典藏书目

(Generation is abundant in plants, therefore the five flavors all transform according to Wood.) Dao generates Wisdom. (Note: Dao is the general term for all principles, encompassing everything, not just wisdom. Saying it generates wisdom is merely using the image of Wood's sprouting and growth as a metaphor.) Xuan generates Spirit. (Within the profound obscurity, Spirit resides.) Spirit manifests as Wind in Heaven, (Wind moves outward and far, penetrating everywhere, truly demonstrating that spiritual transformation can achieve such effects.) as Wood on Earth, as Tendons in the body, (Tendons bind and connect to generate strength.) as the Liver among the Zang organs, as Green in color, as Jue (Wood) in pitch, (Jue refers to the sound of Wood, harmonious and straight.) as Shu (Calling out) in vocalization, (Referring to shouting.) as Grasping in movement, (Note: Gathering the palm and curling the fingers is called grasping. The Liver governs tendons; their function is utilized here. When people are angry, they clench their fists to strike, which is exactly this.) as the Eyes in orifices, as Sour in flavor, as Anger in emotion. (Note: Wood qi emerges in Spring, vigorous and unstoppable, hence the name "Anger".)

Anger injures the Liver, (Although Anger is the emotion, excessive anger causes self-injury.) Grief overcomes Anger; (Note: When essence and qi merge into the Lung, Grief arises. Grief makes Metal qi strong and Wood qi diminish.) Wind injures Tendons, (Excessive Wind causes tendon spasms.) Dryness overcomes Wind; (Dryness belongs to Metal qi, thus overcoming Wood qi.) Sour injures Tendons, (Overconsumption damages them.) Pungent overcomes Sour. (Pungent [Metal] flavor overcomes Sour [Wood] flavor.)

The South generates Heat, Heat generates Fire, Fire generates Bitter, (The *Hongfan* states: "Flaming upward produces Bitter.") Bitter generates the Heart, the Heart generates Blood, (Note: Blood is produced by the Heart, so the Heart is the organ of Blood.) Blood generates the Spleen, (Note: This follows the principle of Fire generating Earth. In *Tai Su*, "Blood" is written as "Mai/Vessels".) The Heart governs the Tongue. (The Heart distinguishes right from wrong, and the Tongue is used for speech, thus governing the Tongue.)

It manifests as Heat in Heaven, as Fire on Earth, as Vessels in the body, (Vessels circulate Ying and Wei Qi and nourish Blood.) as the Heart among the Zang organs, as Red in color, (Symbolizing the color of Fire.) as Zhi (Fire) in pitch, (Zhi is the sound of Fire, harmonious and beautiful.) as Xiao (Laughter) in vocalization, (Laughter is the sound of joy.) as You (Worry) in variation, (Note: Worry is the emotion of the Lung. Why would the Heart worry? Yang Shangshan said: "The Lung governs Autumn, so Worry is proper; the Heart governs Summer, yet it variably generates Worry." Essentially, the Heart is good at distinguishing bitterness and joy. If the Heart feels bitter, Worry arises from within.) as the Tongue in orifices, (Note: The Tongue has two functions: one is to distinguish the five flavors, the other is to coordinate sounds. Internally, its root connects to the Heart; the Tongue is the sprout of the Heart. Thus, when Heart Fire is prosperous, the Tongue becomes red; when Fire is extremely intense, the Tongue becomes scorched. In a healthy person, with Fire descending and Water ascending, the Tongue is naturally moist and slippery. If there were no orifice, how could it internally communicate Heart fluids and externally distinguish flavors and sounds? Wang Bing first said the Tongue is not an orifice, then said searching for its orifice contradicts the meaning. This is a forced explanation and shows a lack of investigation. The word "Qiao" means hole. Originally, Wang Bing might have thought that since other orifices have visible holes and the Tongue seems not to, it isn't one. But observe the Tongue: fine as needle hairs, with fluid flowing like a spring—is this not a hole? Large holes are Qiao, small holes are also Qiao. Who says the Tongue is not an orifice? Furthermore, the *Jingui Zhenyan Lun* states: "Southern Red color enters through the Heart, opening at the Ears." Yet here it says the orifice is the Tongue, implying the Heart has two orifices. Although, the Kidney also has two orifices. The *Jingui Zhenyan Lun* states: "Northern Black color enters through the Kidney, opening at the two Yin orifices." Among the Five Zang, three have one orifice, but why do only the Heart and Kidney have two? The Heart is Fire, a Yang (Male/Mu) organ; the Kidney is Water, a Yin (Female/Pin) organ. Water and Fire are the righteous Qi of Heaven and Earth, the subtle use of Yin and Yang, the source of Qi and Blood, and the key to life and death. Their importance is great, hence these two organs alone bear the names Mu and Pin. Their functions are extensive, so the Heart and Kidney have additional connecting orifices. Fire nature flares upward, its Qi communicates upward, so the primary orifice is the Tongue, and the secondary orifice is the Ear. Water nature moistens downward, its Qi reaches from top to bottom, so the upper orifice is the Ear, and the lower orifices are the two Yin. Divided, they show the form of Water and Fire ascending and descending; combined, they reveal the wonder of Yin and Yang mutually rooting. Thus, the Kidney opens at the Ear, and the Heart also opens at the Ear. The Ear is where Heart and Kidney communicate, and where Water and Fire meet. Students must examine this carefully. The commentary stating the Tongue is not an orifice is incorrect, and failing to mention that Heart and Kidney each have two orifices, and that Heart and Kidney share the Ear as an orifice, is truly a defect. Therefore, I offer this speculative interpretation.) As Bitter in flavor, (Note: Bitter originates from Scorched, Scorched from Fire.) as Joy in emotion. (Joy is harmony and happiness.)

Joy injures the Heart, (Note: Joy is obtaining what one loves. Extreme joy generates sorrow; joy itself can be a pathology, let alone others.) Fear overcomes Joy; (Note: When the Heart is terrified, one feels uneasy.) Heat injures Qi, (Note: Excessive Heat causes Qi to float and leak outward. The commentary focusing only on panting is biased.) Cold overcomes Heat; (Cold is Water Qi, thus overcoming Fire/Heat.)

Bitter injures Qi, (Due to Fire generating Earth. Note: The New Correction states: Examining the principle of injury in this chapter, there are three examples: East says Wind injures Tendons, Sour injures Tendons; Central says Dampness injures Flesh, Sweet injures Flesh. These are self-injury. South says Heat injures Qi, Bitter injures Qi; North says Cold injures Blood, Salty injures Blood. These injure what they overcome. West says Heat injures Skin and Hair, which is being injured by what overcomes it. Pungent injures Skin and Hair, which is also self-injury. The injuries differ by direction thus. *Tai Su* claims all are self-injury, which is unclear.) Salty overcomes Bitter. (Salty is Water flavor, thus overcoming Fire/Bitter.)

The Center generates Dampness, (The meaning of *I Ching* says: "Yang presses upon Yin from above, Yin solidifies it, then steams to become Rain." This clarifies that Dampness is born from the solidifying Yin Qi.) Dampness generates Earth, (Yang Shangshan said: "In the sixth month, four Yang and two Yin combine to form Dampness, steaming and rotting all things to create Earth.") Earth generates Sweet, (The *Hongfan* states: "Planting and harvesting produce Sweet.") Sweet generates the Spleen, (Note: "Generate" here implies "benefit." The Spleen likes Sweet, so Sweet benefits the Spleen.) The Spleen generates Flesh, (Note: The Spleen governs transportation and transformation. A strong Spleen digests food and builds muscle. People who eat well have plump flesh.) Flesh generates the Lung, (Note: The Yin-Yang books state "Earth generates Metal.") The Spleen governs the Mouth. (Note: Food and drink enter the mouth and are transformed by the Spleen; internal and external correspond.)

It manifests as Dampness in Heaven, (Note: Earth's dampness descends from Heaven.) as Earth on the ground, as Flesh in the body, (Note: The body having flesh is like the earth having soil.) as the Spleen among the Zang organs, as Yellow in color, (The color of Earth.) as Gong (Earth) in pitch, (Gong is the sound of Earth, broad and harmonious.) as Ge (Singing) in vocalization, (Note: Singing arises from joy. People sing when happy and sigh when sad. The commentary mistaking singing for sighing is wrong.) as Yue (Hiccups/Coughing fit) in variation, (Note: Yang Shangshan said: "Yue is Qi rebellion." This is what Danxi called hiccuping. Yue is pronounced yi-jue qie.) as the Mouth in orifices, as Sweet in flavor, as Pensiveness in emotion. (Note: Pensiveness considers up, down, left, and right without limit, because the Spleen resides in the Central Palace.)

Pensiveness injures the Spleen, Anger overcomes Pensiveness; (Anger stops thinking.) Dampness injures Flesh, (The Spleen governs flesh and dislikes Dampness; thus, excess Dampness injures flesh.) Wind overcomes Dampness; (Wind is Wood Qi, thus overcoming Earth/Dampness.) Sweet injures Flesh, Sour overcomes Sweet. (Sour is Wood flavor, thus overcoming Earth/Sweet.)

The West generates Dryness, (Heavenly Qi is urgent, thus generating Dryness.) Dryness generates Metal, Metal generates Pungent, (Note: The *Hongfan* states: "Changing and transforming produces Pungent.") Pungent generates the Lung, the Lung generates Skin and Hair, (Note: Skin and hair defend the whole body, receiving the firm and strong Qi of Metal.) Skin and Hair generate the Kidney, (Note: The Yin-Yang books state "Metal generates Water.") The Lung governs the Nose. (The Lung stores Qi, and the Nose breathes.)

It manifests as Dryness in Heaven, (Note: Autumn wind is strong.) as Metal on the ground, as Skin and Hair in the body, (Enclosing and hiding the skin and pores to resist evil.) as the Lung among the Zang organs, as White in color, as Shang (Metal) in pitch, (Note: Shang is the sound of Metal, light and forceful.) as Ku (Crying) in vocalization, (Note: One cries in sorrow, symbolizing肃杀/severity.) as Ke (Cough) in variation, (Note: The Lung coughs when injured by evil.) as the Nose in orifices, as Pungent in flavor, as Sorrow in emotion. (Note: The *Xuanming Wuqi Pian* states that when essence and Qi merge into the Lung, Sadness arises, whereas here it says Sorrow. Sorrow is anxiety/worry, an urgent emotion; Sadness is grief/pain, a tragic emotion. However, extreme Sadness leads to Sorrow, and extreme Sorrow leads to Sadness. They share the same emotion, so both are the emotions of the Lung.)

Sorrow injures the Lung, (Note: Those who suffer much sorrow are harmed especially in the Lung.) Joy overcomes Sorrow; (Note: The feelings of sadness and sorrow are resolved by Joy.) Heat injures Skin and Hair, (Note: Prolonged Heat dries the skin and withers hair, also due to Fire overcoming Metal.) Cold overcomes Heat; (Note: Fire fears Water.) Pungent injures Skin and Hair, (Excess causes damage.) Bitter overcomes Pungent. (Bitter is Fire flavor, thus overcoming Metal/Pungent.)

The North generates Cold, (Yin Qi condenses and chills, thus generating Cold.) Cold generates Water, Water generates Salty, (Note: The *Hongfan* states: "Moistening downward produces Salty.") Salty generates the Kidney, (Note: The Kidney likes Salty, thus benefiting the person.) The Kidney generates Marrow, (Note: The Kidney governs bones; Marrow fills the bones.) Marrow generates the Liver, (The Yin-Yang books state: "Water generates Wood.") The Kidney governs the Ears.

It manifests as Cold in Heaven, as Water on the ground, as Bones in the body, (Straight and upright trunks used to stand.) as the Kidney among the Zang organs, as Black in color, (Symbolizing the color of Water.) as Yu (Water) in pitch, (Yu is the sound of Water, deep and profound.) as Shen (Groaning) in vocalization, (Note: Groaning is the sound of pain.) as Li (Shivering) in variation, (Li refers to shivering/trembling, occurring in extreme cold and great fear.) as the Ears in orifices, as Salty in flavor, as Fear in emotion. (Fear is used to express dread and aversion.)

Fear injures the Kidney, (Unending fear internally affects the Kidney, thus causing injury.) Pensiveness overcomes Fear; (Deep and far-reaching thought allows one to see the source of events.) Cold injures Blood, (Cold causes Blood to coagulate.) Dryness overcomes Cold, (Note: Dryness belongs to Heat transformation. Cold comes from Water. Water originally overcomes Fire, so why does Dryness overcome Cold? However, if Cold is excessive, Qi is not warm and Blood becomes diseased. One must use Pungent-Warm flavors to heat the stagnant Cold, thereby transforming Yin-condensed Qi into Yang-harmonious Qi.) Salty injures Blood, (Eating Salty causes thirst, indicating Blood injury.) Sweet overcomes Salty. (Sweet is Earth flavor, thus overcoming Water/Salty.)

Therefore it is said: Heaven and Earth are the upper and lower positions of all things; (Note: Speaking of covering and bearing.) Yin and Yang are the male and female partners of Blood and Qi; (Note: Speaking of pairing. Separately, Blood is Yin, Qi is Yang; together, Blood cannot move without Yang, and Qi scatters without Yin. Just as men cannot exist without women, and women without men. If one speaks only of distributing Yin and Yang separately, it misses the intent.) Left and Right are the pathways of Yin and Yang; (Note: Yang Shangshan said: "Yin Qi moves Right, Yang Qi moves Left." Speaking of positional division. In the *Tianyuan Ji Lun*, this can be spoken of as Left and Right intermediate Qi.) Water and Fire are the omens/signs of Yin and Yang; (Note: Water is the sign of Yin, Fire is the sign of Yang. Omens precede signs, speaking of manifestation.) Yin and Yang are the capable beginnings of all things. (Note: Things are numbered in thousands, all rooted in Yin and Yang. They are the beginning of all things, the capability of Yin and Yang, hence "Capable Beginning," speaking of continuity. Note: *Tianyuan Ji Da Lun* is similar to this, but lacks the phrase "Yin and Yang are the male and female partners of Blood and Qi," and replaces "Yin and Yang are the capable beginnings of all things" with "Metal and Wood are the end and beginning of generation and completion.")

Therefore it is said: Yin inside is the guardian of Yang; Yang outside is the servant of Yin. (Yin is still, thus guarding Yang; Yang is active, thus serving Yin.) The Emperor asked: How to model oneself after Yin and Yang? Qibo answered: Yang excess leads to body heat, closed pores, rough breathing, difficulty lying flat or sitting up, no sweat but fever, dry teeth, vexation and grievance, abdominal fullness leading to death. It can endure Winter but not Summer. (Yang excess allows enduring Winter; extreme heat prevents enduring Summer.) Yin excess leads to body coldness and sweating, constant chilliness, frequent shivering and cold, cold leading to cold extremities (Jue), Jue leading to abdominal fullness and death. It can endure Summer but not Winter. (Yin excess allows enduring Summer; extreme cold prevents enduring Winter. Note: This generally discusses the major aspects of Yin/Yang excess. Why does abdominal fullness lead to death in both cases? In Yang excess, sweating is indicated. If pores are closed and no sweat occurs, reaching abdominal fullness means Fire is fierce inside, Yang is extreme and hyperactive. In Yin excess, warming is indicated. If the body is cold with cold extremities, reaching abdominal fullness means Yin-Cold congeals and Qi fails to transform. How can it not die? 'Neng' (can/endure) is read as 'Nai' (tolerate). It means encountering a time of mutual assistance, recovery is still possible. 'Chuan cu' (rough breathing) is Qi stagnating internally due to Heat, unable to vent, causing rapid breathing. 'Fu yang' (lying flat/sitting up) is restlessness in sitting or lying. 'Fan yuan' (vexation/grievance) is extreme Heat causing vexation, as if suppressed and crying out. 'Qing' is cool. 'Li' is shivering. 'Jue' is cold extremities with Qi about to fail. The commentary defining Jue as rebellious Qi is wrong.) This is the variation of Yin and Yang alternating in victory, the form and capacity of disease. (Note: Xing Neng, referring to condition/state.)

The Emperor asked: How to regulate these two? (Note: "These two" refers to Yin/Yang excess. Asking how to treat such cases. The question is ordinary; the commentary is too rigid.) Qibo answered: Knowing the Seven Damages and Eight Benefits allows regulation of these two. Not knowing how to use this leads to the stages of premature aging. (Note: Sexual intercourse between man and woman must occur after Tian Gui arrives. Women's Tian Gui begins at age 14 (2x7). If one indulges immediately, true Essence will eventually be exhausted; this is called Seven Damages. Men's Tian Gui begins at age 16 (2x8). If one conserves True Yuan, spirit and vitality naturally become strong; this is called Eight Benefits. If one removes damage and seeks benefit, Yin and Yang will harmonize, avoiding excess. 'Yong' (use) means practice. The commentary interpreting it as sexual activity is wrong. It means not practicing this Way leads to premature death.) At forty, Yin Qi naturally halves, and daily activities decline. At fifty, the body feels heavy, and ears and eyes lose clarity. At sixty, impotence occurs, Qi greatly declines, the nine orifices become obstructed, deficiency below and excess above, with tears and mucus flowing. (Note: A Jiazi cycle is 60 years. Lifespans vary; the strong exceed, the weak fall short. Reaching sixty is considered normal. After forty, aging gradually sets in. In these sixty years, days of strength occupy only half. Moreover, some weaken before forty, which is truly frightening.) Therefore it is said: Knowing this brings strength; not knowing brings old age. Thus, although originating from the same source, their names/appearances differ. (...Note: Humans must know this, but may not fully know it, hence same constitution but different forms.)

Therefore, the Sage engages in non-action, delights in tranquility, and fulfills desires and will within the preservation of emptiness. Thus, lifespan is infinite, ending with Heaven and Earth. This is the Sage's method of cultivating the body. (The Sage does not let useless harm useful, nor harm nature to follow nature. Thus, lifespan is long, ending with Heaven and Earth.)

Heaven is deficient in the Northwest, so the Northwest is Yin, and people's right ear and eye are less clear than the left. Earth is incomplete in the Southeast, so the Southeast is Yang, and people's left hand and foot are weaker than the right. The Emperor asked: Why is this so? Qibo answered: The East is Yang. Yang's essence merges upward. Merging upward makes the upper part bright and the lower part deficient, thus making ears and eyes clear but hands and feet inconvenient. The West is Yin. Yin's essence merges downward. Merging downward makes the lower part abundant and the upper part deficient, thus making ears and eyes unclear but hands and feet convenient. Therefore, if both are affected by evil, in the upper part the right side is worse; in the lower part, the left side is worse. This is where Heaven and Earth's Yin and Yang are not complete, so evil resides there. (...The correspondence of Yin and Yang to Heaven and Earth is like water in a vessel. If the vessel is round, the water is round; if curved, the water is curved. Human Qi and Blood are the same. Wherever there is deficiency, evil Qi stays. Note: Even Heaven and Earth's Yin and Yang are not complete, how can human organs be perfect? Where evil gathers, Qi is definitely deficient. This is natural law. Only those skilled in health preservation prevent trouble before it happens, making it difficult for evil to enter, as described below.)

Only the Virtuous Man matches Heaven above to nourish the head, imitates Earth below to nourish the feet, and follows human affairs in the middle to nourish the Five Zang. (Note: Although evil attacks deficiency, there is no gap for it to enter.)

Heavenly Qi connects with the Lung, (Located high. Note: Heavenly Qi is light and clear, floating upward. The Lung is the canopy of the Zang organs, governs Qi, and distributes it to the Zang. Like Heaven looking down from above, it connects with Heavenly Qi.) Earthly Qi connects with the Pharynx, (Note: Earth is Yin and governs flavors. The Pharynx is the pathway for food and drink. Thus, when Yin-Blood is insufficient, the pharynx becomes stiff and swallowing is difficult. The commentary saying "next down" is confused.) Wind Qi connects with the Liver, (Wind generates Wood.) Thunder Qi connects with the Heart, (Resembling Fire having sound. Note: When Heavenly Heat is stagnant, it erupts as Thunder. The Heart stores Fire, which dissipates as Heat.) Grain Qi connects with the Spleen, (Grain is empty, the Spleen receives it. Note: The commentary is correct, but the Stomach primarily receives, while the Spleen primarily transforms. This must be distinguished. The Spleen and Stomach are connected. If the Spleen cannot transform, the receiver [Stomach] will surely become full and overflow. Thus, the Stomach cannot take on the role of transformation, but the Spleen can indeed take on the name of reception.) Rain Qi connects with the Kidney. (The Kidney governs Water. Note: The above discusses the connections of the Five Zang, assigned separately. Below summarizes the structural similarities of the Six Fu and Nine Orifices by analogy. The commentary mixes them without distinction.)

The Six Meridians are like rivers, (Note: Six Meridians refer to the Six Fu organs. Flowing without stop is called a river. The function of the Six Fu is to transform waste and transport flavors in and out, governing drainage without storage, like rivers flowing without cease. The commentary only says flowing without stop, not knowing whether Six Meridians refer to Zang or Fu.) The Intestines and Stomach are like the sea, (Note: Human food passes from Stomach to Intestines. Whatever enters returns here, just as the sea is vast and contains everything.) The Nine Orifices are the channels where water Qi pours out. (Note: Seven orifices receive, two Yin orifices excrete. Collectively, they are the portals for the circulation of Zang-Fu Jin Ye fluids. The character "Qi" is suspected to be a typo for "Qi/Vessel". However, interpreting it as Qi also works. The Qi of Zang-Fu must reach the exterior through the nine orifices. If Qi does not flow, water cannot exit. Once the Qi of the nine orifices flows, the fluids of Zang-Fu pour out accordingly.)

Using Heaven and Earth to represent Yin and Yang: The Sweat of Yang is named after the Rain of Heaven and Earth; (Human sweat excreted on the skin is the emission of Yang Qi. Taking analogy from between Heaven and Earth, cloud rising and rain falling are similar, hence this naming.) The Qi of Yang is named after the Swift Wind of Heaven and Earth. (Yang Qi disperses, swift winds fly, thus corresponding. The old classics lacked the characters "of two", added here following previous patterns.) Sudden Qi resembles Thunder, (Note: Thunder rises from the earth, breaking through extreme stagnation. In a healthy person, Qi resides in the Dantian. When ill, there may be spasms, dizziness/fainting, or wild shouting/panting, sudden and extraordinary, just as Thunder erupts from the earth.) Rebellious Qi resembles Yang. (...Note: