大论二字，旧本误传四气调神下，今各改正。
六节者，天以六为节，天气始于甲，地气始于子，子甲相合，六十日而甲子周，六六三百六十日，
以成一岁，天有六六之节，地则以九九制会也。藏象者，神藏五，形藏四，合为九藏。神藏五，
开窍于耳目鼻口，形藏四，开窍于前后二阴，窍虽有九，其位惟六，又神藏形藏，合于三阳三阴之六气，
犹之以六为节，以九制会，故曰藏象。此篇为《六微旨大论》提纲，故曰《六节藏象大论》。
黄帝问曰∶余闻天以六六之节，以成一岁。人以九九制会，计
人亦有三百六十五节，以为天地久矣。不知其所谓也？
阴阳之理，一奇二偶，合而为三。三而两之，为六。三而三之，为九。故天以六六之节以成一岁，而
人则以九九制会，周天三百六十五度，计人亦有三百六十五节，以为人身之天地久矣。帝举以
问，意欲详明天人相应之道也。
岐伯对曰∶昭乎哉问也，请遂言之。夫六六之节，九九制会者，所以正天之度，气之数也。天
度者，所以制日月之行也；气数者，所以纪化生之用也。
天度，周天三百六十五度也。气数，二十四气之常数也。六六之节，九九制会，所以正天之度，正
气之数也。故申明天度者，所以制日月之行，而有迟速也。气数者，所以纪化生之用，而有生杀也。
天为阳，地为阴；日为阳，月为阴；行有分纪，周有道理，日行一度，月行十三度而有奇焉，故
大小月三百六十五日而成岁，积气余而盈闰矣。
奇，音箕。日月阴阳之行于天地也，行有分野之纪，日月阴阳之周于天地也，周有南北道之理，日行迟，
月行疾，故日行一度，月行十三度而有奇焉，日一岁周天，月一月周天，故大小月三百六十五日而
成岁，今止三百六十日，复有小月，是以积气之余，而有盈闰矣。
立端于始，表正于中，推余于终，而天度毕矣。
上古树八尺之臬，度日影以正东西，是立端于始也，参日中之影，与极星以正南北，是表正于中也，
周天三百六十五度，四分度之一，推日之行度，气盈五日有余，朔虚五日有余，以终一岁之数，
是推余于始也，始中终，合气数以推之，而天度毕矣。
帝曰∶余已闻天度矣，愿闻气数，何以合之？
天度积气余而盈闰，气数则十五日为一气，一岁二十四气，无有所余，故问何以合之而成闰。
岐伯曰∶天以六六为节，地以九九制会。
天度者，天之道，气数者，地之理，故天以六六为节，地以九九制会，制会者，二九合三六，四九
合六六，以成一岁，又四九合六六，又成一岁，其一九，则合六而余三，故两岁有余以成闰，此
气数之合于天度，九九之制会于六六也。
天有十日，日六竟而周甲，甲六复而终岁，三百六十日法也。
天有十干之十日，日六竟而周甲，甲六复而终岁，此六六三百六十日之大法也。
夫自古通天者，生之本，本于阴阳，其气九州九窍，皆通乎天气。故其生五，其气三。
地之九州，人之九窍，皆通乎天气者，三才合一之道也，阴阳之理不外五行，故其生五，五行之
理，通贯三才，故其气三，生五气三，上下相通，自古为然，此引生气通天论之言，以明三才合一，
九九之制会于六六也。
三而成天，三而成地，三而成人，三而三之，合则为九，九分为九野，九野为九藏，故形
藏四，神藏五，合为九藏以应之也。
由生三气五而推论之，三才各具五行，故三而成天，三而成地；三而成人，三而三之，合则为九，
以九而分应乎地，则为九野，九野，即九州也。以九野而复应乎人，则为九藏，九藏，即九州也。形藏
四，谓膀胱，小肠，胃，大肠，所以藏有形之物，故曰形。神藏五，谓肝心脾肺肾，所以藏无形之气，故曰
神。合为九藏以应之，谓膀胱小肠，前阴主之，胃大肠，后阴主之，是形藏四，而归窍于前、后二阴也。心
肾主耳，肝主目，肺主鼻，脾主口，是神藏五而归窍于耳目口鼻也。藏虽有九，其位惟六，是九九制会于六
六，以明六节藏象之意。
帝曰∶余已闻六六九九之会也，夫子言积气盈闰，愿闻何谓气？请夫子发蒙解惑焉。
承气余盈闰之言而复问也。
岐伯曰∶此上帝所秘，先师传之也。
天无言而四时成，此上帝所秘，惟古圣能阐明之，先师传之也。
帝曰∶请遂言之。
遂，犹直也。
岐伯曰∶五日谓之候，三候谓之气，六气谓之时，四时谓之岁，而各从其主治焉。
五日谓之候，如立春五日，东风解冻，次五日，蛰虫始振，后五日，鱼涉负冰者是也；三候谓之气，一
月凡二气，三候十五日为一气也∶六气谓之时，一月二气，三月，则六气而成时也；四时谓之岁，春夏秋
冬四时，以成一岁也，一岁有一岁之主气，一时有一时之主气，而各从其主治焉。
五运相袭，而皆治之，终期之日，周而复始，时立气布，如环无端，候亦同法。
甲乙之岁，土运治之，乙庚之岁，金运治之，丙辛之岁，水运治之，丁壬之岁，木运治之，戊癸之岁，
火运治之，五运以次相袭，而一岁之中，各主时而皆治之。期，一岁也，至终一岁之日，则周而复始，时
立气布，言一岁之中，四时立，节气布，更加环之无端也。候亦同法者，四时之岁，积候而成，与终期复
始，同一法也。
故曰∶不知年之所加，气之盛衰，虚实之所起，不可以为工矣。
此《灵枢·官针》篇之言，引之以明六气加临，而有盛衰虚实也。年之所加，随在泉之位，六气各有
客气之相加也，气之盛衰，司天之气，有太过而盛，不及而衰也；虚实所起，因气之盛衰，而民
病虚实，所由起也；必知此始为良工，如不知之，不可以为工矣。
帝曰∶五运之始，如环无端，其太过不及何如？
承上文而问五运之周而复始，即如环无端，其运气有太过不及，则何如？
岐伯曰∶五气更立，各有所胜，盛虚之变，此其常也。
更，平声。五运化气，更立其岁，甲己土胜，乙庚金胜，丙辛水胜，丁壬木胜，戊癸火胜，故各有
所胜，其中有盛衰虚实之变，此岁气之常理也。
帝曰∶平气何如？
无太过，无不及，谓之平气。
岐伯曰∶无过者也。
无过，不愆常候也，无过，亦无不及矣。
帝曰∶太过不及，奈何？
以盛虚之变为常，则太过不及，奈何？
岐伯曰∶在经有也。
太过不及，为运气之常，故在经有也。此篇乃岁运六气之提纲，下经岁运诸大论，皆论太过不及，淫
胜郁复之气。
帝曰∶何谓所胜？
上文五气更立，各有所胜，乃五运化气，土金水木火相生，各
主一岁，非胜克也，故复问之。
岐伯曰∶春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，所谓得五行时之胜，各以气命其脏。
《金匮真言论》曰∶春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，所谓四时之胜，盖四时者，五行
也，故曰得五行时之胜，由此言之，各以五行四时之气，而命其脏。盖一岁之中，木火土金水，五行相生，以
主四时之气，各以四时五行相生之气，而命其脏，其中即有相胜矣。命脏者，如春胜长夏，是肝木胜脾
土也，余脏仿此。
帝曰∶何以知其胜？
五行四时之胜，何以知之？
岐伯曰∶求其至也，皆归始春。
五运主岁，六气主时，求其主时之气至也，皆归于始春之初气，六元正纪大论云，六气者，常以正月
朔日平旦视之，睹其位而知其所在也。
未至而至，此谓太过，则薄所不胜，而乘所胜也，命曰气淫不分，邪僻内生，工不能禁。
未至而至，气候未至，主时之气先至也。故此谓太过，太过则薄所不胜，而乘所胜也，薄所不胜，则制
我者，而我薄之，寡于畏矣，乘所胜，则我制者而我乘之，亢则害矣，命曰气淫不分，言主气淫纵太过，正气
混淆不分别也，五脏应四时，气淫不分，则邪僻内生，发为民病，工不能禁。
至而不至，此谓不及，则所胜妄行，而所生受病，所不胜薄之也，命曰气迫。
至而不至，气候已至，主时之气未至也。故此谓不及，不及则所胜妄行，如木气不及，则我胜之土气
妄行矣，所生受病，则生我之水气受病矣，所不胜薄之，则我不胜之金气，薄而侮之矣。命曰
气迫，言主气不及，则所胜所生所不胜之气，交相逼迫而为病也。
所谓求其至者，气至之时也。谨候其时，气可与期，失时反
候，五治不分，邪僻内生，工不能禁也。
申明所谓求其至者，乃四时气至之时，不但始春为然，谨候其春夏秋冬之时，则主时之六气，可与相期，
若未至而至，至而不至，皆失时反候，则五行之主治不分，致邪僻内生，发为民病，工不能禁也。此复申明
四时气候，各有主气，不必始春为然，所以补上文未尽之意。
帝曰∶有不袭乎？
四时六气，始于厥阴，终于太阳，相为承袭，即五运相袭而皆治之之义，故复问，有不袭乎？
岐伯曰∶苍天之气，不得无常也，气之不袭，是谓非常，非常则变矣。
苍天之气，不得无常，若主时之气，不相承袭，是谓非常，非常则变异而灾怪矣。
帝曰∶非常而变奈何？
非常则变，其变无穷，故复问之。
岐伯曰∶变至则病，所胜则微，所不胜则甚，因而重感于邪，
则死矣。故非其时，则微，当其时则甚也。
重，平声。变至则病，病有微甚，如风木之气，变为骤注，则有土湿之病，木能胜土，为病则微，如风
木之气，变为肃杀，则有燥金之病，土不胜金，为病则甚，斯时而重感于邪，则死矣。故变
气之至，非其克我之时，则病微，当其克我之时，则病甚也。
帝曰∶善。余闻气合而有形，因变以正名，天地之运，阴阳之化，其于万物，孰少孰多，可得闻乎？
非常而变，即以胜相加之义，帝故善之，气合而有形，有形之体，本于无形之气也，因变以正名，命名
之正，因于物极之变也，天地之气运，阴阳之变化，其于草木昆虫之万物，有禀四时五行之
一二气者，有禀四时五行之二三气者，有禀四时五行之全气者，其气孰少孰多，可得闻乎。
岐伯曰∶悉乎哉问也，天至广，不可度，地至大，不可量，大
神灵问，请陈其方。
度，入声∶量，平声。天体至广不可以度度之，地里至大，不可以量量之，天地阴阳万物诚大哉，
神灵之问，请陈其方。方，略也。
草生五色，五色之变，不可胜视，草生五味，五味之美，不可胜极，嗜欲不同，各有所通。
胜，平声。竹类甚繁，有色有味。竹生五色，而万物莫不有色，故五色之变，不可胜视；竹生五味，
而万物莫不有味，故五味之美，不可胜极；人之嗜欲不同，色味各有所通，盖五色通于神气，五味通于形藏也。
天食人以五气，地食人以五味。
食，音饲。气为阳，主天，故天食人以五气；味为阴，阴主地，故地食人以五味，
五气入鼻，藏于心肺，上使五色修明，音声能彰，五味入口，藏于肠胃，味有所藏，以
养五气，气和而生，津液相成，神乃自生。
藏，如字，下封藏同。气无形，故五气入鼻，气为阳，故藏于心肺，心荣色华于面，故上使五色
修明，肺主气，出音声，故音声能彰，此气为阳而上通于神气也。味有形，故五味入口，味为阴，故
藏于肠胃，味有所藏，以养五脏之气，气和而生，则有形之津液相成，津液相成，则神乃自生，此味为
阴通于形藏，而复为神气之所资生也。
帝曰∶藏象何如？
形藏四，神藏五，其象何如？
岐伯曰∶心者，生之本，神之变也，其华在面，其充在血脉，为阳中之太阳，通于夏气。
心者，身之主，故为生之本，心藏神以应万事，故为神之变也，心合脉，其荣色，故其华在面，其
充在血脉，心属夏火，故为阳中之太阳，通于夏气。
肺者，气之本，魄之处也，其华在毛，其充在皮，为阳中之太
阴，通于秋气。
肺者，脏之盖，受朝百脉，故为气之本，肺主气，而藏魄，故为魄之处也，肺合皮，其荣毛，故其华
在毛，其充在皮，肺属秋金，故为阳中之太阴，通于秋气。
肾者，主蛰封藏之本，精之处也，其华在发，其充在骨，为阴中之少阴，通于冬气。
肾者，受藏五脏六腑之精，如蛰虫周密，故主蛰封藏之本，而为精之处也，肾合骨，其荣发，故
其华在发，其充在骨，肾属冬水，故为阴中之少阴，通于冬气。
肝者，罢极之本，魂之居也，其华在爪，其充在筋，以生血气，其味酸，其色苍，此为
阴中之少阳，通于春气。
罢，作 。阴中，旧本讹阳中，今改正。肝者，将军之官，如熊 之任劳，故为 极之本。肝藏魂，
故魂之居也，肝合筋，其荣爪，故其华在爪，其充在筋，华爪充筋，血气乃行，故以生血气，
酸，肝味，苍，肝色也，肝属春木，故为阴中之少阳，通于春气。
脾者，仓廪之本，荣之居也，其华在唇四白，其充在肌，其味甘，其色黄，此至阴之类，通于土气。
旧本混入下段，今改正。唇，音纯，即口唇，余篇仿此。《灵兰秘典论》云脾胃者，仓廪之官，故
“大论”二字，在旧版中误传至《四气调神大论》下篇，现已在各处改正。
所谓“六节”，是指天以“六”为节律。天气始于甲日，地气始于子时，子与甲相合，经过六十日完成一个甲子周期，六个甲子共三百六十日，构成一年。天有六六之节，地则以九九之数来协调会合。所谓“藏象”，是指神藏五个，形藏四个，合起来称为九脏。神藏五个，开窍于耳、目、鼻、口；形藏四个，开窍于前阴和后阴。虽然窍有九个，但其位置只有六个（指躯干上的主要部位）。另外，神藏和形藏，又对应三阳和三阴的六气，依然以“六”为节律，以“九”来协调会合，所以称为“藏象”。这一篇是《六微旨大论》的提纲，所以称为《六节藏象大论》。
黄帝问道：我听说天以六六之节来构成一年，人以九九之数来协调会合，推算人身也有三百六十五个关节，以此作为人与天地相应的长久依据。不知道这是什么意思？
阴阳的道理，一为奇数，二为偶数，合起来成为三。三乘以二，成为六。三乘以三，成为九。所以天以六六之节构成一年，而人则以九九之数来协调会合。周天三百六十五度，推算人身也有三百六十五个关节，以此作为人身的小天地，由来已久了。黄帝提出这个问题询问，是想详细阐明天人相应的道理。
岐伯回答说：问得真高明啊，请让我接着说下去。那六六之节、九九制会的道理，是用来端正天的度数，记录气的变化的。天的度数，是用来制约日月运行的；气数，是用来记载化生万物的作用的。
天的度数，就是周天三百六十五度。气数，就是二十四节气这个常数。六六之节、九九制会，是用来端正天的度数，端正气数的。所以申明天的度数，是用来制约日月运行，从而有快慢之分的。气数，是用来记载化生万物的作用，从而有生杀之变的。
天为阳，地为阴；日为阳，月为阴。日月运行各有分界和纪数，圆周运行各有道理。太阳每天运行一度，月亮每天运行十三度多一点，所以大月和小月累计三百六十五日构成一年，积累气的余数而设置闰月。
“奇”，读音同“箕”。日月阴阳在天地间运行，运行有分野的纪数；日月阴阳环绕天地运行，圆周有南北道路的规律。太阳运行慢，月亮运行快，所以太阳每天运行一度，月亮每天运行十三度多一点。太阳一年环绕天一周，月亮一个月环绕天一周，所以大月和小月累计三百六十五日构成一年。现在只算三百六十日，还有小月，因此积累气的余数，就有了盈虚和闰月。
在开始确立标准，在中间校正表准，在结束时推算余数，那么天的度数就完备了。
上古时候树立八尺高的测影木桩，测量日影来校正东西方向，这就是在开始确立标准；参考正午的日影，并与北极星对照来校正南北方向，这就是在中间校正表准；周天三百六十五度又四分之一度，推算太阳的运行度数，节气盈余五天多，朔日亏缺五天多，以此来终结一年的数目，这就是在开始时推算余数。从开始、中间到结束，结合气数来推算，天的度数就完备了。
黄帝说：我已经知道了天的度数，希望听听气数，它们是如何结合的？
天的度数积累气的余数而设置闰月，气数则是每十五日为一气，一年二十四气，没有余数，所以问如何结合而成闰月。
岐伯说：天以六六为节律，地以九九来协调会合。
天的度数是天的道，气数是地的理，所以天以六六为节律，地以九九来协调会合。所谓协调会合，就是二九合为三六，四九合为六六，以此构成一年；又是四九合为六六，又构成一年。其中的一九，则合为六而余三，所以两年的余数用来构成闰月，这就是气数与天度的结合，九九在六六中的协调会合。
天有十个天干，日行六个天干而循环一次甲子，甲子循环六次而终了一岁，这是三百六十日的法则。
天有十干即十日，日行六个天干而循环一次甲子，甲子循环六次而终了一岁，这就是六六三百六十日的大法。
自古以来，人与天相通，这是生命的根本，根本在于阴阳。人的气与九州、九窍，都通应于天气。所以生命生成五行，气分为三类。
地的九州，人的九窍，都通应于天气，这是天、地、人三才合一的道理。阴阳的道理不外乎五行，所以生命生成五行。五行的道理，贯通天、地、人三才，所以气分为三类。生五气三，上下相通，自古就是这样。这里引用《生气通天论》的话，来说明三才合一，以及九九在六六中的协调会合。
三成为天，三成为地，三成为人，三再乘以三，合起来就是九。九分为九野，九野对应人体的九脏。所以形藏四个，神藏五个，合为九脏来与之相应。
由生三气五行推论开来，三才各自具备五行，所以三成为天，三成为地；三成为人，三再乘以三，合起来就是九。用九来分别应合大地，就是九野，九野就是九州。用九野再来应合人体，就是九脏。九脏，也就是九州（此处原文逻辑似有混淆，通常九野指地域，九脏指人体，但原文意在说明天地人对应）。形藏四个，指的是膀胱、小肠、胃、大肠，用来贮藏有形之物，所以叫形。神藏五个，指的是肝、心、脾、肺、肾，用来贮藏无形之气，所以叫神。合为九脏来与之相应，意思是膀胱和小肠由前阴主管，胃和大肠由后阴主管，这就是形藏四个，而归结于前、后二阴。心和肾主耳，肝主目，肺主鼻，脾主口，这就是神藏五个，而归结于耳、目、口、鼻。脏虽然有九个，但其位置只有六个，这是九九在六六中的协调会合，用以阐明六节藏象的意思。
黄帝说：我已经知道了六六九九的会合，先生提到积累气的余数而设闰，希望听听什么是气？请先生启发蒙昧，解除疑惑。
承接上文气余盈闰的话再次发问。
岐伯说：这是上帝所保密的，由先师传授下来的。
天不说话而四季形成，这是上帝所保密的，只有古代圣人能阐明它，由先师传授下来。
黄帝说：请接着说下去。
“遂”，就是直说的意思。
岐伯说：五天称为一个“候”，三个候称为一个“气”，六个气称为一个“时”，四个时称为一个“岁”，并且各自遵循其主治的气运。
五天称为一个“候”，比如立春后的第五天，东风解冻；接下来的五天，蛰虫开始活动；再后面的五天，鱼游动顶着冰层，这就是候。三个候称为一个“气”，一个月有两个气，三个候十五天为一个气。六个气称为一个“时”，一个月两个气，三个月就有六个气，从而构成一个季节（时）。四个时称为一个“岁”，春夏秋冬四个季节，构成一年。一年有一年的主气，一时有一时的主气，并且各自遵循其主治的气运。
五运相互继承，并且都治理着万物，到了期限的日子，又周而复始。时节确立，气机布散，像圆环一样没有端点，候也是如此遵循同样的法则。
甲乙年，土运主治；乙庚年，金运主治；丙辛年，水运主治；丁壬年，木运主治；戊癸年，火运主治。五运依次相互继承，在一年之中，各自主持时令并加以治理。“期”指一年，到了年终之日，就周而复始。“时立气布”，是说一年之中，四时确立，节气布散，再加上像环一样没有端点。“候亦同法”，是说四季之年，由积候而成，与年终复始，遵循同样的法则。
所以说：不知道每年加临的气运，气的盛衰情况，虚实产生的原因，就不能做医生了。
这是《灵枢·官针》篇的话，引用它来说明六气加临，而有盛衰虚实的变化。年之所加，随着在泉之位不同，六气各有客气相加。气的盛衰，司天之气，有过盛而旺盛，不足而衰弱的情况；虚实产生，是因为气的盛衰，导致百姓疾病有虚实之分，这就是产生的原因。必须知道这些才能成为好医生，如果不知道，就不能做医生。
黄帝说：五运的开始，像圆环一样没有端点，它的太过和不及是怎样的？
承接上文，问五运周而复始，就像圆环没有端点，如果运气有过度和不足，那是怎样的？
岐伯说：五气轮流确立，各有所胜，盛虚的变化，这是常态。
“更”，读平声。五运化气，轮流确立年份，甲己年土胜，乙庚年金胜，丙辛年水胜，丁壬年木胜，戊癸年火胜，所以各有所胜。其中有盛衰虚实的变化，这是岁气的常理。
岐伯说：没有过错。
没有过错，就是不违背正常的节候，没有过错，也就没有不及了。
岐伯说：在经典中有记载。
太过和不及，是运气的常态，所以在经典中有记载。这一篇是岁运六气的提纲，下面的经文中关于岁运的各篇大论，都是论述太过、不及、淫胜、郁复之气。
黄帝说：什么叫“所胜”？
上文五气轮流确立，各有所胜，是指五运化气，土金水木火相生，各自主持一年，不是相克的意思，所以再次发问。
岐伯说：春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，这叫做得到五行时令的胜气，各自根据气来命名脏腑。
《金匮真言论》说：春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，这叫做四时的胜气。大概四季就是五行，所以叫得到五行时令的胜气。由此说来，各自根据五行四时之气，来命名脏腑。大概一年之中，木火土金水五行相生，以主持四时之气，各自根据四时五行相生之气，来命名脏腑，其中就有相胜的关系。命名脏腑，比如春胜长夏，就是肝木胜脾土，其他脏腑仿照此例。
黄帝说：怎么知道这种胜气？
五行四时的胜气，怎么知道？
岐伯说：探求气的到来，都归于初春。
五运主持一年，六气主持一时，探求主持时令之气到来的时刻，都归于初春之初气。《六元正纪大论》说，六气，通常以正月初一清晨观察它，看到它的位置就知道它所在的地方。
气未至而先至，这叫做太过，就会侵凌所不胜之气，而乘袭所胜之气，命名为气淫不分，邪僻之气内生，医生不能禁止。
未至而至，气候未到，主时的气先到。所以这叫做太过。太过就会侵凌所不胜之气，而乘袭所胜之气。侵凌所不胜，就是克制我的气，我却去侵凌它，这是缺乏敬畏；乘袭所胜，就是我克制的我气，我却去乘袭它，这是亢盛为害。命名为气淫不分，是说主气淫纵太过，正气混淆不分辨。五脏应合四时，气淫不分，则邪僻之气内生，发作成百姓的疾病，医生不能禁止。
气已至而未至，这叫做不及，则所胜之气妄行，而生我之气受病，所不胜之气来侵薄它，命名为气迫。
至而不至，气候已到，主时的气未到。所以这叫做不及。不及则所胜之气妄行，比如木气不及，则我克的土气妄行了；生我之气受病，则生我的水气受病了；所不胜之气来侵薄，则我不胜的金气，侵薄并侮蔑它。命名为气迫，是说主气不及，则所胜、所生、所不胜之气，交相逼迫而致病。
所谓探求气的到来，就是指气到的时候。谨慎地等候那个时辰，气就可以预期。如果失时反候，五行的主治不分，邪僻之气内生，医生不能禁止。
申明所谓探求气的到来，乃是四时气到的时候，不仅仅是初春如此。谨慎地等候春夏秋冬的时令，则主时的六气，就可以预期。如果未至而至，至而不至，都是失时反候，则五行之主治不分，导致邪僻之气内生，发作成百姓的疾病，医生不能禁止。这里再次申明四时气候，各有主气，不必仅限于初春，以此来补充上文未尽之意。
黄帝说：有不相互继承的吗？
四时六气，始于厥阴，终于太阳，相互承袭，就是五运相互继承并都治理万物的意思，所以再次发问，有不相互继承的吗？
岐伯说：苍天的气，不能不遵循常规。气如果不相互继承，这就叫做非常，非常就会发生变异。
苍天的气，不能不遵循常规。如果主时的气，不相承袭，这就叫做非常，非常就会变异而产生灾怪。
黄帝说：非常而变异，该怎么办？
非常就会变异，其变异无穷，所以再次发问。
岐伯说：变异到来就会生病，被我所胜的病情轻微，我所不胜的病情严重，如果再感受邪气，就会死亡。所以非其时则病轻，当其时则病重。
“重”，读平声。变异到来就会生病，病情有轻重。比如风木之气，变为暴雨注泄，则有土湿的病，木能胜土，所以病情轻微。比如风木之气，变为肃杀之气，则有燥金的病，土不胜金，所以病情严重。在这个时节如果再感受邪气，就会死亡。所以变气到来，如果不是克我之时，则病轻；如果是克我之时，则病重。
黄帝说：好。我听说气结合而有形体，因变化而确定名称，天地的运动，阴阳的变化，对于万物，谁少谁多，可以听您说说吗？
非常而变异，就是以胜气相加的意思，黄帝所以称赞好。气结合而有形体，有形的身体，本源于无形之气。因变化而确定名称，命名的正确，源于物极必变的道理。天地之气运，阴阳的变化，对于草木昆虫等万物，有的禀受四时五行中的一二气，有的禀受二三气，有的禀受四时五行的全气，它们的气谁少谁多，可以听您说说吗。
岐伯说：问得真详尽啊！天极其广大，不可度量；地极其巨大，不可计量。神灵般的提问，请陈述其大致方法。
“度”，读入声；“量”，读平声。天体极其广大，不可以度量来度量它；地里极其巨大，不可以计量来计量它。天地阴阳万物确实伟大啊，神灵般的提问，请陈述其大致方法。“方”，就是略图、大致的意思。
草生长出五色，五色的变化，看也看不完；草生长出五味，五味的鲜美，尝也尝不尽。嗜好欲望不同，各自有所通达。
“胜”，读平声。竹类很繁多，有色有味。竹生五色，而万物莫不有色，所以五色的变化，看也看不完；竹生五味，而万物莫不有味，所以五味的鲜美，尝也尝不尽；人的嗜好欲望不同，色味各自有所通达，大概五色通于神气，五味通于形藏。
天给人提供五气，地给人提供五味。
“食”，音同“饲”。气为阳，主天，所以天给人提供五气；味为阴，阴主地，所以地给人提供五味。
五气通过鼻子进入，贮藏于心肺，向上使面色红润明亮，声音能够洪亮。五味进入口中，贮藏于肠胃，味道有所贮藏，用来滋养五气，气和顺而生命产生，津液相互成就，神气自然产生。
“藏”，按字面意思读，下文的封藏同此。气无形，所以五气通过鼻子进入，气为阳，所以贮藏于心肺。心荣华表现在面色上，所以向上使面色红润明亮；肺主气，发出声音，所以声音能够洪亮。这是气为阳而上通于神气。味有形，所以五味进入口中，味为阴，所以贮藏于肠胃。味有所贮藏，用来滋养五脏之气，气和顺而生命产生，则有形的津液相互成就；津液相互成就，则神气自然产生。这是味为阴通于形藏，而又成为神气赖以滋生的基础。
黄帝说：藏象是怎样的？
岐伯说：心，是生命的根本，神志变化的所在，其荣华表现在面部，其充养在血脉，属于阳中之太阳，通应于夏气。
心，是身体的主宰，所以是生命的根本。心藏神以应对万事，所以是神志变化的所在。心合脉，其荣华在色，所以其荣华表现在面部，其充养在血脉。心属夏火，所以属于阳中之太阳，通应于夏气。
肺，是气的根本，魄的居所，其荣华表现在毫毛，其充养在皮肤，属于阳中之太阴，通应于秋气。
肺，是脏的盖子，接受百脉朝会，所以是气的根本。肺主气，而藏魄，所以是魄的居所。肺合皮，其荣华在毛，所以其荣华表现在毫毛，其充养在皮肤。肺属秋金，所以属于阳中之太阴，通应于秋气。
肾，是主蛰伏封藏的根本，精的居所，其荣华表现在头发，其充养在骨骼，属于阴中之少阴，通应于冬气。
肾，受藏五脏六腑的精，像冬眠的虫子一样周密，所以主蛰伏封藏的根本，而为精的居所。肾合骨，其荣华在发，所以其荣华表现在头发，其充养在骨骼。肾属冬水，所以属于阴中之少阴，通应于冬气。
肝，是耐受疲劳的根本，魂的居所，其荣华表现在指甲，其充养在筋腱，从而生成血气，其味酸，其色青，这属于阴中之少阳，通应于春气。
“罢”，通“疲”。阴中，旧版讹误为阳中，现已改正。肝，是将军之官，像熊罴那样任劳，所以是耐受疲劳的根本。肝藏魂，所以是魂的居所。肝合筋，其荣华在爪，所以其荣华表现在指甲，其充养在筋腱。荣华在爪，充养在筋，血气才能运行，所以能生成血气。酸，是肝的味道；苍，是肝的颜色。肝属春木，所以属于阴中之少阳，通应于春气。
脾，是仓廪的根本，荣气的居所，其荣华在口唇四周的白色肌肉，其充养在肌肉，其味甘，其色黄，这属于至阴的一类，通应于土气。
The term "Da Lun" (Great Treatise) was erroneously transmitted in old editions to the lower section of *Si Qi Tiao Shen Da Lun* (Great Treatise on Regulating the Spirit According to the Four Seasons); it has now been corrected in all places.
"Liu Jie" (Six Sections/Nodes) refers to Heaven using "six" as its rhythmic node. Heavenly Qi begins with Jia, and Earthly Qi begins with Zi. When Zi and Jia combine, a Jia-Zi cycle is completed in sixty days. Six cycles of sixty days amount to three hundred and sixty days, constituting one year. Heaven has six-six nodes, while Earth coordinates through the number nine (Jiu-Jiu). "Zang Xiang" (Visceral Manifestations) refers to five Shen Zang (Spirit Viscera) and four Xing Zang (Form Viscera), totaling nine viscera. The five Shen Zang open into the sensory orifices: ears, eyes, nose, and mouth. The four Xing Zang open into the anterior and posterior yin openings (urethra/anus). Although there are nine orifices, their positions are only six. Furthermore, the Shen Zang and Xing Zang correspond to the Six Qi of the Three Yang and Three Yin meridians, still utilizing "six" as the node and "nine" for coordination. Hence, it is called "Zang Xiang." This chapter serves as the outline for the *Liu Wei Zhi Da Lun* (Great Treatise on the Micro-Principles of Six Qi), thus titled *Liu Jie Zang Xiang Da Lun*.
The Yellow Emperor asked: I have heard that Heaven uses six-six nodes to constitute a year, and humans use the number nine (Jiu-Jiu) to coordinate. It is calculated that the human body also possesses three hundred and sixty-five joints, serving as the basis for the long-standing correspondence between humanity and Heaven and Earth. What is the meaning of this?
The principle of Yin and Yang involves one odd number and two even numbers, combining to form three. Three multiplied by two becomes six. Three multiplied by three becomes nine. Thus, Heaven uses six-six nodes to constitute a year, while humans use Jiu-Jiu to coordinate. With the celestial sphere comprising three hundred and sixty-five degrees, it is calculated that the human body also has three hundred and sixty-five joints, establishing the human body as a microcosm of Heaven and Earth for a long time. The Emperor raised this question to elucidate in detail the Dao of Heaven-Human Correspondence.
Qibo replied: Your question is indeed profound. Please allow me to explain. The principles of six-six nodes and Jiu-Jiu coordination are used to rectify the degrees of Heaven and record the numbers of Qi. The degrees of Heaven are used to regulate the movement of the sun and moon; the numbers of Qi are used to chronicle the functions of transformation and generation.
The degrees of Heaven refer to the three hundred and sixty-five degrees of the celestial sphere. The numbers of Qi refer to the constant of twenty-four solar terms. The six-six nodes and Jiu-Jiu coordination serve to rectify the degrees of Heaven and the numbers of Qi. Therefore, clarifying the degrees of Heaven explains how they regulate the movement of the sun and moon, resulting in variations in speed. The numbers of Qi record the functions of transformation and generation, resulting in variations in life and death.
Heaven is Yang, Earth is Yin; the Sun is Yang, the Moon is Yin. Their movements have distinct boundaries and records, and their circular orbits follow specific principles. The Sun moves one degree per day, while the Moon moves thirteen degrees plus a fraction. Thus, large and small months accumulate to three hundred and sixty-five days to form a year, with the surplus of Qi accumulating to create leap months.
"Qi" (fraction/excess) is pronounced like "Ji". The movement of the sun and moon's Yin and Yang within Heaven and Earth has boundary records; their circular motion around Heaven and Earth follows the logic of northern and southern paths. The Sun moves slowly, the Moon moves quickly. Hence, the Sun moves one degree per day, and the Moon moves thirteen degrees plus a fraction. The Sun completes one circuit of the sky in a year, and the Moon completes one circuit in a month. Thus, large and small months accumulate to three hundred and sixty-five days to form a year. If we count only three hundred and sixty days, there remain small months; therefore, the surplus of accumulated Qi results in intercalary months.
Establishing the standard at the beginning, correcting the table at the midpoint, and deducing the surplus at the end, the degrees of Heaven are complete.
In ancient times, an eight-chi gnomon was erected to measure the sun's shadow to correct the East-West direction; this is establishing the standard at the beginning. By comparing the noon shadow with the Pole Star, the North-South direction was corrected; this is correcting the table at the midpoint. The celestial sphere comprises three hundred and sixty-five and one-quarter degrees. By deducing the sun's movement, the solar terms have a surplus of over five days, and the new moon phase has a deficit of over five days, concluding the count of a year; this is deducing the surplus at the beginning. Combining the beginning, middle, and end, and calculating with the numbers of Qi, the degrees of Heaven are complete.
The Yellow Emperor said: I have heard of the degrees of Heaven. I wish to hear about the numbers of Qi and how they integrate.
The degrees of Heaven accumulate Qi surplus to create leap months. The numbers of Qi consist of one Qi every fifteen days, totaling twenty-four Qis in a year, with no surplus. Therefore, the question arises: how do they integrate to form leap months?
Qibo said: Heaven uses six-six as its node, and Earth uses Jiu-Jiu for coordination.
The degrees of Heaven represent the Dao of Heaven, and the numbers of Qi represent the principle of Earth. Thus, Heaven uses six-six as its node, and Earth uses Jiu-Jiu for coordination. "Coordination" implies that two nines combine to form three sixes, and four nines combine to form six sixes, constituting one year. Again, four nines combine to form six sixes, constituting another year. Among these, one nine combines with six, leaving a remainder of three. Thus, the surplus of two years forms a leap month. This is the integration of Qi numbers with Heaven's degrees, and the coordination of Jiu-Jiu within Liu-Liu.
Heaven has ten Heavenly Stems. Every six stems complete a Jia-Zi cycle. Six repetitions of Jia-Zi conclude a year, which is the method of three hundred and sixty days.
Heaven has ten stems (ten days). Every six stems complete a Jia-Zi cycle. Six repetitions of Jia-Zi conclude a year; this is the great method of six-six three hundred and sixty days.
Since antiquity, those who connect with Heaven find the root of life in Yin and Yang. The Qi of the Nine Provinces and the Nine Orifices all communicate with Heavenly Qi. Therefore, life generates the Five Elements, and Qi is divided into three categories.
The Nine Provinces of Earth and the Nine Orifices of Man both communicate with Heavenly Qi, representing the unity of the Three Powers (Heaven, Earth, Man). The principle of Yin and Yang does not exceed the Five Elements; thus, life generates the Five Elements. The principle of the Five Elements penetrates the Three Powers; thus, Qi is divided into three. Life generating five and Qi dividing into three, communicating up and down, has been so since ancient times. This quotes *Sheng Qi Tong Tian Lun* to illustrate the unity of the Three Powers and the coordination of Jiu-Jiu within Liu-Liu.
Three become Heaven, three become Earth, three become Man. Three multiplied by three equals nine. Nine divides into Nine Fields, and Nine Fields correspond to Nine Viscera. Thus, there are four Form Viscera and five Spirit Viscera, combining to form nine viscera to correspond to them.
Deducing from the generation of three Qi and five elements, each of the Three Powers possesses the Five Elements. Thus, three become Heaven, three become Earth; three become Man. Three multiplied by three equals nine. Using nine to correspond to Earth results in the Nine Fields (Nine Provinces). Using the Nine Fields to correspond to Man results in the Nine Viscera. The four Form Viscera are the Bladder, Small Intestine, Stomach, and Large Intestine, which store有形 (form/material) substances, hence called "Form." The five Spirit Viscera are the Liver, Heart, Spleen, Lung, and Kidney, which store无形 (formless/Qi) energy, hence called "Spirit." To combine them into nine viscera corresponds to: the Bladder and Small Intestine are governed by the anterior opening; the Stomach and Large Intestine are governed by the posterior opening. Thus, the four Form Viscera return their orifices to the anterior and posterior yin. The Heart and Kidney govern the ears, the Liver governs the eyes, the Lung governs the nose, and the Spleen governs the mouth. Thus, the five Spirit Viscera return their orifices to the ears, eyes, mouth, and nose. Although there are nine viscera, their positions are only six. This illustrates the coordination of Jiu-Jiu within Liu-Liu, clarifying the meaning of Liu Jie Zang Xiang.
The Yellow Emperor said: I have heard of the integration of Liu-Liu and Jiu-Jiu. You mentioned accumulating Qi surplus to create leap months. I wish to know what is meant by "Qi." Please enlighten my ignorance and resolve my doubts.
This continues the discussion on Qi surplus and leap months.
Qibo said: This is the secret of Shangdi (High God), transmitted by the Ancient Masters.
Heaven speaks not, yet the four seasons are formed. This is the secret of Shangdi, which only ancient sages could elucidate, transmitted by the Ancient Masters.
The Yellow Emperor said: Please proceed.
"Sui" means directly.
Qibo said: Five days are called a "Hou" (Term/Seasonal Phase). Three Hou constitute one "Qi" (Solar Term). Six Qi constitute one "Shi" (Season). Four Shi constitute one "Sui" (Year). Each follows its governing Qi.
Five days are called a Hou. For example, five days after Lichun (Start of Spring), the east wind thaws the ice; the next five days, hibernating insects stir; the following five days, fish swim under the ice. These are Hou. Three Hou constitute one Qi. There are two Qi per month; three Hou (fifteen days) make one Qi. Six Qi constitute one Shi. Two Qi per month, three months yield six Qi, forming a season (Shi). Four Shi constitute one Sui. Spring, Summer, Autumn, and Winter form one year. Each year has a ruling Qi, and each season has a ruling Qi, following their respective governance.
The Five Movements (Wu Yun) succeed each other and govern all things. At the end of the period, they cycle back to the beginning. Seasons are established, Qi is distributed, like a ring without end. The Hou follow the same law.
In years of Jia and Yi, Earth Movement governs. In years of Yi and Geng, Metal Movement governs. In years of Bing and Xin, Water Movement governs. In years of Ding and Ren, Wood Movement governs. In years of Wu and Gui, Fire Movement governs. The Five Movements succeed each other in order, each governing its respective season throughout the year. "Qi" refers to one year. Upon reaching the end of the year, they cycle back. "Seasons established, Qi distributed" means that within a year, the four seasons are established and solar terms are distributed, cycling endlessly. "Hou follow the same law" means that the yearly accumulation of Hou forms the seasons, just as the end of the period leads to restarting, following the same law.
Therefore, it is said: One cannot be a physician without knowing the added Qi of the year, the prosperity and decline of Qi, and the origin of deficiency and excess.
This quote from *Ling Shu: Guan Zhen* illustrates that the addition of Six Qi brings variations in prosperity, decline, deficiency, and excess. "Added Qi of the year" refers to the different Guest Qi adding to the Position of Zai Quan. "Prosperity and decline of Qi" refers to the Si Tian (Chief) Qi having excess (prosperity) or insufficiency (decline). "Origin of deficiency and excess" arises from the prosperity and decline of Qi, leading to deficiency or excess diseases among the people. Only by knowing this can one be a good physician; otherwise, one cannot practice.
The Yellow Emperor said: The beginning of the Five Movements is like a ring without end. What about their excess and insufficiency?
Continuing from above, asking about the cyclical nature of the Five Movements. If the Moving Qi has excess or insufficiency, what happens?
Qibo said: The Five Qi alternate in establishment, each having dominance. Variations in prosperity and deficiency are the norm.
"Geng" is pronounced with a level tone. The Five Movements transform Qi, alternating to establish the year. In Jia-Ji years, Earth dominates; in Yi-Geng years, Metal dominates; in Bing-Xin years, Water dominates; in Ding-Ren years, Wood dominates; in Wu-Gui years, Fire dominates. Thus, each has dominance. Within this, there are variations of prosperity, deficiency, fullness, and emptiness; this is the normal principle of annual Qi.
The Yellow Emperor said: What is "Ping Qi" (Balanced Qi)?
Neither excessive nor insufficient is called Ping Qi.
Qibo said: It is without error.
Without error means not deviating from normal seasonal conditions. Without error also implies no insufficiency.
The Yellow Emperor said: How about excess and insufficiency?
If variations in prosperity and deficiency are the norm, then what about excess and insufficiency?
Qibo said: They are recorded in the classics.
Excess and insufficiency are the norms of Moving Qi, so they are recorded in the classics. This chapter is the outline of Annual Movement and Six Qi. Subsequent chapters discuss Qi of excess, insufficiency, rampant victory, depression, and recovery.
The Yellow Emperor said: What is meant by "Suo Sheng" (What is Overcome/Dominated)?
The previous text stated that the Five Qi alternate and each has dominance. This refers to the generation of the Five Movements (Earth, Metal, Water, Wood, Fire), each ruling a year, not mutual overcoming. Hence, the question is repeated.
Qibo said: Spring dominates Chang Xia (Late Summer); Chang Xia dominates Winter; Winter dominates Summer; Summer dominates Autumn; Autumn dominates Spring. This is called obtaining the victory of the Five Elements according to the seasons. Each viscera is named according to its Qi.
*Jin Gui Zhen Yan Lun* states: Spring dominates Chang Xia... This is called the victory of the Four Seasons. Since the Four Seasons are the Five Elements, it is called obtaining the victory of the Five Elements' seasons. Thus, each viscera is named according to the Qi of the Five Elements and Four Seasons. Throughout the year, Wood, Fire, Earth, Metal, and Water generate each other to rule the seasons. Each viscera is named according to the generative Qi of the seasons and elements, which inherently contains a relationship of domination. For example, "Spring dominates Chang Xia" means Liver Wood dominates Spleen Earth. Other viscera follow this pattern.
The Yellow Emperor said: How do we know this domination?
How do we know the domination of the Five Elements and Four Seasons?
Qibo said: Seek their arrival; it all returns to early Spring.
The Five Movements rule the year, and the Six Qi rule the seasons. To seek the arrival of the ruling seasonal Qi, it all returns to the initial Qi of early Spring. *Liu Yuan Zheng Ji Da Lun* states: The Six Qi are usually observed at dawn on the first day of the first lunar month; observing their position reveals their location.
Arrival before time indicates Excess. This invades the Qi that overcomes it and rides upon the Qi it overcomes. It is called "Qi Yin Bu Fen" (Rampant Qi without distinction). Internal evil arises, and physicians cannot prevent it.
"Arrival before time" means the climate has not arrived, but the ruling Qi arrives early. This is called Excess. Excess invades the Qi that overcomes it (the controller) and rides upon the Qi it overcomes (the controlled). Invading the controller shows a lack of fear; riding upon the controlled shows hyperactivity causing harm. "Qi Yin Bu Fen" means the ruling Qi is rampant and excessive, confusing the righteous Qi without distinction. The Five Zang correspond to the Four Seasons. If Qi is rampant and undistinguished, internal evil arises, causing disease among the people, which physicians cannot prevent.
Arrival at time but not manifesting indicates Insufficiency. Then the Qi it overcomes acts recklessly, the Qi it generates suffers disease, and the Qi that overcomes it presses upon it. It is called "Qi Po" (Qi Oppression).
"Arrival at time but not manifesting" means the climate has arrived, but the ruling Qi has not. This is called Insufficiency. Insufficiency causes the Qi it overcomes to act recklessly. For example, if Wood Qi is insufficient, the Earth Qi it overcomes acts recklessly. The Qi it generates suffers disease (Water Qi generating Wood suffers). The Qi that overcomes it (Metal Qi) presses upon and insults it. "Qi Po" means that due to insufficient ruling Qi, the overcame, generated, and overcoming Qi mutually oppress, causing disease.
"Seeking their arrival" refers to the time when Qi arrives. Carefully observe the timing, and the Qi can be anticipated. Losing the time and reversing the seasonal signs causes the Five Governing Qi to become indistinguishable, internal evil arises, and physicians cannot prevent it.
This reiterates that "seeking arrival" refers to the time of seasonal Qi arrival, not just early Spring. Carefully observing the Spring, Summer, Autumn, and Winter timings allows anticipation of the ruling Six Qi. If arrival is premature or delayed, losing the time and reversing signs causes the Five Governing Qi to become indistinguishable, leading to internal evil and disease, which physicians cannot prevent. This supplements the previous point that each season has a ruling Qi, not limited to early Spring.
The Yellow Emperor said: Is there any non-succession?
The Four Seasons and Six Qi begin with Jue Yin and end with Tai Yang, succeeding each other. This aligns with the meaning of the Five Movements succeeding each other and governing all things. Hence, the question: is there any non-succession?
Qibo said: The Qi of Cang Tian (Blue Heaven) cannot fail to follow constancy. If Qi does not succeed, it is called "Fei Chang" (Abnormal). Abnormality leads to change.
The Qi of Heaven cannot fail to follow constancy. If the ruling Qi does not succeed each other, it is called Abnormal. Abnormality leads to mutation and disaster.
The Yellow Emperor said: How to handle abnormal changes?
Abnormality leads to change, and changes are infinite. Hence, the question.
Qibo said: When change arrives, disease occurs. If it affects what it overcomes, the disease is mild. If it affects what overcomes it, the disease is severe. If additionally affected by pathogenic factors, death ensues. Thus, if not its controlling time, the disease is mild; if it is its controlling time, the disease is severe.
"Zhong" is pronounced with a level tone. When change arrives, disease occurs, varying in severity. For example, if Wind-Wood Qi changes to heavy rain, Earth-Dampness disease occurs. Wood overcomes Earth, so the disease is mild. If Wind-Wood Qi changes to desiccation (Metal), Dryness-Metal disease occurs. Earth does not overcome Metal, so the disease is severe. If at that time one is additionally affected by pathogens, death ensues. Thus, when changing Qi arrives, if it is not the time when it is overcome by others, the disease is mild; if it is the time when it overcomes others, the disease is severe.
The Yellow Emperor said: Excellent. I have heard that Qi combines to form form, and names are determined by change. Regarding the movement of Heaven and Earth and the transformation of Yin and Yang, which is more abundant or scarce in all things? May I ask?
Acknowledging the meaning of abnormal change involving domination, the Emperor praises it. Qi combines to form form; physical bodies originate from formless Qi. Names are determined by change; correct naming arises from extreme transformation. Regarding the movement of Heaven and Earth Qi and the transformation of Yin and Yang, some things inherit one or two Qi of the Four Seasons and Five Elements, some inherit two or three, and some inherit the full Qi. Which has more or less Qi? May I ask?
Qibo said: Your question is thorough. Heaven is extremely vast and cannot be measured; Earth is extremely large and cannot be quantified. Such a divine question requires me to state the general principles.
"Duo" is pronounced with an entering tone; "Liang" is pronounced with a level tone. The celestial body is too vast to be measured by measurement; the earth is too large to be quantified by quantification. Heaven, Earth, Yin, Yang, and all things are truly great. O Divine Questioner, please state the general principles ("Fang"). "Fang" means outline or general method.
Grasses grow in five colors; the variations of five colors are countless. Grasses produce five flavors; the beauty of five flavors is inexhaustible. Desires differ, each having its own connection.
"Sheng" is pronounced with a level tone. Bamboo varieties are numerous, with color and flavor. Bamboo produces five colors, and all things have color; thus, the variations of five colors are countless. Bamboo produces five flavors, and all things have flavor; thus, the beauty of five flavors is inexhaustible. Human desires differ, and colors and flavors have specific connections. Five Colors connect to Shen Qi (Spirit Qi), and Five Flavors connect to Xing Zang (Form Viscera).
Heaven feeds humans with Five Qi, and Earth feeds humans with Five Flavors.
"Shi" is pronounced like "Si". Qi is Yang, ruling Heaven, so Heaven feeds humans with Five Qi. Flavor is Yin, ruling Earth, so Earth feeds humans with Five Flavors.
Five Qi enter through the nose and are stored in the Heart and Lung, making the complexion bright and voice resonant. Five Flavors enter the mouth and are stored in the intestines and stomach. Stored flavors nourish the Five Qi. Harmonious Qi generates life, fluids complement each other, and Shen naturally arises.
"Cang" is read literally, as in "sealing storage." Qi is formless; thus, Five Qi enter through the nose. As Yang, they are stored in the Heart and Lung. The Heart manifests luster in the face, making the complexion bright. The Lung governs Qi and produces voice, making the voice resonant. This shows Yang Qi connecting upward to Shen Qi. Flavor has form; thus, Five Flavors enter the mouth. As Yin, they are stored in the intestines and stomach. Stored flavors nourish the Qi of the Five Zang. Harmonious Qi generates life, forming tangible fluids. Complementary fluids allow Shen to arise. This shows Yin Flavor connecting to Xing Zang, providing the basis for Shen Qi generation.
The Yellow Emperor said: What are the Zang Xiang?
The four Form Viscera and five Spirit Viscera—what are their manifestations?
Qibo said: The Heart is the root of life and the seat of Shen's transformations. Its luster appears in the face, and it fills the blood vessels. It is the Tai Yang (Greater Yang) within Yang, corresponding to Summer Qi.
The Heart is the master of the body, hence the root of life. The Heart stores Shen to respond to all matters, hence the seat of Shen's transformations. The Heart connects to vessels and manifests in color, so its luster appears in the face, and it fills the blood vessels. The Heart belongs to Summer Fire, so it is Tai Yang within Yang, corresponding to Summer Qi.
The Lung is the root of Qi and the abode of Po. Its luster appears in the hair, and it fills the skin. It is the Tai Yin (Greater Yin) within Yang, corresponding to Autumn Qi.
The Lung is the canopy of the viscera, receiving the assembly of all vessels, hence the root of Qi. The Lung governs Qi and stores Po, hence the abode of Po. The Lung connects to skin and manifests in hair, so its luster appears in the hair, and it fills the skin. The Lung belongs to Autumn Metal, so it is Tai Yin within Yang, corresponding to Autumn Qi.
The Kidney is the root of hibernation and sealing/storage, and the abode of Jing. Its luster appears in the hair, and it fills the bones. It is the Shao Yin (Lesser Yin) within Yin, corresponding to Winter Qi.
The Kidney stores the Jing of the Five Zang and Six Fu, like hibernating insects keeping safe, hence the root of hibernation and sealing/storage, and the abode of Jing. The Kidney connects to bone and manifests in hair, so its luster appears in the hair, and it fills the bone. The Kidney belongs to Winter Water, so it is Shao Yin within Yin, corresponding to Winter Qi.
The Liver is the root of fatigue tolerance and the abode of Hun. Its luster appears in the nails, and it fills the tendons, generating Blood and Qi. Its flavor is sour, its color is green/cyan. It is the Shao Yang (Lesser Yang) within Yin, corresponding to Spring Qi.
"Ba" is interchangeable with "Pi" (fatigue). "Yin Zhong" was erroneously printed as "Yang Zhong" in old editions and is now corrected. The Liver is the official of the general, working hard like a bear, hence the root of fatigue tolerance. The Liver stores Hun, hence the abode of Hun. The Liver connects to tendons and manifests in nails, so its luster appears in the nails, and it fills the tendons. Luster in nails and filling in tendons allow Blood and Qi to circulate, thus generating Blood and Qi. Sour is the Liver's flavor; Cyan/Green is the Liver's color. The Liver belongs to Spring Wood, so it is Shao Yang within Yin, corresponding to Spring Qi.
The Spleen is the root of the granary and the abode of Ying Qi. Its luster appears in the white flesh around the lips, and it fills the muscles. Its flavor is sweet, its color is yellow. It belongs to the category of Supreme Yin, corresponding to Earth Qi.
This paragraph was mixed into the next in old editions and is now corrected. "Chun" is pronounced like "Chun," referring to the lips. Other chapters follow this example. *Lan Ling Mi Dian Lun* states: The Spleen and Stomach are the officials of the granary, therefore...