得天之道。出于自然。不待勉强。即孔氏之所谓从容中道。圣人也。故示以从容之道。因以名篇。
黄帝燕坐。召雷公而问之曰。汝受术诵书者。若能览观杂学。及于比类。通合道理。为余言子所长。五脏六腑。胆
胃大小肠。脾胞膀胱。脑髓。涕唾哭泣悲哀。水所从行。此皆人之所生。治之过矣。子务明之。可以十全。即不能知。
为世所怨。（此篇论精水并至而阳气伤也。上章论阳气盛而精水绝。此篇论精水盛而阳气伤。阴阳水火之不可偏盛者也。
夫五脏主藏精者也。肾为水脏。受五脏之精而藏之。故曰肾且绝。肾虽藏精而为水脏。然津液之生原。出于胃腑水谷之
精微。脾主为胃行其津液。大肠主津。小肠主液。膀胱者。津液之所藏。与肾脏雌雄相合。通于脑髓。出于上窍。而为
涕唾哭泣。此人之津水所从行。亦如天之精水在泉。而上通于天也。胆主藏津汁。通于廉泉玉英。廉泉玉英者。津液之
道也。胞者。水之所由泄也。悲哀者。谓心悲志悲。故泣出也。此言肾液之又上通于心。而出于上窍也。闵士先曰。论
阳气则曰坐明堂。论阴气则曰燕坐。史臣绪述。亦有意存。）雷公曰。臣请诵脉经上下编。甚众多矣。则无比类。犹未能
以十全。又安足以明之。帝曰。子别试通五脏之过。六腑之所不和。针石之败。毒药所宜。汤液滋味。具言其状。悉言
以对。请问不知。（雷公止知经脉之道。而不知天之阴阳。故帝即于有形之脏腑形骸而问之。殊不知有形之中。有无形之
气也。莫子瑜曰。针石治脉肉筋骨之有形。汤液毒药。治在内之脏。）雷公曰。肝虚肾虚脾虚。皆令人体重烦冤。当投毒
药。刺灸砭石汤液。或已或不已。愿闻其解。帝曰。公何年之长而问之少。余真问以自谬也。吾问子窈冥。子言上下编
以对。何也。（三脏之经脉。外络于形身。上贯于心膈。故皆令人体重烦冤。然雷公止知经脉脏腑形骸。而不知人合于天
之道。故责其年长而尚未知。子以余真问脏腑肠胃之有形。因以自谬耶。然吾问子者。窈冥也。窈冥者。天之道也。子
何以经脉之上下编以对耶。）夫脾虚浮似肺。肾小浮似脾。肝急沉散似肾。此皆工之所时乱也。然从容得之。若夫三脏土
木水参居。此童子之所知。问之何也。（此言三脏之有气也。肝肾脾者。太阴少阴厥阴之三阴也。脾虚浮似肺者。太阴之
为开也。肾小浮似脾者。少阴之为枢也。肝急沉散似肾。厥阴之为阖也。盖因气而见于脉。此皆工之所时乱。而不能知
其因也。然须从容得之。从容者。天之道也。天道者。阴阳之道也。五脏者。应地之五行也。此言天道而不论地之五行。
若夫以五脏之五行。而木火土参居于下。此童子之所知。又何问之有。闵士先曰。开于外故曰虚浮。枢在中故曰小浮。）
雷公曰。于此有人。头痛筋挛。骨重。怯然少气。哕噫腹满。时惊。不嗜卧。此何脏之发也。脉浮而弦。切之石坚。不
知其解。复问所以三脏者。以知其比类也。（厥阴根起于大敦。其经气与督脉上会于巅顶而主筋。头痛筋挛。厥阴经气之
为病也。少阴根起于涌泉。为生气之原而主骨。骨重少气。少阴经气之为病也。太阴根起于隐白。与胃以膜相连。哕噫
腹满时惊。不嗜卧。太阴经气之为病也。是以脉浮。开脉也。弦者。枢脉也。石坚、阖脉也。雷公不解其因。故复问以
三脏之脉证。以知其比类于窈冥焉。）帝曰。夫从容之谓也。夫年长则求之于腑。年少则求之于经。年壮则求之于脏。（此
言经脉之当求之于气也。夫从容者。气之谓也。三阴者。长女中女少女也。太阴为长女。故当求之于腑。腑阳而主开也。
少阴为少女。故当求之于经。经气内连脏腑。外络形身。主外内出入之枢也。厥阴处于两阴中之交尽。故为中女。是以
求之于脏。脏阴而主阖也。此因三阴之气。而见于证之头痛筋挛。脉之浮弦而石。故当求之于三阴气之开阖枢。若只论
其脉证。非从容之谓也。）今子所言。皆失八风菀热。五脏消铄。传邪相受。夫浮而弦者。是肾不足也。沉而石者。是肾
气内着也。怯然少气者。是水道不行。形气消索也。咳嗽烦冤者。是肾气之逆也。一人之气。病在一脏也。若言三脏俱
行。不在法也。（此言三阴之气离则为三。合则为一。一者。精水之少阴也。夫三阳之气。合并于太阳者。天之阳也。是
以三阴之气。合并于少阴。少阴者。在下之精水也。盖合而为一阴一阳者。天之道也。离则为三阴三阳者。人之道也。
人道通于天道。皆可分而可合者也。八风菀热。人之阳气。行于上下四旁也。五脏消铄。传邪相受。谓五行之气。运于
天地之中。有相生而有胜克也。夫浮而弦者。此肾气之出于肝脾。而肾不足也。沉而石者。是肝脾之气。下归于肾。主
肾气内着也。太在泉之水。随气而营运于天表。是以怯然少气者。乃水道不行。故使形气之消索也。咳嗽烦冤者。是肾
气之上逆于心肺也。此五脏之三阴。总归于一气。一气而复贯通于五脏者也。知天道之气交。阴阳之离合。而后能从容
中道。若言肝脾肾三脏俱行。不在阴阳离合之法也。闵士先曰。消铄、形容水火之偏盛。传邪相受、谓肾气之传于肝脾
心肺。肝脾之气。归着于肾。而肾受之也。莫子瑜曰。五脏之三阴。根起于肝肾脾。而合于手经之心肺。故先言五脏而
后言三脏。）雷公曰。于此有人。四肢懈惰。喘咳血泄。而愚诊之。以为伤肺。切脉浮大而紧。愚不敢治。粗工下砭石。
病愈。多出血。血止身轻。此何物也。帝曰。子所能治。知亦众多。与此病失矣。譬以鸿飞。亦冲于天。夫圣人之治病。
循法守度。援物比类。化之冥冥。循上及下。何必守经。（此承上文复申明肾之精水。贯乎地中。而上通于天也。夫地居
人之下。大气举之。无所凭根据。而水天运转于地之外。然复通贯于地之中。上与天气相交。而为云为雨。是以风胜则地
动。湿胜则地泥。于此有人者。言即于此肾脏。而有人病四肢懈惰诸证也。此何物者。言如此之病。当以何物比类也。
夫四肢懈惰。脾土病也。喘咳者。水气并于阳明也。血泄者。脉急。血无所行也。粗工之所用砭石而病愈者。治在经脉
也。故子之所能。亦多知治经脉之法。若夫一脏之精气。贯通于中土。上乘于肺金。则子与此病之大义失之矣。是以圣
人之治病。循阴阳之法度。引物比类。譬以鸿飞。亦冲于天。盖鸿乃水鸟。或渐于干。或渐于陆。而冲于天。是鸿之有
序而渐进于上。犹在下之精水。通贯于地中。而上交于天。犹人之肾精。中贯于脾胃。而上合于肺也。故圣人察造化之
冥冥。循水天之上下。又何必仅守其经乎。玉师曰。太阳之寒水。与肾藏之精水。合则为一。行则分二道焉。太阳之水。
随天气而营运于地之外。乃津液随气行于肤表是也。故曰水道不行。形气消索。贯于中土而上交于心肺者。肾藏之精水
也。水热穴论曰。其本在肾。其末在肺。皆积水者是也。）今夫脉浮大虚者。是脾气之外绝。去胃外归阳明也。夫二火不
胜三水。是以脉乱而无常也。四肢懈惰。此脾精之不行也。喘咳者。是水气并阳明也。血泄者。脉急。血无所行也。若
夫以为伤肺者。由失以狂也。不引比类。是知不明也。（夫肌肉腠理主气分。经脉之中主血分。脾土之气。通会于肌腠。
阳明之气。循行于脉中。脾气外绝者。不行于肌腠也。脾与胃以膜相连。雌雄相合。去胃外归阳明者。去中胃而外归阳
明之经也。二火者。心之君火。心主包络之相火。三水者。太阴所至为湿生。终为注雨。是地之水湿也。太阳之上。寒
水主之。通天之寒水也。肾为水脏。天一之癸水也。夫三水太盛。则火不能胜之。是以脉乱无常。盖心主血。心主包络
主脉。水并于脉中。而君相之阳不能胜。故脉乱而血妄行也。故四肢懈惰者。脾土之精气。不行于肌腠也。喘咳者。是
下焦之水气。并于阳明之经也。血泄者。水气并于脉中。则脉急而无所循行。故血妄行而下泄也。若夫以为伤肺者。由
失其比类之义。而以狂论也。不援物比类。是以知之不明也。盖言肾精之上交于肺者。必由中土而上也。今反乘于脉中。
故君相之火伤也。上章论三阳并至而精水绝。此言三水盛而火不能胜。天地水火阴阳之气。宜和平而不宜偏胜者也。）夫
伤肺者。脾气不守。胃气不清。经气不为使。真脏坏决。经脉旁绝。五脏漏泄。不衄则呕。此二者不相类也。（此申明水
邪之直伤于肺者。由土崩而水泛也。脾气不守。土坏而不能制其水矣。胃气不清。水邪之入于胃矣。胃气伤故经气不为
使。真脏者。脾肾之脏真也。坏决者。土坏而水决也。胃主经脉。水入于胃。是以经脉旁绝。五脏主藏精者也。土分王
于四脏。土气不守。是以五脏之津液。皆为之漏泄。与伤寒论之所谓脾气孤弱。五液注下之义相同。水在胃则呕。在肺
则衄。此水邪直伤于胃肺。与鸿渐之循序而冲天者。不相类也。按下焦之精水。上通于肺者。失渗入于脾土。土之湿气。
上蒸而为云。肺之天气。下降而为雨。乃地天之交泰也。上节论脾气归于阳明。以致水随气而亦走经脉。此言脾气不守。
真脏坏决。以致水邪直上。二者皆失天地自然之道。）譬如天之无形。地之无理。白与黑。相去远矣。是失吾过矣。以子
知之。故不告子。明引比类从容。是以名曰诊轻。是谓至道也。（无形者。气也。理者。皮肤脏腑之纹理。乃无形之气。
通会于中。有形之水。渗灌于内。犹地之有理路。水气通灌于中。故掘地而得泉也。是以人之形身。譬如天有无形之气。
地有无形之理。水随气而渗灌于中。复上交于天也。干为金。白者。金之色。黑者。水之色也。吾以子知之。故不告子。
子只以经脉之上下编而论。是与黑白之理。相去远矣。与吾所论窈冥之道。失之过矣。今明引比类从容。是谓至道。其
于经脉之论宜轻。而重在天之大道。是以名曰诊轻。按以上二篇。论天地之道。合人之水火阴阳。以人之阴阳不和。复
证天地之道。莫子瑜曰。雷公首言诵经脉上下编。帝后复曰诊轻。一篇大义。在此二句。）
顺应自然的规律。出自天然。不需要勉强。这就是孔子所说的“从容中道”。这是圣人的境界。所以这里展示从容之道，并以此作为篇名。
黄帝闲坐，召见雷公问道：你学习医术、诵读医书，如果能博览杂学，善于类比，通晓道理，请告诉我你的专长所在。五脏六腑，胆、胃、大小肠、脾、胞、膀胱，脑髓，涕、唾、哭泣、悲哀，津液运行的途径，这些都是人体所生成的。治疗这些病症容易出错。你一定要阐明它们，这样才可以做到十全十美。如果还不能知晓，就会被世人埋怨。（这一篇论述精水与阳气同时受损的情况。上一章论述阳气盛而精水枯竭，这一篇论述精水盛而阳气受损。阴阳水火不可偏盛。五脏是主藏精的器官。肾是水脏，接受五脏的精气而贮藏它。所以说“肾且绝”。肾虽然藏精且为水脏，但津液的生成源头，出于胃腑中水谷的精微物质。脾主为胃传输津液，大肠主津，小肠主液。膀胱是津液贮藏的地方，与肾脏雌雄相合，通达于脑髓，出于上窍，形成涕、唾、哭泣。这是人体津水的运行途径，也如同天上的精水在地下，而上通于天。胆主贮藏津汁，通达于廉泉、玉英穴。廉泉、玉英穴，是津液通行的道路。胞，是水排泄的地方。悲哀，是指心悲志悲，所以流泪。这说明肾液又上通于心，而出于上窍。闵士先说：论述阳气时说是“坐明堂”，论述阴气时说是“燕坐”（闲坐）。史官叙述，也是有深意的。）雷公说：请允许我背诵《脉经》上下编的内容，内容非常多，但没有进行类比，还不足以做到十全十美，又怎么能够阐明呢？黄帝说：你另外尝试通晓五脏的病变，六腑的不和，针刺治疗的失败，药物适宜的用法，汤液的味道，详细陈述其状况，全部说出来回答我，请问你不知道的地方。（雷公只知道经脉的道理，而不知道天的阴阳，所以黄帝就在有形的脏腑形体上问他。殊不知在有形之中，还有无形之气。莫子瑜说：针石治疗脉、肉、筋、骨的有形部分，汤液毒药治疗内在的脏腑。）雷公说：肝虚、肾虚、脾虚，都让人身体沉重、心中烦闷冤屈。应当投用毒药，刺灸砭石汤液，有的好了，有的没好。希望听听您的解释。黄帝说：您年纪多大却问得这么浅显？我问的是根本的大道，您却用上下编的经脉知识来回答，为什么呢？（三脏的经脉，外联络形体身躯，上贯通于心膈，所以都让人身体沉重、心中烦闷冤屈。然而雷公只知道经脉脏腑的形体，而不知道人合于天道，所以责备他年长却还不知道。你以为我问的是脏腑肠胃的有形部分，因而自我谬误吗？然而我问你的是“窈冥”（深远玄妙）的道理。“窈冥”就是天道。你为什么用经脉的上下编来回答呢？）脾虚浮似肺，肾小浮似脾，肝急沉散似肾。这都是医生时常混淆的。然而通过从容观察可以得到真相。至于这三脏土、木、水参居其中，这是童子都知道的，为什么还要问呢？（这里说的是三脏的气机。肝肾脾是三阴经，即太阴、少阴、厥阴。脾虚浮似肺，是因为太阴主“开”。肾小浮似脾，是因为少阴主“枢”。肝急沉散似肾，是因为厥阴主“阖”。因为气显现于脉，这都是医生时常混淆而不能知其原因。然而必须通过从容观察才能得到。从容，就是天道。天道，就是阴阳之道。五脏对应地的五行。这里讲天道而不讲地的五行。如果用五脏的五行，木火土参居于下，这是童子都知道的，又有什么可问的呢？闵士先说：开于外故称虚浮，枢在中故称小浮。）雷公说：这里有个人，头痛、筋挛、骨重、怯然少气、呃逆嗳气、腹满、时常惊恐、不喜欢睡觉。这是什么脏发病？脉象浮而弦，按之如石般坚硬，我不明白其中的道理。再次询问关于三脏的问题，是为了知道它们的类比关系。（厥阴经起于大敦穴，其经气与督脉在头顶会合而主筋，头痛筋挛是厥阴经气致病。少阴经起于涌泉穴，是生气的根源而主骨，骨重少气是少阴经气致病。太阴经起于隐白穴，与胃以膜相连，呃逆嗳气、腹满、时常惊恐、不喜欢睡觉是太阴经气致病。所以脉浮，是开脉；弦，是枢脉；石坚，是阖脉。雷公不理解其原因，所以再次询问三脏的脉证，以知其类比于深远玄妙的道理。）黄帝说：这就叫从容。年长的人求诊要考察腑，年少的人求诊要考察经，年壮的人求诊要考察脏。（这里说经脉应当从气来考察。从容，就是气。三阴经，长女、中女、少女。太阴为长女，所以应当求之于腑。腑属阳而主开。少阴为少女，所以应当求之于经。经气内连脏腑，外络形体，主内外出入的枢纽。厥阴处于两阴之交尽，所以为中女，因此求之于脏。脏属阴而主阖。这是因为三阴之气，体现在证候上的头痛筋挛，脉象上的浮弦而石，所以应当考察三阴气机的开阖枢。如果只论脉证，就不叫从容了。）现在你所说的，都忽略了八风郁热、五脏消烁、邪气传受的情况。脉浮而弦，是肾不足。脉沉而石，是肾气内着。怯然少气，是水道不行，形体之气消损。咳嗽烦冤，是肾气上逆。一个人的气，病在一脏。如果说三脏都发病，就不符合法度了。（这里说三阴之气分开则是三，合起来则是一。一，是精水的少阴。三阳之气合并于太阳，是天之阳。所以三阴之气合并于少阴，少阴是在下的精水。合为一阴一阳，是天道。分开为三阴三阳，是人道。人道通于天道，都可以分也可以合。八风郁热，是人的阳气行于上下四旁。五脏消烁，邪气传受，是说五行之气运于天地之间，有生克关系。脉浮而弦，是肾气出于肝脾，而肾不足。脉沉而石，是肝脾之气下归于肾，主肾气内着。太在泉之水，随气营运于体表，所以怯然少气，是水道不行，导致形体之气消损。咳嗽烦冤，是肾气上逆于心肺。这五脏的三阴，总归于一气，一气又贯通于五脏。知道了天道的气交、阴阳的离合，然后才能从容中道。如果说肝脾肾三脏都发病，就不在阴阳离合的法度之内了。闵士先说：消烁，形容水火偏盛；传邪相受，谓肾气传于肝脾心肺。肝脾之气归着于肾，而肾受之。莫子瑜说：五脏的三阴，根起于肝肾脾，而合于手经的心肺，所以先言五脏而后言三脏。）雷公说：这里有个人，四肢懈怠懒惰，喘咳、便血。我诊断认为是伤肺。切脉浮大而紧，我不敢治疗。粗工用砭石刺破，病好了，流出很多血，血止后身体轻快。这是什么病？黄帝说：你能治疗的，知道的也很多，但这个病与你说的不符。就像鸿雁飞翔，也要冲向天空。圣人治病，遵循法度，援引事物进行类比，变化于冥冥之中，从上到下，何必只守经脉？（这里承接上文再次申明肾的精水，贯穿地中，而上通于天。地居人之下，由大气托举，无所凭借，而水天运转于地之外，但又贯通于地之中，上与天气相交，成为云雨。所以风胜则地动，湿胜则地泥。这里说“有人”，就是指在这个肾脏上有病人出现四肢懈怠等症状。问“此何物”，是说这样的病应当用什么来类比。四肢懈怠懒惰，是脾土病。喘咳，是水气并于阳明。便血，是脉急，血无法正常运行。粗工用砭石治愈，是因为治在经脉。所以你的能力，也多知道治经脉的方法。如果一脏的精气，贯通于中土，上乘于肺金，那么你就与此病的大义失之交臂了。所以圣人治病，遵循阴阳法度，引物比类，像鸿雁飞翔一样冲上天。鸿是水鸟，或在水边，或在陆地，而冲上天，是鸿有序渐进于上，就像在下的精水，贯通于地中，而上交于天，就像人的肾精，中贯于脾胃，而上合于肺。所以圣人观察造化的冥冥，遵循水天之上下，又何必仅守经脉？玉师说：太阳的寒水，与肾藏的精水，合则为一，行则分两道。太阳之水，随天气营运于地之外，是津液随气行于肤表。所以说水道不行，形气消损。贯通于中土而上交于心肺的，是肾藏的精水。《水热穴论》说：其本在肾，其末在肺，都是积水，就是这个意思。）现在脉浮大虚，是脾气外绝，离开胃外归阳明。二火不胜三水，所以脉乱而无常。四肢懈怠懒惰，是脾精不能运行。喘咳，是水气并于阳明。便血，是脉急，血无法运行。如果认为是伤肺，那是狂妄的错误。不引用类比，说明认识不明。（肌肉腠理主气分，经脉中主血分。脾土之气，通会于肌腠。阳明之气，循行于脉中。脾气外绝，是不行于肌腠。脾与胃以膜相连，雌雄相合，去胃外归阳明，是离开中胃而外归阳明之经。二火，是心之君火，心主包络之相火。三水，是太阴所至为湿生，终为注雨，是地之水湿。太阳之上，寒水主之，通天之寒水。肾为水脏，天一之癸水。三水太盛，则火不能胜之，所以脉乱无常。心主血，心主包络主脉，水并于脉中，而君相之阳不能胜，故脉乱而血妄行。所以四肢懈怠懒惰，是脾土精气不行于肌腠。喘咳，是下焦水气并于阳明之经。便血，是水气并于脉中，则脉急而无所循行，故血妄行而下泄。如果认为是伤肺，是由于失去了比类的意义，而以狂妄论断。不援引事物进行类比，所以认识不明。大概意思是肾精上交于肺，必由中土而上。现在反而乘于脉中，所以君相之火受伤。上一章论三阳并至而精水绝，这里论三水盛而火不能胜。天地水火阴阳之气，宜和平而不宜偏胜。）所谓伤肺，是脾气不守，胃气不清，经气不为驱使，真脏坏决，经脉旁绝，五脏漏泄，不出血就呕吐。这两种情况不相类似。（这里申明水邪直接伤肺，是由土崩而水泛。脾气不守，是土坏而不能制水。胃气不清，是水邪入于胃。胃气伤故经气不为驱使。真脏，是脾肾之脏真。坏决，是土坏而水决。胃主经脉，水入于胃，是以经脉旁绝。五脏主藏精。土分王于四脏，土气不守，所以五脏津液都为之漏泄，与《伤寒论》所谓脾气孤弱、五液注下的意义相同。水在胃则呕，在肺则衄。这是水邪直伤胃肺，与鸿雁循序渐进冲天者不相类似。按下焦精水上通于肺，若失渗入脾土，土之湿气上蒸为云，肺之天气下降为雨，乃地天交泰。上节论脾气归于阳明，致水随气走经脉，这里论脾气不守，真脏坏决，致水邪直上，两者都失了天地自然之道。）就像天没有形状，地没有纹理，白色与黑色，相距很远。这是我的过错，因为我知道你的水平，所以不告诉你。明确引用类比从容，所以名叫“诊轻”，这叫至道。（无形，指气。理，指皮肤脏腑的纹理，是无形之气通会于中，有形之水渗灌于内，犹如地有纹理，水气通灌于中，所以掘地得泉。所以人的形体，譬如天有无形之气，地有无形之理，水随气渗灌于中，再上交于天。干卦属金，白是金的颜色，黑是水的颜色。我知道你的水平，所以不告诉你。你只用经脉上下编来论述，这与黑白之理相距甚远，与我所说的窈冥之道失之过远。现在明确引用类比从容，这叫至道。对于经脉的论述应该轻视，而重在天的大道，所以名叫“诊轻”。按以上两篇，论天地之道，合人之水火阴阳，以人之阴阳不和，复证天地之道。莫子瑜说：雷公首言诵经脉上下编，帝后复曰诊轻，一篇大义，在此两句。）
Following the Way of Heaven. Originating from nature. Without needing to force it. This is what Confucius called "complying with the Mean" (Congrong Zhongdao). This is the state of a Sage. Therefore, the Way of Composure (Congrong) is demonstrated here, and the chapter is named after it.
The Yellow Emperor sat in leisure, summoned Lei Gong, and asked him: You have studied arts and recited books. If you can browse diverse learning, apply analogy, and understand principles, tell me your strengths. The Five Zang organs and Six Fu organs, Gallbladder, Stomach, Large Intestine, Small Intestine, Spleen, Bladder (Paob), Brain and Marrow, Nasal discharge (Ti), Saliva (Tuo), Crying, Grief, and the pathways where fluids travel—all these are generated by humans. Treating them often leads to errors. You must clarify them; then you can achieve perfection (ten out of ten cases cured). If you cannot know them, you will be blamed by the world. (This chapter discusses the injury to Yang Qi when Jing Water is abundant. The previous chapter discussed Yang Qi being excessive while Jing Water was exhausted; this chapter discusses Jing Water being abundant while Yang Qi is injured. Yin and Yang, Fire and Water, cannot be excessively biased. The Five Zang organs store Essence. Kidney is the Water organ, receiving and storing the Essence of all Zang organs. Hence it is said "Kidney is about to fail." Although Kidney stores Essence and is a Water organ, the source of Jin Ye (Body Fluids) generation comes from the refined essence of water and grain in the Stomach Fu. Spleen governs transporting Jin Ye for the Stomach; Large Intestine governs Jin (Fluids); Small Intestine governs Ye (Thick Fluids). Bladder is where Jin Ye is stored, combining with Kidney (Yin-Yang pair), connecting to Brain and Marrow, emerging from upper orifices to form Ti, Tuo, crying. This is how human Jin Water travels, just as Heavenly Jing Water is underground but connects upward to Heaven. Gallbladder stores Jin Juice, connecting to Lianquan and Yuying acupoints. Lianquan and Yuying are the pathways of Jin Ye. Paob (Bladder/Uterus context dependent, here likely referring to fluid excretion pathway) is where water exits. Grief refers to Heart grief and Will grief, causing tears. This shows Kidney fluid connects upward to Heart and emerges from upper orifices. Min Shixian said: When discussing Yang Qi, it says "sit in the Bright Hall"; when discussing Yin Qi, it says "sit in leisure" (Yan Zuo). The historian's narrative has deeper intent.) Lei Gong said: I request to recite the Upper and Lower Compilations of the Pulse Classic. There is much content, but without analogy, I cannot yet achieve perfection, so how can I clarify it? The Emperor said: Try another time to understand the faults of the Five Zang, the disharmony of the Six Fu, the failures of needle and stone therapy, the suitability of drugs, and the flavors of decoctions. State their conditions fully and answer my questions. (Lei Gong only knows the way of meridians but not the Yin-Yang of Heaven. Thus, the Emperor asks him regarding the tangible Zang-Fu and body forms. Little does he know that within the tangible lies the intangible Qi. Mo Ziyu said: Needles and stones treat the tangible aspects of pulses, flesh, sinews, and bones; decoctions and toxic drugs treat the internal Zang organs.) Lei Gong said: Liver deficiency, Kidney deficiency, and Spleen deficiency all cause heavy body and vexation/oppression. One should use toxic drugs, acupuncture, moxibustion, bian stones, and decoctions. Some recover, some do not. I wish to hear the explanation. The Emperor said: How old are you, yet asking such superficial questions? My true question caused you to err. I asked you about the profound and obscure (Yaoming), but you answered with the Upper and Lower Compilations. Why? (The meridians of these three Zang connect externally to the body and internally to the heart and diaphragm, thus causing heaviness and vexation. However, Lei Gong only knows the meridians, Zang-Fu, and physical forms, not that humans align with the Way of Heaven. Hence, he is rebuked for being old yet ignorant. Do you think my question was about the tangible Zang-Fu and intestines, leading to your error? But I asked about "Yaoming," which is the Way of Heaven. Why did you answer with the meridian compilations?) Spleen deficiency floating resembles Lung; Kidney small-floating resembles Spleen; Liver urgent-sinking-scattered resembles Kidney. These are often confused by physicians. However, through composure (Congrong), one can grasp them. As for the three Zang containing Earth, Wood, and Water, this is known even by children. Why ask? (This speaks of the Qi of the three Zang. Liver, Kidney, Spleen are the Three Yin: Taiyin, Shaoyin, Jueyin. Spleen deficiency floating resembles Lung because Taiyin governs "Opening." Kidney small-floating resembles Spleen because Shaoyin governs "Pivot." Liver urgent-sinking-scattered resembles Kidney because Jueyin governs "Closing." Because Qi manifests in the pulse, these are often confused by physicians who do not know the cause. One must obtain truth through composure. Composure is the Way of Heaven. The Way of Heaven is the Way of Yin-Yang. Five Zang correspond to the Five Elements of Earth. Here, Heaven's Way is discussed, not Earth's Five Elements. If using Five Elements, Wood, Fire, Earth participating below, this is known by children. What is there to ask? Min Shixian said: Opening outwardly is called floating; Pivot in the middle is called small-floating.) Lei Gong said: Here is a person with headache, tendon contraction, heavy bones, timidity with shortness of breath, hiccups/belching, abdominal fullness, frequent fright, and insomnia. Which Zang is diseased? The pulse is floating and wiry; pressing it feels hard like stone. I do not understand. I ask again about the three Zang to know their analogy. (Jueyin originates at Dazhun (LR1), its Qi meets the Du Mai at the vertex, governing sinews. Headache and tendon contraction are Jueyin meridian Qi pathology. Shaoyin originates at Yongquan (KI1), the root of generating Qi, governing bones. Heavy bones and shortness of breath are Shaoyin meridian Qi pathology. Taiyin originates at Yinbai (SP1), connected to Stomach by membrane. Hiccups, belching, abdominal fullness, fright, insomnia are Taiyin meridian Qi pathology. Thus, floating pulse is Opening pulse; wiry is Pivot pulse; stone-hard is Closing pulse. Lei Gong does not understand the cause, so he asks about the three Zang's pulse and symptoms to know their analogy to the profound.) The Emperor said: This is called Composure (Congrong). For the elderly, seek in the Fu organs; for the young, seek in the Meridians; for the prime-aged, seek in the Zang organs. (This means meridians should be sought through Qi. Composure is Qi. The Three Yin are Eldest Daughter, Middle Daughter, Youngest Daughter. Taiyin is Eldest Daughter, so seek in Fu. Fu is Yang and governs Opening. Shaoyin is Youngest Daughter, so seek in Meridians. Meridian Qi connects internally to Zang-Fu and externally to body, governing the pivot of entry/exit. Jueyin is at the intersection of two Yins, so it is Middle Daughter, thus seek in Zang. Zang is Yin and governs Closing. Because the Qi of the Three Yin manifests in symptoms like headache/tendon contraction and pulses like floating/wiry/stone, one must seek the Opening/Closing/Pivot of the Three Yin Qi. Merely discussing pulse/symptoms is not Composure.) What you say now ignores Eight Winds stagnating heat, Withering of Five Zang, transmission of pathogens. Floating and wiry pulse indicates Kidney insufficiency. Sinking and stone-hard pulse indicates Kidney Qi lodging internally. Timidity and shortness of breath indicate failure of Water pathways and wasting of Form-Qi. Coughing and vexation indicate rebellious Kidney Qi. A person's Qi disease is in one Zang. To say three Zang are involved violates the method. (This states that Three Yin Qi separates into three but unites into one. One is the Shaoyin of Jing Water. Three Yang Qi merges into Taiyang, the Heaven's Yang. Thus, Three Yin Qi merges into Shaoyin, the Jing Water below. Uniting into one Yin and one Yang is the Way of Heaven. Separating into Three Yin and Three Yang is the Way of Man. Man's Way connects to Heaven's Way, allowing division and union. Eight Winds stagnating heat refers to Human Yang Qi moving up/down/left/right. Withering of Five Zang and pathogen transmission refers to Five Element Qi operating in Heaven and Earth with generation and control. Floating and wiry pulse: Kidney Qi emerges from Liver/Spleen, indicating Kidney insufficiency. Sinking and stone-hard pulse: Liver/Spleen Qi returns downward to Kidney, indicating Kidney Qi lodging. Tai Water in Spring moves with Qi on the surface, so timidity/shortness of breath is due to failed Water pathways causing wasting of Form-Qi. Cough/vexation is Kidney Qi rebelling upward to Heart/Lung. The Three Yin of Five Zang return to one Qi, which penetrates all Five Zang. Knowing the Qi intersection of Heaven and the separation/union of Yin-Yang allows one to practice Composure. Saying Liver/Spleen/Kidney are all diseased violates the law of Yin-Yang separation/union. Min Shixian said: Withering describes bias of Fire/Water; Pathogen transmission means Kidney Qi transmitting to Liver/Spleen/Heart/Lung. Liver/Spleen Qi lodges in Kidney. Mo Ziyu said: The Three Yin of Five Zang root in Liver/Kidney/Spleen and merge with Hand meridians of Heart/Lung, hence mentioning Five Zang first, then Three Zang.) Lei Gong said: Here is a person with flaccid limbs, coughing, and hematochezia/hematemesis. I diagnosed lung injury. Pulse was floating, large, and tight. I dared not treat. A crude physician used bian stones, the illness improved, bleeding occurred, and after bleeding stopped, the body felt light. What is this? The Emperor said: Your capabilities are numerous, but this case differs. It is like a wild goose flying, also rushing to the sky. A Sage treating disease follows laws, uses analogy, transforms in the unseen, follows from top to bottom. Why stick only to meridians? (This reiterates that Kidney Jing Water penetrates the earth and connects to Heaven. Earth is below humans, supported by Great Qi, relying on nothing, while Water/Heaven circulates outside earth but penetrates inside, interacting with Heaven to form clouds/rain. Wind excess causes earth movement; dampness excess causes mud. "Here is a person" refers to kidney pathology manifesting as flaccid limbs etc. "What thing" asks for analogy. Flaccid limbs is Spleen Earth disease. Cough is Water Qi merging with Yangming. Hemorrhage is tense pulse, blood unable to flow. Crude physician curing with bian stones treats the meridians. Your knowledge covers many meridian treatments. If one Zang's Essence penetrates Central Earth and ascends to Lung Metal, you miss the main point. Thus, Sages follow Yin-Yang laws, use analogy, like geese ascending. Geese are water birds, resting on land/water, ascending orderly, like Jing Water penetrating earth to connect to Heaven, like Kidney Essence penetrating Spleen/Stomach to combine with Lung. Sages observe hidden creation, follow Water/Heaven dynamics, why stick to meridians? Master Yu said: Taiyang Cold Water and Kidney Jing Water unite as one but separate in function. Taiyang Water circulates outside earth with Heaven Qi (fluids on skin). Hence "Water pathways fail, Form-Qi wastes." Penetrating Central Earth to connect Heart/Lung is Kidney Jing Water. *Shui Re Xue Lun* says: Root in Kidney, branch in Lung, both accumulate water.) Now, floating-large-empty pulse indicates Spleen Qi external extinction, leaving Stomach to return externally to Yangming. Two Fires cannot overcome Three Waters, hence chaotic and irregular pulse. Flaccid limbs indicate Spleen Essence failing to move. Cough indicates Water Qi merging with Yangming. Hemorrhage indicates tense pulse, blood unable to flow. To attribute this to Lung injury is madness. Not using analogy shows unclear understanding. (Muscle/collateral govern Qi aspect; meridians govern Blood aspect. Spleen Earth Qi integrates into muscle/collateral. Yangming Qi circulates in meridians. Spleen Qi external extinction means not moving into muscle/collateral. Spleen/Stomach connect by membrane, yin-yang pair. Leaving Stomach to return to Yangming means leaving central Stomach to external Yangming meridian. Two Fires: Heart Ministerial Fire and Pericardium Ministerial Fire. Three Waters: Taiyin dampness/rain (Earth water), Taiyang Cold Water (Heaven water), Kidney Gui Water (Heaven-One Water). Excess Three Waters overwhelms Fire, causing chaotic pulse. Heart governs Blood, Pericardium governs Pulse. Water merging in pulse overwhelms Ministerial Yang, causing chaotic pulse and wild bleeding. Flaccid limbs: Spleen Essence not moving to muscle. Cough: Lower Jiao Water Qi merging with Yangming meridian. Hemorrhage: Water Qi in pulse makes it tense, blood flows wildly downward. Attributing to Lung injury misses analogy, leading to madness. Not using analogy shows unclear knowledge. Kidney Essence ascending to Lung must pass through Central Earth. Now it invades pulse, injuring Ministerial Fire. Previous chapter: Three Yang merge, Jing Water exhausted. This chapter: Three Waters excess, Fire cannot overcome. Heaven/Earth/Fire/Water/Yin-Yang Qi should be balanced, not excessive.) Regarding Lung injury: Spleen Qi not guarding, Stomach Qi not clear, Meridian Qi not serving, True Zang damaged/ruptured, Meridians severed peripherally, Five Zang leaking. Either epistaxis or vomiting. These two are not similar. (This clarifies Water Evil directly injuring Lung via Earth collapse and Water flooding. Spleen Qi not guarding: Earth fails to control Water. Stomach Qi not clear: Water Evil enters Stomach. Stomach Qi injured, Meridian Qi does not serve. True Zang: Spleen/Kidney true Qi. Damage/Rupture: Earth collapses, Water breaches. Stomach governs meridians; Water entering Stomach severs meridians peripherally. Five Zang store Essence. Earth rules Four Zang; Spleen Qi not guarding causes leakage of Five Zang fluids, same as *Shanghan Lun* saying Spleen Qi weak, five fluids pour down. Water in Stomach causes vomiting; in Lung causes epistaxis. This direct Water Evil injury to Stomach/Lung differs from the orderly ascent of the goose. Lower Jing Water ascending to Lung, if failing to infiltrate Spleen Earth, Earth dampness steams to cloud, Lung Heaven Qi descends to rain, a Heaven-Earth interaction. Previous section: Spleen Qi returns to Yangming, water follows Qi to meridians. This section: Spleen Qi not guarding, True Zang ruptures, water evil rises directly. Both violate natural Heaven-Earth ways.) Like Heaven having no shape, Earth having no texture, White and Black are far apart. This is my fault. Since I know your level, I do not tell you. Clearly using analogy and composure is named "Zhen Qing" (Light Diagnosis), which is the Supreme Way. (Formless is Qi. Texture refers to skin/Zang-Fu patterns, intangible Qi integrating internally, tangible water permeating internally, like Earth's texture, water qi permeating, hence digging yields spring. Human form is like Heaven's formless Qi and Earth's formless texture. Water permeates with Qi, then connects to Heaven. Qian trigram is Metal, White is Metal color, Black is Water color. I know your level, so I don't tell you. Discussing only meridian compilations is far from White/Black logic, and far from my Yaoming discussion. Now clearly using analogy/composure is the Supreme Way. Meridian discussion should be slighted, focusing on Heaven's Great Way, hence named "Zhen Qing". Note: These two chapters discuss Heaven-Earth Way, combining Human Fire/Water/Yin-Yang. Using human Yin-Yang imbalance to verify Heaven-Earth Way. Mo Ziyu said: Lei Gong starts with reciting meridian compilations; Emperor ends with "Zhen Qing". The main idea lies in these two sentences.)