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Therefore, it is said to "model after Heaven and Earth." Earth is the root of all things; the Spleen and Stomach are the foundation of the Zang-Fu organs. Thus, its influence extends from the head to the feet, leaving no area untouched, and how could it be limited to governing only one season? Hence, the Qi of Earth (Tu) cannot be absent for a single day in any of the four seasons or five Zang organs. The Heart corresponds to the Mai (Blood Vessels), its flourishing aspect manifests in the complexion, and it is controlled by the Kidney. (The Heart generates Blood, which flows within the Mai; thus, it corresponds to the Mai. The brilliance of Blood reflects in the countenance, hence its flourishing aspect is in the complexion. The Heart belongs to Fire and is restrained by Water; therefore, the Kidney acts as its controlling organ.) The Lung corresponds to the Pi (Skin), its flourishing aspect manifests in the hair, and it is controlled by the Heart. (The Lung belongs to Metal; the skin possesses the firmness characteristic of Metal, thus corresponding to the Pi. The hair receives nourishment from the skin, hence its flourishing aspect is in the hair. Among the five Zang organs, the Lung corresponds to Heaven; thus, the Lung governs the skin and hair. Generally, the exterior of all things must be firm, conforming to the image of Metal, as stated: "Each thing contains a Taiji." Metal is restrained by Fire; therefore, the Heart acts as the controlling organ for the Lung.) The Liver corresponds to the Jin (Tendons), its flourishing aspect manifests in the nails, and it is controlled by the Lung. (The Liver belongs to Wood; Wood is flexible and straight, mirroring the nature of Jin; thus, it corresponds to the Jin. Nails are the surplus of the Tendons, hence their flourishing aspect is in the nails. Wood is restrained by Metal; therefore, the Lung acts as the controlling organ for the Liver.) The Spleen corresponds to the Rou (Muscles), its flourishing aspect manifests in the lips, and it is controlled by the Liver. (The Spleen belongs to Earth; muscles mirror the form of Earth, thus corresponding to the Rou. The Qi of the Spleen connects to the lips, hence its flourishing aspect is in the lips. Earth is restrained by Wood; therefore, the Liver acts as the controlling organ for the Spleen.) The Kidney corresponds to the Gu (Bones), its flourishing aspect manifests in the hair, and it is controlled by the Spleen. (The Kidney belongs to Water; the Kidney stores Jing (Essence), and bones store Marrow. Essence and Marrow are of the same category, thus the Kidney corresponds to the Bones. Hair is the surplus of Essence and Blood; when Essence and Marrow are full, the hair flourishes, hence its flourishing aspect is in the hair. Water is restrained by Earth; therefore, the Spleen acts as the controlling organ for the Kidney.) Therefore, excessive consumption of salty taste leads to coagulation and stagnation of the Mai with changes in complexion. (Salty taste transforms into Water; Water can overcome Fire, thus pathology affects the Heart's Mai and complexion. Salty taste should be prohibited. 'Qi' and 'Se' share the same meaning here.) Excessive consumption of bitter taste leads to dry, shriveled skin and falling hair. (Bitter taste transforms into Fire; Fire can overcome Metal, thus pathology affects the Lung's skin and hair. Bitter taste should be prohibited.) Excessive consumption of pungent taste leads to tight tendons and withered nails. (Pungent taste transforms into Metal; Metal can overcome Wood, thus pathology affects the Liver's tendons and nails. Pungent taste should be prohibited.) Excessive consumption of sour taste leads to calloused flesh and peeling lips. ('Zhi' refers to thickened skin, i.e., corns on hands and feet. Sour taste transforms into Wood; Wood can overcome Earth, thus pathology affects the Spleen's flesh and lips. Sour taste should be prohibited.) Excessive consumption of sweet taste leads to bone pain and falling hair; this is the injury caused by the five tastes. (Sweet taste transforms into Earth; Earth can overcome Water, thus pathology affects the Kidney's bones and hair. Sweet taste should be prohibited.) Thus, the Heart desires bitter taste (corresponding to Fire), the Lung desires pungent taste (corresponding to Metal), the Liver desires sour taste (corresponding to Wood), the Spleen desires sweet taste (corresponding to Earth), and the Kidney desires salty taste (corresponding to Water). These are the correspondences of the five tastes to the five Zang organs, reflecting the Qi of the five Zang organs. (All these describe the correspondence of the five tastes to the five Zang organs.) In all acupuncture methods, one must first base oneself on Shen (Spirit). The Mai, Ying (Nutritive) Qi, and Jing Shen are stored within the five Zang organs. If these essences become excessive and leave the Zang organs, Jing is lost, Hun and Po fly away, Zhi and Yi become confused, and Zhi Lv departs from the body. What are De, Qi, Sheng, Jing, Shen, Hun, Po, Xin, Yi, Zhi, Si, Zhi, and Lv? De given by Heaven, Qi given by Earth; life arises from the flow of De and the interaction of Qi. (The great virtue of Heaven and Earth is Life. Humans are born from Earth, and their fate hangs from Heaven. Yang precedes Yin; Yang gives, Yin receives. The virtue initiating life originates from Heaven, while the Qi forming the body originates from Earth. Thus, "De given by Heaven, Qi given by Earth, life arising from the flow of De and interaction of Qi" means that when principle endows form completely, the way of generation is fully prepared.) Therefore, what comes with life is called Jing. (Taiji moves to generate Yang, stillness to generate Yin. Yin and Yang Qi each have their Jing. The so-called Jing is generated when Heaven creates One to produce Water, and Earth completes it with Six, becoming the first of the Five Elements. Thus, when all things are born, they originate from Water; even if seeds are not yet solid, they contain water; even if eggs or fetuses are not yet formed, they are like water. This applies to human birth, insects, plants, and trees alike. When male and female essence unite, all things are transformed and born; this is what is meant.) The mutual struggle of two Jings is called Shen. (The two Jings refer to the essence of Yin and Yang. 'Bo' means intersection. The essence of Yin, Yang, and the Five Elements subtly combine and condense; the way of generating all things requires Yin-Yang interaction before Shen Ming appears. Human birth requires the combination of Yin-Yang Qi for Xing (Form) and Shen to form. Thus, it is said: "Those who serve Shen lose it; those who rest Shen keep it." Therefore, for self-cultivation, the highest is nourishing Shen, followed by nourishing Xing. 'Bo', pronounced Bo.) That which accompanies Shen and comes and goes is called Hun. (Jing compared to Shen makes Shen Yang and Jing Yin; Po compared to Hun makes Hun Yang and Po Yin. Thus, Hun follows Shen in coming and going, while Po enters and exits with Jing.) That which handles external objects is called Xin. (The Heart is the official of the Sovereign, commanding Shen Ling and participating in Heaven and Earth; thus, all things have their place.) Memory of the mind is called Yi. ('Yi' means recollection. When a thought arises and the mind has a direction but is not fixed, it is called Yi.) What remains of Yi is called Zhi. (What remains of Yi, where the will is decided and firmly established, is called Zhi.) Considering changes based on Zhi is called Si. (Considering changes based on Zhi, where the will is set but there is repeated calculation, is called Si.) Far-reaching contemplation based on Si is called Lv. (Deep thinking and far-reaching admiration inevitably generate worry and doubt, hence called Lv.) Handling matters based on Lv is called Zhi. (When doubts arise and handling is appropriate, it is called Zhi. Connecting these several aspects, each has its governing Zang organ, but now they all arise from the Heart; this is precisely because the various Zang organs assist each other, with the Heart acting as the master.) Therefore, the wise person in nurturing life must adapt to the four seasons and accommodate cold and heat, harmonize joy and anger, and live in peace; regulate Yin and Yang and adjust Gang and Rou. In this way, Bi Xie (pathogenic factors) will not arrive, and one can live long and see clearly. (The four seasons, cold and heat, joy and anger, and dwelling are obvious and easy to understand; only regulating Yin and Yang and adjusting Gang and Rou are most profound in meaning and broad in application. All eating, breathing, daily life, disease treatment, pulse, and medicine have the closest connection to this and cannot be ignored.) Thus, fear and anxiety injure Shen; when Shen is injured, there is fear, and fluids leak without stopping. (This describes the harm of emotional injury. 'Chu' is fear; 'Ti' is alarm. 'Liu Yin' means leaking and overflowing. Anxiety combined with fear injures Shen and weakens the Heart; a weak Heart causes fear; fear injures the Kidney; an injured Kidney fails to secure Jing. Because Heart and Kidney do not interact, they cannot retain thus. 'Chu' is pronounced Chu or Xu.) Sorrow and grief moving the interior lead to exhaustion and loss of life. (Grief consumes Qi. Excessive grief severs the Bao Luo, leading to loss of life. 'Jie' is the gradual stage of 'Jue'; 'Jue' means complete extinction.) Excessive joy causes Shen to scatter and fail to be stored. (Joy originates in the Heart; pleasure disperses outward. Violent joy injures Yang, causing Shen Qi to scatter and fail to be stored. 'Dan' means alarm.) Worry and sorrow cause Qi to block and fail to circulate. (Worry and sorrow prevent Qi from relaxing, causing the Mai Dao to become blocked.) Extreme anger causes confusion and disorder. (Anger causes Qi to reverse; severely, it causes chaos, leading to coma and confusion. 'Bu Zhi' means disorder.) Fear causes Shen to荡散 (scatter) and fail to gather. (Fear causes Shen Zhi to startle and scatter, thus failing to gather. The previous text said "not stored," meaning Shen cannot hold and flows; here it says "not gathered," meaning Shen scatters due to fear.) If the Heart suffers from fear and anxiety, Shen is injured; when Shen is injured, there is fear and self-loss; muscles break down and waste away; hair becomes brittle and complexion fades; death occurs in Winter. (This describes diseases from emotional injury, with death occurring at specific times. The Heart stores Shen; Shen injury causes Heart weakness, leading to fear and self-loss. 'Qu' refers to areas where muscles and sinews cluster. Heart deficiency leads to Spleen weakness, causing muscle breakdown. 'Mao Cui' means hair and skin are withered. 'Se Yao' means the Heart's color should be red like white-wrapped cinnabar, not like hematite. Fire fears Water, hence death in Winter. The following cases follow this pattern. 'Qu', pronounced Qu Yun.) If the Spleen suffers from unresolved worry, Yi is injured; when Yi is injured, thoughts become chaotic, limbs cannot move, hair becomes brittle and complexion fades; death occurs in Spring. (Worry is originally the Zhi of the Lung but also injures the Spleen because Mother and Child Qi connect. Worry prevents Spleen Qi from relaxing; if not relaxed, it cannot transport, causing chest stuffiness and chaos. The four limbs receive Qi from the Stomach but cannot reach the meridians directly; they must rely on the Spleen to receive it. Thus, Spleen injury leads to immobility of the four limbs. The fading of Spleen color indicates Earth deficiency fearing Wood, hence death in Spring. 'Mei', pronounced Mei Ben.) If the Liver suffers from sorrow and grief moving the interior, Hun is injured; when Hun is injured, there is mania and forgetfulness lacking clarity; lacking clarity leads to impropriety; the person experiences yin contraction and tendon cramping, inability to lift the costal bones, hair becomes brittle and complexion fades; death occurs in Autumn. (The Liver stores Hun. Excessive grief injures Hun; Hun injury leads to mania and forgetfulness lacking clarity; loss of clarity leads to evil and impropriety. The person experiences yin contraction and tendon cramping; inability to lift the costal bones are all signs of Liver Meridian failure. The fading of Liver color indicates Wood deficiency fearing Metal, hence death in Autumn.) If the Lung suffers from endless joy, Po is injured; when Po is injured, there is mania; in mania, one ignores others. Skin and leather become scorched, hair brittle, complexion fades; death occurs in Summer. (Joy is originally the Zhi of the Heart but also injures the Lung because violent joy injures Yang, and Fire pathogen attacks Metal. The Lung stores Po; Po injury causes Shen chaos leading to mania. 'Yi Bu Cun Ren' means ignoring others. Injury to the five Zang organs all causes hair withering, but here it specifically mentions "skin and leather scorched" because skin and hair are the correspondence of the Lung, making it more severe than others. The fading of Lung color indicates Metal deficiency fearing Fire, hence death in Summer.) If the Kidney suffers from unceasing extreme anger, Zhi is injured; when Zhi is injured, one frequently forgets previous words, waist and spine cannot bend or stretch, hair becomes brittle and complexion fades; death occurs in Late Summer. (Anger is originally the Zhi of the Liver but also injures the Kidney because Liver and Kidney are Mother and Child, and their Qi connects. The Kidney stores Zhi; Zhi injury causes loss of Yi and forgetfulness. Inability to bend/stretch waist and spine occurs because the waist is the mansion of the Kidney. The fading of Kidney color indicates Water deficiency fearing Earth, hence death in Late Summer.) Unresolved fear injures Jing; when Jing is injured, there is bone Wei (atrophy) and Jue (cold extremities), and Jing spontaneously leaks. (This also discusses Heart and Kidney injury. Although extreme anger is said to injure the Kidney, fear is the original Zhi of the Kidney; fear causes Qi to sink and descend, thus injuring Jing. The Kidney governs bones; thus, Jing injury leads to bone issues. 'Wei' is Yang atrophy; 'Jue' is Yang decline. If the Ming Men does not guard, Jing leaks spontaneously. Although this is a disease of Kidney injury, it shares the same meaning as worry and grief injuring the Heart. 'Su', same as 'Suan'.) Therefore, the five Zang organs are primarily responsible for storing Jing; they must not be injured. Injury leads to loss of control and Yin deficiency; Yin deficiency leads to lack of Qi; lack of Qi leads to death. (This summarizes the preceding text: each Zang organ has its Jing; injuring it leads to Yin deficiency, as the Jing of the five Zang organs is all Yin. Yin deficiency leads to lack of Qi because Jing can transform into Qi. Qi gathering brings life; Qi scattering brings death. Thus, life and death depend on Qi, and Qi originates from Jing. When one reaches forty and Yin Qi is halved, this refers to this Yin.) Acupuncturists must observe the patient's state to know the existence, loss, gain, or loss of Jing, Shen, Hun, and Po. If these five are injured, acupuncture cannot treat them. (Acupuncturists must examine the patient's morphology to decide whether to puncture. If the Jing and Shen of the five Zang organs are damaged, acupuncture must not be used recklessly. Acupuncture treats excess but cannot treat deficiency.) The Liver stores Blood, and Blood houses Hun. Liver Qi deficiency causes fear; excess causes anger. (The Liver stores Hun; when humans sleep, Blood returns to the Liver. Blood excess causes anger; deficiency causes fear.) The Spleen stores Ying, and Ying houses Yi. Spleen Qi deficiency causes limb paralysis and Zang-Fu unrest; excess causes abdominal distension and difficult urination/defecation. (Ying emerges from the Middle Jiao, receiving Qi and extracting juice, transforming into red Blood. Thus, it is said "The Spleen stores Ying, Ying houses Yi," meaning the Spleen stores Yi. Spleen deficiency causes limb paralysis and Zang-Fu unrest because the Spleen governs the limbs and is the source of the five Zang organs. The Taiyin Meridian enters the abdomen and connects to the Stomach; thus, Spleen excess causes abdominal distension and difficult Jing/Sou passage. 'Jing' should be read as 'Jing'. 'Sou', pronounced Sou.) The Heart stores Mai, and Mai houses Shen. Heart Qi deficiency causes sadness; excess causes incessant laughter. (The Heart governs Mai and stores Shen. Shen excess causes incessant laughter; deficiency causes sadness.) The Lung stores Qi, and Qi houses Po. Lung Qi deficiency causes nasal congestion, difficulty breathing, and shortness of breath; excess causes panting and roaring, chest fullness, and仰息 (breathing with head tilted back). ('Chuan He' means rapid breathing and coarse sound. 'Xiong Ying' means fullness. 'Yang Xi' means breathing with head tilted back. The Lung stores Po; Qi excess causes panting, coughing, and upward rushing Qi; deficiency causes clear breathing but shortness of breath.) The Kidney stores Jing, and Jing houses Zhi. Kidney Qi deficiency causes Jue; excess causes distension. (The Kidney stores Jing and houses Zhi; Zhi excess causes abdominal distension and undigested stool diarrhea; deficiency causes Jue.) When the five Zang organs are uneasy, one must carefully examine the pathological forms of the five Zang organs to know the deficiency or excess of their Qi and regulate them cautiously. (Having clarified emotional injuries and divided Zang deficiency/excess, for any Zang organ unrest, one must examine the pathological form, deficiency/excess, and associated emotions to regulate according to the Zang.) The Qi Kou (Radial Pulse) alone is the master of the five Zang organs. (The meaning of Qi Kou has three names: It is the Hand Taiyin Lung Meridian; the Lung governs all Qi, and the abundance or scarcity of Qi is seen here, hence called Qi Kou; the Lung faces all Mai, and the great gathering of Mai is here, hence called Mai Kou; the Mai emerges from Taiyuan, measuring one inch and nine fen, hence called Cun Kou. Though named three ways, they are essentially one. The Qi and Wei of the six Fu and five Zang organs all emerge from the Stomach and manifest at the Qi Kou, thus it is the master of the five Zang organs. This refers to both hands collectively, not just the right hand. Because it is the great gathering of Mai and the beginning and end of the Zang-Fu organs, it is taken as the standard. Do not rigidly assume left pulse strength indicates exterior excess attacking the surface, or right pulse strength indicates interior injury attacking the interior. Organ Qi varies, and pulse constitution varies; some have naturally stronger left pulses, others stronger right pulses. Which is normal, which is abnormal? A slight strength in a weak pulse may hide excess within deficiency; a slight lack of Shen in a strong pulse may indicate deficiency within excess. If one does not understand this and rigidly divides exterior/interior by left/right, does the left have no interior and the right no exterior? Renying is the Foot Yangming Meridian, not applicable to the hand. Qi Kou generally refers to the Hand Taiyin, not divisible into left/right. Three Yang are in the head; Renying circulates Qi in the Three Yang. Three Yin are in the hand; Maikou circulates Qi in the Three Yin. Thus, there are three diagnostic methods: 1. Take Sanbu Jiuhou to diagnose whole-body Mai; 2. Take Taiyin and Yangming to diagnose the root of Yin and Yang; 3. Take left and right Qi Kou to diagnose Zang-Fu Qi. Then Renying has its own position, beside the Adam's apple, being the Foot Yangming Meridian. Saying the left hand Guan front一分 is Renying is incorrect.) The Stomach is the Sea of Water and Grain, the great source of the six Fu organs. The five tastes enter the mouth and are stored in the Stomach to nourish the Qi of the five Zang organs. The Qi Kou is also Taiyin. Therefore, the Qi and Wei of the five Zang and six Fu organs all emerge from the Stomach and manifest at the Qi Kou. (Humans have four Seas, and the Stomach is one of them, being the Sea of Water and Grain, the root of the six Fu organs, and the sea of the five Zang and six Fu organs. Qi Kou originally belongs to Taiyin, and the Spleen is also Taiyin; why? Qi Kou belongs to the Lung, which is Hand Taiyin; distributing Stomach Qi lies with the Spleen, which is Foot Taiyin. Stomach Qi must return to the Spleen, and Spleen Qi must return to the Lung, before circulating to the Zang-Fu organs and Ying-Wei. Thus, although Qi Kou is Hand Taiyin, it is actually the destination of Foot Taiyin, hence "Qi Kou is also Taiyin." Therefore, the Qi and Wei of the five Zang and six Fu organs all emerge from the Stomach and manifest at the Qi Kou; thus, the Stomach is the great source of the Zang-Fu organs, nothing bypassing the Spleen reaching the Lung. 'Jian', pronounced Xian.) Thus, the five Qi enter the nose and are stored in the Heart and Lung. If the Heart and Lung are diseased, the nose becomes obstructed. (The transformation of Qi and Wei: in Heaven it is Qi, in Earth it is Wei. The five tastes entering the mouth and stored in the Stomach are Wei, which is Yin. The five Qi entering the nose and stored in the Heart and Lung are Qi, which is Yang. The nose is the orifice of the Lung; thus, Heart and Lung disease causes nasal obstruction.) In treating diseases, one must always examine the lower orifices, measure the pulse, observe the Zhi Yi (will/intention), and the disease itself. (These are the four essentials of treatment. "Lower" refers to the two Yin orifices; the two Yin are the orifice of the Kidney and the gate of the Stomach. If the granary cannot be stored, the gates are not secure. Those who maintain security live; those who lose it die. Thus, the two excretions are the lock of Stomach Qi and determine the safety of the primordial Qi; this is why "the lower" must not be neglected. 'Shi' means measure. The pulse is the precursor of Qi and Blood; thus, taking only the Cun Kou determines omens of fortune and misfortune. Humans without Stomach Qi are termed Ni (Rebellious); Ni leads to death. Pulses without Stomach Qi also die; this is why the pulse must not be neglected. Harmonious Zhi Yi leads to focused Spirit, unscattered Hun and Po, no regret or anger, and protection from Zang pathogens. Thus, Zhi Yi concerns Shen Qi and determines survival; this is why Zhi Yi must not be neglected. Diseases have root and branch; not seeking the root loses the essence. Diseases have true and false; not knowing reversal and adherence leads to disaster. This is why the etiology must not be neglected. Combining these four for observation, the subtleties of treatment are complete without omission.) One constrained by ghosts and spirits cannot be spoken to regarding supreme Virtue; one who dislikes needles and stones cannot be spoken to regarding supreme skill; a patient who does not permit treatment will certainly not be cured, and treatment will be ineffective.

Food Qi entering the Stomach scatters its essence to the Liver, permeating the Tendons. (Jing is the essence of food Qi. The Liver governs Tendons; thus, the Stomach scatters grain Qi to the Liver, which then permeates and nourishes the Tendons.) Food Qi entering the Stomach sends turbid Qi to the Heart, permeating the essence into the Mai. ('Zhuo' refers to the dense nature of food Qi. Receiving grain is Zhuo; receiving Qi is Qing. The Heart governs Blood and Mai; thus, food Qi returning to the Heart permeates essence into the Mai.) Mai Qi flows through the Jing (Primary) Meridians, and Jing Qi returns to the Lung; the Lung faces all Mai, transmitting essence to the skin and hair. (Essence permeates the Mai, Mai flows through the Jing, and Mai-Jing circulation depends on Qi. Qi is governed by the Lung, the gathering of all Mai. Hair is the correspondence of the Lung; thus, Lung essence is transmitted there.) Skin and Mai combine their essence, circulating Qi to the Fu. (The Lung governs skin, the Heart governs Mai; the Lung stores Qi, the Heart generates Blood. One Qi, one Blood, called Parents; these two Zang organs occupy the Chest exclusively; thus, "Skin and Mai combine essence, circulating Qi to the Fu." Fu here means the residence of Qi gathering, called Qi Hai, also known as Dan Zhong.) The essence and Shen Ming of the Fu remain in the four Zang organs, and Qi returns to equilibrium. (Zong Qi accumulates in the Lung, Shen Ming emerges from the Heart. Abundant Qi leads to vigorous Shen; thus, the essence of the Qi Fu is Shen Ming. Vigorous Shen ensures Zang peace; thus, the Lung, Liver, Spleen, and Kidney all rely on the retention of Shen Ming as their master, allowing Zang Qi to achieve balance and return to equilibrium. 'Quan Heng' means balance.) With equilibrium achieved, the Qi Kou forms the Cun measurement, determining life and death. (When Zang-Fu Qi achieves balance, it manifests at the Qi Kou as Cun and Chi, allowing determination of life and death here. The above mentioned "Food Qi entering the Stomach"; the below mentions "Drinking entering the Stomach".) Drinking entering the Stomach floats and overflows with essence and Qi, transporting upwards to the Spleen; the Spleen scatters essence, returning it upwards to the Lung. ('You' means floating; 'Yi' means surging. When water drinks enter the Stomach, their Qi transforms into subtle essence, which must first be transported to the Spleen, called "Middle Jiao like a fermenting vat." The Spleen then scatters Qi, rising like mist to return to the Lung, called "Upper Jiao like a mist.") Regulating the water pathways, transporting downwards to the Bladder, (Lung Qi transports