说是矣。）其音角，（木声也。）其数八，（木生数三，成数八。洪范曰∶“三曰木。”）是以
知病之在筋也。（按∶肝主筋
也。）其臭臊。（凡气因木变则为臊。）南方赤色，入通于心，开窍于耳，藏精于心，（火精之气，其神神，
舌为心之官，当言于舌，舌用非窍，故云耳也。缪刺论，手少阴之络会于耳中，义取此也。）故病在五脏。（以
夏气在脏也。）其味苦，其类火，（性炎上而燔灼。）其畜羊，（以羊为畜，言其未也，以土同王，故通而言
之。按∶五常政大论言“其畜马”，与此不同。）其谷黍，（黍色赤。）其应四时，上为荧惑星，（七百四十
日一周天。）是以知病之在脉也。（按∶血气之精，注而为脉，心生血也。注误矣。）其音征，（火声也。）
其数七，火生数二，成数七。洪范曰∶“二曰火。”其臭焦。凡气因火变则为焦。中央黄色，入通于脾，
开窍于口，藏精于脾，（脾为化谷，口主迎粮，故开窍于口。）故病在舌本。（脾脉上连于舌本，故病气居之。）
其味甘，其类土，（性安静而化造。按∶化造二字未妥，宜云土性安静而养万物。）其畜牛，（土王四季，故
畜取丑牛，又以牛色黄也。）其谷稷，（色黄而味甘。）其应四时，上为镇星，（二十八年一周天。）是以
知病之在肉也。（按∶土者地之肉也，伤在土故病在肉。）其音宫，（土声也。）其数五，（土数五。洪范
曰∶“五曰土。”）其臭香。（凡气因土变则为香。）西方白色，入通于肺，开窍于鼻，藏精于肺，（肺藏
气，鼻通息，故开窍于鼻。）故病在背。（以肺在胸中，背为胸中之府也。）其味辛，其类金，（性音声而
坚劲。）其畜马，（取干也。易曰∶“干为马。”）其谷稻，（稻坚白。）其应四时，上为太白星，（三百六
十五日一周天。）是以知病之在皮毛也。（按∶皮毛者肺之合，肺病以从其合也。注云金之坚密类皮毛，恐未是。）
其音商，其数九，（金生数四，成数九。洪范曰∶“四曰金。”其臭腥。凡气因金变则为腥膻之气。）北方
黑色，入通于肾，开窍于二阴，藏精于肾，（阴泄注，故开窍于二阴。）故病在溪。（溪，肉之小会也。）
其味咸，其类水，（性润下而渗灌。）其畜彘，其谷豆，按，注言豆黑色也，误矣。今豆色不止于黑，盖以
其味浓而益肾也。稽叔夜曰∶“豆令人重。”其应四时，上为辰星，（三百六十五日一周天。）是以知病之
在骨也。肾主幽暗，骨体内藏，以类相同，故病居骨。其音羽，其数六，水生数一，成数六。洪范曰∶“一
曰水。”其臭腐。（凡气因水变则为腐臭之气。）故善为脉者，谨察五脏六腑，一逆一从，阴阳表里雌雄之纪，
藏之心意，合心于精，非其人勿教，非其真勿授，是谓得道。
纵观全篇文义，大致可分为三段：前段泛泛而谈；中段论述人身之阴阳，分别对应天地；末段阐述人之五脏上应五行，配合五方、五音、五味等，这些都是确定不变的道理，是医学的纲领，因此以“金匮真言”命名此篇，足见其重视程度。
黄帝问道：天有八风，人有五风，这是什么意思？（按：经指人的经络。）岐伯回答说：八方之风引发邪气侵袭经络，风邪触动五脏，邪气导致疾病发生。（按：八风指东、南、西、北、东南、西南、东北、西北八个方向的风。疾病初起多由风邪引起，风之所来，不出八方。风邪侵入人体，则人的经络皆受风邪影响，由此经由经络传入脏腑，于是大小疾病便产生了。）东风生于春季，病变在肝，输注部位在颈项；（春气使万物生长繁荣于上方，所以输注部位在颈项，历忌中甲乙日不宜治疗颈项疾病。）南风生于夏季，病变在心，输注部位在胸胁；（手少阴心经经脉，循行经过胸部出于胁部。）西风生于秋季，病变在肺，输注部位在肩背；（肺位于上焦，背部是胸部的府库，肩背相连，所以如此说。）北风生于冬季，病变在肾，输注部位在腰股；（腰部是肾脏的府库，大腿与腰部相接，因气机相连，所以一并提及。）中央属土，病变在脾，输注部位在脊柱。（……以脊柱对应土，是说它居于中央。）所以春季容易患鼻渊鼻衄（鼻塞流涕及鼻出血），（按：人的虚实情况不同，邪气侵犯的部位也各异，“善病”云云，都是大概的说法，不可据此当作确凿事实。鼽，音qiú。）仲夏容易患胸胁病，长夏容易患洞泄寒中证（腹泻不止且腹部寒冷），秋季容易患风疟（伴有发热的疟疾），（因凉气折损暑热，从而产生这种病。）冬季容易患痹厥证（肢体麻木疼痛及手足逆冷）。（血象应于水，寒冷则水凝滞，因气机薄弱流动不畅，所以出现痹厥。）所以冬季不施行按摩导引，春季就不会患鼻渊鼻衄，春季就不会患颈项病，仲夏就不会患胸胁病，长夏就不会患洞泄寒中证，秋季就不会患风疟，冬季就不会患痹厥。（按：这里说的按摩，跷如跷捷者那样举动手脚，这就是所谓的导引术。按：导引之术，本是用来祛除疾病、延长寿命的，如果在冬季施行，反而会导致四季生病，这是为什么呢？因为冬季阳气潜藏，宜静不宜动，动则气机不固密而易患病。不按跷即终年不生病，岐伯特意用极端的说法，是为了说明冬季宜安静以养护阳气，不可烦扰以扰动气机。否则，凡人的疾病，何时没有呢？难道全是按摩导引导致的吗？大概是希望从事导引的人知道戒慎，不要妄动以致生病。）精，是身体的根本。所以善于藏精的人，春季就不会患温病。（这正是说冬季不按跷，则精气伏藏，阳气不妄升，所以春季没有温病。按：说了春季，那么夏秋冬三季无病的情况可以类推了。）
夏季暑热汗不出的人，秋季会形成风疟。（……按：疟病的含义不外乎此，但这两句与上下文不合，必定是错简缀集的文字，应当另作一段阅读。）
所以说：阴中有阴，阳中有阳。从黎明到中午，是天的阳，阳中之阳；从中午到黄昏，是天的阳，阳中之阴；（阳气主昼，所以从黎明到黄昏都属于天的阳，而中间又分阴阳的不同。）从日落合夜到鸡鸣，是天的阴，阴中之阴；从鸡鸣到黎明，是天的阴，阴中之阳。（鸡鸣时阳气尚未出，所以叫天的阴。黎明时阳气已升，所以叫阴中之阳。）人也顺应这一规律。说到人的阴阳，则外为阳，内为阴。说到人身的阴阳，则背为阳，腹为阴。说到人身脏腑中的阴阳，则脏者为阴，腑者为阳。（脏指五神脏，腑指六化腑。）肝、心、脾、肺、肾五脏皆为阴，胆、胃、大肠、小肠、膀胱、三焦六腑皆为阳。（《灵枢》说：“三焦，上合于心包络。”又说：“足三焦，是太阳经的别名。”正理论说：“三焦，有名无形，上合于心包络，下合于右肾，主管诸气的通道，名为使者。”）所以背部为阳，阳中之阳，是心；（位置处于上焦，以阳居阳位。《灵枢经》说：“心为牡脏。”）背部为阳，阳中之阴，是肺；位置处于上焦，以阴居阳位。《灵枢经》说：“肺为牝脏。”腹部为阴，阴中之阴，是肾；（位置处于下焦，以阴居阴位。《灵枢经》说：“肾为牝脏。”）腹部为阴，阴中之阳，是肝；（位置处于中焦，以阳居阴位，也为牡脏。）腹部为阴，阴中之至阴，是脾。（位置处于中焦，以太阴居阴位，所以称为至阴，也称为牝脏。）这些都是阴阳、表里、内外、雌雄相互对应的关系，所以它们对应天的阴阳。
黄帝问：五脏对应四时，各有相应的收受事物吗？岐伯说：有。东方青色，内通于肝，开窍于目，精气藏于肝，（按：五脏各有精，肝外应木，所以木的精气藏于肝，其余同理。）其病发作惊骇。（像木动摇的样子。按：新校正说这句话与其他地方不同，怀疑是衍文。然而其他地方各有故病在某一句，而这里单言发作惊骇一项，未能尽述肝之为病，乃是脱漏错误，不是衍文。）其味酸，其类草木，其畜鸡，《易经》说：“巽为鸡。”其谷麦，（《本草》说：“麦为五谷之长。”按：《五常政大论》说“其畜犬”“其谷麻”，与此不同。）其应四时，上应岁星，（木的精气，上为岁星，十二年一周天。）所以春气在头部。（按：春阳气浮越，在上部，所以如此。新校正说：“详细看东方讲春气在头，不讲故病在头，其他方位讲故病在某处，不讲某气在某处的，是互文见义。”这个说法是对的。）其音角，（木声。）其数八，（木生数三，成数八。《洪范》说：“三曰木。”）所以知道病在筋。（按：肝主筋。）其臭臊。（凡是气因木变化则为臊味。）南方赤色，内通于心，开窍于耳，精气藏于心，（火精之气，其神为神，舌为心之官窍，应当说开窍于舌，但舌使用并非孔窍，所以说开窍于耳。《缪刺论》说，手少阴之络会于耳中，义理取于此。）所以病在五脏。（因夏气在脏。）其味苦，其类火，（性炎上而燔灼。）其畜羊，（以羊为畜，是说未土同旺，所以通而言之。按：《五常政大论》说“其畜马”，与此不同。）其谷黍，（黍色赤。）其应四时，上应荧惑星，（七百四十日一周天。）所以知道病在脉。（按：血气之精，注而为脉，心生血也。注字误矣。）其音徵，（火声。）其数七，火生数二，成数七。《洪范》说：“二曰火。”其臭焦。凡是气因火变化则为焦味。中央黄色，内通于脾，开窍于口，精气藏于脾，（脾负责运化谷物，口负责迎接粮食，所以开窍于口。）所以病在舌根。（脾脉上连于舌根，所以病气居于此处。）其味甘，其类土，（性安静而化育万物。按：“化造”二字不妥，宜说是土性安静而养育万物。）其畜牛，（土王于四季，所以畜取丑牛，又以牛色黄也。）其谷稷，（色黄而味甘。）其应四时，上应镇星，（二十八年一周天。）所以知道病在肉。（按：土是地之肉，伤在土所以病在肉。）其音宫，（土声。）其数五，（土数五。《洪范》说：“五曰土。”）其臭香。（凡是气因土变化则为香味。）西方白色，内通于肺，开窍于鼻，精气藏于肺，（肺藏气，鼻通呼吸，所以开窍于鼻。）所以病在背。（因肺在胸中，背部是胸中之府。）其味辛，其类金，（性音声而坚劲。）其畜马，（取乾卦之意。《易经》说：“乾为马。”）其谷稻，（稻坚白。）其应四时，上应太白星，（三百六十五日一周天。）所以知道病在皮毛。（按：皮毛者是肺之合，肺病从其合。注解说金之坚密类似皮毛，恐怕不对。）其音商，其数九，（金生数四，成数九。《洪范》说：“四曰金。”）其臭腥。凡是气因金变化则为腥膻之气。）北方黑色，内通于肾，开窍于前后二阴，精气藏于肾，（阴液排泄，所以开窍于二阴。）所以病在溪。（溪，是肌肉的小交会处。）其味咸，其类水，（性润下而渗灌。）其畜彘，其谷豆，按，注解说豆黑色，是错误的。现在豆色不止于黑，大概是因为其味浓而益肾。稽叔夜说：“豆令人重。”其应四时，上应辰星，（三百六十五日一周天。）所以知道病在骨。肾主幽暗，骨体内藏，以类相同，所以病居骨。其音羽，其数六，水生数一，成数六。《洪范》说：“一曰水。”其臭腐。（凡是气因水变化则为腐臭之气。）所以善于诊脉的人，谨慎地察验五脏六腑，顺逆从违，阴阳表里雌雄的纲纪，铭记于心意，契合于精微，不是合适的人不要教，不是真正的心法不要授，这叫做得道。
The meaning of the entire text can be roughly divided into three sections: the first section is general; the middle section discusses the Yin and Yang of the human body, distributing them to Heaven and Earth; the final section explains that the five Zang organs of humans correspond to the Five Elements above, coordinating with the Five Directions, Five Tones, Five Flavors, etc. These are all immutable principles and serve as the outline of medical science. Therefore, this chapter is named "Jinkui Zhenyan" (Golden Casket True Words), truly reflecting its importance.
Huangdi asked, "Heaven has eight winds, and the meridians have five winds. What does this mean?" (Note: Meridians refer to the Jing-Luo channels of the human body.) Qibo replied, "The eight winds generate pathogenic factors that affect the meridians. Wind touches the five Zang organs, and pathogenic Qi causes disease." (Note: The eight winds refer to the winds from the four cardinal directions and four intercardinal directions. Diseases often originate from wind at the beginning. The source of wind is none other than the eight directions. Once wind enters a person, the meridians become filled with wind. Consequently, through the meridians, it enters the Zang organs, giving rise to major and minor diseases.) East wind arises in Spring, causing disease in the Liver, with its Shu point located on the neck and nape; (Spring Qi promotes the flourishing of all things upwards, so the Shu point is on the nape; historical taboos state not to treat the nape on Jia and Yi days.) South wind arises in Summer, causing disease in the Heart, with its Shu point located on the chest and hypochondrium; (The Shaoyin channel of the Heart follows the chest and emerges at the hypochondrium.) West wind arises in Autumn, causing disease in the Lungs, with its Shu point located on the shoulders and back; (The Lungs are located in the Upper Jiao, and the back is the mansion of the chest, with shoulders and back being adjacent, hence stated together.) North wind arises in Winter, causing disease in the Kidneys, with its Shu point located on the waist and thighs; (The waist is the mansion of the Kidneys, and the thighs are connected next, linked by Qi, hence mentioned together.) The Center belongs to Earth, causing disease in the Spleen, with its Shu point located on the spine. (...The spine corresponds to Earth, indicating it resides in the center.) Therefore, in Spring, one is prone to Biu and Nu (rhinitis and epistaxis); (Note: People differ in deficiency and excess, and the sites of pathogenic invasion vary. "Prone to disease" is a general statement and should not be taken as absolute fact. Biu, pronounced qiu.) In mid-Summer, one is prone to chest and hypochondriac diseases; in Late Summer, one is prone to Dongxie Hanzhong (profuse diarrhea with cold in the middle); in Autumn, one is prone to Fengnie (wind-malaria); (Coolness counteracts summer heat, resulting in this disease.) In Winter, one is prone to Bi and Jue (bi-syndrome and cold extremities). (Blood corresponds to Water; cold causes water to congeal. Due to thin Qi flowing poorly, Bi and Jue occur.) Therefore, if one does not perform Anqiao (massage and stretching) in Winter, one will not suffer from Biu and Nu in Spring, nor neck and nape diseases in Spring, chest and hypochondriac diseases in mid-Summer, Dongxie Hanzhong in Late Summer, Fengnie in Autumn, or Bi and Jue in Winter. (Note: An refers to massage, Qiao refers to movements like lifting limbs swiftly, which is called Daoyin (guiding and pulling). Note: Daoyin techniques are originally for expelling disease and prolonging life. Why would practicing them in Winter cause diseases in the four seasons? Because in Winter, Yang Qi is hidden and stored; stillness is preferred over movement. Movement makes Qi insecure and prone to illness. Not doing Anqiao means staying healthy all year round. Qibo used extreme language to emphasize that Winter should be quiet to nourish Yang, avoiding disturbance that agitates Qi. Otherwise, do people not get sick at any time? Is it all caused by Anqiao? This is meant to warn practitioners of Daoyin to be cautious and not move recklessly to cause illness.) Essence (Jing) is the root of the body. Therefore, those who store Essence well will not suffer from Wenbing (warm diseases) in Spring. (This precisely means that not doing Anqiao in Winter allows Essence to hide and store, preventing Yang from rising recklessly, thus there are no warm diseases in Spring. Note: By stating Spring, the absence of disease in Summer, Autumn, and Winter can be inferred.)
If one does not sweat during Summer heat, Fengnie will form in Autumn. (...Note: The meaning of malaria lies herein, but these two sentences do not fit the context, likely being misplaced slips of bamboo slips collected together; they should be read as a separate paragraph.)
Thus it is said: There is Yin within Yin, and Yang within Yang. From dawn to noon, it is Heaven's Yang, Yang within Yang; from noon to dusk, it is Heaven's Yang, Yin within Yang; (Yang Qi governs the day, so from dawn to dusk is Heaven's Yang, yet within it, Yin and Yang differ.) From sunset to chicken-crowing, it is Heaven's Yin, Yin within Yin; from chicken-crowing to dawn, it is Heaven's Yin, Yang within Yin. (At chicken-crowing, Yang Qi has not yet emerged, hence Heaven's Yin. At dawn, Yang Qi has risen, hence Yang within Yin.) Humans also respond to this. Speaking of human Yin and Yang, the exterior is Yang, the interior is Yin. Speaking of the body's Yin and Yang, the back is Yang, the abdomen is Yin. Speaking of Yin and Yang within the Zang-Fu organs, the Zang organs are Yin, the Fu organs are Yang. (Zang refers to the Five Spirit Zang, Fu refers to the Six Transformation Fu.) The Liver, Heart, Spleen, Lungs, and Kidneys (Five Zang) are all Yin; the Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, and Sanjiao (Six Fu) are all Yang. ("Lingshu" says: 'Sanjiao connects upperly with the Pericardium.' Also: 'Foot Sanjiao is an alias of the Taiyang channel.' Zheng Lilun says: 'Sanjiao has name but no form, connects upperly with the Pericardium, lowerly with the right Kidney, governs the pathways of all Qi, named the Messenger.') Thus, the back is Yang, Yang within Yang is the Heart; (Located in the Upper Jiao, residing in Yang with Yang. "Lingshu Jing" says: 'Heart is a Male organ.') Back is Yang, Yin within Yang is the Lungs; Located in the Upper Jiao, residing in Yang with Yin. "Lingshu Jing" says: 'Lungs are a Female organ.' Abdomen is Yin, Yin within Yin is the Kidneys; (Located in the Lower Jiao, residing in Yin with Yin. "Lingshu Jing" says: 'Kidneys are a Female organ.') Abdomen is Yin, Yang within Yin is the Liver; (Located in the Middle Jiao, residing in Yin with Yang, also a Male organ.) Abdomen is Yin, Ultimate Yin within Yin is the Spleen. (Located in the Middle Jiao, residing in Yin with Taiyin, hence called Ultimate Yin, also a Female organ.) These are all mutually corresponding relationships of Yin-Yang, Interior-Exterior, Inside-Outside, and Male-Female, thus responding to the Yin-Yang of Heaven.
Di asked, "Do the five Zang organs correspond to the four seasons, each having specific correspondences?" Qibo said, "Yes." The East is Green, entering and connecting with the Liver, opening into the Eyes, storing Essence in the Liver, (Note: Each Zang stores Essence. Liver corresponds externally to Wood, so Wood's essence is stored in the Liver; others are similar.) its disease manifests as fright and horror. (Resembling wood trembling. Note: Xin Zhengjiao states this sentence differs from others, suspecting it as superfluous. However, other places mention specific old diseases in certain sentences, while here only 'manifesting fright' is mentioned, failing to fully describe Liver diseases, suggesting omission/error rather than superfluity.) Its flavor is Sour, its category is Wood and Plants, its animal is Chicken, I Ching says: 'Xun represents Chicken.' Its grain is Wheat, ("Bencao" says: 'Wheat is the chief of the five grains.' Note: "Wuchang Zhengda Lun" says 'its animal is Dog' and 'its grain is Hemp', differing here.) It responds to the four seasons, upperly corresponding to the Year Star (Suisui), (Wood's refined Qi forms the Year Star, completing a circuit of the sky every 12 years.) Hence Spring Qi is in the head. (Note: Spring Yang Qi floats upward, hence here. Xin Zhengjiao says: 'Detailed look at East speaking of Spring Qi in head without mentioning old disease in head, while other directions mention old disease in location without mentioning Qi in location, is mutual textual variation.' This view is correct.) Its tone is Jue, (Wood sound.) Its number is Eight, (Wood birth number is Three, completion number is Eight. "Hongfan" says: 'Three is Wood.') Hence we know disease is in the sinews. (Note: Liver governs sinews.) Its odor is Fishy (Sao). (Any Qi changing due to Wood becomes Sao.) The South is Red, entering and connecting with the Heart, opening into the Ears, storing Essence in the Heart, (Fire's refined Qi, its spirit is Shen. Tongue is the official organ of Heart, should say opens into tongue, but tongue usage is not an orifice, hence says ears. "Mici Lun" states Hand Shaoyin collateral meets in the ear, taking meaning from this.) Hence disease is in the five Zang organs. (Because Summer Qi is in the Zang.) Its flavor is Bitter, its category is Fire, (Nature flares upward and burns.) Its animal is Sheep, (Sheep as animal implies Wei Earth sharing prosperity, hence spoken generally. Note: "Wuchang Zhengda Lun" says 'its animal is Horse', differing here.) Its grain is Millet (Shu), (Shu is red.) It responds to the four seasons, upperly corresponding to the Mars Star (Yinghuo), (Completing a circuit every 740 days.) Hence we know disease is in the vessels. (Note: Refined Qi of blood and Qi flows into vessels; Heart generates blood. Zhu was erroneous.) Its tone is Zhi, (Fire sound.) Its number is Seven, Fire birth number is Two, completion number is Seven. "Hongfan" says: 'Two is Fire.' Its odor is Scorched. Any Qi changing due to Fire becomes Scorched. The Center is Yellow, entering and connecting with the Spleen, opening into the Mouth, storing Essence in the Spleen, (Spleen transforms grain, mouth receives food, hence opens into mouth.) Hence disease is at the root of the tongue. (Spleen channel connects upperly to the root of the tongue, hence disease Qi resides there.) Its flavor is Sweet, its category is Earth, (Nature is quiet and transforms/nourishes. Note: 'Huazao' is inappropriate, should say Earth nature is quiet and nourishes all things.) Its animal is Ox, (Earth prospers in four seasons, hence animal chosen is Chou Ox, also because ox is yellow.) Its grain is Ji, (Yellow color and sweet taste.) It responds to the four seasons, upperly corresponding to the Saturn Star (Zhenshui), (Completing a circuit every 28 years.) Hence we know disease is in the flesh. (Note: Earth is the flesh of the ground, injury to Earth results in disease in flesh.) Its tone is Gong, (Earth sound.) Its number is Five, (Earth number is Five. "Hongfan" says: 'Five is Earth.') Its odor is Fragrant. (Any Qi changing due to Earth becomes Fragrant.) The West is White, entering and connecting with the Lungs, opening into the Nose, storing Essence in the Lungs, (Lungs store Qi, nose breathes, hence opens into nose.) Hence disease is in the back. (Because Lungs are in the chest, back is the mansion of the chest.) Its flavor is Pungent, its category is Metal, (Nature produces sound and is firm/tough.) Its animal is Horse, (Taking Qian trigram. I Ching says: 'Qian represents Horse.') Its grain is Rice, (Rice is firm and white.) It responds to the four seasons, upperly corresponding to Venus (Taibai), (Completing a circuit every 365 days.) Hence we know disease is in the skin and hair. (Note: Skin and hair are the union of Lungs; Lung disease follows its union. Commentary says metal's firmness resembles skin/hair, likely incorrect.) Its tone is Shang, Its number is Nine, (Metal birth number is Four, completion number is Nine. "Hongfan" says: 'Four is Metal.') Its odor is Raw/Fishy (Xing). Any Qi changing due to Metal becomes Xing-Shan (fishy/muttony smell.) The North is Black, entering and connecting with the Kidneys, opening into the two yins (urethra and anus), storing Essence in the Kidneys, (Yin fluids excrete, hence opens into two yins.) Hence disease is in the Xi (muscle crevices). (Xi refers to small intersections of muscle.) Its flavor is Salty, its category is Water, (Nature moistens downward and infiltrates.) Its animal is Pig, Its grain is Beans. Note: Commentary says beans are black, which is wrong. Now beans are not only black, likely because their strong flavor benefits the Kidneys. Ji Shuyi said: 'Beans make one heavy.' It responds to the four seasons, upperly corresponding to Mercury (Chenxing), (Completing a circuit every 365 days.) Hence we know disease is in the bones. Kidneys govern darkness, bones are hidden inside, similarity in kind, hence disease resides in bones. Its tone is Yu, Its number is Six, Water birth number is One, completion number is Six. "Hongfan" says: 'One is Water.' Its odor is Putrid. (Any Qi changing due to Water becomes Putrid.) Therefore, those skilled in pulse diagnosis carefully observe the five Zang and six Fu organs, noting reversal and compliance, the records of Yin-Yang, Interior-Exterior, Male-Female, storing them in their intent, aligning their heart with precision. Do not teach unless the person is suitable; do not transmit unless it is the true method. This is called attaining the Dao.