Library

Therefore, it is said to be "slight Yin." It opens the slight Yang of Yi Wood (Yi Wood) and gathers the slight Yin of Geng Metal (Geng Metal), so that Liver Wood does not become dry and feels joyful. It is also stated: "Metal moves mostly along the Yin path, thus causing the Liver to sink when receiving Water." This means that although Geng is Yang Metal, its position lies in the Yin path among the Ten Heavenly Stems; therefore, the Liver also sinks following the Yin path, just as a wife follows her husband.

It is further stated: "The Lungs are not pure Metal, but Xin Shang (Xin Metal of the West)." The phrase "Bing's softness" implies that the Lungs are the Yin Metal of Xin Shang. However, they are not pure Metal because Bing combines with Xin, containing Bing Fire within. Bing belongs to Yang, while Xin belongs to Yin; thus, Xin Metal is the soft expression of Bing Fire. On a grand scale, this refers to the relationship between Yin and Yang; on a small scale, it is like the relationship between husband and wife.

It is also stated: "Releasing its slight Yin, marrying and moving towards Fire, its state is joyful." This means that Xin Metal represents the metal of the eighth month. In the eighth month, Yin Qi is still slight, hence called "slight Yin." By opening the slight Yin of Xin Metal and having it marry and move towards Fire, akin to marrying Bing Fire, the Yin of Xin Metal receives the Yang of Bing Fire, thus avoiding coldness and feeling joyful.

It is also stated: "Fire moves mostly along the Yang path, thus causing the Lungs to float when receiving Water." This means that Bing Fire's position lies in the Yang path among the Ten Heavenly Stems; therefore, the Lungs also float following the Yang path, just as a wife follows her husband. By extrapolating from the two organs, the Lungs and the Liver, one can comprehend the principles of Yin-Yang interaction among the Zang-Fu organs.

Why do the Lungs sink after reaching maturity (purity), while the Liver floats after reaching maturity? From this, we know that Xin should belong to Geng, and Yi should belong to Jia.

This discusses the separation of Yin and Yang. "Mature" here implies "pure." When Xin belongs to Geng, it becomes pure Metal, and Bing no longer combines with Xin, leading to separation. When Jia belongs to Yi, it becomes pure Wood, and Yi no longer combines with Geng, leading to separation. Separation leads to hyperactivity, and hyperactivity leads to death. Zhongfeng stated: Commentaries on this chapter have historically been unclear due to frequent errors in punctuation. For instance, Zhang punctuated "the softness of Geng speaks largely" and "Yin and Yang speak slightly"; Ma punctuated "its joy lies in Metal" and "its joy lies in Fire," rendering the profound meaning obscure everywhere. Now, by first clarifying the principle of mutual root of Yin and Yang and the intersection of the Five Elements, the entire text becomes coherent and self-evident. The mystery that has baffled scholars for millennia is suddenly illuminated—is this not delightful?

Difficulty 34 (mislisted as Difficulty 38) states: "There are only five Zang organs, yet there are six Fu organs. Why?" The answer is: The reason there are six Fu organs is due to the Sanjiao (Triple Burner). The Sanjiao has a distinct Yuan Qi (Source Qi), governs all Qi, has a name but no form, and its meridian belongs to the Hand-Shaoyang channel. It is an external Fu organ; hence, it is said there are six Fu organs.

This explains that the Sanjiao differs from other Fu organs by having a distinct Yuan Qi, enabling it to govern all Qi. Having a name but no form allows it to regulate externally, thus termed an external Fu organ. In my commentary on Difficulty 25, I described the Sanjiao as a large sac protecting the Zang-Fu organs, which aligns with this chapter’s meaning and brings clarity. However, later scholars claimed the Sanjiao has form and criticized the *Nan Jing*, failing to grasp its holistic view.

Difficulty 35 (mislisted as Difficulty 39) states: "The classics say there are five Fu organs but six Zang organs. Why?" The answer is: There are actually only five Fu organs. The reason the Zang are called six is because the Kidneys consist of two organs. The left is the Kidney, and the right is the Mingmen (Gate of Life). The Mingmen is where the Spirit resides. In men, it stores Essence; in women, it anchors the Bao (uterus). Its Qi connects with the Kidney, hence there are six Zang organs.

The previous chapter elucidated the six Fu organs; this chapter reiterates the meaning of six Zang organs. Previously mentioned six Fu included the external Fu. Now, regarding six Zang, it refers to the two Kidneys: left as Kidney, right as Mingmen. It is also stated: The Mingmen is where the Spirit resides; men store Essence, women anchor the Bao. Its Qi connects with the Kidney. This shows Bian Que assigned the name Mingmen to the right Kidney, but the actual location of the Mingmen is indeed between the two Kidneys. Otherwise, how could it store Essence and anchor the Bao? How could its Qi connect with the Kidney? Furthermore, to avoid confusion with the Pericardium Meridian of the Hand-Jueyin, the text later states that the Sanjiao, a Fu organ, does not belong to the five Zang, thereby indicating it belongs to the Pericardium. "Its Qi connects with the Kidney" refers to the continuous Qi between the Mingmen and the right Kidney, which becomes clear upon careful reading.

Why are there said to be five Fu organs? The answer is: Each of the five Zang corresponds to one Fu. The Sanjiao is also a Fu organ, but it does not belong to the five Zang; hence, it is said there are five Fu organs.

This explains that the Sanjiao does not belong to the five Zang but to the Pericardium. Citing the Sanjiao as a Fu organ demonstrates that it pairs not with the five Zang, but with the Pericardium. This is the most appropriate interpretation. In the discussion of the Sanjiao in Difficulty 25, I likened it to a large outer sac for Fu organs, paired with a small inner sac for Zang organs (the Pericardium), consistent with this section.

Difficulty 36 (partially mislisted) states: "Each Zang organ is singular, yet the Kidneys are dual. Why?" The answer is: The two Kidneys are not both Kidneys. The left is the Kidney, and the right is the Mingmen. The Mingmen is where the Spirit resides and where the Yuan Qi is rooted. Thus, men use it to store Essence, and women use it to anchor the Bao. Hence, it is known that there are two Kidneys (ancient texts often erroneously read 'one').

This chapter continues from the previous one, re-emphasizing that the Mingmen lies between the two Kidneys. It supplements that it is the root of Yuan Qi. The term "Yuan" refers to the origin of the Sanjiao. Difficulty 66 states: "The vital Qi moving between the umbilicus and the Kidneys is the life of humans," hence named Yuan. Observing this removes doubt. However, later scholars misunderstood this, believing the Sanjiao and Pericardium are exterior-interior partners based on the *Nei Jing*, forming a fixed Yin-Yang pair without mention of Mingmen-Sanjiao pairing. Only in *Ling Shu: Gen Jie* and *Su Wen: Yin Yang Li He* is "Mingmen" mentioned as the eye (Jingming acupoint), referring to the termination of the Taiyang meridian. There is no other concept of Mingmen there. The identification of the right Kidney as Mingmen appears specifically here in the *Nan Jing*. Since the *Nan Jing* derives from the *Nei Jing*, there must be solid evidence. As Hua Tuo noted in his commentary on Difficulty 7: "The phrase 'The Classics say' at the beginning is not found in *Ling Shu* or *Su Wen*. Perhaps Bian Que had access to an ancient version unknown to us." If the right Kidney is Mingmen, storing Essence and anchoring the Bao, what does the left Kidney store? This naturally raises doubts. Examining the *Meridians Chapter*, it mentions "Left is Kidney, Right is Zi Hu (Child Chamber)." Zi Hu is the uterus, commonly called Zi Chang. Located anterior to the rectum and posterior to the bladder, between the Guanyuan and Qihai acupoints, it stores male Essence and female Blood. Also called Dantian or Qihai, it is essentially the uterus. Below the uterus is a gate: the Chanmen (birth gate) in women, and the seminal duct in men. Male essence exits through this gate; female essence enters through it; after gestation, the fetus exits through it. As stated in Difficulty 44 regarding the Seven Choke Gates, all gates refer to passages of entry and exit. Since this is the foundation of innate life, why not call it Mingmen? This resolves the purpose of storing Essence and anchoring the Bao, aligning with Difficulty 66’s "vital Qi between umbilicus and Kidneys," dispelling ancient doubts. Regarding the twelve meridians' Yin-Yang and exterior-interior relationships, they are naturally paired. Adding another meridian to the Mingmen would imply the Kidney is singular while meridians are dual, which is illogical. Moreover, the *Nei Jing* states: "At the tenth thoracic vertebra of the Du Meridian is the Mingmen Yuan, belonging to the Kidney." Reading "Yuan" as a pause indicates the Mingmen is in the Yuan Qi, proving neither Kidney alone stores Essence or anchors the Bao. The True Yin of Tianyi resides in the Mingmen Yuan between the two Kidneys, its Qi connecting to the left; the True Yang of Kan resides in the Mingmen Yuan between the two Kidneys, its Qi connecting to the right. Thus, the left Kidney is Water, and the right Kidney is Fire. Bian Que distributed the True Yang of the Mingmen to the position of Minister Fire at the right Chi pulse, which is logical. I have analyzed the scriptural meaning and offer these comments for future correction.

Zhongfeng stated: Discussing the Yuan Qi of the Mingmen, the root of the twelve meridians, the gate of respiration, and the origin of the Sanjiao—does this not refer to this Mingmen?

The classic states: "Qi circulates exclusively in the five Zang organs and does not nourish the six Fu organs. Why?" The answer is: Qi flows like water and cannot cease. Therefore, Yin meridians nourish the five Zang organs, and Yang meridians nourish the six Fu organs. Like a circle without end, unknown in chronology, ending and restarting without overflow. Human Qi internally warms the Zang-Fu and externally moistens the Couli (skin and hair follicles).

This section explains that the Qi of the human body's Mingmen flows everywhere, but Yin meridians exclusively nourish the Zang, and Yang meridians exclusively nourish the Fu. Yin meridians refer to the Three Yin meridians; Yang meridians refer to the Three Yang meridians. They cycle endlessly through the Zang-Fu without overflowing, meaning neither tilting nor filling excessively. It also states: "Human Qi internally warms the Zang-Fu and externally moistens the Couli," meaning the single Yang Qi of the Mingmen internally warms and nourishes the Zang-Fu and externally moistens the Couli, penetrating every detail and reaching every place. The question about not nourishing the Fu organs refers only to Yin meridians, not Qi itself. Hence, the following text details diseases of Yin and Yang meridians. The terms "Fu" (overflow/reverse) and "Yi" (excess) do not refer to the Fu-Yi pulses at the Cun Kou (radial artery); old commentaries linking them to Difficulty 18 are major errors.

Difficulty 37 states: "From where do the Qi of the five Zang organs originate, and where do they connect? Can this be explained?" The answer is: The Qi of the five Zang organs connects upward to the nine orifices. Thus, Lung Qi connects to the nose; when harmonious, it distinguishes odors. Liver Qi connects to the eyes; when harmonious, it distinguishes black and white. Spleen Qi connects to the mouth; when harmonious, it distinguishes grain flavors. Heart Qi connects to the tongue; when harmonious, it distinguishes the five tastes. Kidney Qi connects to the ears; when harmonious, it distinguishes the five tones. Sanjiao Qi connects to the throat; when harmonious, it produces sound.

This chapter continues the meaning of Yin meridians nourishing the Zang. The nine orifices are two eyes, two ears, two nostrils, one mouth, one tongue, and one throat.

If the five Zang are disharmonious, the nine orifices will be blocked. If the six Fu are disharmonious, stagnation will form accumulations.

This continues the meaning of Yang meridians nourishing the Fu. The Fu belong to Yang; pathogenic factors in Yang lead to Fu disharmony, causing Qi stagnation, resulting in accumulations or abscesses. The following text discusses Zang and Fu together to explain the causes of disharmony. ("Ju" [accumulation] is written as "Yong" [abscess] in *Ling Shu*.)

Pathogenic factors in the Fu cause Yang meridian disharmony. Yang meridian disharmony leads to Qi stagnation. Qi stagnation causes Yang meridians to become excessive. Pathogenic factors in the Zang cause Yin meridian disharmony. Yin meridian disharmony leads to Blood stagnation. Blood stagnation causes Yin meridians to become excessive. If Yin Qi is too excessive, Yang Qi cannot mutually nourish it, termed "Guan" (Obstruction) (formerly mistaken as "Ge"). If Yang Qi is too excessive, Yin Qi cannot mutually nourish it, termed "Ge" (Rebellion) (formerly mistaken as "Guan"). If both Yin and Yang are excessive and cannot mutually nourish each other, it is termed "Guan Ge" (Obstruction and Rebellion). Guan Ge prevents one from fulfilling their natural lifespan, leading to death.

Yang pathogens invading the Fu cause Yang meridian disharmony. Disharmony leads to Qi congestion and pathogenic excess, causing the disharmonious pulse to become excessive. Yin pathogens invading the Zang cause Yin meridian disharmony. Disharmony leads to Blood stasis and pathogenic excess, causing the disharmonious pulse to become excessive. If both Yin and Yang meridians are excessive, Guan Ge ensues, leading to death. This chapter corresponds to *Ling Shu: Mai Du*. However, *Ling Shu* says "Zang internally connect to the upper seven orifices," whereas here it says "nine orifices." *Ling Shu* counts the nose as one orifice and omits the throat; here, the nose is counted as two, and the throat is added. Bian Que supplemented the *Nei Jing*: the Sanjiao is the great mansion governing Zang-Fu, and the throat is the great orifice of entry and exit. With these, sound, color, smell, and taste are complete. Regarding pathogens in the Fu, it matches the *Nei Jing*, except the terms "Guan Ge" are reversed compared to the *Nei Jing*. Consulting ancient editions reveals consistency with the *Nei Jing*, indicating a misplaced slip of bamboo slips, now corrected. Discussions on Guan Ge pulses are abundant. Some say it is a pulse, others say it is a disease, confusing students. I record excerpts from *Su Wen* and Zhang Zhongjing for reference. Guan Yin Ge Yang pulses specifically discuss pulse theory and Yin-Yang, not diseases. For example, in *Nei Jing*, Huangdi asks about Zang images; Qibo replies: "The Heart is the root of life... All eleven Zang depend on the Gallbladder." Thus, if the Renying pulse is one-fold stronger, the disease is in Shaoyang; two-fold, in Taiyang; three-fold, in Yangming; four-fold or more, it is Ge Yang (Rebellion of Yang). Zhang Jiebin identified the Renying pulse as the carotid artery and both hands' pulses as Cun Kou, which likely contradicts the original intent. Observing "All eleven Zang depend on the Gallbladder, thus Renying one-fold stronger indicates Shaoyang disease," we know the Gallbladder meridian is at the left Guan position. Therefore, Left Renying and Right Cun Kou is correct. Renying one, two, or three-fold stronger indicates all Three Yang are excessive. However, extreme Yang turns to Yin; four-fold or more means the Yang position of the Left Renying inevitably crosses into the Yin position of the Right Cun Kou, termed Ge Yang (Rebellion of Yang), i.e., Yang overcoming Yin in Difficulty 18. It also states: Cun Kou one-fold stronger indicates Jueyin disease; two-fold, Shaoyin; three-fold, Taiyin; four-fold or more, Guan Yin (Obstruction of Yin). Cun Kou one, two, or three-fold stronger indicates all Three Yin are excessive. Extreme Yin turns to Yang; four-fold or more means the Yin position of the Right Cun Kou inevitably crosses into the Yang position of the Left Renying, termed Guan Yin, i.e., Yin overcoming Yang in Difficulty 18. It also states: If both Renying and Cun Kou are four times or more excessive, it is Guan Ge. Guan Ge pulses, unable to exhaust the essence of Heaven and Earth, lead to death. Both Renying and Cun Kou being excessively strong (four times or more on both hands) constitutes the fatal Guan Ge pulse. If only one hand shows Ge Yang or Guan Yin, it is clearly not a fatal pulse. "Excessive" refers to Zhang Zhongjing's description of "floating and large." This theory uses left-right pulses to govern Yin-Yang. Huangdi asked: What if pulses contradict the four seasons and Yin-Yang do not correspond? Qibo replied: Contradicting the four seasons, excess is Jing (Essence), deficiency is Xiao (Emaciation). Responding to excess with deficiency is Jing; responding to deficiency with excess is Xiao. Non-correspondence of Yin-Yang is named Guan Ge. Jing means depletion of Essence; Xiao means emaciation of form. Spring and Summer are Yang; Autumn and Winter are Yin. During Spring/Summer when Yang should be excessive, obtaining a deficient Yin pulse depletes Essence. During Autumn/Winter when Yang should be deficient, obtaining an excessive Yang pulse emaciates Form. This is non-correspondence of Yin-Yang, named Guan Ge. This discusses Yin-Yang of four seasons combined with pulse excess/deficiency. Zhang Zhongjing also said: Cun Kou pulse floating and large; floating indicates deficiency (of Zheng/Essence), large indicates excess (of Xie/Pathogen). He also said: At Chi it is Guan; at Cun it is Ge. Clarifying that sinking at Chi rising to Cun is Guan, and floating at Cun sinking to Chi is Ge. This uses Cun-Chi positions to govern Guan Yin and Ge Yang. He also said: Guan results in inability to urinate; Ge results in vomiting and reversal. This notes Guan Yin pathology is lower, Ge Yang pathology is upper. Thus, Guan and Ge discussed separately are merely diseases, not fatal pulses. The *Nan Jing* defines Zang as Yin, Fu as Yang, Blood as Yin, Qi as Yang, Chi as Yin, Cun as Yang, sinking as Yin, floating as Yang, encompassing all Yin-Yang meanings and manifesting Guan Ge subtly. Later scholars claimed Guan Ge is a disease and forcibly named Huoluan (Colic) as Guan Ge, merely citing Zhang Zhongjing's "vomiting and inability to urinate" without understanding the full context. They failed to realize Zhang used these conditions to illustrate Guan Yin and Ge Yang, never naming Guan Ge after these symptoms.

Difficulty 38 (mislisted as Difficulty 34) states: "Can the colors, sounds, odors, and tastes of the five Zang organs be known?" The answer is: The *Shi Bian* states: Liver color is green, odor is fishy/sour, taste is sour, sound is crying/shouting, fluid is tears. Heart color is red, odor is scorched, taste is bitter, sound is speaking, fluid is sweat. Spleen color is yellow, odor is fragrant, taste is sweet, sound is singing, fluid is saliva. Lung color is white, odor is raw/fishy, taste is pungent, sound is weeping, fluid is mucus. Kidney color is black, odor is putrid, taste is salty, sound is groaning, fluid is saliva. These are the colors, sounds, odors, and tastes of the five Zang.

This uses colors, sounds, odors, and tastes to introduce the next chapter. The meaning is self-evident.

Difficulty 39 (parts mislisted) states: "The classics say the Liver governs color, Heart governs odor, Spleen governs taste, Lung governs sound, Kidney governs fluid. The nose is the manifestation of the Lung, yet it distinguishes odors. The ear is the manifestation of the Kidney, yet it hears sounds. What is the meaning?" The answer is: The Lung is Metal of the West. Metal is born in Si (Snake). Si is Fire of the South. Fire is the Heart. The Heart governs odor, thus enabling the nose to distinguish odors. The Kidney is Water of the North. Water is born in Shen (Monkey). Shen is Metal of the West. Metal is the Lung. The Lung governs sound, thus enabling the ear to hear sounds.

This elucidates the principle of the Twelve Long Sheng (Longevity stages) of the Five Elements, different from simple generation. Metal being born in Si means Metal reaches its long-life stage in Si. Water being born in Shen means Water reaches its long-life stage in Shen. This explains the correspondence of Spirit and Qi, leading to the meaning of the Seven Spirits residing in the Zang.

Do the five Zang organs house seven Spirits, each with its own storage? The answer is: The Zang organs are where the human Spirit and Qi reside and are stored. Thus, the Liver stores Hun (Ethereal Soul), the Lung stores Po (Corporeal Soul), the Heart stores Shen (Spirit), the Spleen stores Yi (Intellect) and Zhi (Will), and the Kidney stores Jing (Essence) and Zhi (Will/Fear).

(The meaning is self-evident in the text.)

Difficulty 40 (mislisted as Difficulty 35) states: "Each Zang has a corresponding Fu, and they are generally close. Why are the Heart and Lung far from the Large and Small Intestines?" The answer is: The classics state the Heart governs Ying (Nutritive) Qi and the Lung governs Wei (Defensive) Qi, circulating Yang Qi; thus, they reside superiorly. The Large and Small Intestines transmit Yin Qi downward; thus, they reside inferiorly. Hence, they are distant.

Later scholars argued that the intestines, being low, should not pair with the high Heart and Lung, mirroring this question. However, Bian Que clarified this using classics: The Heart governs Ying and Lung governs Wei, both having the duty of circulating clear Yang, rightly positioned superiorly. The intestines have the duty of transmitting turbid Yin, rightly positioned inferiorly. Though distant, the Yin-Yang Qi of Zang and Fu knows no distance. The following text reaffirms the Small Intestine is the Heart's Fu and the Large Intestine is the Lung's Fu, explaining the principle of same-color correspondence between Zang and Fu to complete the argument.

It is also stated: All Fu organs are Yang and should be pure/clean. Yet the Large Intestine, Small Intestine, Stomach, and Bladder receive impurities. What is the meaning? The answer is: Saying all Fu are clean is incorrect. The classics state: The Small Intestine is the Fu of Reception and Storage; the Large Intestine is the Fu of Transmission and Passage; the Gallbladder is the Fu of Purity/Cleanliness; the Stomach is the Fu of Water and Grain; the Bladder is the Fu of Fluids. One Fu does not have two names; thus, the claim is incorrect. The Small Intestine is the Heart's Fu, the Large Intestine is the Lung's Fu, the Gallbladder is the Liver's Fu, the Stomach is the Spleen's Fu, and the Bladder is the Kidney's Fu. The Small Intestine is called the Red Intestine, the Large Intestine the White Intestine, the Gallbladder the Green Intestine, the Stomach the Yellow Intestine, and the Bladder the Black Intestine. These are governed by the Lower Jiao.

Later scholars argued that the unclean intestines should not pair with the pure Heart and Lung, echoing this query. Bian Que clarified: Saying all Fu are Yang is correct; saying all Fu are named "clean" is incorrect. The *Nei Jing* only calls the Gallbladder the Fu of Cleanliness. The other four Fu have specific names and cannot be confused, confirming "Cleanliness" applies solely to the Gallbladder. Moreover, these four Fu belong to the Lower Jiao and have duties of reception and transmission; how can they be called "clean"? However, Zang and Fu...