金匮，藏书之器也。真言，至真不易之言也。天之阴阳四时，合人之阴阳脏腑，人之五脏五行，合
天地之五方五色、五谷五味、五星五音、五畜五臭，各有收受，三才合一，至真不易。然此真言
者，非其人勿教，非其真勿授，藏之心意，不可轻泄，犹以此言藏之金匮者然，故曰金匮真言也。
黄帝问曰∶天有八风，经有五风，何谓？
天有八风，四方四隅之风也。经有五风，人身经俞五脏之风也。帝欲详明天人相应之理，故有是问。
岐伯对曰∶八风发邪，以为经风，触五脏，邪气发病。
八风发邪，天之八风，发为邪气也。以为经风，触五脏八风之邪，以为人身经俞之风，更触人之五
脏也。邪气发病，邪风之气伤人，则发而为病也。
所谓得四时之胜者，春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，所谓四时之胜也。
邪气发病，是以胜相加。所谓得四时之胜者，春胜长夏，木胜土也；长夏胜冬，土胜水也；冬胜夏，
水胜火也；夏胜秋，火胜金也；秋胜春，金胜木也。所谓四时之胜而发病也，是知邪气发病，乃以胜相加矣。
东风生于春，病在肝，俞在颈项。
所谓八风发邪，以为经风，触五脏而有四时之胜者，如东风生于春，即八风发邪，而有四时之胜也。病
在肝，触五脏也，俞在颈项，以为经风也。
南风生于夏，病在心，俞在胸胁。
南风生于夏，八风发邪，而有四时之胜也。病在心，触五脏也，俞在胸胁，以为经风也。
西风生于秋，病在肺，俞在肩背。
西风生于秋，八风发邪，而有四时之胜也。病在肺，触五脏也，俞在肩背，以为经风也。
北风生于冬，病在肾，俞在腰股。
北风生于冬，八风发邪，而有四时之胜也。病在肾，触五脏也，俞在腰股，以为经风也。
中央为土，病在脾，俞在脊。
中央为土，以应四隅，亦八风发邪，而有四时之胜也。病在脾，触五脏也，俞在脊，以为经风也。此
言八风发邪，则有四时之胜，触五脏而为经风者如此。
故春气者，病在头。
所谓俞者，乃人身之经俞，非五脏之穴俞。上文云，春俞在颈项，故春气者，病在头，头连颈项也。
夏气者，病在脏。
夏俞在胸胁，故夏气者，病在脏。脏者，藏也；藏于胸胁之内也。
秋气者，病在肩背。
秋俞在肩背，故秋气者病在肩背。
冬气者，病在四肢。
支，肢同，余篇仿此。冬俞在腰股，故冬气者病在四肢，腰连于股，股属四肢也。
故春善病鼽衄。
鼽音求；衄音忸，今讹衄，非。余篇仿此。春病在头，俞在颈项，故春善病鼽衄。鼽，鼻清
水也，衄，鼻血也。
仲夏，善病胸胁。
夏病在脏，俞在胸胁，故仲夏善病胸胁，言仲夏所以别长夏也。
长夏，善病洞泄、寒中。
长夏属土，病在脾，俞在脊，故长夏善病洞泄、寒中。洞泄，脾虚也；寒中，脊虚也。
秋，善病风疟。
秋病肩背，俞在肩背，故秋善病风疟。风疟者，寒栗而肩背振动也。
冬，善病痹厥。
冬病四肢，俞在腰股，故冬善病痹厥。痹厥者，四肢腰股，行动不能，痿痹厥逆也。此举四时之病，而
在于经俞也。
故冬不按跷，春不鼽衄。
四时之气，春生冬藏，故冬不按跷，则冬藏而经俞不虚，是以春不病鼽衄，春不鼽衄，冬藏之力也。
春不病颈项，仲夏不病胸胁，长夏不病洞泄、寒中，秋不病风疟，冬不病痹厥，飧泄而汗出也。
春不病颈项，则春生而经俞不虚，故仲夏不病胸胁，长夏不病洞泄、寒中，秋不病风疟，冬不病痹
厥，并不飧泄而汗出也。夫冬令属水，不但不病痹厥，且不飧泄而汗出，所以申明水王于冬，其时无病，更宜藏也。
夫精者，身之本也。故藏于精者，春不病温。
藏，如字，下藏精末藏之俱同。精者，水之类。承上文，不飧泄、汗出之意，而言精者，身之本也，故
冬藏于精者，春不病温。所以申明四时之气，而重其冬也。
夏暑汗不出者，秋成风疟。
上文言，春不病颈项，则夏秋冬皆无病。此复言，若夏暑纳凉，而汗不出者，至秋亦成风疟，所以
承上文而补其未尽之义。
此平人脉法也。
此冬藏春生，四时无病，乃平人脉法也。
故曰∶阴中有阴，阳中有阳。
平人脉法，不离阴阳，阴阳之理，无有穷尽，故曰阴中有阴，阳中有阳。
平旦至日中，天之阳，阳中之阳也。日中至黄昏，天之阳，阳中之阴也。合夜至鸡鸣，天之
阴，阴中之阴也。鸡鸣至平旦，天之阴，阴中之阳也。
所谓阳中有阳者，平旦至日中，天之阳，阳中之阳也。阳极而阴生，故日中至黄昏，亦天之阳，乃
阳中之阴也。所谓阴中有阴者，合夜至鸡鸣，天之阴，阴中之阴也。阴极而阳生，故鸡鸣至平旦，
亦天之阴，乃阴中之阳也。
故人亦应之。
天之阴阳，即人之阴阳，天之四时，即人之四时，故人亦应之。
夫言人之阴阳，则外为阳，内为阴。言人身之阴阳，则背为阳，腹为阴。言人身之脏腑中阴阳，
则脏者为阴，腑者为阳。肝心脾肺肾五脏皆为阴，胆胃大肠小肠膀胱三焦六腑皆为阳。
人应之则可言人之阴阳矣。夫言人之阴阳，则外为阳，内为阴，言人身之阴阳则背为阳腹为阴。言
人身之脏腑中阴阳，则脏者为阴，腑者为阳。脏者为阴，五脏是也，故肝心脾肺肾皆为阴；腑者
为阳，六腑是也，故胆胃大肠小肠膀胱三焦皆为阳。
所以欲知阴中之阴，阳中之阳者，何也？
上文言人身之阴阳，未言阴中之阴，阳中之阳，故复明之。
为冬病在阴，夏病在阳。
为，去声。冬病在阴，肾也。下文云阴中之阴，肾也。夏病在阳，心也。下文云阳中之阳，心也。
知冬病在阴，夏病在阳，则知阴中之阴，阳中之阳矣。
春病在阴，秋病在阳。
春病在阴，肝也。下文云阴中之阳，肝也。秋病在阳，肺也。下文云阳中之阴，肺也。肝为阴中之阳，但
曰在阴，所以明阴中之阳也。肺为阳中之阴，但曰在阳，所以明阳中之阴也，知春病在阴，秋病在阳，则
知阴中之阳，阳中之阴矣。
皆视其所在，为施针石也。
凡此冬病夏病，春病秋病，皆当视其阴阳之所在，为施针石之治也。
故背为阳，阳中之阳，心也。背为阳，阳中之阴，肺也。
人身背阳腹阴，故背为阳，而阳中之阳，心也。背为阳，而阳中之阴，肺也。心肺位居膈上，皆属
乎阳，而有分别也。
腹为阴，阴中之阴，肾也。腹为阴，阴中之阳，肝也。腹为阴，阴中之至阴，脾也。
腹为阴，而阴中之阴，肾也。腹为阴，而阴中之阳，肝也，腹为阴，而阴中之至阴，脾也。肾肝脾位
居膈下，皆属乎阴，而有分别也。
此皆阴阳表里，内外雌雄，相输应也。
五脏合六腑，故曰此皆阴阳表里，内外雌雄相输应也。
故以应天之阴阳也。
天之阴阳，人亦应之，此言人之阴阳，故以应天之阴阳也。
帝曰∶五脏应四时，各有收受乎？
承上文天人相应之意，问人之五脏应天之四时，各有收受之理乎？
岐伯曰∶有。东方青色，入通于肝，开窍于目，藏精于肝，其病发惊骇，其味酸，其类草木，其畜
鸡，其谷麦，其应四时，上为岁星，是以春气在头也，其音角，其数八，是以知病之在筋也，其臭臊。
东方青色，入通于肝，是五方五色，收受于人之五脏矣，故肝开窍于目，而目复藏精于肝。其病发惊
骇，春时阳气上升也。其味酸，曲直作酸，东方木味也。其类草木，与地之草木同类也。其畜
鸡，巽为鸡，东方木畜也。其谷麦，麦生于春，五谷之长，肝之谷也。其应四时，上为岁星，木之精气，上
为岁星也。是以春气在头，而居上也。其音角，木音也。其数八，木之成数也。肝主筋，是以知病之在筋也。其
臭臊，气因木变，则为臊也。此天地之五方五色五味五畜、五谷五星、五音五臭，而收受于人之肝脏也。
南方赤色，入通于心，开窍于耳，藏精于心，故病在五脏，其味苦，其类火，其畜羊，
其谷黍，其应四时，上为荧惑星，是以知病之在脉也，其音征，其数七，其臭焦。
征，音止，余篇同。南方赤色，入通于心，心属火，受南方之赤色也，开窍于耳，藏精于心，心开窍
于耳，而耳复藏精于心也。心为君主，神通五脏，故病在五脏。其味苦，炎上作苦，火之味
也。其类火，与有形之火同类也。其畜羊，羊性内刚，火之畜也。其谷黍，黍色赤，性温，心之谷也。其应
四时，上为荧惑星，火之精气，上为荧惑星也。心主脉，是以知病之在脉也。其音征，火音也。其数七，火之
成数也。其臭焦，气因火变，则为焦也。此天地之五方五色、五味五畜、五谷五星、五音五臭，而收
受于人之心脏也。
中央黄色，入通于脾，开窍于口，藏精于脾，故病在舌本，其味甘，其类土，其畜牛，其谷
稷，其应四时，上为镇星，是以知病之在肉也，其音宫，其数五，其臭香。
中央黄色，入通于脾，脾属土，受中央之黄色也。开窍于口，藏精于脾，脾开窍于口，而口复藏精于
脾也。脾脉连舌本。《灵枢·经脉》论云∶脾是动，则病舌本强。故病在舌本。其味甘，土之味
也。其类土，与有形之土同类也。其畜牛，坤为牛，土之畜也。其谷稷，稷色黄，味甘，脾之谷也。其应四
时，上为镇星，土之精气，上为镇星也。脾主肉，是以知病之在肉也。其音宫，土音也，其数
五，土之生数也。其臭香，气因土变，则为香也。此天地之五方五色、五味五畜、五谷五星、五
音五臭，而收受于人之脾脏也。
西方白色，入通于肺，开窍于鼻，藏精于肺，故病在背，其味
辛，其类金，其畜马，其谷稻，其应四时，上为太白星。是以知病之在皮毛也，其音商，其数九，其臭腥。
西方白色，入通于肺，肺属金，受西方之白色也，开窍于鼻，藏精于肺，肺开窍于鼻，而鼻复藏精于
肺也。肺主气，气为阳，背亦为阳。《灵枢·经脉》论云∶气盛有余，则肩背痛，故病在背。
其味辛，从革作辛，金之味也。其类金。与有形之金同类也。其畜马，干为马，金之畜也，其谷稻，稻色白
而秋成，肺之谷也。其应四时，上为太白星，金之精气，上为太白星也。肺主皮毛，是以知病
之在皮毛也。其音商，金音也。其数九，金之成数也。其臭腥，气因金变，则为腥也，此天地之五方五色、
五味五畜、五谷五星、五音五臭，而收受于人之肺脏也。
北方黑色，入通于肾，开窍于二阴，藏精于肾，故病在 ，其味咸，其类水，其畜彘，其谷
豆，其应四时，上为辰星，是以知病之在骨也，其音羽，其数六，其臭腐。
北方黑色，入通于肾，肾属水，受北方之黑色也。开窍于二阴，藏精于肾，肾开窍于前后二阴，前后
二阴复藏精于肾也。肾主骨，骨连 ∶ 者，肉之小会而近于骨，故病在 。其味咸，润下作咸，
水之味也。其类水，与有形之水同类也。其畜彘，彘，黑色，而支亥水之畜也。其谷豆，豆性沉，形象肾，
肾之谷也。其应四时，上为辰星，水之精气上为辰星也。肾主骨，是以知病之在骨也。其音
羽，水音也。其数六，水之成数也。其臭腐，气因水变，则为腐也。此天地之五方五色、五味五畜、五谷
五星、五音五臭，而收受于人之肾脏也。此五脏应四时，各有收受也。
故善为脉者，谨察五脏六腑，一逆一从，阴阳表里雌雄之纪，
藏之心意，合心于精，非其人勿教，非其真勿授，是谓得道。
经脉之道，内通脏腑，故善为脉者，谨察五脏六腑，脏腑之气，俱见于脉，一逆一从，诊脉法也。
由举而按，是为逆，从按而举，是为从，逆从而谨察之，则脏腑阴阳表里雌雄，相应之纪，众人不
知，己独知之，可以藏之心意，而合心于精。藏之心意，谓其理至
微，难以语人也。合心于精，谓藏之心意，合心而归于精密也。非其人勿教，人难得也，非其真勿授，真难遇
也。得人得真，自古难之，勿教勿授，自古秘之。金匮真言，此之谓也。
金匮，是收藏书籍的器具。真言，是指至为真实、不可更改的道理。天上的阴阳四时，与人的阴阳脏腑相合；人的五脏五行，与天地的五方、五色、五谷、五味、五星、五音、五畜、五臭，各有相应的感应关系。天地人三才合一，道理至真且不可更改。然而这些真言，如果不是合适的人就不教导，如果不是真正领悟的人就不传授，要藏在心意之中，不可轻易泄露，就像把这些话藏在金匮里一样，所以称为“金匮真言”。
天有八风，是指来自东、南、西、北四方及东南、西南、东北、西北四隅的风。经有五风，是指人身经络腧穴所感受的、影响五脏的风邪。黄帝想要详细阐明天人相应的道理，所以提出这个问题。
岐伯回答说：八风引发邪气，成为经风，触动五脏，邪气导致疾病发生。
八风引发邪气，是指天的八风化为邪气。成为经风，是指八风之邪进入人身经络腧穴之风，进而触动人的五脏。邪气发病，是指邪风之气伤害人体，从而引发疾病。
所谓得到四时相胜规律的是：春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，这就是所谓的四时相胜。
邪气致病，是以相胜的关系相加。所谓得到四时相胜规律的是：春胜长夏，是因为木克土；长夏胜冬，是因为土克水；冬胜夏，是因为水克火；夏胜秋，是因为火克金；秋胜春，是因为金克木。所谓因四时相胜而发病，由此可知邪气致病，乃是依据相胜的关系而发生的。
所谓八风引发邪气，成为经风，触动五脏而有四时相胜规律的，比如东风生于春季，就是八风引发邪气，并符合四时相胜的规律。病在肝，是触动五脏的表现；腧穴在颈项，是作为经风的体现。
南风生于夏季，八风引发邪气，并符合四时相胜规律。病在心，是触动五脏的表现；腧穴在胸胁，是作为经风的体现。
西风生于秋季，八风引发邪气，并符合四时相胜规律。病在肺，是触动五脏的表现；腧穴在肩背，是作为经风的体现。
北风生于冬季，八风引发邪气，并符合四时相胜规律。病在肾，是触动五脏的表现；腧穴在腰股，是作为经风的体现。
中央属土，以应合四方四隅，也是八风引发邪气，并符合四时相胜规律。病在脾，是触动五脏的表现；腧穴在脊，是作为经风的体现。这里说的是八风引发邪气，有四时相胜规律，触动五脏成为经风的情况就是这样。
所以春季的气候，病多在头部。
所谓腧穴，是指人身经络腧穴，而非五脏本身的穴位。上文说，春之腧在颈项，所以春气致病，病在头部，头连颈项。
夏季的气候，病多在脏。
夏之腧在胸胁，所以夏气致病，病在脏。脏，就是藏的意思；藏在胸胁之内。
秋季的气候，病多在肩背。
秋之腧在肩背，所以秋气致病，病在肩背。
冬季的气候，病多在四肢。
支，同肢，其他篇章仿照此例。冬之腧在腰股，所以冬气致病，病在四肢，腰连于股，股属于四肢。
鼽（qiú），读音求；衄（nǜ），读音忸，现在误写为“衄”，是不对的。其他篇章仿照此例。春病在头，腧在颈项，所以春季容易患鼻渊和鼻衄。鼽，指鼻流清涕；衄，指鼻出血。
仲夏，容易患胸胁病。
夏病在脏，腧在胸胁，所以仲夏容易患胸胁病，这里说仲夏是为了区别于长夏。
长夏属土，病在脾，腧在脊，所以长夏容易患洞泄和寒中。洞泄，指脾虚；寒中，指脊虚。
秋季，容易患风疟。
秋病在肩背，腧在肩背，所以秋季容易患风疟。风疟，指恶寒战栗且肩背振动的病症。
冬季，容易患痹厥。
冬病在四肢，腧在腰股，所以冬季容易患痹厥。痹厥，指四肢腰股行动不能，痿痹厥逆。这里列举了四时的疾病，在于经络腧穴。
四时之气，春生冬藏，所以冬季不按跷，则冬季精气内藏而经络腧穴不虚，因此春季不患鼻渊和鼻衄，春季不患鼻渊和鼻衄，是冬季封藏力量的结果。
春季不患颈项病，仲夏不患胸胁病，长夏不患洞泄和寒中，秋季不患风疟，冬季不患痹厥、完谷不化的泄泻和汗出症。
春季不患颈项病，说明春生而经络腧穴不虚，所以仲夏不患胸胁病，长夏不患洞泄和寒中，秋季不患风疟，冬季不患痹厥，也不患完谷不化的泄泻和汗出症。冬季令属水，不仅不患痹厥，还不患完谷不化的泄泻和汗出症，这是为了申明水气王于冬季，此时没有疾病，更应当封藏。
精，是身体的根本。所以冬季能封藏精气的人，春季就不会患温病。
藏，读如字，下文“藏精”、“末藏之”中的“藏”都相同。精，是水的一类。承接上文不患完谷不化泄泻和汗出症的意思，来说明精是身体的根本，所以冬季能封藏精气的人，春季就不会患温病。这是为了申明四时之气，而着重强调冬季的重要性。
夏季暑热但不出汗的人，秋季会形成风疟。
上文说，春季不患颈项病，那么夏秋冬三季都没有病。这里又补充说，如果夏季贪凉而不出汗，到了秋季也会形成风疟，这是为了承接上文并补充未尽的含义。
这是平和之人的脉法。
这是冬季封藏、春季生发，四时无病的平和之人的脉法。
所以说：阴中有阴，阳中有阳。
平和之人的脉法，不离阴阳，阴阳的道理，无穷无尽，所以说阴中有阴，阳中有阳。
从黎明到中午，是天之阳，是阳中之阳。从中午到黄昏，是天之阳，是阳中之阴。从日落黄昏到鸡鸣，是天之阴，是阴中之阴。从鸡鸣到黎明，是天之阴，是阴中之阳。
所谓阳中有阳，是指从黎明到中午，是天之阳，是阳中之阳。阳极而阴生，所以从中午到黄昏，也是天之阳，乃是阳中之阴。所谓阴中有阴，是指从日落黄昏到鸡鸣，是天之阴，是阴中之阴。阴极而阳生，所以从鸡鸣到黎明，也是天之阴，乃是阴中之阳。
人也顺应这种规律。
天的阴阳，即人的阴阳；天的四时，即人的四时，所以人也顺应这种规律。
如果说人的阴阳，则外为阳，内为阴。说人身体的阴阳，则背为阳，腹为阴。说人身脏腑中的阴阳，则脏者为阴，腑者为阳。肝、心、脾、肺、肾五脏皆为阴，胆、胃、大肠、小肠、膀胱、三焦六腑皆为阳。
人顺应这种规律，就可以谈论人的阴阳了。如果说人的阴阳，则外为阳，内为阴；说人身体的阴阳，则背为阳，腹为阴。说人身脏腑中的阴阳，则脏者为阴，腑者为阳。脏者为阴，指的是五脏，所以肝、心、脾、肺、肾皆为阴；腑者为阳，指的是六腑，所以胆、胃、大肠、小肠、膀胱、三焦皆为阳。
为什么要知道阴中之阴、阳中之阳呢？
上文说了人身体的阴阳，但没有说阴中之阴、阳中之阳，所以再次阐明。
因为冬季的病在阴，夏季的病在阳。
为，去声。冬病在阴，指肾。下文说阴中之阴，指肾。夏病在阳，指心。下文说阳中之阳，指心。知道冬病在阴，夏病在阳，就知道什么是阴中之阴、阳中之阳了。
春季的病在阴，秋季的病在阳。
春病在阴，指肝。下文说阴中之阳，指肝。秋病在阳，指肺。下文说阳中之阴，指肺。肝为阴中之阳，只说在阴，是为了阐明阴中之阳。肺为阳中之阴，只说在阳，是为了阐明阳中之阴。知道春病在阴，秋病在阳，就知道什么是阴中之阳、阳中之阴了。
都要视其病所在之处，来施用针石治疗。
凡是冬季病、夏季病、春季病、秋季病，都应当观察其阴阳所在之处，来施用针石治疗。
人身背阳腹阴，所以背部为阳，而阳中之阳是心。背部为阳，而阳中之阴是肺。心和肺位居膈上，都属于阳，但有分别。
腹部为阴，阴中之阴，是肾。腹部为阴，阴中之阳，是肝。腹部为阴，阴中之至阴，是脾。
腹部为阴，而阴中之阴是肾。腹部为阴，而阴中之阳是肝。腹部为阴，而阴中之至阴是脾。肾、肝、脾位居膈下，都属于阴，但有分别。
五脏合六腑，所以说这些都是阴阳、表里、内外、雌雄相互输注对应的关系。
所以用来应合天的阴阳。
天的阴阳，人也顺应它，这里说人的阴阳，所以用来应合天的阴阳。
承接上文天人相应的意思，问人的五脏应合天的四时，是否有各自收受的道理？
岐伯说：有。东方青色，入通于肝，开窍于目，藏精于肝，其病发作惊骇，其味酸，其类属草木，其畜为鸡，其谷为麦，其应四时，天上对应岁星，因此春气在头部，其音为角，其数为八，因此知道病在筋，其臭为臊。
东方青色，入通于肝，这是五方五色，收受于人的五脏，所以肝开窍于目，而目又藏精于肝。其病发作惊骇，是因为春季阳气上升。其味酸，曲直作酸，是东方的木味。其类属草木，与大地的草木同类。其畜为鸡，巽卦为鸡，是东方的木畜。其谷为麦，麦生于春季，是五谷之长，是肝之谷。其应四时，天上对应岁星，是木的精气，上为岁星。因此春气在头，居上位。其音为角，是木音。其数为八，是木的成数。肝主筋，因此知道病在筋。其臭为臊，气因木变化，就成为臊味。这是天地的五方、五色、五味、五畜、五谷、五星、五音、五臭，收受于人的肝脏。
南方赤色，入通于心，开窍于耳，藏精于心，故病在五脏，其味苦，其类属火，其畜为羊，其谷为黍，其应四时，天上对应荧惑星，因此知道病在脉，其音为徵，其数为七，其臭为焦。
徵，读音止，其他篇章相同。南方赤色，入通于心，心属火，受南方之赤色，开窍于耳，藏精于心，心开窍于耳，而耳又藏精于心。心为君主，神通五脏，所以病在五脏。其味苦，炎上作苦，是火的味道。其类属火，与有形之火同类。其畜为羊，羊性内刚，是火之畜。其谷为黍，黍色赤，性温，是心之谷。其应四时，天上对应荧惑星，是火的精气，上为荧惑星。心主脉，因此知道病在脉。其音为徵，是火音。其数为七，是火的成数。其臭为焦，气因火变化，就成为焦味。这是天地的五方、五色、五味、五畜、五谷、五星、五音、五臭，收受于人的心脏。
中央黄色，入通于脾，开窍于口，藏精于脾，故病在舌本，其味甘，其类属土，其畜为牛，其谷为稷，其应四时，天上对应镇星，因此知道病在肉，其音为宫，其数为五，其臭为香。
中央黄色，入通于脾，脾属土，受中央之黄色。开窍于口，藏精于脾，脾开窍于口，而口又藏精于脾。脾脉连舌本。《灵枢·经脉》论说：脾经变动，就会病舌本强。所以病在舌本。其味甘，是土的味道。其类属土，与有形之土同类。其畜为牛，坤卦为牛，是土之畜。其谷为稷，稷色黄，味甘，是脾之谷。其应四时，天上对应镇星，是土的精气，上为镇星。脾主肉，因此知道病在肉。其音为宫，是土音。其数为五，是土的生成数。其臭为香，气因土变化，就成为香味。这是天地的五方、五色、五味、五畜、五谷、五星、五音、五臭，收受于人的脾脏。
西方白色，入通于肺，开窍于鼻，藏精于肺，故病在背，其味辛，其类属金，其畜为马，其谷为稻，其应四时，天上对应太白星。因此知道病在皮毛，其音为商，其数为九，其臭为腥。
西方白色，入通于肺，肺属金，受西方之白色，开窍于鼻，藏精于肺，肺开窍于鼻，而鼻又藏精于肺。肺主气，气为阳，背亦为阳。《灵枢·经脉》论说：气盛有余，就会肩背痛，所以病在背。其味辛，从革作辛，是金的味道。其类属金，与有形之金同类。其畜为马，乾卦为马，是金之畜。其谷为稻，稻色白而秋季成熟，是肺之谷。其应四时，天上对应太白星，是金的精气，上为太白星。肺主皮毛，因此知道病在皮毛。其音为商，是金音。其数为九，是金的成数。其臭为腥，气因金变化，就成为腥味。这是天地的五方、五色、五味、五畜、五谷、五星、五音、五臭，收受于人的肺脏。
北方黑色，入通于肾，开窍于二阴，藏精于肾，故病在骨，其味咸，其类属水，其畜为彘，其谷为豆，其应四时，天上对应辰星，因此知道病在骨，其音为羽，其数为六，其臭为腐。
北方黑色，入通于肾，肾属水，受北方之黑色。开窍于二阴，藏精于肾，肾开窍于前后二阴，前后二阴又藏精于肾。肾主骨，骨连……者，是肉的小会合处而近于骨，所以病在骨。其味咸，润下作咸，是水的味道。其类属水，与有形之水同类。其畜为彘，彘色黑，是地支亥水之畜。其谷为豆，豆性沉，形象像肾，是肾之谷。其应四时，天上对应辰星，是水的精气，上为辰星。肾主骨，因此知道病在骨。其音为羽，是水音。其数为六，是水的成数。其臭为腐，气因水变化，就成为腐味。这是天地的五方、五色、五味、五畜、五谷、五星、五音、五臭，收受于人的肾脏。这是五脏应合四时，各有收受的道理。
所以善于诊脉的人，谨慎地察验五脏六腑，一逆一从，阴阳表里雌雄的纲纪，
经脉之道，内通脏腑，所以善于诊脉的人，谨慎地察验五脏六腑，脏腑之气，都显现于脉象。由举按为逆，从按举为从，逆从而谨慎地察验，那么脏腑阴阳表里雌雄相应之纲纪，众人不知道，唯独自己知道，可以藏在心意之中，而合心于精密。藏之心意，是说这个道理极其微妙，难以告诉别人。合心于精，是说藏在心意之中，合心而归向精密。不是合适的人就不教导，人是难得到的；不是真正领悟的人就不传授，真是难以遇到的。得人得真，自古就难，不教不授，自古就保密。金匮真言，说的就是这个道理。
Jingui (Golden Casket), a vessel for storing books. Zhenyan (True Words), refers to words that are supremely true and unchangeable. The Yin-Yang and four seasons of Heaven correspond to the Yin-Yang and Zang-Fu organs of humans. The Five Zang organs and Five Elements of humans correspond to the five directions, five colors, five grains, five flavors, five stars, five musical notes, five animals, and five odors of Heaven and Earth. Each has its corresponding reception, with the Three Powers (Heaven, Earth, Human) united as one, in a truth that is supreme and unchangeable. However, these True Words should not be taught to those who are unworthy, nor transmitted to those who do not possess the true understanding. They must be kept within the mind and heart and not lightly revealed, just as these words are stored in the Jingui (Golden Casket). Thus, it is called "Zhenyan of the Golden Casket."
The Yellow Emperor asked: Heaven has eight winds, and the meridians have five winds. What does this mean?
The eight winds of Heaven refer to the winds coming from the four cardinal directions (East, South, West, North) and the four intercardinal directions (Southeast, Southwest, Northeast, Northwest). The five winds of the meridians refer to the wind pathogens affecting the five Zang organs through the body's meridian acupoints. The Yellow Emperor wished to elucidate in detail the principle of the correspondence between Heaven and Humanity, hence this question.
Qibo replied: The eight winds generate pathogenic factors, becoming wind in the meridians, which then affect the five Zang organs, causing disease through the pathogenic factors.
The eight winds generating pathogenic factors means that the eight winds of Heaven transform into pathogenic Qi. Becoming wind in the meridians means that the pathogenic wind of the eight winds enters the meridian acupoints of the human body, further affecting the five Zang organs. Pathogenic factors causing disease means that the pathogenic wind-Qi injures the human body, thereby manifesting as illness.
What is meant by "obtaining the overcoming relationship of the four seasons" is: Spring overcomes Late Summer; Late Summer overcomes Winter; Winter overcomes Summer; Summer overcomes Autumn; Autumn overcomes Spring. This is what is meant by the overcoming relationship of the four seasons.
Pathogenic factors cause disease through this relationship of overcoming. What is meant by "obtaining the overcoming relationship of the four seasons" is: Spring overcomes Late Summer because Wood overcomes Earth; Late Summer overcomes Winter because Earth overcomes Water; Winter overcomes Summer because Water overcomes Fire; Summer overcomes Autumn because Fire overcomes Metal; Autumn overcomes Spring because Metal overcomes Wood. Regarding disease caused by the overcoming of the four seasons, it can be understood that pathogenic factors cause disease based on this relationship of overcoming.
East wind arises in Spring, disease occurs in the Liver, and the Shu points are located on the neck and nape.
Regarding the eight winds generating pathogenic factors, becoming wind in the meridians, affecting the five Zang organs, and having the overcoming relationship of the four seasons: for example, East wind arises in Spring, meaning the eight winds generate pathogenic factors, following the rule of the four seasons' overcoming. Disease in the Liver represents the affecting of the five Zang organs; Shu points on the neck and nape represent the manifestation as wind in the meridians.
South wind arises in Summer, disease occurs in the Heart, and the Shu points are located on the chest and hypochondrium.
South wind arises in Summer, the eight winds generate pathogenic factors, following the rule of the four seasons' overcoming. Disease in the Heart represents the affecting of the five Zang organs; Shu points on the chest and hypochondrium represent the manifestation as wind in the meridians.
West wind arises in Autumn, disease occurs in the Lungs, and the Shu points are located on the shoulders and back.
West wind arises in Autumn, the eight winds generate pathogenic factors, following the rule of the four seasons' overcoming. Disease in the Lungs represents the affecting of the five Zang organs; Shu points on the shoulders and back represent the manifestation as wind in the meridians.
North wind arises in Winter, disease occurs in the Kidneys, and the Shu points are located on the waist and thighs.
North wind arises in Winter, the eight winds generate pathogenic factors, following the rule of the four seasons' overcoming. Disease in the Kidneys represents the affecting of the five Zang organs; Shu points on the waist and thighs represent the manifestation as wind in the meridians.
The Center belongs to Earth, disease occurs in the Spleen, and the Shu points are located on the spine.
The Center belongs to Earth, corresponding to the four corners, also involving the eight winds generating pathogenic factors and the overcoming relationship of the four seasons. Disease in the Spleen represents the affecting of the five Zang organs; Shu points on the spine represent the manifestation as wind in the meridians. This describes how the eight winds generate pathogenic factors, follow the four seasons' overcoming, affect the five Zang organs, and become wind in the meridians.
Therefore, in Spring, diseases tend to occur in the head.
The term "Shu points" here refers to the meridian acupoints of the human body, not the specific acupoints of the Zang organs. As stated earlier, the Shu point for Spring is on the neck and nape; therefore, when Spring Qi causes disease, it affects the head, connecting to the neck and nape.
In Summer, diseases tend to occur in the Zang organs.
The Shu point for Summer is on the chest and hypochondrium; therefore, when Summer Qi causes disease, it affects the Zang organs. "Zang" means storage; they are stored within the chest and hypochondrium.
In Autumn, diseases tend to occur in the shoulders and back.
The Shu point for Autumn is on the shoulders and back; therefore, when Autumn Qi causes disease, it affects the shoulders and back.
In Winter, diseases tend to occur in the four limbs.
"Zhi" (branch) is synonymous with "Zhi" (limb); other chapters follow this pattern. The Shu point for Winter is on the waist and thighs; therefore, when Winter Qi causes disease, it affects the four limbs. The waist connects to the thighs, and the thighs belong to the four limbs.
Therefore, in Spring, there is a propensity for rhinorrhea (Qiū, nasal discharge) and epistaxis (Nü, nosebleed).
"Qiū" is pronounced qiu; "Nü" is pronounced niu. It is currently erroneously written as "nü," which is incorrect. Other chapters follow this example. Since Spring disease is in the head and the Shu point is on the neck and nape, Spring is prone to rhinorrhea and epistaxis. "Qiū" refers to clear fluid flowing from the nose; "Nü" refers to bleeding from the nose.
In Mid-Summer, there is a propensity for chest and hypochondriac diseases.
Summer disease is in the Zang organs, and the Shu point is on the chest and hypochondrium; therefore, Mid-Summer is prone to chest and hypochondriac diseases. Mentioning Mid-Summer serves to distinguish it from Late Summer.
In Late Summer, there is a propensity for severe diarrhea (Dongxie) and cold invasion in the middle (Hanzhong).
Late Summer belongs to Earth, disease is in the Spleen, and the Shu point is on the spine; therefore, Late Summer is prone to severe diarrhea and cold invasion in the middle. "Dongxie" refers to Spleen deficiency; "Hanzhong" refers to Spine deficiency.
In Autumn, there is a propensity for wind-malaria (Fengnüe).
Autumn disease is in the shoulders and back, and the Shu point is on the shoulders and back; therefore, Autumn is prone to wind-malaria. Wind-malaria refers to chills accompanied by trembling of the shoulders and back.
In Winter, there is a propensity for Bi syndrome and Jue syndrome (Bi-Jue).
Winter disease is in the four limbs, and the Shu point is on the waist and thighs; therefore, Winter is prone to Bi-Jue. Bi-Jue refers to immobility of the four limbs, waist, and thighs, characterized by flaccidity, obstruction, and reversal cold. This lists the diseases of the four seasons related to the meridian acupoints.
Therefore, if one does not perform massage and stretching (Anqiao) in Winter, one will not suffer from rhinorrhea and epistaxis in Spring.
The Qi of the four seasons involves generation in Spring and storage in Winter. Therefore, if one does not perform Anqiao in Winter, the Winter storage remains intact, and the meridian acupoints remain undefiled. Consequently, one will not suffer from rhinorrhea and epistaxis in Spring. The prevention of rhinorrhea and epistaxis in Spring is due to the power of Winter storage.
If one does not suffer from neck and nape diseases in Spring, one will not suffer from chest and hypochondriac diseases in Mid-Summer, severe diarrhea and cold invasion in Late Summer, wind-malaria in Autumn, or Bi-Jue, loose stools with undigested food (Xunxie), and sweating in Winter.
If one does not suffer from neck and nape diseases in Spring, it indicates that Spring generation occurs without defiling the meridian acupoints. Thus, one will not suffer from chest and hypochondriac diseases in Mid-Summer, severe diarrhea and cold invasion in Late Summer, wind-malaria in Autumn, or Bi-Jue, Xunxie, and sweating in Winter. The Winter season belongs to Water. Not only does one avoid Bi-Jue, but also Xunxie and sweating. This clarifies that Water is dominant in Winter, when there is no disease, emphasizing the need for storage.
Essence (Jing) is the root of the body. Therefore, those who store Essence will not suffer from Warm diseases (Wenbing) in Spring.
"Store" is read as written; the usage of "store" in subsequent phrases like "storing Essence" is identical. Essence is a category of Water. Continuing from the previous discussion on avoiding Xunxie and sweating, it states that Essence is the root of the body. Therefore, those who store Essence in Winter will not suffer from Warm diseases in Spring. This emphasizes the importance of Winter while explaining the Qi of the four seasons.
Those who experience summer heat but do not sweat will develop wind-malaria in Autumn.
The previous text stated that if one does not suffer from neck and nape diseases in Spring, there will be no disease in Summer, Autumn, or Winter. This passage adds that if one seeks coolness during summer heat and fails to sweat, wind-malaria will develop in Autumn. This continues the previous argument and supplements its未尽 (unfinished) meaning.
This is the pulse method of a healthy person.
This refers to the pulse method of a healthy person who stores in Winter, generates in Spring, and has no disease throughout the four seasons.
It is said: There is Yin within Yin, and Yang within Yang.
The pulse method of a healthy person does not depart from Yin and Yang. The principles of Yin and Yang are inexhaustible; thus, it is said that there is Yin within Yin, and Yang within Yang.
From dawn to noon, this is Heaven's Yang, specifically Yang within Yang. From noon to dusk, this is Heaven's Yang, specifically Yang within Yin. From dusk to rooster crow, this is Heaven's Yin, specifically Yin within Yin. From rooster crow to dawn, this is Heaven's Yin, specifically Yin within Yang.
What is meant by "Yang within Yang" is: From dawn to noon, this is Heaven's Yang, specifically Yang within Yang. When Yang reaches its peak, Yin begins to arise. Therefore, from noon to dusk, although it is still Heaven's Yang, it is Yang within Yin. What is meant by "Yin within Yin" is: From dusk to rooster crow, this is Heaven's Yin, specifically Yin within Yin. When Yin reaches its peak, Yang begins to arise. Therefore, from rooster crow to dawn, although it is still Heaven's Yin, it is Yin within Yang.
Humans also respond to this.
The Yin and Yang of Heaven are the Yin and Yang of Humans; the four seasons of Heaven are the four seasons of Humans. Therefore, humans also respond to this.
When discussing the Yin and Yang of humans, the exterior is Yang, and the interior is Yin. When discussing the Yin and Yang of the human body, the back is Yang, and the abdomen is Yin. When discussing the Yin and Yang within the Zang-Fu organs of the human body, the Zang organs are Yin, and the Fu organs are Yang. The five Zang organs—Liver, Heart, Spleen, Lungs, and Kidneys—are all Yin. The six Fu organs—Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, and Sanjiao (Triple Burner)—are all Yang.
Humans respond to this, allowing us to discuss the Yin and Yang of humans. When discussing the Yin and Yang of humans, the exterior is Yang, and the interior is Yin. When discussing the Yin and Yang of the human body, the back is Yang, and the abdomen is Yin. When discussing the Yin and Yang within the Zang-Fu organs, the Zang organs are Yin, and the Fu organs are Yang. The Zang organs are Yin, referring to the five Zang organs; thus, the Liver, Heart, Spleen, Lungs, and Kidneys are all Yin. The Fu organs are Yang, referring to the six Fu organs; thus, the Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, and Sanjiao are all Yang.
Why is it necessary to know Yin within Yin and Yang within Yang?
The previous text discussed the Yin and Yang of the human body but did not specify Yin within Yin and Yang within Yang, so it clarifies this again.
Because diseases in Winter are in Yin, and diseases in Summer are in Yang.
"Wei" is pronounced with a departing tone. Winter disease is in Yin, referring to the Kidneys. The text below states that Yin within Yin refers to the Kidneys. Summer disease is in Yang, referring to the Heart. The text below states that Yang within Yang refers to the Heart. Knowing that Winter disease is in Yin and Summer disease is in Yang allows one to understand Yin within Yin and Yang within Yang.
Diseases in Spring are in Yin, and diseases in Autumn are in Yang.
Spring disease is in Yin, referring to the Liver. The text below states that Yin within Yang refers to the Liver. Autumn disease is in Yang, referring to the Lungs. The text below states that Yang within Yin refers to the Lungs. The Liver is Yin within Yang, but simply stating it is "in Yin" serves to clarify Yin within Yang. The Lungs are Yang within Yin, but simply stating it is "in Yang" serves to clarify Yang within Yin. Knowing that Spring disease is in Yin and Autumn disease is in Yang allows one to understand Yin within Yang and Yang within Yin.
One must observe where the disease is located to apply needle and stone treatments accordingly.
For diseases in Winter, Summer, Spring, and Autumn, one must observe the location of their Yin and Yang to apply needle and stone therapies.
Therefore, the back is Yang; Yang within Yang is the Heart. The back is Yang; Yang within Yin is the Lungs.
The human body has a Yang back and Yin abdomen. Thus, the back is Yang, and Yang within Yang is the Heart. The back is Yang, and Yang within Yin is the Lungs. The Heart and Lungs are located above the diaphragm and both belong to Yang, yet they are distinct.
The abdomen is Yin; Yin within Yin is the Kidneys. The abdomen is Yin; Yin within Yang is the Liver. The abdomen is Yin; Yin within Supreme Yin is the Spleen.
The abdomen is Yin, and Yin within Yin is the Kidneys. The abdomen is Yin, and Yin within Yang is the Liver. The abdomen is Yin, and Yin within Supreme Yin is the Spleen. The Kidneys, Liver, and Spleen are located below the diaphragm and all belong to Yin, yet they are distinct.
These are all relationships of mutual transmission and response among Yin-Yang, Interior-Exterior, Inside-Outside, and Male-Female.
The five Zang organs correspond to the six Fu organs; thus, it is said that these are all relationships of mutual transmission and response among Yin-Yang, Interior-Exterior, Inside-Outside, and Male-Female.
Therefore, they correspond to the Yin and Yang of Heaven.
Humans respond to the Yin and Yang of Heaven. This discussion of human Yin and Yang serves to correspond to the Yin and Yang of Heaven.
The Yellow Emperor asked: Do the five Zang organs correspond to the four seasons, each having its own reception?
Continuing the theme of Heaven-Human correspondence, he asks whether the five Zang organs of humans correspond to the four seasons of Heaven, each having specific correspondences.
Qibo replied: Yes. The East is associated with the color Green, entering and communicating with the Liver. It opens into the eyes, stores essence in the Liver, and its diseases manifest as fright and alarm. Its flavor is Sour, its category is Wood and Plants, its animal is the Chicken, its grain is Wheat, its correspondence to the four seasons is the planet Jupiter (Suixing). Therefore, Spring Qi is in the head. Its musical note is Jue, its number is Eight. Thus, we know disease is in the sinews. Its odor is Pungent/Fishy (Sao).
The East is Green, entering and communicating with the Liver. This represents the five directions and five colors being received by the five Zang organs of humans. Thus, the Liver opens into the eyes, and the eyes store essence in the Liver. Diseases manifesting as fright and alarm occur because Yang Qi rises in Spring. The flavor is Sour, as "curving and straightening makes sour," which is the flavor of Eastern Wood. Its category is Wood and Plants, similar to terrestrial plants. Its animal is the Chicken; the Xun trigram represents the Chicken, which is the Wood animal of the East. Its grain is Wheat; wheat grows in Spring and is the chief of the five grains, belonging to the Liver. Its correspondence to the four seasons is the planet Jupiter; the refined Qi of Wood ascends to become Jupiter. Therefore, Spring Qi is in the head, occupying the upper position. Its note is Jue, the sound of Wood. Its number is Eight, the completed number of Wood. The Liver governs the sinews; thus, we know disease is in the sinews. Its odor is Sao; Qi changes due to Wood, becoming Sao. These are the five directions, five colors, five flavors, five animals, five grains, five stars, five notes, and five odors of Heaven and Earth, received by the human Liver.
The South is associated with the color Red, entering and communicating with the Heart. It opens into the ears, stores essence in the Heart, and thus disease affects the five Zang organs. Its flavor is Bitter, its category is Fire, its animal is the Sheep, its grain is Millet (Shu), its correspondence to the four seasons is the planet Mars (Yinghuo). Thus, we know disease is in the vessels. Its note is Zhi, its number is Seven, and its odor is Scorched.
Zhi is pronounced zhi; other chapters are the same. The South is Red, entering and communicating with the Heart. The Heart belongs to Fire and receives the Red of the South. It opens into the ears and stores essence in the Heart. The Heart opens into the ears, and the ears store essence in the Heart. The Heart is the Sovereign, spiritually connecting to the five Zang organs; thus, disease affects the five Zang organs. The flavor is Bitter, as "flaming upward makes bitter," which is the flavor of Fire. Its category is Fire, similar to tangible fire. Its animal is the Sheep; sheep have inner strength, representing the animal of Fire. Its grain is Shu; Shu is red and warm in nature, belonging to the Heart. Its correspondence to the four seasons is the planet Mars; the refined Qi of Fire ascends to become Mars. The Heart governs the vessels; thus, we know disease is in the vessels. Its note is Zhi, the sound of Fire. Its number is Seven, the completed number of Fire. Its odor is Jiao; Qi changes due to Fire, becoming scorched. These are the five directions, five colors, five flavors, five animals, five grains, five stars, five notes, and five odors of Heaven and Earth, received by the human Heart.
The Center is associated with the color Yellow, entering and communicating with the Spleen. It opens into the mouth, stores essence in the Spleen, and thus disease affects the root of the tongue. Its flavor is Sweet, its category is Earth, its animal is the Ox, its grain is Foxtail Millet (Ji), its correspondence to the four seasons is the planet Saturn (Zhenxing). Thus, we know disease is in the flesh. Its note is Gong, its number is Five, and its odor is Fragrant.
The Center is Yellow, entering and communicating with the Spleen. The Spleen belongs to Earth and receives the Yellow of the Center. It opens into the mouth and stores essence in the Spleen. The Spleen opens into the mouth, and the mouth stores essence in the Spleen. The Spleen meridian connects to the root of the tongue. The *Ling Shu: Meridians* states: "When the Spleen meridian is disturbed, disease manifests as stiffness of the root of the tongue." Thus, disease affects the root of the tongue. The flavor is Sweet, the flavor of Earth. Its category is Earth, similar to tangible earth. Its animal is the Ox; the Kun trigram represents the Ox, which is the animal of Earth. Its grain is Ji; Ji is yellow and sweet, belonging to the Spleen. Its correspondence to the four seasons is the planet Saturn; the refined Qi of Earth ascends to become Saturn. The Spleen governs the flesh; thus, we know disease is in the flesh. Its note is Gong, the sound of Earth. Its number is Five, the generative number of Earth. Its odor is Xiang; Qi changes due to Earth, becoming fragrant. These are the five directions, five colors, five flavors, five animals, five grains, five stars, five notes, and five odors of Heaven and Earth, received by the human Spleen.
The West is associated with the color White, entering and communicating with the Lungs. It opens into the nose, stores essence in the Lungs, and thus disease affects the back. Its flavor is Acrid/Pungent, its category is Metal, its animal is the Horse, its grain is Rice, its correspondence to the four seasons is the planet Venus (Taibai). Thus, we know disease is in the skin and hair. Its note is Shang, its number is Nine, and its odor is Fishy (Xing).
The West is White, entering and communicating with the Lungs. The Lungs belong to Metal and receive the White of the West. It opens into the nose and stores essence in the Lungs. The Lungs open into the nose, and the nose stores essence in the Lungs. The Lungs govern Qi; Qi is Yang, and the back is also Yang. The *Ling Shu: Meridians* states: "When Qi is excessive and surplus, shoulder and back pain occur"; thus, disease affects the back. The flavor is Acrid, as "changing and transforming makes acrid," which is the flavor of Metal. Its category is Metal, similar to tangible metal. Its animal is the Horse; the Qian trigram represents the Horse, which is the animal of Metal. Its grain is Rice; rice is white and matures in Autumn, belonging to the Lungs. Its correspondence to the four seasons is the planet Venus; the refined Qi of Metal ascends to become Venus. The Lungs govern the skin and hair; thus, we know disease is in the skin and hair. Its note is Shang, the sound of Metal. Its number is Nine, the completed number of Metal. Its odor is Xing; Qi changes due to Metal, becoming fishy. These are the five directions, five colors, five flavors, five animals, five grains, five stars, five notes, and five odors of Heaven and Earth, received by the human Lungs.
The North is associated with the color Black, entering and communicating with the Kidneys. It opens into the two yin openings, stores essence in the Kidneys, and thus disease affects the bones. Its flavor is Salty, its category is Water, its animal is the Pig (Zhi), its grain is Beans, its correspondence to the four seasons is the planet Mercury (Chenxing). Thus, we know disease is in the bones. Its note is Yu, its number is Six, and its odor is Rotten.
The North is Black, entering and communicating with the Kidneys. The Kidneys belong to Water and receive the Black of the North. It opens into the two yin openings and stores essence in the Kidneys. The Kidneys open into the anterior and posterior yin openings, which store essence in the Kidneys. The Kidneys govern the bones. The bone connects to... [text missing/obscured in source, implied connection to tissue near bone]. The small junctions of flesh near the bone are affected; thus, disease affects the bones. The flavor is Salty, as "moistening downward makes salty," which is the flavor of Water. Its category is Water, similar to tangible water. Its animal is the Pig; pigs are black and correspond to the Hai branch of Water. Its grain is Beans; beans are heavy in nature and resemble the Kidney shape, belonging to the Kidneys. Its correspondence to the four seasons is the planet Mercury; the refined Qi of Water ascends to become Mercury. The Kidneys govern the bones; thus, we know disease is in the bones. Its note is Yu, the sound of Water. Its number is Six, the completed number of Water. Its odor is Fu; Qi changes due to Water, becoming rotten. These are the five directions, five colors, five flavors, five animals, five grains, five stars, five notes, and five odors of Heaven and Earth, received by the human Kidneys. This concludes that the five Zang organs correspond to the four seasons, each having its own reception.
Therefore, those skilled in pulse diagnosis carefully examine the five Zang and six Fu organs, observing the inversion and compliance, the principles of Yin-Yang, Interior-Exterior, and Male-Female.
Keeping this in the mind and heart, aligning the mind with precision, not teaching unless worthy, not transmitting unless truly understanding, is called attaining the Dao.
The way of the meridians internally connects to the Zang-Fu organs. Therefore, those skilled in pulse diagnosis carefully examine the five Zang and six Fu organs. The Qi of the Zang-Fu organs manifests in the pulse. Lifting and pressing constitutes "inversion" (Ni); pressing and lifting constitutes "compliance" (Cong). By carefully examining inversion and compliance, one understands the corresponding principles of Yin-Yang, Interior-Exterior, and Male-Female of the Zang-Fu organs. While the masses do not know this, the practitioner alone knows it. This knowledge can be kept within the mind and heart, aligning the mind with precision. "Keeping in the mind and heart" means the principle is extremely subtle and difficult to explain to others. "Aligning the mind with precision" means keeping it in the mind and heart, converging the mind towards meticulousness. Not teaching unless worthy: worthy people are hard to find. Not transmitting unless truly understanding: true understanding is hard to encounter. Finding worthy people and true understanding has been difficult since ancient times; withholding teaching and transmission has been a secret since ancient times. This is the meaning of the "Zhenyan of the Golden Casket."