黄帝问曰。合人形以法四时五行而治。何如而从。何如而逆。得失之意。愿闻其事。（此承上章而复问也。经脉篇曰。
合于四时五脏。阴阳揆度。以为经脉之常。故帝以脏腑阴阳。合于人形。法于四时五行。而为救治之法。何如而从。何
如而逆。反逆为从。谓之得。反顺为逆。谓之失。张兆璜曰。合人形者。以脏腑阴阳合于九窍九候。）岐伯对曰。五行
者。金木水火土也。更贵更贱。以知死生。以决成败。而定五脏之气。间甚之时。死生之期也。（此篇论察其腑脏而知死
生之期。然须法于四时五行生克之顺逆。而后死生可必。故曰。五行者。金木水火土也。言天之十干四时。地之五谷五
味。人之五脏五气。皆合于此五者。以此五者而合参之。则成败死生可决矣。更贵更贱者。贵贱更互也。间者。持愈之
时。甚者。加甚之时也。）帝曰。愿卒闻之。（卒、尽也。）岐伯曰。肝主春。（肝主春木之气。）足厥阴少阳主治。（足厥
阴主乙木。足少阳主甲木。二者相为表里。而主治其经气。）其日甲乙。（甲为阳木。乙为阴木。在时为春。在日主甲乙。）
肝苦急。急食甘以缓之。（肝主春生怒发之气。故苦于太过之急。宜食甘以缓之。）心主夏。（心主夏火之气。）手少阴太
阳主治。（手少阴主丁火。手太阳主丙火。二者相为表里。而主治其经气。）其日丙丁。（丙为阳火。丁为阴火。在时主夏。
在日为丙丁。）心苦缓。急食酸以收之。（吴氏曰。心以长养为令。志喜而缓。缓则心气散逸。自伤其神矣。急宜食酸以
收之。）脾主长夏。（长夏、六月也。谓火土相生之时。）足太阴阳明主治。（足太阴主己土。足阳明主戊土。二经相为表
里。而主治其经气。）其日戊己。（戊为阳土。己为阴土。位居中央。）脾苦湿。急食苦以燥之。（脾属阴土。喜燥恶湿。
苦乃火味。故宜食苦以燥之。张二中曰。喜燥者。喜母气以资生。苦湿者。恶所胜之乘侮。）肺主秋。（主秋金之令。）手
太阴阳明主治。（手太阴主辛金。手阳明主庚金。二经相为表里。而主治经气。）其日庚辛。（庚为阳金。辛为阴金。在时
主秋。在日主庚辛。）肺苦气上逆。急食苦以泄之。（肺主收降之令。故苦气上逆。宜食苦以泄下之。）肾主冬。（主冬水
之令。）足少阴太阳主治。（足少阴主癸水。足太阳主壬水。二经相为表里。而主治经气。）其日壬癸。（壬属阳水。癸属
阴水。在时主冬。在日为壬癸。）肾苦燥。急食辛以润之。开腠理。致津液。通气也。（肾者水脏。喜润而恶燥。宜食辛
以润之。谓辛能开腠理。使津液行而能通气。故润。以上论五脏之本气。而合于四时五行五味也。）病在肝。愈于夏。（此
论邪气之客于身。而病在五脏者。亦合于四时五行。而有间甚之时日也。病在肝。愈于夏者。子制其鬼贼。而能令母实
也。）夏不愈。甚于秋。（子休而贼旺。至其所不胜而甚也。）秋不死。持于冬。（贼气休而得母气之养。至其所生而持也。）
起于春。（自得其位。故复起也。此论死生之月节也。余脏仿此。）禁当风。（风气通于肝。故禁而弗犯。）肝病者。愈在
丙丁。（至其所生而愈也。）丙丁不愈加于庚辛。（金克木也。）庚辛不死。持于壬癸。（得母气之所生而持。）起于甲乙。
（本气复旺而起。此论死生之期日也。）肝病者。平旦慧。下晡甚。夜半静。（平旦乃木气生旺之时。故爽慧。下晡乃金
旺之时。故病甚。夜半得母之生气。故安静。此论间甚之时也。）肝欲散。急食辛以散之。（肝气受邪。则木郁而欲散。
故急食辛以散之。）用辛补之。酸泻之。（按岁运。厥阴之胜。以酸泻之。少阴之胜。以甘泻之。太阴之胜。以苦泻之。
又曰。木位之主。其泻以酸。其补以辛。火位之主。其泻以咸。其补以咸。土位之主。其泻以苦。其补以甘。金位之主。
其泻以辛。其补以酸。水位之主。其泻以甘。其补以苦。五味阴阳之用。辛甘发散为阳。酸苦涌泄为阴。咸味涌泄为阴。
淡味渗泄为阳。六者或收或散。或缓或急。或燥或润。或 或坚。以所利而行之。调其气。使其平也。夫肝病者。厥阴
之胜也。邪盛则正虚。故以辛之发散。以散其木郁。以辛之润。以补其肝气。以酸之泄。以泻其有余。所谓以所利而行
之。调其气。使其平也。余脏准此。）病在心。愈在长夏。长夏不愈。甚于冬。冬不死。持于春。起于夏。（不死则能持。
能持则能愈矣。）禁温食热衣。（心恶热也。）心病者。愈在戊己。戊己不愈。加于壬癸。壬癸不死。持于甲乙。起于丙丁。
（当愈不愈。故有所加。值死不死。故有所起。）心病者。日中慧。夜半甚。平旦静。（灵枢经曰。春生夏长。秋收冬藏。
是气之常也。人亦应之。以一日分为四时。朝则为春。日中为夏。日入为秋。夜半为冬。故自得其位而慧。至其所不胜
而甚。至其所生而静也。）心欲 。急食咸以 之。（ 叶软。心为火脏。心病则刚燥矣。故宜食咸以 之。）用咸补之。
甘泻之。（咸味下泄上涌而从水化。能泄心气以下交。涌水气以上济。水火既济。则心气自益。火欲炎散。以甘之发散而
泻之。）病在脾。愈在秋。秋不愈。甚于春。春不死。持于夏。起于长夏。禁温食饱食。湿地濡衣。（胃欲清饮。故禁温
食。饱食伤脾。故禁饱食。脾属阴土而恶湿。故湿地濡衣。咸宜禁之。）脾病者。愈在庚辛。庚辛不愈。加于甲乙。甲乙
不死。持于丙丁。起于戊己。（天之十干。化生地之五行。地之五行。化生人之五脏。生于地。悬命于天。是以生于五行。
而归命于十干也。）脾病者。日 慧。日出甚。下晡静。（ 音迭。 、日HT 也。应长夏之时。故慧。日出乃木旺之时。
故甚。下晡乃申酉之分。应秋金之令。故静。）脾欲缓。急食甘以缓之。（土德和浓。故欲缓。病则失其中和之气矣。故
宜食甘以缓之。）用苦泻之。甘补之。（脾病则土郁矣。故用苦味之涌泄。以泻夺之。以甘之缓补之。金匮要略曰。五脏
病各有所得者愈。五脏病各有所恶。各随其所不喜者为病。是以顺其所欲之味为补也。）病在肺。愈在冬。冬不愈。甚于
夏。夏不死。持于长夏。起于秋。禁寒饮食寒衣。（形寒饮冷则伤肺。故皆禁之。）肺病者。愈在壬癸。壬癸不愈。加于
丙丁。丙丁不死。持于戊己。起于庚辛。（始病则以岁月期之。病重则以旬日期之。垂死则以旦暮计之。）肺病者。下晡
慧。日中甚。夜半静。（一日一夜五分之。而各有生克间甚之时）肺欲收。急食酸以收之。（肺主秋收之令。病则反其常
矣。故急食酸以收之。）用酸补之。辛泻之。（用酸收以补正。辛散以泻邪。）病在肾。愈于春。春不愈。甚于长夏。长夏
不死。持于秋。起于冬。禁犯 HT 热食。温炙衣。（ 音翠HT 音埃。 HT 、瀑渍之热食也。温炙衣。烘焙之热
衣也。肾恶燥。故禁犯之。）肾病者。愈在甲乙。甲乙不愈。甚于戊己。戊己不死。持于庚辛。起于壬癸。（在四脏曰加
者。言所胜之气。加于我而使病加之。是客胜也。在肾脏曰甚于戊己。乃至其所不胜而甚。是主弱也。本经凡论五脏。
多不一其辞。盖阴阳之道。推之无穷。）肾病者。夜半慧。四季甚。下晡静。（四季、辰戌丑未时也。肾病者水王则慧。
土王则甚。金王则静。）肾欲坚。急食苦以坚之。（肾体沉石。德性坚凝。病则失其常矣。故宜食苦以坚之。）用苦补之。
咸泻之。（用苦坚以补之。咸泄以泻之。以上论五脏之病。而宜于药食者。五味各有所宜。）夫邪气之客于身也。以胜相
加。（邪气者。风寒暑湿。外淫之邪也。以胜相加者。如肝病加于庚辛。心病加于子癸。所胜之气加临。而病益重也。）
至其所生而愈。（如肝病者愈于夏。心病者愈于壬癸。得所生之子气而愈也。）至其所不胜而甚。（谓值其克贼之时。而病
益甚也。）至于所生而持。（得所生之母气。而能支持也。）自得其位而起。（位者。本经所谓木位火位之类。值本气自旺
之时。故能复起而愈也。）必先定五脏之脉。乃可言间甚之时。死生之期也。（言必先定五脏之经脉。知五脏之病脉。乃
可言病之间甚。死生之期。）肝病者。两胁下痛引少腹。令人善怒。（病者。邪气实也。肝脉布胁肋。抵少腹。故两胁
下痛引少腹。灵枢经曰。肝气实则怒。盖肝为将军之官而志怒。肝气郁而不舒。故怒也）虚则目KT KT 无所见。耳
无所闻。善恐。如人将捕之。（KT 音荒。虚者。精气夺也。KT 、不明也。肝藏血而开窍于目。肝虚。故KT KT
无所见。少阳经脉入耳中。故无所闻。胆病者。心下淡淡。如人将捕之。）取其经。厥阴与少阳。（经、谓经脉也。足少
阳与厥阴为表里。故取二经。以通其气。）气逆则头痛。耳聋不聪。颊肿。取血者。（厥阴与督脉会于巅。肝气逆。故头
痛。少阳气逆。故耳不聪而颊肿也。取血者。谓取其经之多血者而去之。盖足少阳与厥阴为表里。少阳常少血多气。厥
阴常多血少气。脏腑经气相通。宜从厥阴之多血者而泻之。）心病者。胸中痛。胁支满。胁下痛。膺背肩甲间痛。两臂内
痛。（手少阴心脉起心中。上挟咽。出胁下。循 内。下肘中。循臂内后廉。手少阳小肠脉。上手臂。循 内。出肩解。
绕肩胛。二经气实。故有是痛。胁支满者。少阴之支络。满痛于胁下也。）虚则胸腹大。胁下与腰相引而痛。（心火气虚。
则水浊上乘。故胸腹大。经云。浊气在上。则生 胀。心气不能交于阴。故胁下与阴相引而痛也。）取其经少阴太阳。舌
下血者。（心脉上循咽喉。开窍于舌。故取舌下血者。盖手足阴阳所苦。必先去其血。乃去其所苦。然后泻有余。补不足。）
其变病。刺 中血者。（设有变病。而邪不在经络者。亦取其 中出血。盖脏腑经气之相通也。徐公遐问曰。师言取经之
多血者而去之。少阴常少血。奚独取其舌下 中。曰。处有常变。用有经权。少阴少血者。言其常也。病有所苦。必先
去其血。而后泻有余补不足者。言其变也。盖虚者亦不宜去血。变病者。又取于 中。此皆处变用权之法。故独举少阴
一经。而曰舌下血。曰变病。盖欲其类推于诸经也。）脾病者。身重。善肌肉痿。足不收。行善 。脚下痛。（脾主肌肉。
主通会五脏元真之气。脾气伤。故身重而肌肉善痿。痿者。肌肉委弃不仁也。足太阴经脉。循胫膝。邪在经络。故足不
收。气伤。故善 而痛。用二善字者。言经病而及于气也。）虚则腹满肠鸣。飧泄。食不化。（此因脾气虚而不能转输水
谷故也。）取其经。太阴阳明少阴血者。（荣卫气血。始于足少阴肾。生于足阳明胃。输于足太阴脾。故取此三经。以通
经气。）肺病者。喘咳逆气。肩背痛。汗出。尻阴股膝髀 足皆痛。（此言肺肾之经气相通也。夫肺主气而发原于肾。
肾为本。肺为末。母子之经气相通。是以足少阴之脉。其直者。从肾上贯膈。入肺中。循喉咙。挟舌本。病则气逆。故
喘咳也。肺俞气在肩背。气逆于上。则肩背痛而汗出。逆于下。则尻阴 膝皆痛也。按五经之论。各有不同。俱当着眼。）
虚则少气。不能报息。耳聋嗌干。（肾为生气之原。肺主周身之气。以司呼吸。生气衰于下。不能报息于上耳。肾气衰。
则耳聋。金水之气不足。则嗌干也。）取其经太阴。足太阳之外。厥阴内血者。（太阴、手太阴肺经之本脉也。启玄子曰。
足太阳之外。厥阴内者。正谓 内侧。内踝后之直上。则少阴脉也。视左右足脉少阴部分。有血满异于常者。即而取之。）
肾病者。腹大胫肿。喘咳。身重。寝汗出。憎风。（肾少阴脉。起于足而上循 。挟脐。循腹里上行而入肺。病在经络。
故腹大胫肿。水邪逆于上。则喘咳。生气衰于下。则身重也。太阳之气司表。而下出于膀胱。经气逆。则表气虚。故寝
汗出而恶风。）虚则胸中痛。大腹小腹痛。清厥。意不乐。（肾气虚而不能上交于心。故胸中痛。少阴之气。上与阳明相
合。生气虚于下。故大腹小腹痛也。清厥、冷之轻者。阳气虚。故手足逆冷也。心有所忆谓之意。膻中者。臣使之官。
代君行令。喜乐出焉。胸中之心气不足。故意不乐也。）取其经。少阴太阳血者。（少阴与太阳为表里。脏腑之经气相通。
故脏病而兼及于腑经也。以上论病生于经脉肌肉。宜治之以针石者。审察其脏腑经络之虚实而取之。）肝色青。宜食甘。
粳米牛肉枣葵皆甘。（夫精明五色者。气之华也。肝色青。则其气苦急。故宜食甘以缓之。盖五味所以养五脏之气者也。）
心色赤。宜食酸。小豆犬肉李韭皆酸。（心志喜。喜则气缓。缓则心神懈弛。故宜食小豆犬李之酸。以收养心气。）肺色
白。宜食苦。麦羊肉杏薤皆苦。（肺色白。其气主秋金之降令。而苦上逆。故宜食羊麦杏薤之苦。以收降其肺气。）脾色
黄帝问道：将人的形体与四时五行相配合来进行治疗，怎样算是顺从病情？怎样算是违背病情？其中的得失原理，希望听听您的讲解。（这是承接上一章再次发问。《经脉篇》说：顺应四时五脏的规律，依据阴阳法则，作为经脉运行的常理。所以皇帝询问脏腑阴阳如何与人形相合，效法四时五行，从而制定救治的方法。怎样算顺从？怎样算违背？将逆误认为顺叫做得，将顺误认为逆叫做失。张兆璜说：所谓“合人形”，是指脏腑阴阳与九窍、九候相符合。）
岐伯回答说：五行，就是金、木、水、火、土。它们轮流主事，有贵贱之分，通过它可以判断死生，决定成败，并确定五脏之气的盛衰、病情的轻重以及死生的期限。（这一篇论述通过观察脏腑来判断死生期限，但必须效法四时五行生克的顺逆，然后才能确切知道死生。所以说：五行就是金木水火土。它涵盖了天干四时、地之五谷五味、人之五脏五气，都契合这五种元素。用这五种元素综合参详，就能决断成败死生。“更贵更贱”是指贵贱交替。“间”是病情减轻或痊愈的时候，“甚”是病情加重的时候。）
黄帝说：希望能详尽地听您讲讲。（卒，意为尽。）
岐伯说：肝主春季。（肝主管春季木气。）足厥阴肝经和足少阳胆经主治。（足厥阴属乙木，足少阳属甲木，二者互为表里，共同主治其经气。）对应的日子是甲日和乙日。（甲为阳木，乙为阴木，在季节上对应春季，在日干上对应甲乙。）肝苦于拘急，应当吃甘味食物来缓和它。（肝主管春季生发、易怒之气，所以害怕太过而导致的拘急，适宜吃甘味食物来缓和。）
心主夏季。（心主管夏季火气。）手少阴心经和手太阳小肠经主治。（手少阴属丁火，手太阳属丙火，二者互为表里，共同主治其经气。）对应的日子是丙日和丁日。（丙为阳火，丁为阴火，在季节上对应夏季，在日干上对应丙丁。）心苦于弛缓，应当吃酸味食物来收敛它。（吴氏说：心以长养为特性，志喜则气缓，气缓则心气散逸，会自我损伤心神。应当急吃酸味食物来收敛它。）
脾主长夏。（长夏即六月，指火土相生之时。）足太阴脾经和足阳明胃经主治。（足太阴属己土，足阳明属戊土，二经互为表里，共同主治其经气。）对应的日子是戊日和己日。（戊为阳土，己为阴土，位居中央。）脾苦于湿，应当吃苦味食物来燥湿。（脾属阴土，喜燥恶湿，苦味属火，所以适宜吃苦味食物来燥湿。张二中说：喜燥是因为喜欢母气资生，恶湿是因为厌恶所胜之气的乘侮。）
肺主秋季。（主管秋季金的政令。）手太阴肺经和手阳明大肠经主治。（手太阴属辛金，手阳明属庚金，二经互为表里，共同主治经气。）对应的日子是庚日和辛日。（庚为阳金，辛为阴金，在季节上对应秋季，在日干上对应庚辛。）肺苦于气上逆，应当吃苦味食物来泄降它。（肺主管收敛下降的政令，所以苦于气上逆，适宜吃苦味食物来泄降。）
肾主冬季。（主管冬季水的政令。）足少阴肾经和足太阳膀胱经主治。（足少阴属癸水，足太阳属壬水，二经互为表里，共同主治其经气。）对应的日子是壬日和癸日。（壬属阳水，癸属阴水，在季节上对应冬季，在日干上对应壬癸。）肾苦于燥，应当吃辛味食物来滋润它。辛味能开泄腠理，促使津液运行，流通气机。（肾是水脏，喜润恶燥，适宜吃辛味食物来滋润。意思是辛味能开通腠理，使津液流动从而能够通气，因此起到滋润作用。以上论述了五脏的本气，并与四时、五行、五味相合。）
肝病，在夏季痊愈。（这里论述邪气客居身体，病在五脏的情况，也符合四时五行，有病情轻重变化的时日。肝病在夏季痊愈，是因为子（火）克制鬼贼（金），从而使母（木）实。）如果夏季不愈，在秋季加重。（因为子气休囚而贼气旺盛，到了其所不胜的季节就加重。）如果秋季不死，在冬季维持稳定。（因为贼气休囚而得到母气的滋养，到了其所生的季节就维持稳定。）到春季就会起色。（因为自得其位，所以恢复起色。这是论述死生的月份规律。其余脏腑仿照此例。）禁忌当风。（风气通于肝，所以要禁止触犯。）
肝病患者，在丙丁日痊愈。（到了其所生的季节/日子而痊愈。）如果丙丁日不愈，在庚辛日加重。（因为金克木。）如果庚辛日不死，在壬癸日维持稳定。（因为得到母气的滋生而维持稳定。）到甲乙日就会起色。（本气复旺而恢复。这是论述死生的日期规律。）
肝病患者，清晨神志清爽，傍晚病情加重，半夜安静。（清晨是木气生旺的时候，所以神志清爽；傍晚是金气旺盛的时候，所以病情加重；半夜得到母气（水生木）的生气，所以安静。这是论述病情轻重的时辰规律。）
肝欲疏散，应当急吃辛味食物来疏散它。（肝气受邪，则木气郁结而想要疏散，所以急吃辛味食物来疏散它。）用辛味补肝，用酸味泻肝。（按岁运理论：厥阴风木胜，用酸味泻之；少阴君火胜，用甘味泻之；太阴湿土胜，用苦味泻之。又说：木位之主，其泻用酸，其补用辛；火位之主，其泻用咸，其补用咸；土位之主，其泻用苦，其补用甘；金位之主，其泻用辛，其补用酸；水位之主，其泻用甘，其补用苦。五味的阴阳作用：辛甘发散为阳，酸苦涌泄为阴，咸味涌泄为阴，淡味渗泄为阳。这六种味道有的收敛，有的发散，有的缓和，有的紧急，有的燥湿，有的润燥，有的软坚。根据有利的方式施行，调和气机，使其平衡。所谓肝病，是厥阴风木之胜。邪盛则正虚，所以用辛味的发散来疏散木郁，用辛味的润性来补益肝气，用酸味的泄降来泻除有余。这就是所说的根据有利的方式施行，调和气机，使其平衡。其余脏腑仿照此例。）
心病，在长夏痊愈。如果长夏不愈，在冬季加重。如果冬季不死，在春季维持稳定。到夏季就会起色。（不死就能维持，能维持就能痊愈。）禁忌温热食物和热衣服。（心怕热。）
心病患者，在戊己日痊愈。如果戊己日不愈，在壬癸日加重。如果壬癸日不死，在甲乙日维持稳定。到丙丁日就会起色。（应当痊愈而不愈，所以有所加重；值死期而不死，所以有所起色。）
心病患者，中午神志清爽，半夜病情加重，清晨安静。（《灵枢经》说：春生夏长，秋收冬藏，这是气的常态，人也顺应它。将一天分为四个时段：早晨像春，中午像夏，日落像秋，半夜像冬。所以自得其位时神志清爽，到了其所不胜时病情加重，到了其所生时安静。）
心欲柔软，应当急吃咸味食物来软化它。（叶软，心为火脏，心病则变得刚燥，所以适宜吃咸味食物来软化它。）用咸味补心，用甘味泻心。（咸味下行泄降、上行涌吐而从水化，能泄心气以下交，涌水气以上济，水火既济，则心气自然受益。火性炎散，用甘味的发散来泻之。）
脾病，在秋季痊愈。如果秋季不愈，在春季加重。如果春季不死，在夏季维持稳定。到长夏就会起色。禁忌温热食物、过饱、潮湿的地面和湿衣服。（胃喜欢清凉饮水，所以禁忌温热食物；过饱伤脾，所以禁忌过饱；脾属阴土而恶湿，所以潮湿地面和湿衣服都应禁忌。）
脾病患者，在庚辛日痊愈。如果庚辛日不愈，在甲乙日加重。如果甲乙日不死，在丙丁日维持稳定。到戊己日就会起色。（天的十干化生地之五行，地之五行化生人之五脏，生于地，命运系于天，所以生于五行，而归命于十干。）
脾病患者，白天神志清爽，日出时病情加重，傍晚安静。（“晡”音迭，指白天。应长夏之时，所以清爽；日出是木旺之时，所以加重；傍晚是申酉时分，对应秋金之令，所以安静。）
脾欲缓和，应当急吃甘味食物来缓和它。（土德和厚浓重，所以欲缓和。生病则失去中和之气，所以适宜吃甘味食物来缓和。）用苦味泻脾，用甘味补脾。（脾病则土气郁结，所以用苦味的涌泄来泻夺，用甘味的缓和来补益。《金匮要略》说：五脏病各有所得者愈，五脏病各有所恶，各随其所不喜者为病。所以顺应其所欲的味道就是补。）
肺病，在冬季痊愈。如果冬季不愈，在夏季加重。如果夏季不死，在长夏维持稳定。到秋季就会起色。禁忌寒冷饮食和寒冷衣服。（形体受寒、饮食生冷都会伤肺，所以都禁忌。）
肺病患者，在壬癸日痊愈。如果壬癸日不愈，在丙丁日加重。如果丙丁日不死，在戊己日维持稳定。到庚辛日就会起色。（初病以年月推算，病重以旬日推算，垂危以旦暮计算。）
肺病患者，傍晚神志清爽，中午病情加重，半夜安静。（一日一夜分为五部分，各有生克轻重变化的时候。）
肺欲收敛，应当急吃酸味食物来收敛它。（肺主管秋季收敛的政令，生病则违背常态，所以急吃酸味食物来收敛它。）用酸味补肺，用辛味泻肺。（用酸收来补正气，用辛散来泻邪气。）
肾病，在春季痊愈。如果春季不愈，在长夏加重。如果长夏不死，在秋季维持稳定。到冬季就会起色。禁忌食用滚烫的热食和烘烤过的热衣。（“燖”音翠，“煖”音埃，燖指滚烫的热食，煖指烘烤的热衣。肾恶燥，所以禁忌触犯。）
肾病者，在甲乙日痊愈。如果甲乙日不愈，在戊己日加重。如果戊己日不死，在庚辛日维持稳定。到壬癸日就会起色。（对于其他四脏说“加”，是指所胜之气加临于我而使病加重，这是客胜。对于肾脏说“甚于戊己”，是到了其所不胜而加重，这是主弱。本经凡是论述五脏，言辞多不一致，大概阴阳之道，推演无穷。）
肾病者，半夜神志清爽，四季末（辰戌丑未时）病情加重，傍晚安静。（肾病者，水旺则清爽，土旺则加重，金旺则安静。）
肾欲坚固，应当急吃苦味食物来坚固它。（肾体沉石，德性坚凝，生病则失去常态，所以适宜吃苦味食物来坚固它。）用苦味补肾，用咸味泻肾。（用苦味坚阴来补，用咸味泄下来泻。以上论述了五脏的疾病，以及药物和食物的适宜之处，五味各有适宜。）
大凡邪气客居身体，是以相胜的关系相加。（邪气指风寒暑湿等外淫之邪。以胜相加，比如肝病加于庚辛，心病加于壬癸，所胜之气加临，病情就会加重。）
到了其所生的季节/日子就痊愈。（比如肝病者在夏季痊愈，心病者在壬癸日痊愈，得到所生之子气而痊愈。）
到了其所不胜的季节/日子就加重。（谓遇到克制它的时节，病情就加重。）
到了所生的季节/日子就维持稳定。（得到所生之母气，就能支持下去。）
自得其位就起色。（位，指本经所说的木位、火位之类。值本气自旺的时候，所以能恢复起色而痊愈。）
必须先定五脏的脉象，才可以谈论病情轻重变化的时间以及死生的期限。（意思是必须先确定五脏的经脉，了解五脏的病脉，才可以谈论病情的轻重和死生的期限。）
肝病，两胁下疼痛牵引少腹，使人容易发怒。（病，指邪气实。肝脉布于胁肋，抵少腹，所以两胁下痛牵引少腹。《灵枢经》说：肝气实则怒。肝为将军之官，志在怒。肝气郁结不舒，所以发怒。）
肝虚则两眼昏花看不清，耳朵听不见，容易恐惧，好像被人要抓捕一样。（“瞤瞤”音荒，虚，指精气被剥夺。“瞤瞤”指不明。肝藏血而开窍于目，肝虚，所以两眼昏花看不清。少阳经脉入耳中，所以听不见。胆病的人，心中淡淡然，好像被人要抓捕一样。）
取足厥阴经和足少阳经。（经，指经脉。足少阳与厥阴互为表里，所以取这两条经，以通畅其气。）
气逆则头痛，耳聋听力不灵敏，面颊肿，取血络放血。（厥阴与督脉会于头顶，肝气逆，所以头痛。少阳气逆，所以耳聋且面颊肿。取血者，指取该经多血的部位放血。足少阳与厥阴互为表里，少阳通常少血多气，厥阴通常多血少气。脏腑经气相通，应该从厥阴多血的部位来泻邪。）
心病，胸中痛，胁肋支撑满闷，胁下痛，胸前、背部、肩胛间疼痛，两臂内侧痛。（手少阴心脉起于心中，向上挟咽喉，出于胁下，循手臂内侧，下肘中，循臂内后廉。手少阳小肠脉，上手臂，循臂内，出肩解，绕肩胛。二经气实，所以有这些疼痛。胁肋支撑满闷，是少阴的支络，在胁下满痛。）
心虚则胸腹大，胁下与腰部相互牵引而痛。（心火气虚，则水浊上乘，所以胸腹大。经云：浊气在上，则生胀满。心气不能交于阴，所以胁下与阴部相互牵引而痛。）
取手少阴经和手太阳经，刺舌下血络。（心脉上循咽喉，开窍于舌，所以取舌下血络。手足阴阳所苦的病，必须先去除其血，然后才能去除痛苦，接着泻有余，补不足。）
如果是变病，刺郄穴出血。（如果有变病，而邪气不在经络，也取郄穴出血。因为脏腑经气是相通的。徐公遐问：老师说取经的多血部位去血，少阴通常少血，为何唯独取舌下郄穴？答：处有常变，用有经权。少阴少血，说的是常态。病有所苦，必先去血，而后泻有余补不足，说的是变通。虚证也不宜去血，变病才取郄穴。这都是处变用权的方法，所以单独举出少阴一经，说舌下血，说变病，是想让人类推到其他经脉。）
脾病，身体沉重，容易肌肉痿废，脚不收引，行走容易跌仆，脚下痛。（脾主肌肉，主通会五脏元真之气。脾气受伤，所以身体沉重且肌肉容易痿废。痿，指肌肉委弃不仁。足太阴经脉，循行于胫膝，邪在经络，所以脚不收引。气伤，所以容易跌仆且痛。用两个“善”字，是说经病波及到气。）
脾虚则腹部胀满，肠鸣，完谷不化的泄泻，食物不消化。（这是因为脾气虚而不能转输水谷的缘故。）
取足太阴、足阳明、足少阴的血络。（营卫气血，始于足少阴肾，生于足阳明胃，输于足太阴脾，所以取这三经，以通畅经气。）
肺病，喘咳气逆，肩背痛，出汗，尻、阴部、股、膝、髀、足都痛。（这是说肺肾经气相通。肺主气而发源于肾，肾为本，肺为末，母子经气相通。所以足少阴脉，直行者，从肾上贯膈，入肺中，循喉咙，挟舌本。生病则气逆，所以喘咳。肺俞气在肩背，气逆于上，则肩背痛且出汗；逆于下，则尻阴、膝等都痛。按五经的论述，各有不同，都应当着眼细看。）
肺虚则少气，不能深呼吸，耳聋，咽干。（肾为生气之源，肺主周身之气以司呼吸。生气衰于下，不能上达于肺进行深呼吸。肾气衰，则耳聋；金水之气不足，则咽干。）
取手太阴经，以及足太阳经外侧、足厥阴经内侧的血络。（太阴，指手太阴肺经的本脉。启玄子说：足太阳之外，厥阴内，正是指小腿内侧，内踝后直上的位置，则是少阴脉。观察左右足脉少阴部分，有血液充盈异于常人的，就取之。）
肾病，腹部肿大，小腿肿胀，喘咳，身体沉重，睡着出汗，怕风。（肾少阴脉，起于足而上循，挟脐，循腹里上行而入肺。病在经络，所以腹部肿大、小腿肿胀。水邪逆于上，则喘咳；生气衰于下，则身体沉重。太阳之气司表，而下出于膀胱。经气逆，则表气虚，所以睡着出汗且恶风。）
肾虚则胸中痛，大腹和小腹痛，四肢清冷厥逆，心情不乐。（肾气虚而不能上交于心，所以胸中痛。少阴之气，上与阳明相合，生气虚于下，所以大腹和小腹痛。清厥，是冷的轻微表现，阳气虚，所以手脚逆冷。心有所忆谓之意，膻中者是臣使之官，代君行令，喜乐由此而出。胸中之心气不足，所以心情不乐。）
取足少阴经和足太阳经的血络。（少阴与太阳互为表里，脏腑经气相通，所以脏病兼及于腑经。以上论述病生于经脉肌肉，适宜用针石治疗的，审察其脏腑经络的虚实而取穴。）
肝色青，适宜吃甘味，粳米、牛肉、枣、葵菜都是甘味的。（精明五色，是气的精华。肝色青，说明其气苦于拘急，所以适宜吃甘味来缓和。五味是用来滋养五脏之气的。）
心色赤，适宜吃酸味，小豆、犬肉、李、韭菜都是酸味的。（心志喜，喜则气缓，气缓则心神懈弛，所以适宜吃小豆、犬肉、李的酸味，以收养心气。）
肺色白，适宜吃苦味，麦、羊肉、杏、薤都是苦味的。（肺色白，其气主秋季金的降令，而苦于气上逆，所以适宜吃羊、麦、杏、薤的苦味，以收降肺气。）
脾色...
Yellow Emperor asked, saying: When combining the human form with the laws of the Four Seasons and Five Elements for treatment, how should one follow (conform to) the condition? How should one go against it? I wish to hear about the principles of gain and loss. (This continues the question from the previous chapter. The *Jing Mai* Chapter states: "Align with the Four Seasons and Five Zang organs, using Yin-Yang measurement as the constant of the meridians." Therefore, the Emperor asks how the Yin-Yang of the Zang-Fu organs aligns with the human form, models itself on the Four Seasons and Five Elements, and establishes methods of rescue. How does one follow? How does one go against? Treating reversal as following is called "gain"; treating conformity as reversal is called "loss." Zhang Zhuohuang said: "Combining with the human form" means that the Yin-Yang of the Zang-Fu organs aligns with the nine orifices and nine pulses.)
Qi Bo replied: The Five Elements are Metal, Wood, Water, Fire, and Earth. They alternate in precedence and inferiority, allowing us to know life and death, determine success and failure, and establish the Qi of the Five Zang organs, including the times of remission and exacerbation, and the periods of life and death. (This chapter discusses observing the Zang-Fu to determine the period of life and death. However, one must model oneself on the conformity and reversal of the generation and restriction of the Four Seasons and Five Elements before life and death can be certain. Thus it says: "The Five Elements are Metal, Wood, Water, Fire, and Earth." This refers to the Ten Heavenly Stems and Four Seasons of Heaven, the Five Grains and Five Flavors of Earth, and the Five Zang and Five Qi of Man, all aligning with these five elements. By synthesizing these five, success, failure, life, and death can be determined. "Alternating in precedence and inferiority" means alternating high and low status. "Jian" (remission) is the time when the disease holds or heals; "Shen" (exacerbation) is the time when it worsens.)
The Emperor said: I wish to hear this in full. ("Cu" means complete.)
Qi Bo said: The Liver governs Spring. (The Liver governs the Qi of Spring Wood.) The Foot Jueyin (Liver) and Foot Shaoyang (Gallbladder) meridians govern its treatment. (Foot Jueyin belongs to Yi Wood, Foot Shaoyang belongs to Jia Wood; the two are exterior-interior pairs and jointly govern their meridian Qi.) The corresponding days are Jia and Yi. (Jia is Yang Wood, Yi is Yin Wood; in terms of season, it corresponds to Spring; in terms of day stems, it corresponds to Jia and Yi.) The Liver suffers from tension/spasm; urgently eat Sweet flavors to relax it. (The Liver governs the Qi of Spring generation and anger, so it suffers from excessive tension; it is suitable to eat Sweet flavors to relax it.)
The Heart governs Summer. (The Heart governs the Qi of Summer Fire.) The Hand Shaoyin (Heart) and Hand Taiyang (Small Intestine) meridians govern its treatment. (Hand Shaoyin belongs to Ding Fire, Hand Taiyang belongs to Bing Fire; the two are exterior-interior pairs and jointly govern their meridian Qi.) The corresponding days are Bing and Ding. (Bing is Yang Fire, Ding is Yin Fire; in terms of season, it corresponds to Summer; in terms of day stems, it corresponds to Bing and Ding.) The Heart suffers from flaccidity/laxity; urgently eat Sour flavors to astringe it. (Wu Shi said: The Heart's function is nourishment and growth; Joy causes Qi to relax. If Qi relaxes, Heart Qi scatters and damages the Spirit. It is urgent to eat Sour flavors to astringe it.)
The Spleen governs Late Summer. (Late Summer is the sixth month, referring to the time when Fire generates Earth.) The Foot Taiyin (Spleen) and Foot Yangming (Stomach) meridians govern its treatment. (Foot Taiyin belongs to Ji Earth, Foot Yangming belongs to Wu Earth; the two meridians are exterior-interior pairs and jointly govern their meridian Qi.) The corresponding days are Wu and Ji. (Wu is Yang Earth, Ji is Yin Earth, positioned in the Center.) The Spleen suffers from Dampness; urgently eat Bitter flavors to dry it. (The Spleen belongs to Yin Earth, likes Dryness and dislikes Dampness; Bitter is the flavor of Fire, so it is suitable to eat Bitter flavors to dry it. Zhang Erzhong said: Liking Dryness means liking the Mother Qi for nourishment; disliking Dampness means disliking the invasion of the element it overcomes.)
The Lung governs Autumn. (It governs the decree of Autumn Metal.) The Hand Taiyin (Lung) and Hand Yangming (Large Intestine) meridians govern its treatment. (Hand Taiyin belongs to Xin Metal, Hand Yangming belongs to Geng Metal; the two meridians are exterior-interior pairs and jointly govern their meridian Qi.) The corresponding days are Geng and Xin. (Geng is Yang Metal, Xin is Yin Metal; in terms of season, it corresponds to Autumn; in terms of day stems, it corresponds to Geng and Xin.) The Lung suffers from rebellious Qi ascending; urgently eat Bitter flavors to drain/descend it. (The Lung governs the decree of gathering and descending, so it suffers from rebellious Qi ascending; it is suitable to eat Bitter flavors to drain/descend it.)
The Kidney governs Winter. (It governs the decree of Winter Water.) The Foot Shaoyin (Kidney) and Foot Taiyang (Bladder) meridians govern its treatment. (Foot Shaoyin belongs to Gui Water, Foot Taiyang belongs to Ren Water; the two meridians are exterior-interior pairs and jointly govern their meridian Qi.) The corresponding days are Ren and Gui. (Ren is Yang Water, Gui is Yin Water; in terms of season, it corresponds to Winter; in terms of day stems, it corresponds to Ren and Gui.) The Kidney suffers from Dryness; urgently eat Pungent flavors to moisten it. Opening the Cou Li (pores/skin texture), distributing Body Fluids, and circulating Qi. (The Kidney is the Water Organ, likes Moisture and dislikes Dryness, so it is suitable to eat Pungent flavors to moisten it. This means Pungent flavors can open the Cou Li, causing Body Fluids to circulate and Qi to flow, thus achieving moisture. The above discusses the fundamental Qi of the Five Zang organs and their alignment with the Four Seasons, Five Elements, and Five Flavors.)
Disease in the Liver heals in Summer. (This discusses pathogenic factors invading the body and diseases located in the Five Zang organs, which also align with the Four Seasons and Five Elements, having times of remission and exacerbation. Disease in the Liver heals in Summer because the Child (Fire) controls the Ghost-Thief (Metal), thereby strengthening the Mother (Wood).) If it does not heal in Summer, it exacerbates in Autumn. (Because the Child Qi is resting while the Thief Qi is prosperous, it exacerbates in the season where it is overcome.) If it does not die in Autumn, it stabilizes in Winter. (Because the Thief Qi rests and receives nourishment from the Mother Qi, it stabilizes in the season it generates.) It recovers in Spring. (Because it returns to its own position, it recovers. This discusses the monthly periods of life and death. The other Zang organs follow this example.) Contraindicate exposure to wind. (Wind Qi communicates with the Liver, so avoid contact.)
Patients with Liver disease heal on Bing and Ding days. (They heal when they reach the season/day they generate.) If they do not heal on Bing and Ding days, they worsen on Geng and Xin days. (Metal restricts Wood.) If they do not die on Geng and Xin days, they stabilize on Ren and Gui days. (They stabilize by receiving the generating Qi of the Mother.) They recover on Jia and Yi days. (The original Qi revives and recovers. This discusses the daily periods of life and death.)
Patients with Liver disease feel clear-headed at dawn, worsen in the late afternoon, and are quiet at midnight. (Dawn is the time when Wood Qi generates and prospers, so they feel clear-headed. Late afternoon is the time when Metal Qi is prosperous, so the disease worsens. Midnight receives the generating Qi of the Mother [Water], so they are quiet. This discusses the times of remission and exacerbation.)
The Liver desires dispersion; urgently eat Pungent flavors to disperse it. (When Liver Qi is invaded by pathogens, Wood becomes depressed and desires dispersion, so urgently eat Pungent flavors to disperse it.) Use Pungent to tonify, use Sour to drain. (According to the Annual Movement: When Jueyin prevails, drain with Sour; when Shaoyin prevails, drain with Sweet; when Taiyin prevails, drain with Bitter. It is also said: For the Master of the Wood Position, drain with Sour, tonify with Pungent; for the Master of the Fire Position, drain with Salty, tonify with Salty; for the Master of the Earth Position, drain with Bitter, tonify with Sweet; for the Master of the Metal Position, drain with Pungent, tonify with Sour; for the Master of the Water Position, drain with Sweet, tonify with Bitter. The Yin-Yang usage of the Five Flavors: Pungent and Sweet disperse and are Yang; Sour and Bitter induce vomiting/draining and are Yin; Salty induces vomiting/draining and is Yin; Dan (bland) drains and is Yang. These six flavors either astringe or disperse, relax or tense, dry or moisten, soften or harden. Act according to what is beneficial, regulate the Qi, and make it balanced. Liver disease is the prevalence of Jueyin Wind. When pathogens are strong, Zheng Qi is weak, so use the dispersing nature of Pungent to scatter Wood depression, use the moistening nature of Pungent to tonify Liver Qi, and use the draining nature of Sour to drain excess. This is acting according to what is beneficial, regulating Qi, and making it balanced. The other Zang organs follow this example.)
Disease in the Heart heals in Late Summer. If it does not heal in Late Summer, it exacerbates in Winter. If it does not die in Winter, it stabilizes in Spring. It recovers in Summer. (If it does not die, it can stabilize; if it stabilizes, it can heal.) Contraindicate warm food and hot clothing. (The Heart dislikes Heat.)
Patients with Heart disease heal on Wu and Ji days. If they do not heal on Wu and Ji days, they worsen on Ren and Gui days. If they do not die on Ren and Gui days, they stabilize on Jia and Yi days. They recover on Bing and Ding days. (If they should heal but do not, they worsen. If they should die but do not, they recover.)
Patients with Heart disease feel clear-headed at noon, worsen at midnight, and are quiet at dawn. (The *Ling Shu* states: Spring generates, Summer grows, Autumn harvests, Winter stores; this is the normal state of Qi, and humans respond to it. Dividing one day into four seasons: Morning is Spring, Noon is Summer, Sunset is Autumn, Midnight is Winter. Thus, they feel clear-headed when in their own position, worsen when in the position that overcomes them, and are quiet when in the position they generate.)
The Heart desires softness; urgently eat Salty flavors to soften it. (Ye Ruan means soft. The Heart is a Fire organ; Heart disease makes it rigid and dry, so it is suitable to eat Salty flavors to soften it.) Use Salty to tonify, use Sweet to drain. (Salty flavor descends, drains, and surges upward, transforming into Water. It can drain Heart Qi to descend and connect, and surge Water Qi to ascend and assist. When Water and Fire are balanced, Heart Qi benefits naturally. Fire desires to flare and disperse; drain it with the dispersing nature of Sweet.)
Disease in the Spleen heals in Autumn. If it does not heal in Autumn, it exacerbates in Spring. If it does not die in Spring, it stabilizes in Summer. It recovers in Late Summer. Contraindicate warm food, overeating, damp ground, and wet clothes. (The Stomach likes cool drinks, so warm food is contraindicated. Overeating injures the Spleen, so overeating is contraindicated. The Spleen belongs to Yin Earth and dislikes Dampness, so damp ground and wet clothes are strictly contraindicated.)
Patients with Spleen disease heal on Geng and Xin days. If they do not heal on Geng and Xin days, they worsen on Jia and Yi days. If they do not die on Jia and Yi days, they stabilize on Bing and Ding days. They recover on Wu and Ji days. (The Ten Heavenly Stems of Heaven transform into the Five Elements of Earth; the Five Elements of Earth transform into the Five Zang organs of Man. Born of Earth, life depends on Heaven; thus, born of Five Elements, destiny lies with the Ten Stems.)
Patients with Spleen disease feel clear-headed during the day, worsen at sunrise, and are quiet in the late afternoon. ("Bu" sounds like Die, meaning daytime. Aligning with Late Summer, so clear-headed. Sunrise is the time when Wood is prosperous, so it worsens. Late afternoon is the Shen-You division, aligning with the decree of Autumn Metal, so it is quiet.)
The Spleen desires relaxation; urgently eat Sweet flavors to relax it. (The virtue of Earth is harmonious and thick, so it desires relaxation. Disease loses its medium-and-harmonious Qi, so it is suitable to eat Sweet flavors to relax it.) Use Bitter to drain, use Sweet to tonify. (Spleen disease causes Earth depression, so use the surging-draining nature of Bitter to drain it, and use the relaxing nature of Sweet to tonify it. The *Jin Gui Yao Lue* states: Diseases of the Five Zang organs heal when they obtain what they desire; they have aversions. Each follows what they dislike as the cause of disease. Therefore, following their desired flavor is tonification.)
Disease in the Lung heals in Winter. If it does not heal in Winter, it exacerbates in Summer. If it does not die in Summer, it stabilizes in Late Summer. It recovers in Autumn. Contraindicate cold food and cold clothing. (Cold form and cold drinks injure the Lung, so both are contraindicated.)
Patients with Lung disease heal on Ren and Gui days. If they do not heal on Ren and Gui days, they worsen on Bing and Ding days. If they do not die on Bing and Ding days, they stabilize on Wu and Ji days. They recover on Geng and Xin days. (Initial illness is calculated by year/month; severe illness by ten-day periods; terminal illness by day/night.)
Patients with Lung disease feel clear-headed in the late afternoon, worsen at noon, and are quiet at midnight. (One day and night are divided into five parts, each having times of generation/restriction and remission/exacerbation.)
The Lung desires astringency; urgently eat Sour flavors to astringe it. (The Lung governs the decree of Autumn gathering; disease reverses this norm, so urgently eat Sour flavors to astringe it.) Use Sour to tonify, use Pungent to drain. (Use Sour astringency to tonify Zheng Qi, use Pungent dispersion to drain Xie Qi.)
Disease in the Kidney heals in Spring. If it does not heal in Spring, it exacerbates in Late Summer. If it does not die in Late Summer, it stabilizes in Autumn. It recovers in Winter. Contraindicate extremely hot food and baked hot clothing. ("Xun" sounds like Cui, "Nuan" sounds like Ai. Xun refers to boiling hot food; Nuan refers to baked hot clothing. The Kidney dislikes Dryness, so avoid these.)
Patients with Kidney disease heal on Jia and Yi days. If they do not heal on Jia and Yi days, they worsen on Wu and Ji days. If they do not die on Wu and Ji days, they stabilize on Geng and Xin days. They recover on Ren and Gui days. (For the four Zang organs, "worsen" means the overcoming Qi invades me, causing the disease to worsen; this is Guest Prevailing. For the Kidney, "worsens on Wu and Ji" means it worsens in the position that overcomes it; this is Host Weakness. The Classic often uses inconsistent terminology when discussing the Five Zang organs, as the Way of Yin-Yang is infinite.)
Patients with Kidney disease feel clear-headed at midnight, worsen at the end of the seasons (Chen, Xu, Chou, Wei hours), and are quiet in the late afternoon. (In Kidney disease, Water prosperity brings clarity, Earth prosperity brings worsening, Metal prosperity brings quietness.)
The Kidney desires firmness; urgently eat Bitter flavors to firm it. (The Kidney's substance is heavy and stone-like, its virtue is firm and condensed; disease loses its norm, so it is suitable to eat Bitter flavors to firm it.) Use Bitter to tonify, use Salty to drain. (Use Bitter firmness to tonify, use Salty drainage to drain. The above discusses diseases of the Five Zang organs and the suitability of medicines and foods; each of the Five Flavors has its appropriateness.)
Generally, when pathogenic factors invade the body, they interact through mutual overcoming. (Pathogens refer to external invading evils like Wind, Cold, Summer-Heat, and Dampness. Interacting through mutual overcoming means, for example, Liver disease worsening on Geng-Xin days, or Heart disease worsening on Ren-Gui days; when the overcoming Qi invades, the disease worsens.)
Healing occurs when reaching the generated position. (e.g., Liver disease heals in Summer, Heart disease heals on Ren-Gui days; healing is achieved by obtaining the Qi of the generated Child.)
Exacerbation occurs when reaching the overcoming position. (Meaning encountering the time when it is restricted/thieved, the disease worsens.)
Stabilization occurs when reaching the generating position. (Obtaining the Qi of the generating Mother allows support.)
Recovery occurs when returning to its own position. (Position refers to what the Classic calls Wood Position, Fire Position, etc. When the original Qi is prosperous, recovery occurs.)
One must first determine the pulse of the Five Zang organs before discussing the times of remission/exacerbation and the periods of life and death. (Meaning one must first determine the meridians of the Five Zang organs, understand the pathological pulses of the Five Zang organs, before discussing the remission/exacerbation of the disease and the periods of life and death.)
Liver disease presents with pain in the hypochondrium radiating to the lower abdomen, causing frequent anger. (Disease here refers to Excess of pathogenic Qi. The Liver meridian spreads over the costal region and reaches the lower abdomen, hence pain in the hypochondrium radiating to the lower abdomen. The *Ling Shu* states: Liver Qi Excess leads to anger. The Liver is the General Officer, and its will is anger. Liver Qi stagnation and lack of smooth flow cause anger.)
Deficiency presents with blurred vision and inability to see, deafness, frequent fear, as if being hunted. ("Huang Huang" sounds like Huang. Deficiency means depletion of Essence-Qi. "Huang Huang" means unclear. The Liver stores Blood and opens into the Eyes; Liver deficiency causes blurred vision. The Shaoyang meridian enters the ear, hence deafness. Gallbladder disease presents with a sense of emptiness in the chest, as if being hunted.)
Select the meridians: Jueyin and Shaoyang. (Meridian refers to the vessel network. Foot Shaoyang and Jueyin are exterior-interior pairs, so select these two meridians to unblock their Qi.)
Rebellious Qi causes headache, deafness and poor hearing, cheek swelling. Select bloodletting points. (Jueyin meets the Du Meridian at the vertex. Liver Qi rebellion causes headache. Shaoyang Qi rebellion causes deafness and cheek swelling. "Select bloodletting" means selecting the blood-rich points of the meridian to bleed. Foot Shaoyang and Jueyin are exterior-interior pairs; Shaoyang usually has little Blood and much Qi, while Jueyin usually has much Blood and little Qi. Since Zang-Fu meridian Qi connects, one should drain from the blood-rich side of Jueyin.)
Heart disease presents with pain in the chest, fullness and distension in the hypochondrium, pain under the hypochondrium, pain between the sternum, back, and scapula, and pain in the inner aspect of both arms. (The Hand Shaoyin Heart meridian originates in the heart, ascends along the throat, emerges from the hypochondrium, follows the inner arm, down the elbow, along the posterior medial aspect of the arm. The Hand Shaoyang Small Intestine meridian ascends the arm, follows the inner aspect, emerges from the shoulder joint, winds around the scapula. Excess Qi in these two meridians causes these pains. Hypochondriac fullness/distension is due to the branch collateral of Shaoyin causing fullness and pain in the hypochondrium.)
Deficiency presents with large chest and abdomen, and pulling pain between the hypochondrium and the waist. (Heart Fire Qi deficiency allows Turbid Qi to ascend, causing large chest and abdomen. The Classic states: Turbid Qi in the upper part causes distension. Heart Qi cannot connect with Yin, hence pulling pain between the hypochondrium and the Yin region.)
Select the meridians: Shaoyin and Taiyang, and bleed the sublingual vessels. (The Heart meridian ascends along the throat and opens into the tongue, so select the sublingual vessels. For diseases suffered by the Hand and Foot Yin-Yang, one must first remove the blood to alleviate suffering, then drain excess and tonify deficiency.)
For changed diseases, prick the Xi-Cleft points to bleed. (If there is a changed disease and the pathogen is not in the meridians, also select the Xi-Cleft points to bleed, as Zang-Fu meridian Qi is connected. Xu Gongxia asked: The Master said to select blood-rich points to bleed; Shaoyin usually has little Blood, why specifically select the sublingual Xi-Cleft point? Answer: Locations have constants and variables; applications have classics and flexibility. Shaoyin having little Blood refers to the constant. Disease suffering requiring blood removal first, then draining excess and tonifying deficiency, refers to the variable. Deficiency is also unsuitable for bloodletting; changed diseases take from the Xi-Cleft points. These are methods of handling change and applying flexibility. Thus, only the Shaoyin meridian is singled out, mentioning sublingual blood and changed diseases, to encourage analogy to other meridians.)
Spleen disease presents with heavy body, prone to muscle atrophy/withering, legs unable to hold weight, prone to stumbling, and pain in the soles. (The Spleen governs muscles and facilitates the integration of Yuan-Zhen Qi of the Five Zang organs. Injury to Spleen Qi causes heaviness and prone muscle atrophy. Withering means muscles collapse and lose sensation. The Foot Taiyin meridian follows the shin and knee; pathogens in the meridians cause legs unable to hold weight. Qi injury causes prone stumbling and pain. The use of two "prone/shan" characters indicates meridian disease affecting Qi.)
Deficiency presents with abdominal fullness, borborygmus, undigested stool diarrhea, and food not transforming. (This is due to Spleen Qi deficiency failing to transport water and grain.)
Select the meridians: Taiyin, Yangming, and Shaoyin blood points. (Ying-Wei Qi-Blood begins in Foot Shaoyin Kidney, is produced in Foot Yangming Stomach, and is transported by Foot Taiyin Spleen; thus, select these three meridians to unblock meridian Qi.)
Lung disease presents with wheezing, coughing, rebellious Qi, shoulder and back pain, sweating, and pain in the coccyx, yin region, thigh, knee, thigh bone, and foot. (This describes the connection of Lung and Kidney meridian Qi. The Lung governs Qi, originating from the Kidney. Kidney is the Root, Lung is the Branch; Mother-Child meridian Qi connects. Thus, the direct branch of Foot Shaoyin rises from the Kidney, pierces the diaphragm, enters the Lung, follows the throat, and clamps the root of the tongue. Disease causes Qi rebellion, hence wheezing. Lung-Shu Qi is in the shoulder and back; Qi rebellion upwards causes shoulder/back pain and sweating; rebellion downwards causes pain in the coccyx, yin, and knees. Note that the discussions of the Five Meridians vary; all require careful attention.)
Deficiency presents with shortness of breath, inability to complete inhalation/exhalation, deafness, and dry throat. (The Kidney is the source of generating Qi; the Lung governs whole-body Qi and respiration. Generating Qi declines below, unable to reach above for respiration. Kidney Qi decline causes deafness; insufficiency of Metal-Water Qi causes dry throat.)
Select the meridians: Taiyin, and the blood points outside Foot Taiyang and inside Foot Jueyin. (Taiyin refers to the main pulse of Hand Taiyin Lung. Qixuanzi said: "Outside Foot Taiyang, inside Foot Jueyin" precisely refers to the medial aspect of the leg, straight up from behind the medial malleolus, which is the Shaoyin pulse. Observe the Shaoyin portion of the pulses on both feet; if there is blood fullness different from normal, select it.)
Kidney disease presents with abdominal distension, calf swelling, wheezing/coughing, heavy body, nocturnal sweating, and aversion to wind. (The Kidney Shaoyin meridian originates in the foot, ascends, clamps the navel, follows the interior of the abdomen, and enters the Lung. Disease in the meridians causes abdominal distension and calf swelling. Water evil rebelling upwards causes wheezing/coughing; declining generating Qi below causes heaviness. Taiyang Qi governs the exterior and exits from the Bladder below. Meridian Qi rebellion causes exterior Qi deficiency, hence nocturnal sweating and aversion to wind.)
Deficiency presents with pain in the chest, large and small abdominal pain, cold extremities (Qing-Jue), and unhappiness. (Kidney Qi deficiency fails to connect upward to the Heart, causing chest pain. Shaoyin Qi combines with Yangming above; declining generating Qi below causes large and small abdominal pain. Qing-Jue is mild cold; Yang Qi deficiency causes cold extremities. Memory is Yi; Dan Zhong is the Official of Envoy, executing orders on behalf of the Sovereign, where Joy/Laughter emerge. Insufficiency of Heart Qi in the chest causes unhappiness.)
Select the meridians: Shaoyin and Taiyang blood points. (Shaoyin and Taiyang are exterior-interior pairs; Zang-Fu meridian Qi connects, so Zang disease involves the Fu meridian. The above discusses diseases arising in meridians and muscles, suitable for treatment with needles and stones; examine the deficiency/excess of Zang-Fu meridians and select points.)
The Liver color is Green; it is suitable to eat Sweet. Rice, beef, dates, and okra are all Sweet. (Essence and brightness, the five colors, are the splendor of Qi. Liver color Green indicates Qi suffering from tension, so it is suitable to eat Sweet to relax it. The Five Flavors are used to nourish the Qi of the Five Zang organs.)
The Heart color is Red; it is suitable to eat Sour. Mung beans, dog meat, plums, and leeks are all Sour. (Heart will is Joy; Joy causes Qi to relax. Relaxation causes Heart Spirit to slacken, so it is suitable to eat the Sourness of mung beans, dog meat, and plums to nourish and collect Heart Qi.)
The Lung color is White; it is suitable to eat Bitter. Wheat, mutton, apricots, and wild onions are all Bitter. (Lung color White; its Qi governs the descending decree of Autumn Metal, and suffers from rebellious Qi ascending, so it is suitable to eat the Bitterness of mutton, wheat, apricots, and wild onions to gather and descend Lung Qi.)
The Spleen color...