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[Ling Shu] The five zang organs are the reservoirs for storing spirit (Shen), blood, qi, hun (ethereal soul), and po (corporeal soul). The six fu organs are responsible for transforming water and grain and circulating body fluids (Jin Ye). (From *Ben Cang Lun*)

[Su Wen] The five zang organs store essence and qi without draining them outward; thus, they are full (of essence) but not solid (with food residue). The six fu organs transmit and transform substances without storing them; thus, they are solid (with food residue) but not full (of essence). The reason for this is that when water and grain enter the mouth, the stomach becomes solid while the intestines are empty; after food descends, the intestines become solid while the stomach is empty. Therefore, it is said: The fu organs are solid but not full, and the zang organs are full but not solid. (From *Wu Zang Bie Lun*)

From dawn to noon, this is the yang of heaven, specifically yang within yang. From noon to dusk, this is the yang of heaven, specifically yin within yang. From sunset to rooster crow, this is the yin of heaven, specifically yin within yin. From rooster crow to dawn, this is the yin of heaven, specifically yang within yin; humans correspond to these patterns. When discussing human yin and yang, 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 and fu organs, the zang organs are yin and the fu organs are yang. The liver, heart, spleen, lung, and kidney—these five zang organs are all yin. The gallbladder, stomach, large intestine, small intestine, bladder, and San Jiao (Triple Burner)—these six fu organs are all yang. The back is yang; among the yang of the back, the heart is yang within yang. The back is yang; among the yang of the back, the lung is yin within yang. The abdomen is yin; among the yin of the abdomen, the kidney is yin within yin. The abdomen is yin; among the yin of the abdomen, the liver is yang within yin. The abdomen is yin; among the yin of the abdomen, the spleen is extreme yin. These are all mutual correspondences of yin and yang, interior and exterior, male and female. (From *Jin Gui Zhen Yan Lun*)

The heart is the root of life and the residence of spiritual transformation. Its brilliance manifests in the face, and its nourishment is in the blood vessels. It is yang within yang (Tai Yang) and corresponds to the Qi of summer. The lung is the root of Qi and the residence of Po. Its brilliance manifests in the hair, and its nourishment is in the skin. It is yin within yang (Tai Yin) and corresponds to the Qi of autumn. The kidney governs hibernation and sealing/storing; it is the root of essence. Its brilliance manifests in the hair, and its nourishment is in the bones. It is yin within yin (Shao Yin) and corresponds to the Qi of winter. The liver is the root of endurance and the residence of Hun. Its brilliance manifests in the nails, and its nourishment is in the tendons, generating blood and Qi. This is yang within yin (Shao Yang) and corresponds to the Qi of spring ("Ba" sounds like "Pi"). The spleen, stomach, large intestine, small intestine, San Jiao, and bladder are the root of the granary and the residence of Ying (Nutritive) Qi. They are named "vessels," capable of transforming dregs and transporting flavors in and out. Their brilliance manifests in the four whites of the lips, and their nourishment is in the muscles. This belongs to extreme yin and corresponds to the Qi of Earth. (Dong Yuan stated that "four whites" should be read as "four reds".) All eleven organs depend on the Gallbladder. (From *Liu Jie Zang Xiang Lun*)

The East generates wind; wind generates wood; wood generates sourness; sourness generates the Liver; the Liver generates tendons; tendrons generate the Heart; the Liver governs the eyes. In heaven, it is profound; in humanity, it is the Dao; on earth, it is transformation. Transformation generates the five flavors; Dao generates wisdom; the profound generates spirit. Spirit in heaven is wind; on earth is wood; in the body is tendons; in the zang is the Liver; in color is cyan; in sound is Jue; in vocalization is shouting; in alteration is grasping/clenching; in orifice is the eye; in flavor is sour; in emotion is anger. Anger injures the Liver; grief overcomes anger. Wind injures tendons; dryness overcomes wind. Sourness injures tendons; pungency overcomes sourness.

The South generates heat; heat generates fire; fire generates bitterness; bitterness generates the Heart; the Heart generates blood; blood generates the Spleen; the Heart governs the tongue. In heaven, it is heat; on earth is fire; in the body is vessels; in the zang is the Heart; in color is red; in sound is Zhi; in vocalization is laughter; in alteration is worry/sorrow; in orifice is the tongue; in flavor is bitter; in emotion is joy. Joy injures the Heart; fear overcomes joy. Heat injures Qi; cold overcomes heat. Bitterness injures Qi; sourness overcomes bitterness.

The Center generates dampness; dampness generates earth; earth generates sweetness; sweetness generates the Spleen; the Spleen generates flesh; flesh generates the Lung; the Spleen governs the mouth. In heaven, it is dampness; on earth is earth; in the body is flesh; in the zang is the Spleen; in color is yellow; in sound is Gong; in vocalization is singing; in alteration is hiccup; in orifice is the mouth; in flavor is sweet; in emotion is contemplation/pensiveness. Contemplation injures the Spleen; anger overcomes contemplation. Dampness injures flesh; wind overcomes dampness. Sweetness injures flesh; sourness overcomes sweetness.

The West generates dryness; dryness generates metal; metal generates pungency; pungency generates the Lung; the Lung generates skin and hair; skin and hair generate the Kidney; the Lung governs the nose. In heaven, it is dryness; on earth is metal; in the body is skin and hair; in the zang is the Lung; in color is white; in sound is Shang; in vocalization is crying; in alteration is cough; in orifice is the nose; in flavor is pungent; in emotion is sorrow/worry. Sorrow injures the Lung; joy overcomes sorrow. Heat injures skin and hair; cold overcomes heat. Pungency injures skin and hair; bitterness overcomes pungency.

The North generates cold; cold generates water; water generates saltiness; saltiness generates the Kidney; the Kidney generates bone marrow; bone marrow generates the Liver; the Kidney governs the ears. In heaven, it is cold; on earth is water; in the body is bone; in the zang is the Kidney; in color is black; in sound is Yu; in vocalization is groaning; in alteration is trembling/shivering; in orifice is the ear; in flavor is salty; in emotion is fear. Fear injures the Kidney; contemplation overcomes fear. Cold injures blood; dryness overcomes cold. Saltiness injures blood; sweetness overcomes saltiness.

Heavenly Qi connects with the Lung; earthly Qi connects with the throat; wind Qi connects with the Liver; thunder Qi connects with the Heart; grain Qi connects with the Spleen; rain Qi connects with the Kidney. The Six Channels are like rivers; the intestines and stomach are like the sea; the nine orifices are where Qi of water flows. Using heaven and earth as metaphors for yin and yang: the sweat of yang is named after the rain of heaven; the movement of yang is named after the fierce wind of heaven. Violent storms resemble thunder; rebellious Qi resembles yang. Therefore, if treatment does not follow the laws of heaven or the principles of earth, disasters will occur. (From *Yin Yang Ying Xiang Da Lun*)

[Ling Shu] The Lung combines with the Large Intestine; the Large Intestine is the Fu organ of transmission. The Heart combines with the Small Intestine; the Small Intestine is the Fu organ of reception and storage. The Liver combines with the Gallbladder; the Gallbladder is the Fu organ of integrity and justice. The Spleen combines with the Stomach; the Stomach is the Fu organ of the five grains. The Kidney combines with the Bladder; the Bladder is the Fu organ of body fluids. Shaoyang attaches to the Kidney, and the Kidney connects upward to the Lung, thus governing two zang organs. The San Jiao is the Fu organ of mid-level channels; water pathways emerge from it, attaching to the Bladder; it is the solitary Fu organ. These are the combinations of the six fu organs. (From *Ben Shu Pian*)

The five zang organs frequently interact with the seven upper orifices. Thus, Lung Qi connects to the nose; when Lung function is harmonious, the nose can distinguish odors. Heart Qi connects to the tongue; when Heart function is harmonious, the tongue can distinguish flavors. Liver Qi connects to the eyes; when Liver function is harmonious, the eyes can distinguish colors. Spleen Qi connects to the mouth; when Spleen function is harmonious, the mouth can distinguish the taste of grains. Kidney Qi connects to the ears; when Kidney function is harmonious, the ears can hear the five tones. If the five zang organs are disharmonious, the seven orifices will be blocked; if the six fu organs are disharmonious, stagnation will transform into abscesses. (From *Mai Du Lun*)

[Nan Jing] The Liver governs color perception; the Heart governs odor perception; the Spleen governs taste perception; the Lung governs sound perception; the Kidney governs fluid secretion. The nose is the external indicator of the Lung, yet it perceives odors. The ear is the external indicator of the Kidney, yet it hears sounds. What is the meaning? The answer is: The Lung belongs to Metal of the West, and Metal is born at Si hour. Si hour belongs to Fire of the South; Fire belongs to the Heart, which governs odors; thus, the nose perceives odors. The Kidney belongs to Water of the North, and Water is born at Shen hour. Shen hour belongs to Metal of the West; Metal is governed by the Lung, which governs sound; thus, the ear hears sounds. (From *Nan Jing 40*)

[Su Wen] The Heart combines with vessels; its brilliance is in the complexion; its controlling organ is the Kidney. The Lung combines with skin; its brilliance is in the hair; its controlling organ is the Heart. The Liver combines with tendons; its brilliance is in the nails; its controlling organ is the Lung. The Spleen combines with flesh; its brilliance is in the lips; its controlling organ is the Liver. The Kidney combines with bones; its brilliance is in the hair; its controlling organ is the Spleen. (From *Wu Zang Sheng Cheng Pian*)

The five zang govern specific tissues: The Heart governs vessels, the Lung governs skin, the Liver governs tendons, the Spleen governs flesh, the Kidney governs bones. This is called the Five Governing Tissues. (From *Xuan Ming Wu Qi Pian*)

The five zang transform into fluids: The Heart transforms into sweat, the Lung into nasal mucus, the Liver into tears, the Spleen into saliva, the Kidney into thick saliva. This is called the Five Fluids. (Ibid.)

All vessels connect to the eyes; all marrow connects to the brain; all tendons connect to joints; all blood belongs to the Heart; all Qi belongs to the Lung. (From *Wu Zang Sheng Cheng Pian*)

[Nan Jing] What are the Eight Hui Acupoints mentioned in the classics? The Hui point of the Fu organs is Tai Cang (Zhongwan); the Hui point of the Zang organs is Ji Xie (Zhangmen); the Hui point of tendons is Yang Ling Quan; the Hui point of marrow is Jue Gu (Xuan Zhong); the Hui point of blood is Ge Shu; the Hui point of bones is Da Zhu; the Hui point of vessels is Tai Yuan; the Hui point of Qi is located outside the San Jiao, one tendon straight between the two breasts (Renmai). For internal heat diseases, treat using the Qi acupoints of the Hui points. (From *Nan Jing 45*)

[Su Wen] The Heart is the Official of the Sovereign, from whom Spirit emerges. The Lung is the Official of the Chancellor, from whom governance and regulation emerge. The Liver is the Official of the General, from whom strategy emerges. The Gallbladder is the Official of Integrity, from whom decision-making emerges. the Pericardium (Dan Zhong) is the Official of the Envoy, from whom joy and pleasure emerge. The Spleen and Stomach are the Officials of the Granary, from whom the five flavors emerge. The Large Intestine is the Official of Transmission, from whom changes emerge. The Small Intestine is the Official of Reception, from whom transformation emerges. The Kidney is the Official of Strength, from whom skill and ingenuity emerge. The San Jiao is the Official of Drainage, from whom water pathways emerge. The Bladder is the Official of the Metropolis, where fluids are stored; only through Qi transformation can they be expelled. These twelve officials must not lose their harmony. If the Sovereign is clear, the subordinates are peaceful; using this for health preservation leads to longevity and safety throughout life, and using it to govern the world leads to great prosperity. If the Sovereign is unclear, the twelve officials are endangered, communication channels are blocked, and the physical form is severely damaged; using this for health preservation leads to disaster, and using it to govern the world endangers the ancestral temple. Beware, beware! (From *Ling Lan Mi Dian Lun*)

The five zang store specific spirits: The Heart stores Shen (Spirit), the Lung stores Po (Corporeal Soul), the Liver stores Hun (Ethereal Soul), the Spleen stores Yi (Intellect), the Kidney stores Zhi (Will). This is what the five zang store. (From *Xuan Ming Wu Qi Pian*)

The merging of the five essences: If essence merges with the Heart, there is joy; if it merges with the Lung, there is grief; if it merges with the Liver, there is anger (note: text says "worry", corrected to "anger"); if it merges with the Spleen, there is fear (note: text says "fear", corrected to "contemplation"); if it merges with the Kidney, there is fear. This is called the Five Mergings, occurring in deficiency states. (Note: "Worry" should be "Anger", "Fear" should be "Contemplation". Ibid.)

The Emperor asked: Why does the Spleen not govern a specific season? Qibo answered: The Spleen belongs to Earth, governs the Center, and constantly nourishes the other four zang organs throughout the four seasons, taking charge for eighteen days at the end of each season; thus, it does not exclusively govern one season. The Spleen constantly adheres to the essence of the Stomach's Earth. Earth generates all things and models itself on Heaven and Earth; therefore, from head to foot, it cannot exclusively govern one season. (From *Tai Yin Yang Ming Lun Pian*)

[Ling Shu] The Yellow Emperor said: I wish to hear about the five flavors of grain Qi and how they enter the five zang. Bogao said: The Stomach is the sea of the five zang and six fu organs. Water and grain all enter the Stomach, and the five zang and six fu organs all receive Qi from the Stomach. Each of the five flavors goes to its preferred zang. Grain flavor sour goes first to the Liver. Grain flavor bitter goes first to the Heart. Grain flavor sweet goes first to the Spleen. Grain flavor pungent goes first to the Lung. Grain flavor salty goes first to the Kidney. Once grain Qi and body fluids have circulated, and Ying and Wei Qi flow freely, then dregs are transformed and transmitted downward in sequence. (From *Wu Wei Pian*)

What humans receive as Qi comes from grain; grain pours into the Stomach; the Stomach is the sea of water, grain, blood, and Qi. The clouds and Qi flowing from the sea are the world; the blood and Qi emerging from the Stomach travel through the meridians (Jing Sui); the meridians are the great collaterals of the five zang and six fu organs.

Food entering the Stomach scatters essence to the Liver, saturating the tendons with Qi. (From *Jing Mai Bie Lun*) Food entering the Stomach sends turbid Qi to the Heart, saturating the vessels with essence. Vessel Qi flows through the meridians, and meridian Qi returns to the Lung. The Lung faces all vessels, transmitting essence to the skin and hair. Skin and vessel essence combine, moving Qi to the Fu organs. Fu organ Qi becomes bright and spiritual, remaining in the four zang organs. Qi returns to balance; the pulse at the wrist (Cun Kou) forms an inch, determining life and death. Drinks entering the Stomach overflow with essence and Qi, uploading to the Spleen. The Spleen scatters essence, uploading it to the Lung. The Lung regulates water pathways, downloading to the Bladder. Water essence distributes everywhere, the five meridians run together, conforming to the four seasons and the yin-yang of the five zang, measured as constant practice. (Ibid.)

[Zhu Danxi] *Treatise on Minister Fire*: Taiji moves to generate Yang, stillness generates Yin. Yang moves and changes; Yin stills and combines, generating Water, Fire, Wood, Metal, and Earth, each with its own nature. Only Fire has two types: Jun Fire (Monarch Fire), which is human fire; and Xiang Fire (Minister Fire), which is heavenly fire. Fire is yin inside and yang outside, governing movement; thus, all movement belongs to Fire. By name, form and substance generate each other, matching the Five Phases, so it is called Monarch. By position, it arises from emptiness, maintains its station receiving commands, and becomes visible through movement, so it is called Minister. Heaven主宰s creation, thus constantly moving. Humans are born and also constantly move; the reason for constant movement is all assisted by Minister Fire. Manifesting in heaven, it comes from Dragon/Thunder (Wood Qi) and Sea (Water Qi). Existing in humans, it resides in the Liver and Kidney departments. The Liver belongs to Wood, and the Kidney belongs to Water. The Gallbladder is the Fu of the Liver; the Bladder is the Fu of the Kidney; the Pericardium is the partner of the Kidney; the San Jiao is named for burning, and the Lower Jiao governs the division of Liver and Kidney; all are yin and below. Heaven cannot create life without this fire; humans cannot have life without this fire. Heavenly fire, though arising from Wood and Water, is fundamentally rooted in Earth. Thus, Thunder cannot roar unless latent, Dragons cannot fly unless hibernating, Seas cannot make waves unless attached to Earth. Roaring, flying, waving are movements becoming fire. The yin of Liver and Kidney fully possesses Minister Fire, identical to Heaven and Earth. Some say: Minister Fire is shared by heaven and humanity; why did Dong Yuan call it the thief of Yuan Qi? He also said: Fire and Yuan Qi do not coexist; if one wins, the other loses. How then can we ensure no victory or defeat? Answer: Zhou Dunyi said spirit emits knowledge. The five natures are moved and ten thousand affairs arise. After knowledge arises, the five natures, moved by objects, cannot help but move. This movement is the "Five Fires" of *Nei Jing*. Minister Fire rises easily; the jueyang fire of the five natures fans each other, causing reckless movement. Fire arises from recklessness, unpredictable, existing at all times, simmering true yin. Yin deficiency leads to disease; yin exhaustion leads to death. The Qi of Jun Fire is described in *Nei Jing* as summer heat. The Qi of Xiang Fire is described in classics simply as fire, indicating its violent, fierce, and cruel nature, worse than Jun Fire. Thus it is said: Minister Fire is the thief of Yuan Qi. Zhou Dunyi also said: Sages establish righteousness and tranquility. Zhu Xi also said: One must make Dao Xin (Way Mind) the master of the body, and Ren Xin (Human Mind) obey it. This is how to handle fire well. If Human Mind obeys Way Mind and is mastered by tranquility, the five fires will remain silent, and Minister Fire will only assist creation, serving as the endless operation of generation. What thief is there? Some say: *Nei Jing* mentions Minister Fire regarding Shaoyin and Shaoyang, but not Jueyin and Taiyang. Why do you mention them? Answer: Li Dong Yuan once spoke of Foot Taiyang and Shaoyin, treating them with fried Phellodendron Bark (Huang Bai), taking advantage of its pungent taste to drain fire in water. Dai Han also said: Gallbladder and San Jiao seek fire treatment; Liver and Pericardium are no different. These all refer to Dragon/Thunder fire. I have comprehensively described heavenly and human fire, all arising from movement, as stated above, actually expanding the intent of these two masters. Some say: *Nei Jing* mentions fire variously, often seen in the Six Qi, but not in zang-fu discussion. Did these two masters have their own basis? Can you tell me? The classic says: All diseases arise from the movement and transformation of Wind, Cold, Summer-heat, Dampness, Dryness, and Fire. Qibo listed nineteen pathogenesis mechanisms, five of which belong to Fire. Is this not Minister Fire disease arising from zang-fu? Examining *Nei Jing*, Shaoyang disease involves convulsions; Taiyang disease involves frequent dizziness and collapse; Shaoyin disease involves blurred vision, sudden aphasia, depression, and unconsciousness. Are these not categories of heat, blurred vision, and convulsions belonging to Fire? Hand Shaoyang disease involves aversion to cold and shivering; Gallbladder disease involves chills; Shaoyin disease involves shivering and chills; Jueyin disease involves shivering and chills. Are these not categories of shivering and loss of mental control belonging to Fire? Shaoyang disease involves vomiting and reversal; Qi ascends; Bladder disease involves rushing headache; Taiyang disease involves Qi rushing up to the chest; lower abdomen pulling testicles, drawing waist and spine, rushing up to the heart; Shaoyin disease involves Qi rushing up to the chest and vomiting. Are these not categories of rebellious Qi rushing upward belonging to Fire? Shaoyang disease involves delirium; Taiyang disease involves delirium; Bladder disease involves mania and epilepsy. Are these not categories of dryness, mania, and excess belonging to Fire? Shaoyang disease involves swelling and fright; Shaoyin disease involves blurred vision, heat, vomiting of acid, and swollen feet unable to stand long. Are these not categories of swelling, pain, soreness, fright, and horror belonging to Fire?

Furthermore, *Yuan Bing Shi* states: All wind, tremors, and dizziness belong to Liver Fire movement; all Qi rebellion, depression, and flaccidity belong to Lung Fire rising; all dampness, swelling, and fullness belong to Spleen Fire excess; all pain, itching, sores, and ulcers belong to Heart Fire usage. These are all diseases of fire arising from zang-fu, which the commentary failed to elaborate. Chen Wuyue was knowledgeable, yet he discussed Jun Fire as warm/hot and Xiang Fire as daily fire, without deep exploration. No wonder later generations remained blind and deaf. Alas!

[Li Dong Yuan] *On Stomach Deficiency Causing Disease in All Zang, Fu, Meridians, and Collaterals*: *Zhen Jing* Ben Shu states: Hand Yangming Large Intestine and Hand Taiyang Small Intestine both belong to Foot Yangming Stomach. The Small Intestine acupoint is Ju Xu Xia Lian; the Large Intestine acupoint is Ju Xu Shang Lian. These two acupoints are below the Zusanli acupoint of Foot Yangming Stomach. The Large Intestine governs Jin (thin fluids); the Small Intestine governs Ye (thick fluids). The Large and Small Intestines receive the Ying Qi of the Stomach to circulate Jin and Ye to the Upper Jiao, irrigating skin and hair, and filling the interstices. If diet is irregular and Stomach Qi is insufficient, the Large and Small Intestines have nothing to receive, so Jin and Ye become depleted. *Nei Jing* states: Tinnitus, deafness, and dysfunction of the nine orifices are generated by the intestines and stomach. This is because Stomach weakness fails to nourish the Hand Taiyang Small Intestine and Hand Yangming Large Intestine, causing these symptoms. However, it stems solely from Stomach weakness, hence the Sage generically refers to it as generated by intestines and stomach. Someone asks: You say generically generated by intestines and stomach; is there evidence? I reply: The classic says Spleen insufficiency causes dysfunction of the nine orifices. It states the Spleen is Extreme Yin, receiving Yang Qi from the Stomach, able to ascend Grain Qi to the Lung, fill skin and hair, and scatter into the four zang organs. Now the Spleen receives nothing and cannot transport Qi to the zang-fu, causing this symptom. This is Spleen deficiency causing nine orifice blockage. Although called Spleen deficiency, it is caused by Stomach insufficiency. Someone asks: The classic says dysfunction of the five zang causes nine orifice blockage, mentioning neither Spleen nor intestines, but five zang. Why? I say: This view is no different from the previous two. It means the Spleen does not receive orders from the Stomach, causing the nine orifices governed by the five zang to fail to connect with Heavenly Qi, resulting in blockage. Hence it is spoken of as five zang. These three cases are solely due to Stomach deficiency. But it is not limited to this. Stomach deficiency causes the five zang, six fu, twelve meridians, fifteen collaterals, and four limbs to lack Ying and Yun Qi, giving rise to a hundred diseases. How can one aspect cover it all?

True Qi, also known as Yuan Qi, is the essence and Qi generated before birth, which cannot be nourished without Stomach Qi. Stomach Qi is Grain Qi, Ying Qi, Yun Qi, Sheng Qi, Qing Qi, Wei Qi, and Yang Qi. Furthermore, Heaven Qi, Human Qi, and Earth Qi are the Qi of the San Jiao. Speaking separately, they differ; in reality, they are one. They should not be viewed as different names and theories. Injury from diet and labor, spontaneous sweating, frequent urination, Yin Fire attacking the Earth position, failure to generate Clear Qi, obstruction of the Yang pathway, results in Yin Blood hiding Fire. Moreover, Yangming Stomach Earth is dry on the right and hot on the left, thus transforming into dry fire, preventing Jin Ye from staying. As for urine and sweat,