肝脏应春阳。连枝胆共房。色青形象木。位列在东方。
四十一难曰。独肝有两叶。以何应也。然肝者。东方木也。木者春也。万物
之始生。其尚幼小。意无所亲。去太阴尚近。离太阳不远。犹有两心。故今
有两叶。亦应木叶也。四十二难曰。胆在肝之短叶间。重三两三铢。盛精
汁三合。故曰连枝胆共房也。又金匮真言曰。东方色青。入通于肝。
按阴阳应象大论云。东方生风。风生木。木生酸。酸生肝。肝生心。肝主目。
在天为元。在人为道。在地为化。化生五味。道生智。元生神。神在天为风。
在地为木。在体为筋。在脏为肝。在色为苍。在音为角。在声为呼。在变动
为握。在窍为目。在味为酸。在志为怒。怒伤肝。悲胜怒。风伤筋。燥胜风。酸
伤筋。辛胜酸。
按金匮真言论云。帝曰。五脏应四时。各有收受乎。岐伯曰。东方色青。入
通于肝。开窍于目。藏精于肝。其病发惊骇。其味酸。其类草木。其畜鸡。其
谷麦。其应四时。上为岁星。是以春气在头也。其音角。其数八。是以知病
之在筋也。其臭臊。
含血荣于目。牵筋爪运将。
肝藏血。开窍于目。目得血而能视。故曰含血荣于目。五脏生成篇云。肝
之合筋也。其荣爪也。故曰牵筋爪运将。
逆时生恚怒。顺候脉弦长。
逆时生恚怒。何为逆时。谓春脉当弦细而长。今反得浮涩而短。是为反
四时。肝在志为怒。故其人恚怒不休也。若诊得弦细而长。则为顺候矣。
或问曰。医者每云恼怒伤肝。然怒发于心。何以独伤肝也。予读楞严会
解而见其说焉。夫肝者木也。主血肺者金也。主气顽金不能克木。必待
心经之嗔火一发。则铸气成金。为斧为锯。而木斯克矣。今诀云。逆时生
恚怒者。是浮涩短之脉。见于肝部也。浮涩短。肺脉也。肺主气。肝部而见
肺脉。是为贼邪来侵。未有不伤者矣。
按玉机真藏论云。春脉何如而弦。岐伯曰。春木者。肝也。东方木也。万物
之所始生也。故其气来。 弱轻虚而滑。端直以长。故曰弦。又云真肝脉
至。中外急。如循刀刃。责责然。如按琴瑟弦。色青白不泽。毛折乃死。
按人镜经云。肝脉弦而长。肝合筋脉。循筋而行。持脉指法如十二菽之重。按
至筋而脉道如筝弦。相以为弦。次稍加力。脉道迢迢者为长。
泣下为之液。声呼是本乡。
四十九难曰。肾主液。入肝为泣。肺主声。入肝为呼。泣与呼。皆属于肝。故
曰是本乡。
味酸宜所纳。
宣明五气篇云。五味所入。酸入肝。
麻谷应随粮。
他本释谓麻字有误。当云麦谷。不知生气通天论。及金匮真言论。皆云
其谷麦。惟五常政大论曰。其谷麻。以其色苍故也。非脉诀之误。
实梦山林树。虚看细草芒。
淫邪发梦篇云。肝气胜则梦怒。逆气客于肝。则梦山林树木。洁古曰。甲
刚为木。故实梦山林树。乙柔为草。故虚看细草芒也。
按中岁经云。虚则梦化草茸茸。实则梦山林茂盛。
积因肥气得。杯覆胁隅傍。
五十六难曰。肝之积。名曰肥气。在左胁下如覆杯。有头足。久不愈。令人
发咳逆 疟。连岁不已。以季夏戊己日得之。何以言之。肺病传肝。肝当
传脾。脾季夏适旺。旺者不受邪。肝复欲还肺。肺不肯受。故留结为积。故
知肥气以季夏戊己日得之。
翠羽身将吉。颜同枯草殃。
五脏生成篇云。青如草兹者死。青如翠羽者生。言察病患之色青如翠
羽。谓青而明润也。故曰生。察病患之色。青如草兹。谓青而惨暗也。故曰
死。
四斤余四两。七叶两分行。
四十二难曰。肝重四斤四两。左三叶。右四叶。凡七叶。
肝脏对应春季的阳气。胆与肝相连，如同同处一室。其色为青，形象属木，方位位于东方。
《难经·四十一难》说：唯独肝脏有两片叶，这是为了呼应什么道理呢？回答说：肝属于东方的木行。木对应春季，是万物开始生长的时节，此时生命尚幼小，心意没有特定的亲附对象。它离太阴（肺/金）还近，离太阳（心/火）不远，因此还有两心（两片叶）。所以现在有两片叶，也顺应了木叶的形状。
《难经·四十二难》说：胆位于肝的短叶之间，重量为三两三铢，盛装精汁三合。所以说“连枝胆共房”。
又据《素问·金匮真言论》说：东方色青，内通于肝。
参照《素问·阴阳应象大论》所说：东方生风，风生木，木生酸，酸生肝。肝心生心（此处原文可能有误，通常逻辑为肝生心或五行相生，但依原文翻译），肝主目。在天为玄（元），在人为道，在地为化。化生五味，道生智，玄生神。神在天表现为风，在地表现为木，在人体表现为筋，在脏腑表现为肝，在五色表现为苍（青），在五音表现为角，在五声表现为呼，在变动表现为握，在九窍表现为目，在五味表现为酸，在五志表现为怒。怒伤肝，悲能胜怒；风伤筋，燥能胜风；酸伤筋，辛能胜酸。
参照《素问·金匮真言论》说：黄帝问：五脏对应四季，各有相应的收受吗？岐伯回答：东方色青，内通于肝，开窍于目，精气藏于肝。其病发作惊骇，其味酸，其类属草木，其畜为鸡，其谷为麦，其应四季之气，天上对应岁星。因此春气在头部。其音为角，其数为八。由此可知病在筋。其气味为臊。
血液含养于目，牵动筋爪以运动。
肝藏血，开窍于目，眼睛得到血的滋养才能视物，所以说“含血荣于目”。《素问·五脏生成篇》说：肝之合为筋，其华在爪。所以说“牵筋爪运将”。
逆时则产生愤怒，顺候则脉象弦长。
所谓“逆时生恚怒”，什么是逆时？是指春脉应当弦细而长，现在反而出现浮涩而短的脉象，这是违背四时规律。肝在志为怒，所以此人会愤怒不止。如果诊得脉象弦细而长，则是顺应的征候。
有人问：医生常说恼怒伤肝，然而怒气发于心，为什么唯独伤肝呢？我阅读《楞严经会解》后看到了这种说法。肝属木，主血；肺属金，主气。顽金不能直接克木，必须等待心经的嗔火一发，则将气铸造成金，成为斧锯，从而克制木。如今诀中说“逆时生恚怒”，是指浮涩短的脉象出现在肝部。浮涩短是肺脉，肺主气，肝部见到肺脉，这是贼邪来侵，没有不受伤的。
参照《素问·玉机真脏论》说：春脉如何才称为弦？岐伯说：春木对应肝，即东方木，是万物开始生长的地方。所以其气来时，弱轻虚而滑，端直以长，所以称为弦。又说：真肝脉至，中外急，像触摸刀刃一样，责责然，像按压琴瑟弦。面色青白无光泽，毛发枯折就会死亡。
参照《人镜经》说：肝脉弦而长。肝合于筋脉，循行于筋中。持脉指法如十二粒豆的重量，按至筋层，脉道像筝弦一样，以此定为弦。稍加力，脉道悠长为长。
流泪为其液，呼声是本乡。
《难经·四十九难》说：肾主液，入肝为泣（泪）；肺主声，入肝为呼。泣与呼，都属于肝，所以说“是本乡”。
味酸适宜被摄入。
《素问·宣明五气篇》说：五味所入，酸入肝。
麻、谷应随粮食。
其他版本解释认为“麻”字有误，应当是“麦谷”。不知《生气通天论》及《金匮真言论》都说“其谷麦”，只有《五常政大论》说“其谷麻”，是因为其色苍的缘故。并非《脉诀》之误。
实梦山林树木，虚看细草芒刺。
《素问·淫邪发梦篇》说：肝气胜则梦怒，逆气客于肝，则梦山林树木。洁古（张元素）说：甲刚为木，所以实梦山林树；乙柔为草，所以虚看细草芒。
参照《中岁经》（注：疑为《中藏经》或其他古籍异名，依原文保留）说：虚则梦化草茸茸，实则梦山林茂盛。
积聚因肥气所致，杯状覆盖在胁肋旁。
《难经·五十六难》说：肝之积，名叫肥气，在左胁下如倒扣的杯子，有头有足。久不愈，使人发生咳逆疟疾，连年不已。这是在季夏戊己日得的。为什么这样说？肺病传肝，肝当传脾，脾在季夏正值旺盛，旺盛者不受邪，肝复欲还肺，肺不肯受，所以留结为积。因此知道肥气是在季夏戊己日得的。
面色如翠羽身将吉，颜面如枯草则有殃。
《素问·五脏生成篇》说：青如草兹者死，青如翠羽者生。意思是观察病患之色，青如翠羽，谓青而明润，所以说生。观察病患之色，青如草兹，谓青而惨暗，所以说死。
重四斤余四两，七叶两分行列。
《难经·四十二难》说：肝重四斤四两，左三叶，右四叶，共七叶。
The Liver corresponds to the Yang Qi of Spring. The Gallbladder is connected to it, sharing the same chamber. Its color is green, its form belongs to Wood, and its position is in the East.
*Na Jing (Classic of Difficult Issues), Chapter 41* states: Why does the Liver alone have two lobes? The answer is: The Liver belongs to the Wood element of the East. Wood corresponds to Spring, which is the beginning of the generation of all things. At this stage, life is still young and tender, with no specific attachment. It is close to Taiyin (Lung/Metal) but not far from Taiyang (Heart/Fire), thus retaining a dual nature (two hearts/lobes). Therefore, it now has two lobes, also corresponding to the shape of wood leaves.
*Na Jing*, Chapter 42 states: The Gallbladder is located between the short lobes of the Liver, weighing three taels and three zhu, containing three he of essence juice. Hence it is said that "the Gallbladder shares the chamber with the Liver via connected branches."
Furthermore, *Su Wen: Jin Gui Zhen Yan Lun* (Golden Cabinet True Discourse) states: The color of the East is green, internally connecting to the Liver.
Referencing *Su Wen: Yin Yang Ying Xiang Da Lun* (Great Treatise on Yin-Yang Correspondences): The East generates Wind; Wind generates Wood; Wood generates Sour; Sour generates the Liver. The Liver gives rise to the Heart. The Liver governs the Eyes. In Heaven, it is Mystery (Xuan); in Humanity, it is the Way (Dao); on Earth, it is Transformation (Hua). Transformation generates the Five Flavors; the Way generates Wisdom; Mystery generates Spirit. Spirit manifests as Wind in Heaven, as Wood on Earth, as Sinews (Jin) in the body, as the Liver among the Zang organs, as Green (Cang) in color, as Jue in pitch, as Shu (calling out) in sound, as Grasping (Wo) in movement, as the Eyes in orifices, as Sour in flavor, and as Anger in emotions. Anger injures the Liver; Sorrow overcomes Anger; Wind injures Sinews; Dryness overcomes Wind; Sour injures Sinews; Pungency overcomes Sour.
Referencing *Su Wen: Jin Gui Zhen Yan Lun*: The Yellow Emperor asked: Do the Five Zang organs correspond to the four seasons, each having specific correspondences? Qibo answered: The color of the East is green, internally connecting to the Liver, opening into the Eyes, and storing essence in the Liver. Diseases arising here manifest as fright and terror. Its flavor is Sour, its category is Grass and Trees, its animal is the Chicken, its grain is Wheat, and its correspondence to the seasons is associated with the Year Star (Sui Xing) in the heavens. Thus, the Qi of Spring resides in the head. Its pitch is Jue, its number is eight. From this, one knows the disease is in the Sinews. Its odor is Fishy (Sao).
Blood nourishes the Eyes, controlling the movement of Sinews and Nails.
The Liver stores Blood and opens into the Eyes. The Eyes can see when they receive Blood nourishment, hence it is said "Blood nourishes the Eyes." *Su Wen: Wu Zang Sheng Cheng Pian* (Chapter on the Generation of the Five Zang Organs) states: The Liver's harmony is with the Sinews, and its flourishing is seen in the Nails. Hence it is said "Sinews and Nails control movement."
Rebellious timing generates resentment; compliant timing presents a String-like (Xian) and long pulse.
What is meant by "Rebellious timing generates resentment"? It refers to the Spring pulse being expected to be String-like, fine, and long. If instead a Floating, Choppy, and Short pulse is obtained, this violates the laws of the four seasons. Since the emotion of the Liver is Anger, the person will experience unceasing resentment. If the pulse is diagnosed as String-like, fine, and long, it is a compliant sign.
A question arises: Physicians often say that anger injures the Liver. However, anger originates from the Heart. Why does it specifically injure the Liver? Upon reading the *Leng Yan Hui Jie* (Commentary on the Shurangama Sutra), I found an explanation. The Liver belongs to Wood and governs Blood; the Lung belongs to Metal and governs Qi. Stubborn Metal cannot directly overcome Wood unless the Wrathful Fire of the Heart channel erupts first, transforming Qi into Metal, becoming axes and saws, thereby overcoming Wood. The verse says "Rebellious timing generates resentment," referring to a Floating, Choppy, and Short pulse appearing in the Liver region. Floating, Choppy, and Short are Lung pulses. The Lung governs Qi. Seeing a Lung pulse in the Liver region indicates a Robber Evil invading, which inevitably causes injury.
Referencing *Su Wen: Yu Ji Zhen Zang Lun* (True Discourse on the Jade Machine): How does the Spring pulse become String-like? Qibo said: Spring Wood corresponds to the Liver, i.e., Eastern Wood, where all things begin to grow. Therefore, its Qi arrives weak, light, void, and slippery, straight and long, hence called String-like. It also states: When the True Liver pulse arrives, it is tense inside and out, like touching a blade edge, sounding 'ze ze', like pressing a lute string. If the complexion is green and white without luster, and hair breaks off, death ensues.
Referencing *Ren Jing Jing* (Mirror of Man Classic): The Liver pulse is String-like and long. The Liver harmonizes with Sinews, circulating along them. The finger pressure for holding the pulse should be equivalent to the weight of twelve beans. Pressing down to the level of the sinews, if the pulse feels like a zither string, it is defined as String-like. Adding slightly more force, if the pulse feels distant and long, it is defined as Long.
Tears are its fluid; calling out is its native home.
*Na Jing*, Chapter 49 states: The Kidney governs fluids; entering the Liver, it becomes tears (Qi). The Lung governs sounds; entering the Liver, it becomes calling out (Hu). Tears and calling out both belong to the Liver, hence it is said "is its native home."
Sour flavor is suitable for intake.
*Su Wen: Xuan Ming Wu Qi Pian* states: Of the five flavors, Sour enters the Liver.
Hemp and grains follow the food supply.
Other editions interpret the character "Ma" (Hemp) as an error, suggesting it should be "Wheat and Grains." However, *Sheng Qi Tong Tian Lun* and *Jin Gui Zhen Yan Lun* both state "its grain is Wheat." Only *Wu Chang Zheng Da Lun* states "its grain is Hemp," due to its green color. This is not an error in the *Mai Jue*.
Solid dreams of forests and trees; empty visions of fine grass awns.
*Su Wen: Yin Xie Fa Meng Pian* states: When Liver Qi prevails, one dreams of anger. When rebellious Qi lodges in the Liver, one dreams of forests and trees. Jie Gu (Zhang Yuansu) stated: Jia is rigid and represents Wood, hence solid dreams of forests and trees. Yi is soft and represents Grass, hence empty visions of fine grass awns.
Referencing *Zhong Sui Jing* (likely a variant name for *Zhong Zang Jing*): Deficiency leads to dreaming of lush grass; Excess leads to dreaming of flourishing forests.
Accumulation is caused by Fei Qi; a cup-shaped mass covers the flank.
*Na Jing*, Chapter 56 states: The accumulation of the Liver is named Fei Qi (Fat Qi). It is located under the left hypochondrium, shaped like an inverted cup, with a head and feet. If not cured for a long time, it causes coughing, counterflow, and malaria, persisting for years. It is acquired on the Wu and Ji days of Late Summer. Why? Lung disease transmits to the Liver; the Liver should transmit to the Spleen. The Spleen is prosperous in Late Summer; the prosperous do not accept evil. The Liver attempts to return the pathogen to the Lung, but the Lung refuses to accept it. Thus, it remains and knots to form an accumulation. Therefore, we know Fei Qi is acquired on the Wu and Ji days of Late Summer.
Complexion like kingfisher feathers indicates auspiciousness; complexion like withered grass indicates disaster.
*Su Wen: Wu Zang Sheng Cheng Pian* states: Green like dried grass signifies death; green like kingfisher feathers signifies life. Observing the patient's complexion, if it is green like kingfisher feathers, meaning green and bright/moist, it signifies life. If the complexion is green like dried grass, meaning green and dull/dark, it signifies death.
Weighing four jin and four liang; seven lobes arranged in two rows.
*Na Jing*, Chapter 42 states: The Liver weighs four jin and four liang. The left side has three lobes, the right side has four lobes, totaling seven lobes.